Opportunities and Challenges of Christian Esotericism John F

Fall 2016

Opportunities and Challenges of Christian Esotericism John F. Nash

Summary tunities and challenges associated with those sister religions. hristianity was unpopular among promi- Cnent esotericists of the late nineteenth and Alice Bailey, writing for the Tibetan Master early twentieth centuries. Even today, many Djwhal Khul, defined religion as “the name . . . esotericists either distance themselves from which we give to the invocative appeal of hu- religion altogether or are drawn to non-western manity which leads to the evocative response religions like Buddhism. Yet Christianity has of the Spirit of God.” She continued: “This its own esoteric dimension and a long history Spirit works in every human heart and in all of interaction with external esoteric move- groups. It works also through the Spiritual Hi- ments. The common ground between Christi- erarchy of the planet. It impels the Head of the anity and modern esotericism offers particular- Hierarchy, the Christ, to take action and the ly attractive opportunities to individuals and action which He is taking will lead to His re- 2 groups from both sides. turn with His disciples.” This article examines the opportunities and Yet many esotericists shun organized religion. challenges encountered by esotericists who Some were hurt by ignorant or insensitive reli- embrace Christianity, and Christians who are gious teachers early in life. Some view religion drawn to modern esotericism. The opportuni- as inseparable from the evils perpetrated in its ties include service in the “sixth group” of dis- name. Some concede that religion may be rel- ciples; support of the second and sixth-ray ash- evant to the Path of Aspiration, but believe that rams working to revitalize Christianity; build- it offers nothing to people on the Paths of Dis- 3 ing a New World Religion in which Christiani- cipleship and Initiation. Some assert that or- ty may play a major role; even temporary as- ganized religion is in its death throes: a relic of signment to an ashram directly involved. The Piscean culture, soon to disappear as we move challenges include coping with stereotypes and into the Aquarian Age. criticism from fellow Christians and esoteri- Other esotericists see continuing value in reli- cists, and adjustment to a possibly unfamiliar gion but are drawn to the religions of South ray environment. Asia, the indigenous religions of other parts of Introduction the world, or nature religions. Given the trans- Himalayan teachings’ prominence in modern or more than 1,500 years, institutional esotericism, Hinduism and Buddhism naturally Christianity dominated western civiliza- F ______tion. Religious influence is now greatly diminished, and younger generations are growing up About the Author in a more secular society. But a multifaceted Christian culture is still conspicuous, and most John F. Nash, Ph.D., is a long-time esoteric stu- dent, author, and teacher. Two of his books, Quest western esotericists either come from Christian for the Soul and The Soul and Its Destiny, were backgrounds or at least have been exposed to reviewed in the Winter 2005 issue of the Esoteric the beliefs, practices and attitudes of Christian- Quarterly. Christianity: The One, the Many, was 1 ity. Smaller numbers have come from, or been reviewed in the Fall 2008 issue. His latest book: exposed to, institutional Judaism or Islam. The The Sacramental Church was published in 2011. present article focuses on Christianity. Other For further information see the advertisements in authors are encouraged to examine t he oppor- this issue and the website http://www.uriel.com.

Copyright © The Esoteric Quarterly 21 The Esoteric Quarterly have special appeal. Hindu scholars and jurists, Christian esotericism—or esoteric Christianity, like Tallapragada Subba Row, Muthuswamy according to one’s frame of reference— Chetty, and Raghunatha and Srinivasa Rao, explored in the present article. contributed to the early development of the Christian esotericism can be defined in various Theosophical Society. Helena Blavatsky, Hen- ways. It can refer to Christianity’s own esoter- ry Olcott, A. P. Sinnett, and for a while ic dimension: the totality of its inner life, con- Charles Leadbeater turned to Buddhism. Gott- trasting with the tangible features of church fried de Purucker, president of the American buildings, clergy, laity, sacred texts, hymnals, Theosophical Society, was groomed for the committees, and so forth. It can refer to the Anglican priesthood but soon developed a interface between institutional Christianity and preference for eastern religion.4 Helena Roe- forms of esotericism that developed, over the rich, amanuensis for the Agni Yoga teachings, millennia, outside the institutional structure. Or and her artist-husband Nicholas, embraced it can refer more specifically to the overlap Buddhism. with modern esoteric teachings, notably the The religions of South Asia gained further ap- trans-Himalayan teachings disseminated since peal in the mid-twentieth century, when west- 1875. This last definition is the most relevant ern society became acquainted with eastern to our present discussion, but we should not meditative practices and the various forms of lose sight of the term’s broader meanings. yoga. The larger New Age Movement drew Within the area of overlap are denominations, much of its inspiration from eastern religions. like the Unity Church, Liberal Catholic Concepts like reincarnation, karma and avatars Church, and Christian Communities, estab- have became useful metaphors in modern con- lished for the very purpose of synthesis. But versation, even if their factual reality has yet to the majority of people populating the common win universal acceptance. ground are esotericists who become involved To embrace the religion of a non-western cul- in traditional Christian denominations and ture can be an attractive option for western members of traditional denominations who esotericists. For those still in the thrall of develop an interest in esoteric teachings. glamour, the embrace of an exotic religion may be a fashionable accessory to esoteric As we look forward to the reappearance of the work. More generally, the embrace of a non- Christ, the externalization of the Hierarchy, western religion may signal to others, and to and the restoration of the mysteries, we antici- the esotericist, a decisive break with a Chris- pate great changes in religion. In particular, we tian past. It also avoids real or implied identifi- understand that a New World Religion will cation with the negative stereotypes Christiani- emerge. We do we know what form the new ty carries in modern western society. By con- religion will take, any more than we know trast, the seeker may be unaware of negative what form the Christ will assume when he re- stereotypes a nonwestern religion carries in its appears. But Christianity has the opportunity to own culture. be one of its major pillars and may remain a distinctive element, working with others in the Esotericists who continue to practice Christian- pursuit of shared, overarching goals. Esoteri- ity, return to Christianity after a period of ab- cists on the Path of Discipleship have opportu- sence, or embrace Christianity for the first nities to work in the ashram of the Master Je- time, enjoy none of those benefits. Instead, sus, or the Christ, to help Christianity move they face significant challenges. Christianity’s forward on its journey, whatever the future very familiarity counts against it. Nevertheless, may hold. to overcome the challenges and embrace Christianity, to whatever depth may seem ap- Christians who venture into esoteric studies— propriate, can be an attractive option. Esoteri- or who simply come into contact with esotericists may discover in Christianity rich oppor- cists in their midst—also have much to gain. tunities for spiritual growth and service, even They too may have important roles to play in great joy and fulfillment. This is the path of the ashrams. At the very least, modern esoteric

22 Copyright © The Esoteric Quarterly, 2016. Fall 2016 teachings can provide new insights into tradi- ity and Islam]; discord instead of union, tional Christian doctrine and religious practic- dogmas without proofs, sensation-loving es. For example, they could help Christianity preachers, and wealth and pleasure-seeking move beyond an emphasis on salvation— parishioners’ hypocrisy and bigotry, begot- however that concept is interpreted, and we ten by the tyrannical exigencies of respect- shall comment on it later—toward an emphasis ability, the rule of the day, sincerity and re- on the progressive expansion of consciousness, al piety exceptional.5 and on individual and collective transfor- Special censure was reserved for Roman Ca- mation. Cross-fertilization between esotericism tholicism and the papacy: “At Rome, the self- and Christianity, with which some two billion styled seat of Christianity, the putative succes- people identify, could have far-reaching ef- sor to the chair of Peter is undermining social fects. order with his invisible but omnipresent net- People coming from both sides face challeng- work of bigoted agents, and incites them to es. In addition to whatever personal conflicts revolutionize Europe for his temporal as well they may experience, they must deal with neg- as spiritual supremacy.”6 ative stereotypes and criticism from other Blavatsky did not criticize “the pure teachings Christians and esotericists. Esotericists em- of Jesus,” but “unsparingly denounce[d] their bracing Christianity, especially those on the debasement into pernicious ecclesiastical sys- Path of Discipleship, may have to cope with tems that are ruinous to man’s faith in his im- dissonance between their own soul or person- mortality and his God, and subversive of all ality rays and the sixth ray of Christianity. This moral restraint.”7 Elsewhere she predicted the article explores the various opportunities and early collapse of Christianity, brought down by challenges, and points to ways in which the its own failures and the advance of science: challenges can be deflected or overcome. From one end of Christendom to the other Christianity: Darkness and there prevails neither real peace, brother- Light hood, contentment, firm religious faith, nor a preponderating tone of morality in official uring the late nineteenth and early twenti- or private life. The press bristles with the D eth centuries, a major “installment” of the proofs that Christianity has no right to be trans-Himalayan teachings was revealed, and considered as an active purificatory force. the richness of Hinduism and Buddhism More may be added. The gradual liberation gained new recognition. Most Theosophists of thought by the progress of scientific re- and others involved in receipt and dissemina- search has undermined the very foundations tion of the teachings refrained from inter- of the Christian religion, and the edifice, religious polemic, whatever personal choices erected during eighteen centuries with so they made. But two individuals, among the much difficulty and at such appalling sacri- most heavily involved and wielding corre- fices of human life and national morality, is sponding influence, went on record with harsh tottering like a tree that sways to its fall.8 criticism of western religion, depicting it— especially Christianity—as spiritually bank- Alice Anne Bailey (1880–1949) wrote the in- rupt. sightful From Bethlehem to Calvary, which presented an esoteric interpretation of events in Helena Petrovna Blavatsky (1831–1891), co- the life of Jesus Christ.9 She served for thirty founder of the Theosophical Society and au- years as amanuensis to the Tibetan Master thor of the landmark Isis Unveiled and The Djwhal Khul, communicating a wealth of ma- Secret Doctrine, presented a litany of allega- terial about Christ and his work that we shall tions against western religion: draw upon extensively in this article. In The [A]n unspiritual, dogmatic, too often de- Externalization of the Hierarchy we read: bauched clergy; a host of sects, and three I would remind you that I write as one who warring great religions [Judaism, Christian- believes in the great spiritual realities and

who regards the unfolding spirit of man as (with an aching heart) that the simplicity the unshatterable evidence of the existence which He taught and the simple way to God of “the One in Whom we live and move which He emphasized have disappeared in- and have our being.” I speak as one who to the fogs of theology (initiated by St. believes in and loves the Christ and who Paul) and in the discussions of churchmen knows Him to be the Master of all the Mas- throughout the centuries. Men have trav- ters and the Teacher alike of angels and of elled far from the simplicity of thought and men. I am one who looks to Christ as the from the simple, spiritual life which the ear- supreme expression of divinity upon Earth ly Christians lived.13 and Who knows the extent of His sacrificial Using the same term, Bailey stated elsewhere: work for humanity, the wonder of the revelation which He brought, the imminence of [C]ontrol by the forces of separativeness His return and of His coming Assumption (which are ever the outstanding characteris- of spiritual rule in the hearts of men every- tic of the lower sixth ray activity) can be where.10 seen nowhere more potently than in religious and Church history with its hatreds Bailey proclaimed in her autobiography: “I and bigotry, its pomp and luxurious appeal glory in the name of Christian but I now be- to the outer ear and eye, and its separative- long to the inclusive kind and not the exclu- 11 ness from all other forms of faith as well as sive.” Yet she left no doubt in readers’ minds its internal dissensions, its protesting about her views on organized religion, with groups and its cliques and cabals. . . . Theo- Christianity—presumably the “exclusive logians have lost (if they ever possessed it) kind”—as the primary target: the “mind that is in Christ” and the out- The orthodox world religions are rapidly standing need of the Church today is to re- falling into the background of men’s minds linquish theology, to let go all doctrine and even whilst we are undoubtedly approach- dogma and to turn upon the world the light ing nearer to the central spiritual Reality. that is in Christ, and thus demonstrate the The theologies now taught by the ecclesias- fact of Christ’s eternal livingness, and the tical organization (both in the East and in beauty and the love which it can reflect the West) are crystallized and of relatively from its contact with Him, the founder of 14 little use. Priests and churchmen, orthodox Christianity but not of Churchianity. instructors and fundamentalists (fanatical Blavatsky’s and Bailey’s criticisms of Christi- though sincere) are seeking to perpetuate anity may seem exaggerated, and the literary that which is old and which sufficed in the tone is disturbing.15 But the charges oblige us past to satisfy the enquirer, but which now to ask three questions: fails to do so.12  To what extent were the criticisms jus- Employing the pejorative term churchianity, tified? Bailey echoed Blavatsky’s criticism that Chris-  Were similar views shared by their con- tianity had deviated from Christ’s true mes- temporaries, or by esotericists of earlier sage, laying blame on Paul of Tarsus and the times? clergy of later periods:  If the charges were justified, has Chris- Churchianity has . . . laid itself wide open tianity since changed for the better? to attack, and the mass of thinking people . . . will spell the doom of the churches and Christianity Past and Present endorse the spread of the true teaching of Christianity carries negative stereotypes, the Christ. It is not possible that He has any which, however distorted they may be, express pleasure in the great stone temples which the collective karma—the “original sin”— churchmen have built, whilst His people are every Christian bears. In order to address the left without guidance or reasonable light stereotypes we need to identify Christianity’s upon world affairs; surely, He must feel failures, place them in context, and try to de-

24 Copyright © The Esoteric Quarterly, 2016. Fall 2016 termine whether they destroyed Christianity, Europe and the Middle East. Unfortunately it weakened it—or, in the long run, perhaps even took on a negative quality. strengthened it. The formulation of creeds and systematized The religion we know as Christianity was the doctrine took precedence over Christ’s mes- human response to a great thoughtform, em- sage of love and healing, and over the church’s bodying the Second Aspect of Deity, Love- pastoral care of its people. Creeds and dogmat- Wisdom, created by Christ during his Palestin- ic decrees are inherently dualistic: they are ian mission 2,000 years ago. The thoughtform designed to separate believers from non- gave definite form to a link established for the believers, orthodoxy from heresy, the saved first time between Shamballa, the Hierarchy of from the damned. Excommunications, anathe- Masters, and humanity.16 Significantly it was mas and pervasive intolerance led, before long, created early in the Piscean Age, and early in to the atrocities of forced conversions, witch the cyclic manifestation of the sixth ray.17 trials, the crusades, and the Inquisition.18 Christ’s thoughtform was intended for the Pauline Christianity and the increasing empha- whole world. Christianity was just one re- sis on doctrine gave rise to two other develop- sponse; other religions responded in their own ments, initially subtle, but with profound long- ways. term consequences. One involved the meaning Christ nurtured the thoughtform, throughout of salvation. The English word “save” is de- the two millennia of Christian history, in his rived, via the Latin salvare, from the Greek role as head of the second-ray Department of words sozo and soteria, both of which can 19 Religion and Education. He was aided by the mean “heal” or “make whole.” Accordingly, Master Jesus, head of the sixth-ray ashram of salvation could be understood—and still is in Devotion and Idealism, to whom Christianity much of Eastern Orthodox Christianity—as a was entrusted as a major responsibility. Their healing process. But in the West it came to joint work was supported by other senior initi- mean “deliverance from sin and hell.” In turn, ates and senior members of the deva evolution. redemption was narrowly defined as Christ’s self-sacrifice on the cross to procure our deliv- Human response to the thoughtform began erance from damnation. The second develop- with the apostles and continued with the work ment was a change in the meaning of faith; of Paul, the church fathers, and the millions of from “trust in a loving God,” it came to mean others—clergy and laity—who participated in “belief,” and too often “unquestioned ac- and molded Christianity over the centuries. ceptance of church teachings.” Not unexpectedly, tension developed between the thoughtform’s lofty intent and humanity’s Christianity became corrupted by its own insti- ability and willingness to respond to it. tutional success. Christ promoted a message of simplicity, sharing and sacrifice. But ambition Christianity built upon two antecedent tradi- surfaced at an early date; the apostles James tions: Jewish religious culture and Greek phi- and John jockeyed for position in the King- losophy. The former offered a strong sacerdo- dom: “Grant unto us that we may sit, one on tal tradition and belief in a covenant between thy right hand, and the other on thy left hand, God and his people. The latter emphasized the in thy glory.”20 As the church grew, over the rational quest for truth. As Christianity moved course of four centuries, from a handful of from a Jewish into a primarily Greek environ- people to a mighty imperial force, temptation ment, a shift for which Paul took considerable expanded exponentially. By the Middle Ages, credit, conflation of the two traditions became with the coalescence of ecclesiastical and po- increasingly asymmetric. Emphasis changed litical authority, bishops, cardinals and popes from ethics—people’s relationships with God wielded almost unlimited power. Too often and one another—to theology, a discipline that they neglected their responsibilities to serve as was essentially unknown in biblical Judaism. Christ’s anointed agents in the world, and in- The increasing mental focus was understanda- stead used their positions to amass personal ble since the fifth subrace was emerging in wealth and pursue lives of luxury—even de-

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly bauchery. Never have Lord Acton’s words the denomination closer in ritual styles and rung so true: “power tends to corrupt, and ab- beliefs to the pre-Reformation English solute power corrupts absolutely.”21 church.22 A similar movement took place in Lutheranism, building upon sacramental litur- Reprehensible as those abuses were, much gy preserved in the Church of Sweden. Immi- good was accomplished. Medieval Christianity grants from Greece, Russia, Armenia and produced saints as well as sinners. Men and elsewhere brought Eastern Orthodoxy to the women embraced lives of asceticism, took West, exposing westerners to the richness of monastic vows, and/or served the poor and the Orthodox traditions. The Second Vatican sick. Countless millions led decent lives, Council and, most recently, the pontificate of turned their thoughts to God, and worshipped Pope Francis changed the face of Roman Ca- according to the practices of the time and tholicism.23 place. The liturgy and the sacraments preserved the sense of covenant and nurtured spir- Institutional Christianity is not just trying to itual growth. Gifted people expressed their recover former glory; it is building a new fu- aspirations through architecture, the visual arts, ture. Mutual understanding and respect among music and drama. major Christian denominations is at an all-time high. Ecumenical outreach and interdenomina- The Reformation sought to address problems tional worship and service projects have large- of ecclesial corruption and materialism, but it ly replaced the all-too-familiar sectarian po- also stripped away much of the sacredness of lemic. Narrow Piscean ideals are quickly giv- medieval Christianity, leaving the Protestant ing way to the expansiveness and inclusiveness churches spiritually barren. The Church of of the Aquarian Age. Rome never lost its sense of the sacred, but the Counter-Reformation gave it a fortress mental- Christian denominations are exploring closer ity, where exclusivism reigned supreme. And mutual relationships, even formal mergers. An almost every segment of western Christianity ecumenical commission involving high-level became entangled in politics. The Eastern Or- representatives of the Anglican Communion thodox churches also became increasingly iso- and the Eastern Orthodox churches affirmed in lated, tools of the secular powers in their own 1984: “The unity of Christians with Christ in jurisdictions. Notions of separation of church baptism is a unity of love and mutual respect and state lay centuries in the future. which transcends all human division, of race, social status and sex. This unity in Christ is In the West, the Reformation was followed God’s gift to the world by which men and by—and, in the view of some historians, led women may learn to live in unity with one an- to—the Enlightenment and the Industrial Rev- other, accepting one another as Christ has ac- olution. Traditional beliefs were threatened, cepted them.”24 Contentious doctrinal issues, the machine became the new deity, and mate- like justification by faith (between Rome and rialism of a new kind became the driving cul- the Lutheran churches)25 and devotion to Mary tural force. Liberal theology emerged in an (Rome and the Anglican Communion)26 have attempt to accommodate “modernism” into largely been resolved. Pope Francis and Patri- Christian beliefs, but in the process it de- arch Bartholomew I of Constantinople have stroyed what little remained of mystery and the declared their intention to work toward healing sacred in Protestant Christianity. the Great Schism that divided eastern and Yet even during the dark days of the post- western Christianity in 1054. They also work Reformation period, seeds of new birth lay tirelessly for environmental justice. waiting to germinate. The evangelical revival Agreements to establish “full,” or “partial, of John and Charles Wesley reenergized the communion” provide for the exchange of cler- devotional life of the masses. The catholic re- gy, recognition of one another’s sacraments, vival in Anglicanism built upon elements of and encouragement of joint worship—even if sacramental liturgy, which had carefully been some doctrinal issues remain to be resolved. preserved in the Church of England, moving As early as 1951, representatives of the

Churches of England, Denmark, Iceland and Traditions of Christian Esotericism Norway expressed a desire for closer coopera- 27 No “school of esoteric Christianity” devel- tion. The agreement laid the groundwork for the Porvoo Communion, negotiated in 1992, oped, comparable with the Shingon school of establishing full communion among fifteen Buddhism, the Sufi orders of Islam, or the Kabbalistic schools of Judaism. Rather, from Anglican and Lutheran churches in Europe. In the outset, Christianity developed an intrinsic the United States the Episcopal Church is in esoteric dimension, full communion with expressed though the Evangelical Lu- Through involvement in Christi- prayer, mysticism, theran Church of anity, esotericists can gain access America, the Moravi- the liturgy, sacraments, and a general an Church, and the to rich traditions of spirituality, sense of “the sacred.” Old Catholic Church. intrinsic esotericism, and sacred Of greatest signifi- Similar relationships have been established aesthetics; a rich liturgy; and ex- cance were the Mass and the Eucharist, elsewhere. perience the uniquely Christian affirming that Christ Progress has also expression of divine mystery. Im- was, and still is, with been made on yet an- portantly, they can contribute to his church in an al- other front: the con- its worldwide service mission. most tangible way. templative life. As Mystical theology early as the 1840s, Those tempted to satisfy a reli- emerged, albeit with monastic orders were gious impulse by participating in more encouragement revived in the Angli- non-western religions should be in the eastern church- can churches. Since es than in the West, then ecumenical mon- aware that Christianity may also when mystical in- asteries have been have a great deal to offer. sights were allowed established, providing to contribute to the an attractive option for men and women drawn corpus of Christian knowledge. Sacramental to lives of prayer and the richness of diverse healing continued uninterruptedly in the East, traditions. As demonstrated throughout history, and has now been restored in western churches dogma may divide, but the inner spiritual life after 1,500 years of neglect. unites. In the 1960s, three Roman Catholic monks repackaged the contemplative practices The list of individuals who contributed to of western monasticism for use by laypeople; Christianity’s intrinsic esotericism is almost endless. It would certainly include the the result was Centering Prayer, which has 28 fifth/sixth-century Syrian Neo-Platonist known now spread to many other denominations. It as the Pseudo-Dionysius, seventh-century mys- reminds people that they need not turn to tic John Climacus, ninth-century Irish scholar South Asia as the sole source of meditative tradition. For those who do look to the East, John Scotus Eriugena, twelfth-century German abbess Hildegard of Bingen, and sixteenth- practices like Christian Zen incorporate ele- 29 century Spanish abbess Teresa of Ávila. The ments of much-older Buddhist counterparts. list continues into modern times with Russian Major segments of institutional Christianity mystic Vladimir Solovyov, Russian theologian have instituted needed reforms, strengthened Sergei Bulgakov, French Jesuit priest Pierre their spiritual life, and taken important steps Teilhard de Chardin, and American mystic toward unity and inclusiveness. The political Thomas Merton. Countless others could be entanglements that Blavatsky and Bailey com- named. plained of are things of the past. Sadly, as we Christianity’s intrinsic esotericism—as well as shall see, other segments of Christianity have its wider appeal—includes its aesthetics. Beau- yet to reconnect with the pure message of ty transcends ordinary language to raise human Christ, and new forms of political involvement are causing concern. consciousness in a unique way. In the words of

Swiss theologian Hans Urs von Balthasar, della Mirandola (1463–1494), and German beauty “dances as an uncontained splendor Jesuit priest Athanasius Kircher (1602– around the double connection of the true and 1680).34 the good and their inseparable relation to one 30 Others remained on the fringes, like alchemist another.” Institutional Christianity gave a Cornelius Agrippa (1486–1535); Dominican high priority to church architecture and decora- friar and astrologer Giordano Bruno (1548– tion, notably in the magnificent Gothic and 1600); Lutheran mystics Jakob Böhme (1575– Byzantine cathedrals.31 Stained glass windows, 1624) and Emanuel Swedenborg (16881772); altarpieces, paintings, and sculptures not only and Freemasons Jacques Martinez de Pasqual- had aesthetic value; at a time when literacy ly (1727?–1774), Louis Claude de Saint- rates were low, they instructed the masses of Martin (1743–1803), and Karl von Eckartshau- the people in scripture and major aspects of sen (1752–1803). doctrine. Institutional Christianity viewed fringe esoteri- Music, according to the Mahatmas, is “the cism, and sometimes its own, with distrust. As most divine and spiritual of arts.”32 Settings of early as the second century, even before a the Mass and the daily offices, like Vespers, well-defined orthodoxy had taken shape, are among the most celebrated compositions of church father Irenaeus wrote a five-volume the Renaissance, Baroque and Classical peri- 35 treatise attacking Gnosticism. Later, the work ods. The Mass for major feasts like Christmas of renowned mystics Gregory Palamas (1296– and Easter expresses beauty and majesty rival- 1359), Theresa of Ávila (1515–1582), and ing the dramas of the ancient mysteries. When Anne Catherine Emmerich (1774–1824) came the emissaries of Vladimir I of Russia returned under scrutiny by church authorities. Eckhart, from Constantinople, after attending Great Lit- Agrippa, Böhme and Swedenborg were de- urgy (High Mass) in the basilica of Hagia So- nounced as heretics. Bruno went to the stake. phia, they reported: “We knew not whether we Closer to our own time, stigmatics Therese were in heaven or on earth.”33 Neumann (1898–1962) and Padre Pio (1887– The transformation of stone into cathedrals; 1968) endured repeated investigations and sounds into Masses, motets and oratorios; and charges of fraud. words and movement into high ritual, was as When the church exercised political as well as significant, in its own way, as the transubstan- religious power, it had the opportunity to sup- tiation of the Eucharistic elements. Their press esoteric movements and persecute indi- common goal was the transformation of ordi- vidual esotericists. The inevitable result was to nary people into saints—and the transfor- drive the movements underground. Secret oc- mation of the many into that Unity referred to cult societies were formed to serve as custodi- as the Mystical Body of Christ. ans of esoteric teachings and, to the extent pos- Independent esoteric movements grew up sible, protect members from persecution. But alongside or on the fringes of institutional secrecy only heightened the fears of ecclesias- Christianity; Gnosticism, Neo-Platonism, tical authorities and allowed rumors—many of Hermeticism, the Christian Kabbalah, Rosicru- them exaggerated or false—to circulate and cianism, and early Freemasonry were notable gather strength. examples. A number of individuals attempted to build bridges between these movements and The Reformation had mixed effects on Christi- mainstream Christianity, including renowned anity’s intrinsic esotericism. Its impact on sa- theologian Clement of Alexandria (c.150– cred music was relatively small. Johann Sebas- c.215), Irish scholar John Scotus tian Bach, arguably the world’s greatest com- Eriugena (815–877), Dominican friar Meister poser; and George Frideric Handel, who’s Eckhart (c.1260–c.1328), Greek Neo-Platonist “Messiah” is the most-revered sacred choral Georgius Gemistos Pletho (c.1355–c.1452), work ever written; were both Lutherans. Eng- Italian Renaissance philosopher Giovanni Pico lish composers, like Thomas Tallis, William

Byrd, Orlando Gibbons, and Henry Purcell losopher Karl von Eckartshausen’s influential were either Anglican or worked in an Anglican work, The Cloud upon the Sanctuary, de- environment. scribes the “Invisible Celestial Church,” a religious tradition that preserved elements of the Other aspects of intrinsic esotericism were 40 damaged or destroyed. The suppression of re- ancient mysteries. Other examples were the ligious orders drastically reduced opportunities several incarnations of Martinism, espoused in turn by Pasqually; his disciple, Saint-Martin; for the contemplative life—though, as we have 41 seen, monasticism has been revived in Angli- and Gérard Encausse (1865–1916). Encausse canism and elsewhere. also co-founded a Cathar-revival church, l’Église Gnostique de France. Some of the new liturgies seemed bent on eradicating any sense of the sacred. Sacra- Alphonse Louis Constant (1810–1875), who ments were turned into mere symbols, or were adopted the pseudonym “Eliphas Lévi,” initial- eliminated altogether. Church buildings were ly studied for the Roman priesthood but then no longer viewed as sacred spaces but were embarked on a lifelong mission to reinvigorate simply meeting houses. A seventeenth-century the sacraments through cross-fertilization with Scottish manual of worship prescribed: “When ceremonial magic. “Religion,” he wrote, “can the congregation is to meet for publick worship no longer reject a doctrine anterior to the Bible . . . . Let all enter the assembly, not irreverent- and in perfect accord with traditional respect ly, but in a grave and seemly manner, taking for the past, as well as with our most vital their seats or places without adoration, or bow- hopes for progress in the future.” “The crook 36 of the priesthood,” he continued, “shall being themselves towards one place or other.” 42 In waves of iconoclasm, church bells were come the rod of miracles.” melted down, frescoes painted over, statues English esotericist Anna Kingsford (1846– 37 beheaded, and shrines desecrated. 1888) converted to Roman Catholicism, but The Protestant churches continued to persecute continued to serve as a trance medium, receiv- esotericists, as Böhme and Swedenborg could ing important teachings spanning Hermeticism 43 testify. But persecution was on a smaller scale and Christianity from the “Elder Brothers.” than it had been under Roman Catholicism, In turn, Kingsford influenced Annie Besant and Protestant Europe provided conditions in (1847–1933), second president of the Theo- which esoteric movements could emerge, in a sophical Society, whose landmark Esoteric limited way, from the shadows. The Rosicru- Christianity, or the Lesser Mysteries (1901) cian Manifestos were published in the Calvin- and other work will be discussed in their turn. ist region of Germany—and even embraced The Hermetic Order of the Golden Dawn was some of John Calvin’s political and social ide- founded in 1888 and flourished for about ten 38 als. years. During its heyday it counted more than As traditional bonds between institutional one hundred members, including such Victori- Christianity—Roman and Protestant—and an celebrities as Florence Farr and William secular authority progressively weakened, Butler Yeats. And even though it drew upon more visible expressions of esotericism ap- pagan occult practices and Kabbalistic teach- peared, even in Roman Catholic countries. ings, one of its members was Anglo-Catholic Freemasonry, in its wide variety of forms, mystic Evelyn Underhill. Violet Mary Firth flourished in eighteenth-century Europe, ex- (1890–1946) was initiated in a Golden Dawn cept in the Papal States, where a 1738 edict derivative organization, taking the name “Dion prohibiting Roman Catholics from member- Fortune.” In addition to her substantial literary ship was rigidly enforced.39 output, she founded the Fraternity of the Inner Light, which engaged in magical ritual but re- Within the heterogeneous world of early tained a Christian flavor. Freemasonry were several individuals, groups and movements that emphasized Christian eso- The New Thought Movement produced both tericism. For example, German mystic and phi- religious and secular offshoots. Mary Baker

Eddy (1821–1910) founded the Church of Two individuals who were influenced by Ru- Christ, Scientist. Ernest Holmes’ (1887– dolf Steiner’s teachings were Valentin Tom- 1960) Science of Mind initially sought to posi- berg and Judith von Halle. Tomberg (1900– tion itself as a secular healing ministry but 1973) was born to Russian Lutheran parents eventually developed into the nonsectarian but was drawn to Martinism and Hermeticism. Church of Religious Science. Another product He was shunned by the Anthroposophical So- of New Thought was Unity, or “the Unity ciety and by the Russian Orthodox Church, Church,” which combines esoteric teachings both of which considered him too controver- with evangelical styles of worship. sial. Undeterred, Tomberg went on to publish a number of works, including the insightful Rudolf Steiner (1861–1925) served as head of Meditations on the Tarot: A Journey into the German Section of the Theosophical Socie- Christian Hermeticism (1984).46 ty but leaned more toward Rosicrucianism and had links with German Freemasonry. He even- Von Halle (1972–) was born to German Jewish tually left the Theosophical Society to form his parents but lectured on topics in esoteric Chris- own organization, the Anthroposophical Socie- tianity at the Steinerhaus in Berlin. In 2004 she ty, and spent much of his professional life lec- received the stigmata: permanent wounds on turing on topics in esoteric Christianity. His her body corresponding to those inflicted on Christianity as Mystical Fact (1902) had a dif- Jesus at the crucifixion. At the same time she ferent focus from Besant’s book, published the acquired the clairvoyant ability to view events previous year, but was equally influential. Lec- during his passion, death and resurrection.47 tures by Steiner were compiled into book-long Her detailed accounts resemble those of fel- commentaries on the four gospels, and what he low-stigmatic Anne Catherine Emmerich, writ- termed the “fifth gospel.” In 1922 Steiner co- ten two centuries earlier. Von Halle’s experi- founded the Christian Communities, a new ences caused great controversy in the Anthro- Christian denomination expressing a desire to posophical movement. Some segments sup- renew Christian worship.44 The Communities, ported her, but she was dismissed from the with their distinctive interpretation of the sac- Steinerhaus and endured ongoing attacks by raments, functioned as a kind of religious sub- high-ranking members, charging that her stig- sidiary of the Anthroposophical Society. mata was fraudulent and her clairvoyant activities were damaging to the Society.48 Annie Besant’s exploration of esoteric Christi- anity eventually led to the “christianization” In summary, we can identify a number of indi- movement within Theosophy. Charles Lead- viduals and groups, before and during the time beater (1854–1934), who had once been an Blavatsky and Bailey were writing, who expe- Anglican priest, returned from his excursion rienced little if any tension between their eso- into Buddhism to help found the Liberal Cath- tericism and Christianity. But other individuals olic Church, a religious subsidiary of the The- and groups, including practicing Christians and osophical Society. The LCC acquired a high- even members of religious orders, were har- church orientation, an episcopate, and a claim assed or persecuted for involvement in esoteri- to the apostolic succession through the collab- cism. Not surprisingly, persecution was partic- oration of a bishop in the Old Catholic Church. ularly severe when institutional Christianity Leadbeater served as the LCC’s second presid- exercised coercive political power. The Church ing bishop and wrote its liturgy, based on the of Rome, in particular, did not hesitate to use Roman Missal and Anglican Prayer Book, with intimidation, imprisonment, torture, and grisly Theosophical interpretations.45 Both Leadbeat- execution to stamp out beliefs and practices— er and Theosophist Geoffrey Hodson (1886– esoteric or otherwise—that it found threaten- 1983), an ordained priest in the LCC, applied ing. We have also seen examples, like that in- their clairvoyant gifts to the study of devic be- volving Judith von Halle, when esoteric insti- ings attracted to and participating in Christian tutions harassed and persecuted individuals for worship. becoming too “Christian,” or for participating in the “wrong” forms of esotericism.49

Continuing Darkness liberal Christianity are a pair of opposites, locked in eternal conflict but sharing a denial While major segments of institutional Christi- 53 of the sacred. anity have sought to strengthen their spiritual life and promote inclusiveness, other elements Megachurches and television ministries offer a have either hesitated to move forward, or have form of Christianity based on mass entertain- moved in the opposite direction. In them, the ment. Many of their leaders enjoy lifestyles form aspect has become increasingly crystal- that would be the envy of medieval cardinals lized, stifling whatever indwelling life might and popes—paid for by the masses of ordinary once have existed. The news media tend to people. Worse, some of those leaders promote focus on these reactionary elements, reinforc- a “prosperity gospel,” or “prosperity theolo- ing negative stereotypes, and encouraging a gy,” which promises financial blessing on perception of Christianity as anti-science, divi- those who have faith, are receptive, and donate 54 sive, coercive, corrupt, irrelevant to modern to leaders’ ministries. Anyone still waiting to life, or simply ridiculous. Sadly, some prob- receive God’s blessing evidently lacks in faith lems may not even have received media atten- or has not contributed enough. Not only are the tion. poor being bilked out of hard-earned money, the very notion of divine blessing to satisfy Major divisive issues remain among and with- greed is theologically abhorrent and contrary in denominations. Prospects for closer union to the message of Christ. between mainline Anglican and Lutheran churches, on the one hand, and Roman Catho- Such practices even extend to elements within lic and Orthodox churches, on the other, are esoteric Christianity. Charles Filmore (1854– now less favorable, following the ordination of 1948), co-founder of the Unity Church, wrote women clergy.50 Denominations are divided of the importance of tithing, posing the ques- internally, as became clear in 2016, when the tion: “Should one regard one’s tithe as an in- 55 Episcopal Church was excluded from full par- vestment that pays rewards?” He supported ticipation in the Anglican Communion for its his answer in the affirmative—leaving no redefinition of marriage to include same-sex doubt that material rewards were included—by unions.51 Methodist and Presbyterian churches citing scriptural passages like: “Honor are deeply divided on the blessing of same-sex the Lord with your possessions, And with the unions and ordination of gay and lesbian cler- firstfruits of all your increase; So your barns gy. The Church of Rome has yet to consider will be filled with plenty, And your vats will 56 ordaining female or openly gay male priests, or overflow with new wine.” Unity, and other to bless the marriages of divorcees or same-sex churches of the New Thought Movement, pro- couples. Moreover, it is unclear whether dec- vide opportunities for substantial numbers of ades-old patterns of sexual abuse by clergy people to practice esoteric Christianity with an have finally been eradicated. evangelical flavor, and their healing ministries do a great deal of good. But they need to re- Fundamentalism infects large segments of flect on whether their prosperity teachings are Christianity. Particularly in the United States, not overly self-serving, and, more importantly, some evangelical fundamentalists have joined to determine whether related practices—occult forces with right-wing political extremists try- practices—do not cross the line into sorcery.57 ing to turn the clock back on the legal and moral rights of women, gender minorities, eth- These practices remind us that esotericism has nic minorities, the poor, and most recently ref- its own dark side. The knowledge gained from ugees. An often-overlooked fact is that evan- esoteric teachings and the occult practices that gelical fundamentalism—which depicts itself characterized much of the western esoteric tra- as “conservative”—dates only from the late dition conveyed considerable power. That nineteenth century; it was a reaction against power was not always used for the good of liberal theology and “modernism.”52 But, in a humanity, and certain individuals veered onto strange irony, both fail to recognize the essen- the “left-hand path.” The Enlightenment and tial nature of spirituality. Fundamentalism and rise of materialism may have been promoted

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly by the Planetary Hierarchy to slow the devel- strong exclusivist discipline, and re- opment of the western esoteric tradition and strictive gender policies. Roman Ca- avert threats from increasing popular participa- tholicism and Eastern Orthodoxy are tion in occult rituals. The threat may have been the most important members of this even greater than it was in Atlantis, because of category. humanity’s higher level of mental ability. 2. Churches with moderately conserva- The synthesis of eastern and western esoteri- tive theologies, traditional sacramental cism, beginning in the nineteenth century, liturgies, moderate discipline, and in- placed modern esotericism on a more secure clusive gender policies. Major seg- footing; the contemplative focus of the East ments of Anglicanism and Lutheran- balanced the West’s focus on ritual. Signifi- ism belong in this category, including cantly, the Hierarchy delayed the revelation of the Episcopal Church and the Evangel- important new esoteric teachings—the primary ical Lutheran Church of America. basis of modern esotericism—until the En- Some Methodist churches are moving lightenment had run its course and the East- into this category. West synthesis was well under way. 3. Churches with liberal theologies and Esotericism’s dark side is no secret to the out- inclusive gender policies, but weak li- side world. Just like Christianity, esoteri- turgical traditions and discipline. Some cism—and especially “occultism”—carry neg- Presbyterian and Unitarian churches ative stereotypes. In the popular imagination, belong in this category. Most congre- occultism may call to mind Satanic rituals, gations of the United Church of Christ, witch covens, the conjuring of elementals, an American denomination, also quali- fraudulent séances, unsavory psychics, news- fy. paper horoscopes, and the sensationalism and 4. Charismatic and Pentecostal churches false promises of the New Age Movement. (other than megachurches) with weak Even Christians who dismiss those stereotypes liturgical traditions. Gender policies for what they are may feel uneasy about eso- are determined locally, and discipline tericism, fearing that it may expose them to is likely to be local. unforeseen dangers or threaten their faith. 5. Evangelical fundamentalist churches Options with weak liturgical traditions and re- Notwithstanding Christianity’s and esoteri- strictive gender policies. Strong disci- cism’s respective stereotypes, attractive oppor- pline may be imposed locally. A ma- tunities continue for individuals and groups jority of Baptist churches belong to from the two sides to meet in the common this category. ground of Christian esotericism. They can ex- Within this broad spectrum are islands of op- plore one another’s teachings, traditions and portunity where esotericists could find a home. practices; they can cooperate to fulfill common Important considerations are the sacredness of service ideals; and they can build a climate for liturgy; attitudes to inclusiveness (gender, mar- spiritual growth beneficial to all. But which ital status, ethnicity, social class, orthodoxy); segments of Christianity offer the best pro- and opportunities to engage in meaningful ser- spects? vice, either internally or with fellow Christians Tens of thousands of denominations compete in the larger world. An issue of particular im- for the loyalty of the roughly two billion peo- portance is whether an individual could reveal ple who identify themselves as Christian.58 his or her involvement in esotericism. Esoteric Five broad categories of denominations are teachings could always be incorporated into a relevant to our present discussion: personal understanding of doctrine, but the need to maintain secrecy might lead to serious

1. Churches with conservative theolo- tension. Moreover, a denomination’s resistance gies, traditional sacramental liturgies,

32 Copyright © The Esoteric Quarterly, 2016. Fall 2016 to new insights into its teachings would limit up opportunities for meaningful influence. Es- an individual’s opportunities for service. otericists who do not become involved to a significant degree also forgo the joy that can Categories 2 and 3 may offer the best pro- come from collective worship—particularly spects. Both offer good opportunities for ser- sacred ritual—and may forgo associated op- vice and potential receptiveness to modern portunities for spiritual growth. On the other esoteric teachings. They welcome married hand, significant involvement does not imply priests, irrespective of gender, and in many an obligation to embrace every article of doc- cases welcome openly gay or transgender per- trine or observe every liturgical rubric. Some sons into membership and the ministry. Cate- distance may be needed if the esotericist is to gory 2’s liturgical tradition offers greater in- offer new insights into traditional Christian trinsic esotericism. It is worth noting that eso- teachings and fresh perspectives on religious tericists adapt to sacramental ritual more readi- practices. ly, than do people from the larger secular world, because of their understanding of the For their part, practicing Christians have un- basic concepts of occult ritual; they are also precedented opportunities to explore esoteri- sensitive to sacred mystery. Churches in the cism. It would not take the intelligent Christian third category have largely lost their liturgical seeker long to survey the various aspects of traditions and esotericists may find them over- esotericism and identify areas of potential in- ly rationalistic. terest—as well as pitfalls to avoid. The increasing visibility of esoteric Christianity will Churches in the first category are attractive reassure them that they are not alone in their options from the standpoint of the richness of search, and contacts with informed esotericists their liturgies and intrinsic esotericism. But who have come into their churches can provide rigid orthodoxy of beliefs makes them less valuable guidance. likely to consider new insights or interpretations, and involvement in esotericism might Christianity, the Hierarchy, have to be concealed. Moreover, restriction of and the Rays the priesthood and other positions of responsibility to single, celibate, heterosexual males he Christ oversees all world religions in may offend esotericists’ sense of inclusiveness. This capacity as World Teacher and head of the Department of Education and Religion. He The fourth category offers interesting possibili- takes his place on the direct channel of the ties because of the strong emphasis on spiritual second ray of Love-Wisdom from Shamballa healing. The fifth category offers a strong tra- to humanity, and is its principal exponent be- dition of service, but esotericists would likely low the level of the Planetary Council. Report- view its narrow, fundamentalist outlook and ing directly to him is the Master Koot Hoomi, pervasive intolerance as major obstacles. Chohan of the major second-ray ashram. With- In addition to selecting a denomination, an in that ashram are several subsidiary ashrams, esotericist would need to choose a particular one of which is headed by the Master Djwhal congregation or parish. Significant differences Khul, who attained the fifth initiation in 1875, may exist at the local level in liturgy, theologi- or thereabout. cal emphasis, attitudes to discipline and inclu- Christianity is the immediate responsibility of siveness, and receptiveness to esoteric teach- the Master Jesus, who, we understand, has a ings. The larger cities obviously present more sixth-ray soul, expressing Devotion and Ideal- choices; in small towns or rural areas choices ism, and a first-ray personality, expressing may be quite limited. Will and Power.59 “[T]he keynote of His Pres- How deeply esotericists become involved in ence,” to quote Charles Leadbeater, “is an in- the lives of their chosen Christianity denomi- tense purity, and a fiery type of devotion that nation and congregation is a matter of personal brooks no obstacles.”60 According to Alice choice. But they must realize that superficial Bailey, Jesus attained the fifth initiation as involvement is unlikely to build trust or open Apollonius of Tyana in the first century CE.61

And soon thereafter he may have activated the direct role in the affairs of Christianity, partic- sixth-ray ashram—the fourth, in historical se- ularly the Church of Rome: quence—“around the nucleus of light, started 62 [T]he whole field of religion will be re- by the ray Lords much earlier.” The Master inspired and re-orientated from Rome be- Jesus is described as Chohan of the sixth-ray cause the Master Jesus will again take hold ashram, implying that he has now attained the 63 of the Christian Church in an effort to re- sixth initiation. spiritualize it and to re-organize it. From In the organization structure of the Planetary the chair of the Pope of Rome, the Master Hierarchy, Chohans of the third through sev- Jesus will attempt to swing that great enth-ray ashrams ordinarily report to the Ma- branch of the religious beliefs of the world hachohan, head of the Department of Civiliza- again into a position of spiritual power and tion.64 But Christ currently is supervising ash- away from its present authoritative and ramic work for Christianity and other major temporary political potency.69 religions: “The Master Jesus, the inspirer and The pontificates of Popes John XXIII (1958– director of the Christian Churches everywhere, 1963) and Francis (2013–) would seem to con- . . . works at present under the Christ for the firm that the prophecy is being fulfilled. welfare of Christianity; other Masters hold similar posts in relation to the great oriental Like Christ himself, Christianity has a second- 70 faiths.”65 “At present” suggests that this may ray soul and sixth-ray personality. Christiani- be a temporary arrangement, reflecting the im- ty’s contrasting rays—like our own—create portance of religion in the Hierarchy’s near- “esoteric conflict” productive of growth and term agenda. transformation.71 But Christianity is also influenced by the fourth, fifth and seventh rays. The Masters Jesus and Koot Hoomi, we are And other Masters support Christianity in are- told, both work with the leaders of Christian as pertaining to their ray interests and respon- denominations. Somewhat surprisingly, con- sibilities. sidering her criticism of institutional Christian- ity and its leaders cited earlier, Bailey stated: For example, we are told: “The Master R. . . “Certain great prelates of the Anglican and works largely through esoteric ritual and cere- Catholic Churches are wise agents of His [Je- monial, being vitally interested in the effects, sus’].”66 And: “The Master K.H. works also hitherto unrecognized . . . of the Churches eve- 72 with the prelates of the great Catholic Church- rywhere.” Sacramental ritual, with its sev- es—Greek, Roman and Anglican—[and] with enth-ray associations, played a major role in the leaders of the Protestant communions.”67 the medieval church and continues to do so in the Roman and Orthodox churches. Signifi- The Master Jesus is described as an effective cantly, the restoration of high ritual in the An- leader who works through the churches of the glican and Lutheran churches, which began in West, inspiring officials and ordinary people the mid-nineteenth century, is occurring at a open to his guidance: “[He] works especially time when the seventh ray is coming into cy- with the masses of the Christian people who clical manifestation. Despite claims that litur- inhabit the occidental countries, and who gath- gical ritual is a thing of the past, we can expect er in the churches. He is distinctively a great it to play an increasing role in Christianity as leader, an organizer, and a wise general execu- seventh-ray influence gains strength. Ritual, tive. . . . His connection with all true church we should remind ourselves, was central to the leaders and executives is very close. He acts ancient mysteries—which, we understand, are ceaselessly on the inner esoteric council of the also to be restored.73 churches.”68 No information has been revealed on the goals, responsibilities or membership of Devic beings of various orders support the that council. Master Jesus’s work. Bailey explained: “A special group of devas work under His com- Writing no later than 1949, Bailey revealed mand. . . . [A]nd with Him the groups of violet that the Master Jesus is “now” taking a more angels cooperate.74 These latter, who work

34 Copyright © The Esoteric Quarterly, 2016. Fall 2016 primarily on the etheric subplanes, are likely to see them face to face.”80 Meanwhile, many be more active as seventh-ray influence in- more people sense the presence of devic be- creases: “With the coming in of the ceremonial ings, and religious ritual, sacred music, and ray of violet, we have the amplification there- sacred spaces provide unique opportunities to fore of the violet vibration, always inherent on do so. these levels, and the great opportunity there- 75 Also supporting the work of the Christ and the fore for contact between the two kingdoms.” Master Jesus are initiates of various degrees, Many types of transformation occur on the disciples and servers. Helena Blavatsky etheric subplanes, including healing work and claimed that “[s]ome of the early Popes were transubstantiation of the Eucharistic elements. Initiates.”81 Alice Bailey referred to St Paul as Hildegard of Bingen was one of many individ- “that great initiate,” stating that he attained the uals in times past who described the appear- third initiation for his work described in the ance of angels during the Mass. More recently, Acts of the Apostles.82 She also identified Mar- Slovenian spiritual scientist Marko Pogačnik tin Luther as a “lesser initiate.”83 It would be reported seeing an angel and a figure resem- tempting to equate initiation with sainthood, bling Christ over the altar at a chapel in Ven- but a more realistic correspondence would be ice.76 Geoffrey Hodson noted that a distinct to theosis, or deification, as understood in order of angels participates in Christian wor- Eastern Orthodoxy.84 ship: The initiations discussed in modern esoteric There is an order of angels attached to the teachings customarily are related to events in Christian Church, who, being dedicated to the life of Christ: Nativity, Baptism, Transfig- the service of Christ, and serving as chan- uration, Crucifixion, and Resurrection. Yet nels and conservers of His blessing and Bailey stated that “it is the seventh initiation His power, attend every service held in His which is the true resurrection. The correct name. Filled with His love and compas- name for the fifth initiation is the Initiation of 85 sion, they seek to bear those priceless gifts Revelation.” Taking a different perspective, to the souls of men; at the great celebration Rudolf Steiner identified seven stages of of the mystery of the bread and wine they “Christian Initiation”: The Washing of the come, that every thirsting soul shall re- Feet; The Scourging; The Crowning with ceive according to his need.77 Thorns; The Mystic Death; The Burial; the Resurrection; the Ascension.”86 Elsewhere, he described the appearance of the Gandharvas, or music devas, during perfor- The Sixth Ray and the Sixth Group of mances of sacred music, like the plainchant Disciples 78 Agnus Dei and Franz Schubert’s Ave Maria. The sixth ray, the dominant influence on He also commented on devic presences at reli- Christianity, has been in global manifestation gious healing rituals like the sacrament of “for close on two thousand years.”87 Writing in anointing: “[T]he Archangel Raphael is defi- the 1930s, Bailey declared that the ray “began nitely attracted and he may either attend in to pass out in 1625” and is now “[p]assing rap- person or manifest his power and his presence idly out” of manifestation.88 But in the same through the angels of his hierarchy who are work she stated that the ray “is slowly passing already in attendance. This naturally increases 89 79 out,” and that “its potency, though greatly the amount of power available.” weakened, can still be felt.”90 Only people with clairvoyant gifts may be able When a ray passes out of cyclic manifestation, to see these “Christian” angels now, but Hod- souls on that ray no longer incarnate, though son predicted that eventually they will become we are told that “it will be about two hundred more visible: “Men know and see them not, years [again from the 1930s] before all the and so the angel servers pass unnoticed and sixth-ray egos pass out of incarnation.”91 It is unknown. In the religion of the future they will important to remember that individuals still emerge from their invisibility, and men will incarnate with sixth-ray personalities (we un-

Copyright © The Esoteric Quarterly 35 The Esoteric Quarterly derstand that there are no sixth-ray monads). This group is, in a pronounced sense, a Moreover, sixth-ray groups, institutions, na- channel for the activity of the second Ray tions, and members of the Hierarchy may still of Love-Wisdom, that of the World play significant roles in Teacher—an office human affairs. As we Establishment of a New World held at present by the shall see shortly, sixth-ray Christ. The platform influence will also contin- Religion is a major priority of of the new world re- ue in the sixth subrace of the Christ, the Master Jesus, ligion will be built by human evolution. and other members of the the many groups, working under the The Master Jesus remains Planetary Hierarchy. Assisting inspiration of the the guiding hand in Chris- Christ and the influ- tianity, and he will chan- the Hierarchy in this endeavor ence of the second nel sixth-ray energy into is the “sixth group” of disci- ray and these—in the world until his mis- ples: “workers in the field of their totality—will sion is completed. We live constitute this sixth in the end-times of the religion.” Christianity may be group.96 sixth-ray’s period of man- one of the principle founda- ifestation, and, according- tions on which the new world Important corre- ly, we are more familiar spondences should be with its negative qualities religion will be built, and eso- noted. The Master than its positive ones. tericists on the path of disci- Jesus and Christianity Lest anyone imagine, express sixth-ray en- however, that the Master pleship are in an excellent po- ergy. The sixth group Jesus expresses a negative sition to lend support. of disciples is ray, we should remind charged with helping ourselves that one of the sixth ray’s descriptors to establish the New World Religion. The sixth is: “Growth towards the light.”92 subrace is already making its debut on the planet, and the sixth root race will emerge from We do not know what priorities the Master it.97 The sixth ray will be a dominant influence Jesus has set for the remainder of his mission. on the sixth subrace—presumably even though But he will probably continue to take a “more it will be out of cyclic manifestation—while direct” role in the affairs of Christianity. the second ray will dominate the sixth root Among much else, we are told that “a Master, race.98 These correspondences suggest that we or an initiate who has taken the third initiation” are entering a critical phase in the evolution of will be placed at the head of “the various great Christianity and world religion in general. divisions of the Church.”93 Such a development would have far-reaching implications. Christianity may continue in recognizable form until the New World Religion is fully function- The Master Jesus can also be expected to play ing.99 When that will occur depends on the a prominent role in the Hierarchy’s plan to sixth group’s effectiveness and responsiveness create a New World Religion. The emergence to Hierarchical guidance. Perhaps the new reli- of a new religion from “the Church, the Ma- gion will attain the desired state of functionali- sonic Fraternity and the educational field” is ty in the same general timeframe as the exter- one of the prophecies of the trans-Himalayan nalization of the Hierarchy, and we are told teachings.94 Assisting the Hierarchy in its ef- that a date for the externalization will “in all fort is a group of disciples, referred to as probability . . . be set” at the next General As- “workers in the Field of Religion.”95 The sembly of the Hierarchy, scheduled for group, “already formed,” is the sixth of several 2025.100 Note that no promise was made that focused on different areas of human endeavor. the externalization will begin in 2025: merely In Bailey’s words: that a date will be set.

Disciples are drawn to a particular ashram on The Sixth-Ray Environment the basis of their soul rays and sooner or later For the disciple, a temporary reassignment pre- pledge themselves to the Master who heads that ashram.101 Disciples with sixth-ray souls sents an exceptional service opportunity. But may already be pledged to the Master Jesus the disciple could find him or herself in a star- tlingly unfamiliar ray environment. Consider, and may already be working in the sixth group. for example, the case where a disciple from the Since the soul and personality rays are normal- Master Djwhal Khul’s second-ray ashram is ly different, again creating “esoteric conflict,” reassigned to the sixth-ray ashram of the Mas- those disciples may experience personality- level dissonance with the group. On the other ter Jesus. Some dissonance would be expected hand, abilities and skills gained during the par- because of the disciple’s soul ray, and greater dissonance if the disciple does not have a ticular lifetime will no doubt contribute to the sixth-ray personality. group’s work. Ray dissonance might be somewhat alleviated Disciples with a different soul ray may already be pledged to a Master in one of the other ash- if the disciple had sixth-ray influence in the rams. From time to time, however, a disciple form of a “legacy ray,” carried over from a previous life.104 The legacy ray influence may be reassigned to another ashram for a spe- would likely be associated with the astral cific purpose. There are strong indications that body, since the physical and mental bodies certain disciples from second-ray ashrams, like the Master Djwhal Khul’s, are being reas- normally cannot lie on the sixth ray. The eligi- signed to serve the Master Jesus. Presumably bility of a disciple, with no other sixth-ray influence, to be reassigned to the sixth-ray ash- they are working either in the Jesus’ own ram might even rest on the existence of a reso- sixth-ray ashram or in his “temporary office” nant legacy ray. The astral body remains intact in the department of the Christ. When disciples until the fourth initiation, and eligibility would or Masters are reassigned to another ashram, they retain their native soul-ray characteristics not be affected by attainment of the second and contribute related abilities to the work of initiation and mastery of the emotional nature. the new ashram. Second-ray disciples reas- The sixth ray is the ray of devotion and ideal- signed to serve the Master Jesus will contribute ism. Its “special virtues,” according to Alice their energies and experience during this criti- Bailey, are “devotion, single-mindedness, love, cal period in the evolution of Christianity. tenderness, intuition, loyalty, reverence”; and Precedents for temporary reassignment have “virtues to be acquired” are: “strength, self- sacrifice, purity, truth, tolerance, serenity, bal- been reported on more than one level. Alice ance and common sense.” By contrast, the Bailey, a disciple of the Master Koot Hoomi, ray’s vices are: “Selfish and jealous love, over- served as amanuensis to the Master Djwhal leaning on others, and partiality, self- Khul for the last thirty years of her life. She also founded the Arcane School, and it and its deception, sectarianism, superstition, preju- offshoots provide unique opportunities for dice, over-rapid conclusions, and fiery anger.”105 Bailey offered the following stereotype qualified disciples to enter the Master Djwhal of the undeveloped sixth-ray personality: Khul’s ashram. With more profound implications, the Master Jesus, whose sixth-ray ash- The man who is on this ray is full of reli- ram would normally report to the Mahachohan, gious instincts and impulses, and of in- “works at present under the Christ for the wel- tense personal feeling; nothing is taken eq- fare of Christianity.”102 Also we were told in uably. Everything, in his eyes, is either the 1920s that the Master Rakoczi, then head perfect or intolerable; his friends are an- of the seventh-ray ashram “hold[s] office tem- gels, his enemies are very much the re- porarily under the [first-ray] Manu” as “regent verse. . . . The best type of this ray makes for Europe and America.”103 Soon thereafter, the saint, the worst type, the bigot or fanat- he was promoted to Mahachohan and now ic, the typical martyr or the typical inquisi- heads the third-ray Department of Civilization. tor. . . . The man on this ray is often of

gentle nature, but he can always flame into Mary, and the Eucharistic elements—lies at the fury and fiery wrath. He will lay down his heart of Christianity’s sixth-ray personality. To life for the objects of his devotion or rev- place potential problems in context, we should erence, but he will not lift a finger to help remember that devotion can be expressed those outside of his immediate sympa- through gestures, ritual, music, art and archi- thies.106 tecture, as well as through prayer; and not all of these are likely to stir negative reactions. The segments of Christianity to which disci- Even in the case of prayer, any negative reac- ples are likely to be assigned are already taking tions will probably be restricted to certain on more of the sixth ray’s higher expressions. types of prayer.109 Much depends on the lan- Senior members of the sixth-ray ashram would guage in which they are written and the images be expected to exhibit all the characteristic they evoke. In the liturgy he developed for the virtues and none of the vices. But those on the Liberal Catholic Church, Charles Leadbeater outskirts, with whom a reassigned disciple took pains to avoid scriptural passages that might first come into contact, might well lack “complain, grovel or curse.”110 some of the virtues and be still working to overcome the vices. How to express devotion is only one of many issues concerning liturgical language. Some One of the lower expressions of the sixth ray is denominations have had to choose between separativeness. A disciple coming from a sec- retaining a sacred language, like Latin, Greek, ond-ray ashram, in which great emphasis is or Old Church Slavonic, and using the vernac- placed on cooperation, might be startled to en- ular. Other denominations had to choose be- counter separative attitudes on the fringes of tween an archaic and a contemporary vernacu- the sixth-ray ashram. Harsh sectarian rhetoric 111 lar. If a contemporary vernacular is used, may have abated in recent decades. Yet “fiery issues concerning gender-specific pronouns anger” can still erupt in debates, particularly must be resolved, some of which have theolog- intramural debates, over articles of doctrine, ical implications. Mainline denominations scriptural exegesis, or liturgical rubrics. have learned that no set of changes will please Nowhere is the heat of battle more intense than everyone. in academic journals devoted to religious and Whatever language a particular denomination, biblical studies, where separativeness may be or local congregation adopts for its public wor- reinforced by fifth-ray energies. Those on each ship must be treated with respect. We should side of an issue may passionately defend the remember that tolerance, balance and common opinions and research of their “immediate sense are among the sixth-ray virtues we must sympathies,” while trying to discredit the work all acquire. Private devotion can draw upon a of opponents. Scriptural passages, texts by wide range of resources and can assume what- church fathers, decrees of church councils, ever form may suit individual taste. writings of saints, and pronouncements of church leaders provide an arsenal of combat Adjusting to the ray characteristics of a differ- weapons. To outsiders, the spiteful sniping ent ashram calls for great patience and focus comes across as distinctly “un-Christian,” but on the work to be accomplished. Finding one- insiders accept it as the norm. Significantly, we self in an unfamiliar ray environment is not read: “The sixth ray activity led to the for- entirely different from moving to another mation of bands of disciples, working in country. An immigrant has to learn the lan- groups but not in close relation, and subject to guage and customs and adjust to new cultural internal dissension, based on personality reac- norms. He or she must behave with a degree of tions.”107 humility, recognizing that the natives value their traditions, aspirations, symbols and ritu- The second-ray disciple may also find the de- 108 als. The immigrant may be dismayed that cer- votional aspects of Christianity challenging. tain forms of negativity are more common than Devotion to Christ, God the Father, the Trini- they were in the old country—perhaps forget- ty—and, in some denominations, the saints, ting that other forms are less common. The

38 Copyright © The Esoteric Quarterly, 2016. Fall 2016 disciple reassigned to another ashram must tery. Importantly, they can contribute to its make similar adjustments in behavior and worldwide service mission. Those tempted to awareness, but the end result can be a success- satisfy a religious impulse by participating in ful and rewarding contribution to the ashram’s non-western religions should be aware that work. Christianity may also have a great deal to offer. Concluding Remarks The path of Christian esotericism is challeng- soteric Christianity is not something new. ing. Those treading the path should recognize EChristianity always had a strong esoteric that Christianity has frequently fallen short of dimension of its own, albeit diminished by the its ideals, and must contend with negative ste- Reformation, the Enlightenment, materialism, reotypes, as well as with suspicion on the part liberal theology, and most recently fundamen- of traditional Christians and other esotericists. talism. Intrinsic esotericism remains strongest But esotericists should not be discouraged by in the sacramental churches, which include the burden of official doctrine. Rather, they Eastern Orthodoxy, Roman Catholicism, and should help—with diligence, sensitivity and major segments of Anglicanism and Lutheran- patience—to instill new meaning in that doc- ism. Independent esoteric movements also de- trine, to give new emphasis to love, healing, veloped on the fringes of Christianity. Sadly, service, transformation, and the elevation of institutional Christianity perceived those consciousness. movements as a threat, and when ecclesiastical and civil power coalesced to provide opportu- Establishment of a New World Religion is a nities, the church took extreme measures to major priority of the Christ, the Master Jesus, suppress the movements and persecute partici- and other members of the Planetary Hierarchy. pants. Assisting the Hierarchy in this endeavor is the “sixth group” of disciples: “workers in the The present study has explored in greatest de- field of religion.” Christianity may be one of tail the area of overlap between Christianity the principal foundations on which the new and modern esotericism, populated by esoteri- religion will be built, and esotericists on the cists who have embraced Christianity and tra- path of discipleship are in an excellent position ditional Christians who have embraced ele- to lend support. ments of modern esoteric teachings. This population is increasing, and the cross- Disciples may be candidates for temporary fertilization offers substantial benefits to both reassignment from their native ashrams to sides. Fortunately, institutionalized persecution work with the Master Jesus. Those who accept is a thing of the past, and attitudes have be- such assignments face additional challenges come more tolerant. stemming from possible dissonance between their own soul and/or personality rays and the Esotericists might be discouraged by the harsh sixth ray of Christianity. Sixth-ray influence criticisms of Christianity by two individuals may be declining globally, but it is likely to who played prominent roles in the dissemina- remain significant in Christianity for decades tion of the trans-Himalayan teachings. But they to come. As a ray passes out of manifestation should be encouraged by the contribution those its negative characteristics tend to be most ap- individuals made to our understanding of the parent, but the positive qualities of the sixth work of the Christ and the Master Jesus. They ray should serve as a guiding light. The greater should also be encouraged by the positive ex- light will come from Christianity’s second-ray periences of other prominent figures who fruit- soul. fully combined esotericism and Christianity. Through involvement in Christianity, esoteri- This article’s focus has been on participation in cists can gain access to rich traditions of spirit- Christianity by esotericists. From the other uality, intrinsic esotericism, and sacred aesthet- direction, practicing Christians may discover ics; a rich liturgy; and experience of the in esoteric teachings new insights into tradi- uniquely Christian expression of divine mys- tional doctrine and practices. “Mysteries be-

Copyright © The Esoteric Quarterly 39 The Esoteric Quarterly yond our comprehension” may become readily understandable, and doctrinal contradictions or ern esoteric tradition and the eastern esoteric paradoxes may be resolved in a larger synthe- tradition that developed in South Asia. Hope- sis. Traditional Christians who embrace esoter- fully, context will indicate the terms’ meaning icism face their own set of challenges, includ- where they appear in this article. ing criticism from fellow Christians, suspi- 2 Alice A. Bailey, The Reappearance of the cions of heresy, or simply fears that they are Christ, New York: Lucis, 1948, 43. trespassing on dangerous ground. They must 3 Bailey refuted the suggestion that aspiration is also be able to see beyond esotericism’s nega- purely “astral” in nature: “Students must lose tive stereotypes—even as esotericists work to sight of the foolish and erroneous idea that as- dispel those stereotypes. Yet, again, if Chris- piration is really an emotional attitude. It is not. It is a scientific process, governing evolu- tians accept the challenges, their interest can tion itself.” Alice A. Bailey, Esoteric Psy- set them on new paths of spiritual development chology I, New York: Lucis, 1936, 326. and service. They too can be part of the sixth 4 Purucker served under Katherine Tingley in group of disciples. Esotericists who have the American Theosophical Society, which joined their churches can provide valuable help had broken away from the Adyar Society. He and guidance. served as president from 1929 to 1942. 5 Helena P. Blavatsky, Isis Unveiled, vol. 1, More than ninety years ago we were told that Pasadena, CA: Theosophical University Press, certain “great prelates of the Anglican and 1877, ix. Catholic Churches are wise agents of” the 6 Ibid. Master Jesus; and in the 1950s we were told 7 Ibid., vol. 2, iv. Orthodox, Roman, Anglican and Protestant 8 Helena P. Blavatsky, “The State of Christiani- leaders were working with him and the Master ty,” The Theosophist (April, 1880), 181. 9 Koot Hoomi. Since then, those denominations Alice A. Bailey, From Bethlehem to Calvary, have taken great strides toward humility and New York: Lucis, 1937. This book was not inclusiveness. Moreover, the sixth group of dictated by the Tibetan Master. 10 Bailey, The Externalization of the Hierarchy, disciples, “already formed” in 1948, is now 403. robustly active. Sadly, derisive comments 11 Alice A, Bailey, The Unfinished Autobiog- about institutional Christianity and its leaders, raphy, New York: Lucis, 1951, 1. along with the pejorative term “churchianity,” 12 Bailey, The Reappearance of the Christ, 137- still appear in esoteric writings, even in recent 138. Parentheses in original. publications of an esoteric school. Such prac- 13 Ibid, 140-131. Parenthesis in original. Alt- tices have no place in an environment that hough Bailey appeared to criticize Paul in this claims to be guided by the second ray. Criti- passage, elsewhere she not only described him cism of Christianity has been justified in times as an initiate but also revealed that he was a past. But now, all of us—traditional Christians, previous incarnation of the Master Hilarion. See Alice A. Bailey, Initiation, Human and non-Christian esotericists, and Christian eso- Solar, New York: Lucis, 1922, 38, 59. tericists—might want to look into our hearts to 14 Alice A. Bailey, The Destiny of the Nations, see what prejudices lurk there and what chang- Lucis, 1949, 39-40. Parenthesis in original. es need to be made. The term churchianity appears ten times in Alice Bailey’s books.

15 Helena Blavatsky made no secret of her hos- tility to Christianity. In particular, she criti- 1 Some confusion arises in use of the terms cized the attitudes and activities of Christian “East” and “West.” In the Christian literature missionaries in India, some of whom allegedly the terms conventionally distinguish between conspired against her. Alice Bailey’s situation the Eastern Orthodox and Oriental Orthodox is more complex. As noted she made signifi- churches, taken as a group, and the Roman, cant contributions to Christian thought Anglican, Lutheran, Presbyterian, Methodist, through her own books and those written for Baptist, and other churches, taken as a group. the Tibetan Master. All the available evidence In esoteric literature, the terms more common- suggests that she took her work as amanuensis ly distinguish between the Eurocentric west- seriously and strove to receive and transcribe

the information without distortion. But the in- treasures, but he lives in a small apartment formation was filtered through her conscious- separate from the opulent papal palace. ness, and her vocabulary and mindset no 24 Anglican–Orthodox Joint Doctrinal Discus- doubt played a role in transcription. Whether sions, Dublin Agreed Statement: The Mystery the tone of her rhetoric can be attributed to of the Church. 1984, I, 12. personal experiences and prejudices is an open 25 Lutheran World Federation and the Catholic question. Bailey was raised in the Church of Church, Joint Declaration on the Doctrine of England, served as an evangelistic missionary, Justification, Oct. 1999. endured an abusive marriage to an Episcopal 26 Anglican–Roman Catholic International clergyman, and finally was abandoned along Commission, Seattle Statement: Mary: Grace with their three children. and Hope in Christ, 2005. 16 Alice A. Bailey, The Externalization of the 27 The Church of England and the Churches of Hierarchy, New York: Lucis, 1957, 161-162. Norway, Denmark and Iceland, Report of the 17 We do not know when the sixth ray came into Committee Appointed by the Archbishop of manifestation. But we were told: “The effect Canterbury, 1951. of the activity of this ray [Ray VI], during the 28 Thomas Keating, Invitation to Love: The Way past two thousand years, has been to train hu- of Christian Contemplation, New York, Con- manity in the art of recognizing ideals, which tinuum, 2010, 90. are the blue prints [sic] of ideas.” Alice A. 29 William Johnston, Christian Zen, New York: Bailey, Esoteric Psychology II, New York: Fordham Univ. Press, 1997, 46. Lucis, 1942, 143-144. 30 Hans U. von Balthasar, The Glory of the Lord: 18 Forced conversions of Jews were widespread A Theological Aesthetics, vol. 1. Fort Collins, when Christian forces reoccupied Spain after CO: Ignatius Press, 1961. i, 18. centuries of religious harmony under Muslim 31 The investment in “great stone temples” has rule. Most of the crusades were fought against been criticized on the grounds that resources Muslims, but the “Albigensian Crusade” tar- should have been diverted to welfare pro- geted the Christian Cathars of southern Eu- grams. But the issue of priorities was debated rope. The inquisitions were series of tribunals from the very beginning of Christianity: “The designed to stamp out heresy. The three main poor you will always have with you” (Mark ones were the Medieval Inquisition (1184– 14:7, Matthew 26:11)—and continues today. 1230), Spanish Inquisition (1480–1834), and Not incidentally, construction of the medieval Roman Inquisition (1542–). In 1908, the Ro- cathedrals revitalized the cities, created jobs, man Inquisition was renamed the Supreme and stimulated building technologies. Sacred Congregation of the Holy Office, and 32 A. T. Barker (ed.), The Mahatma Letters to A. renamed again in 1965 the Congregation for P. Sinnett, letter no. XXIVb, 85B, (8), Lon- the Doctrine of the Faith. Of the estimated don: T. Fisher Unwin, 1923, 188. 75,000 cases judged by the Roman Inquisition 33 Timothy Ware (Bishop Kallistos Ware), The in Italy alone , approximately 1,250 resulted Orthodox Church, 1963. London: Penguin, in the death sentence. No such sentences have 1997, 264. been handed down for more than a century. 34 Kircher also achieved fame for publishing a 19 “Save” and “salve” both derive from these map of Atlantis, which he claimed was based Greek words, via the Late Latin salvare, “to on “Egyptian sources and Plato's description.” make safe, secure.” 35 Irenaeus, Adversus Haereses (“Against Here- 20 Mark 10:37. Unless stated otherwise, all bibli- sies”), c.180. cal quotations are from the King James Bible. 36 Parliament of the Kingdom of Scotland, Act of 21 John E. E. Dalberg-Acton, letter to Bishop the Parliament Approving and Establishing Mandell Creighton, April 5, 1887. the Directory for Publick Worship, Edinburgh, 22 John F. Nash, The Sacramental Church, Eu- February 6, 1645. gene, OR: Wipf & Stock, 2011. 37 In some cases, shrines that served as popular 23 Pope Francis has demonstrated Christ-like pilgrimage destinations were destroyed for po- compassion for the poor and repressed within litical reasons. Secular leaders feared that his own flock and beyond. He has also em- large gatherings of people might pose a threat braced a simple lifestyle. Francis could not to their authority. unilaterally sell off the Vatican’s timeless 38 The two most influential manifestos were: the Fama Fraternitatis, des Loblichen Ordens des

Rosenkreutzes (“Declaration of the Worthy 50 While mainstream Anglican and Lutheran Order of the Rosy Cross”), published in 1614, churches ordain women, certain breakaway and the Confessio Fraternitatis R.C. ad Erudi- sects retain an all-male clergy. tos Europea (“Confession of the Fraternity 51 Statement from Primates 2016, Anglican R.C. to the Erudite of Europe”), 1615. Both Communion News Service, Jan. 14, 2016. The were published in Cassell (now Kassell) in Anglican Church of Canada, has taken the northern Hesse, Germany. first step toward approving same-sex mar- 39 John F. Nash, “Occult Orders in Western Eso- riage, despite the threat of similar ostracism. tericism,” The Esoteric Quarterly (Spring Opposition to same-sex marriage in the Angli- 2014), 75-104. The edict prohibiting Roman can Communion comes primarily from Afri- Catholics from joining Masonic organizations can bishops, some of whom serve countries was renewed by subsequent popes. Today, where homosexual practice is a criminal— most Roman Catholic men accept the edict as even capital—offense. binding. Few Masonic orders accept women. 52 At the Niagara Falls Conference of 1895, 40 Arthur E. Waite, Introduction to Karl von clergy from several denominations defined Eckartshausen, The Cloud Upon the Sanctu- five “fundamental points” of doctrine: the in- ary, 1909, x. errancy of scripture, the virgin birth, substitu- 41 Encausse wrote under the pseudonym“Papus.” tionary atonement, the bodily resurrection of 42 Éliphas Lévi, The History of Magic, New Jesus, and the authenticity of his miracles. In York: Samuel Weiser, 1913, 374. addition to adhering to the five points, evan- 43 John F. Nash, “Anna Bonus Kingsford (1846– gelical fundamentalists often exhibit attitudes 1888),” The Esoteric Quarterly (Winter of defensiveness, resistance to change, and 2012), 76-78. denial of scientific discovery. It is important 44 John F. Nash, “Rudolph Steiner (1861– to note that not all evangelicals are fundamen- 1925),” The Esoteric Quarterly (Spring 2016), talists; nor are all fundamentalists evangeli- 70-74. cals. 45 The liturgy was published in The Science of 53 The Church of Rome has been guilty of its the Sacraments, London: St Alban Press, own kind of fundamentalism. Notorious was 1920. Page numbers cited herein are from the Pope Pius X’s “oath against modernism,” abridged 2005 Berkeley, CA: Apocryphile which all clergy and seminary professors were Press edition. The complete text can be found required to swear, from 1910 until 1967. Un- at like evangelical fundamentalists, however, http://www.anandgholap.net/Science_Of_Sacr Roman Catholics never denied the sacred. aments-CWL.htm. 54 Joel Scott Osteen, senior pastor of Lakewood 46 The book was published anonymously (and Church, Houston, TX, the largest Protestant posthumously) in French, with an introduction church in the United States, urged his readers: by Roman Catholic theologian Hans von Bal- “Will you believe? Will you allow that seed to thasar. The English translation was published take root? The angel told Mary that she would in 1985. conceive without knowing a man. In other 47 Judith von Halle, And if He Has not been words, God was saying it could happen Raised and Secrets of the Stations of the Cross through supernatural means. It can happen and the Grail Blood, both by Forest Row, UK: without the bank loaning you the money.” Temple Lodge 2007. Your Best Life Now, Houston: Faithworks, 48 For a discussion of the stigmata, and com- 2015, 11. ments on Emmerich’s and von Halle’s work, 55 Charles Filmore, Prosperity, Unity Village, see John F. Nash, “Stigmata and the Initiatory MO: Unity, 1936, 132. Path,” The Esoteric Quarterly (Summer 56 Proverbs 3:9-10. 2013), 49-72. 57 A forty-day “Prosperity Prayer Program” of- 49 Esoteric institutions do, of course, have the fered by Unity Worldwide Ministries includes responsibility to distance themselves from the following affirmations: “Large sums of sorcery and similar abuses of occultism. In no money, big happy surprises and rich exciting way did Von Halle’s work fall into that cate- ideas come to me now – under grace, in per- gory. fect ways for my personal use and I use them

wisely.” “Let me learn to think of dollars as I 71 The Solar Logos is said to be unique in having do leaves or fruit on trees, as the natural and the same soul and personality ray (Ray II), inevitable result of the law active within.” “I which “determines both His quality and His lift up my thoughts and feelings to be aware, purpose.” Bailey, Esoteric Psychology I, 334- to understand, and to know that the Divine 335. Presence I Am is the source and substance of 72 Bailey, Initiation, Human and Solar, 58-59. all my prosperity. I am conscious of the con- Since that was written the Master Rakoczi has stant activity of this Divine Presence of Infi- been promoted to Mahachohan of the Depart- nite Prosperity. Therefore my consciousness is ment of Civilization. We have not been told filled with the Light of Truth.” Source: whether he retains his “day-to-day” responsi- https://www.unityworldwideministries.org/40- bilities for the seventh-ray ashram, or who day-prosperity-prayer-program. Last accessed else may have taken over those responsibili- July 17, 2016. ties. 58 The estimate of 33,000 denominations, pub- 73 Bailey, The Externalization of the Hierarchy, lished in David B. Barrett, et al., World Chris- 514. tian Encyclopedia, 2/e, Oxford: Oxford Univ. 74 Ibid., 506. Press, 2001, is exaggerated because “denomi- 75 Bailey, A Treatise on Cosmic Fire, 911. nation” was defined as an organized Christian 76 Marko Pogačnik, Christ Power and the Earth group within a country. However, a reliable Goddess, Forres, Scotland: Findhorn Press, estimate must exceed 22,000, the number of 1999, 14-17. Charles Leadbeater spoke of the independent denominations specifically iden- “Angel of the Eucharist” and “Angel of the tified as having no international counterparts. Presence”—this latter evidently named after 59 Michael Robbins, Tapestry of the Gods, vol. the Real Presence in the Eucharist. However, 3. Online: he explained that the Angel of the Presence is http://esotericastrologer.org/articles/esoteric- “not a member of the glorious kingdom of the astrology-and-the-the-seven-rays-tabulations/. Angels, but is actually a thought-form of the Last accessed July 31, 2016. Christ, wearing His likeness.” The Science of 60 Charles W. Leadbeater, The Masters and the the Sacraments, 33. Path, Adyar, India: Theosophical Publishing 77 Geoffrey Hodson, The Inner Side of Church House, 1925, 42. Worship, London: St Alban Press, 1930.1975, 61 Bailey, Initiation, Human and Solar, 56-57. 15. 62 Alice A. Bailey, A Treatise on Cosmic Fire, 78 Geoffrey Hodson, Clairvoyant Investigations, New York: Lucis. 1925, 386-387. Madras, India: Theosophical Publishing 63 Ibid., 439. House, 1984, 78-86, 89-92. 64 An organization chart for the Planetary Hier- 79 Hodson, The Inner Side of Church Worship, archy can be found in Bailey, Initiation, Hu- 62. man and Solar, 49. An expanded version is 80 I b i d . , 1 5 . provided in John F. Nash, The Soul and Its 81 B l a v a t s k y , The Secret Doctrine I, 311. Destiny, Bloomington, IN: Authorhouse, 82 Alice A. Bailey, Esoteric Astrology, New 2004, 82. York: Lucis, 1951, 213. Interestingly, as noted 65 Bailey, A Treatise on Cosmic Fire, 46-47. earlier, Bailey blamed Paul for Christianity’s 66 Ibid., 57. deviation from Christ’s teachings. 67 Bailey, The Externalization of the Hierarchy, 83 Bailey, Initiation, Human and Solar, 38. 506. 84 For a discussion of theosis see John F. Nash, 68 Ibid. “Theosis: a Christian Perspective on Human 69 Bailey, The Destiny of the Nations, 59. Destiny,” The Esoteric Quarterly (Spring 70 Alice Bailey disclosed Christ’s soul and per- 2011), 15-33. sonality rays in The Destiny of the Nations, 85 Bailey, The Rays and the Initiations, 643. 38. According to Tallapragada Subba Row, 86 Rudolf Steiner, lecture, Karlsruhe, Germany, one of the first scholars to write authoritative- October 14, 1911. Included in From Jesus to ly about the seven rays: “[I]t is only the first Christ, Forest Row, UK: Rudolf Steiner Press, two Rays that have ever given rise to universal 1991, 165. religions.” See his “First Ray in Buddhism,” 87 Bailey, A Treatise on Cosmic Fire, 439-440. Esoteric Writings, Adyar, India: Theosophical 88 Bailey, Esoteric Psychology I, 26. Publishing House, 1895, 527. 89 Ibid., 358.

90 Ibid., 348. World events might suggest that he (occultly speaking) goes out upon the Path. the sixth ray’s negative aspects remain rela- He discovers likewise the group of forms and tively strong. of lives with which he is linked, to which he 91 Ibid., 26. During times of cyclical pralaya, must render service, and by which he can be “Egos who are on that particular Ray will take served.” Bailey, Esoteric Psychology I, 261. form elsewhere on other globes, and in other 102 B a i l e y , Initiation, Human and Solar, 46-47. chains, and not so much on our planet.” Bai- 103 I b i d . ley, A Treatise on Cosmic Fire, 439. 104 The concept of a legacy ray is discussed in 92 Ibid., 242. The description pertained specifi- Bailey, Discipleship in the New Age I, 466. cally to the vegetable kingdom, whose “four- Michael Robbins invoked the concept to ex- fold perfection . . . is unparalleled in any oth- plain why Alice Bailey, whom he believed er,” but who would dispute that it holds a had a second-ray soul and first-ray personali- promise for the Master Jesus and humanity as ty, could have served as an evangelical Chris- we strive, on parallel arcs, toward new levels tian missionary in young adulthood. The rea- of perfection? son, he suggested, was that her astral body 93 Bailey, Initiation, Human and Solar, 61-62. was initially on the sixth ray, as a “legacy 94 Bailey, The Externalization of the Hierarchy, ray.” Eventually, he surmised, it was trans- 511. muted onto the second ray. Source: 95 Alice A. Bailey, Discipleship in the New Age http://makara.us/04mdr/01writing/03tg/bios/B I, New York: Lucis, 1944, 38. ailey.htm. Last accessed July 15, 2016. 96 Ibid. 105 B a i l e y , Esoteric Psychology I, 208-209. 97 The sixth root race is predicted to emerge in 106 I b i d . , 2 0 9 . 700-to-800 years’ time. Annie W. Besant and 107 I b i d . , 3 6 0 . Charles W. Leadbeater, Man: Whence, How 108 Christianity, Judaism and Islam all place con- and Whither, Adyar, India: Theosophical Pub- siderable emphasis on devotion, no doubt re- lishing House, 1913/1971, 361ff. The typical flecting the cyclic sixth-ray influence. In the pattern is for new root races to be created East, Bakti Yoga is specifically aimed at de- from the corresponding subrace of the previ- votion to deities, and devotion to one’s guru is ous root race. expected even by disciples on the initiatory 98 Bailey, Esoteric Psychology I, 429. path. Devotion also extends into the secular 99 At that time, the seventh ray may replace the world, with impulses like patriotism, as well sixth as the dominant influence in western reas devotion to a person or cause. ligion. We can speculate that the New World 109 Devotional prayer is only one type of prayer; Religion may have a second-ray soul and sev- others are prayers of petition, intercession, enth-ray personality. penitence, praise and thanksgiving. Prayer can 100 Bailey, The Externalization of the Hierarchy, also be divided into apophatic, or silent, pray- 530. er and kataphatic prayer, based on words and 101 “One of the first ways in which man is learn- images. All liturgical (that is, scripted) prayers ing this truth is through the discovery of that and most unscripted, or spontaneous, prayers vibration—emanating from a particular Mas- are kataphatic. ter—which produces a reaction in himself, 110 Leadbeater, The Science of the Sacraments, and which calls forth a response. Thus he is 61. enabled to find out upon which ray his soul is 111 Similar issues arise in the choice of scriptural found and to which ray group he should be at- translations. For example, the King James Bi- tracted. This is of importance to the aspirant, ble—whose language was archaic even when and should be considered more carefully than it was written—is widely valued for its digni- has hitherto been the case, for by it the aspir- ty, poetic quality, and “sacredness,” even ant determines the nature and the quality of though modern translations of the Hebrew and his soul type, and of the centre through which Greek may technically be more accurate.