Adept, Queen, Mother, Priestess: Mary in the Writings of Geoffrey Hodson John F

Winter 2019

Adept, Queen, Mother, Priestess: Mary in the Writings of Geoffrey Hodson John F. Nash

The World Mother by Geoffrey Hodson Illustrated by Ethelwynne M. Quail

Summary writers in mainstream Christianity, Buddhism, and modern esotericism. A new appreciation of mportant insights into the nature and roles of Mary’s role and work seems to be emerging in I Mary, the mother of Jesus, were recorded by human consciousness, offering rich possibili- Theosophist Geoffrey Hodson in his esoteric ties not only for esoteric study but also for diary, published posthumously as Light of the Christian liturgy, devotion and discipleship. It Sanctuary. They paint a vivid picture of Mary both reflects and can further encourage the as Adept, Priestess, Queen of the Angels, empowerment of women in modern society. Mother of the World, and an expression of the Feminine Aspect of Deity. She and her at- ______tendant devas preside over birth processes in About the Author the human, animal, and even vegetable kingdoms. This article examines Hodson’s descrip- John F. Nash, Ph.D., is a long-time esoteric stu- dent, author, and teacher. Two of his books, Quest tions of her respective roles, along with the for the Soul and The Soul and Its Destiny, were relationship he developed with Mary and the reviewed in the Winter 2005 issue of the Esoteric manner in which she revealed herself to him. Quarterly. Christianity: The One, the Many, was Hodson’s writings on Mary make a significant reviewed in the Fall 2008 issue. His latest book: contribution to Christian esotericism. Various The Sacramental Church was published in 2011. For further information see the advertisements in degrees of support can be found among other this issue and the website http://www.uriel.com.

Introduction priest in the Liberal Catholic Church.4 The L.C.C., whose bishops traced their lineage 1 his article focuses on the Lady Mary, through the Old Catholic Church and in turn to Tmother of Jesus, as discussed by a single Rome, functioned as a kind of religious subsid- author in a single book. The author is Geoffrey iary of the T.S. Its liturgy, crafted by Charles Hodson (1886–1983): priest in the Liberal Leadbeater—former Anglican clergyman, Catholic Church, Freemason, prominent eso- prominent Theosophist, and the Church’s se- teric writer and lecturer, and active member of cond presiding bishop—resembled that of Ro- 2 the Theosophical Society for seven decades. man Catholicism and high-church Anglican- The book is Light of the Sanctuary, his “occult ism. diary,” edited and published posthumously by his second wife Sandra.3 Entries in the diary Hodson’s clairvoyant gifts became apparent began in 1921 and continued to the month of when he was a child and strengthened in adult- his death. Although the records were originally hood. Besant’s lecture that prompted him to intended for personal reflection, Hodson even- join the Theosophical Society also provided tually consented to their publication and wrote new understanding of those gifts and the an introduction that contains valuable bio- worlds to which they gave access. Much of graphical information. Hodson’s long career as a clairvoyant was de- voted to the study of devas, ranging from low- Hodson and his sources saw Mary as a fifth- ly nature spirits to angelic beings of great stat- degree Initiate, Priestess, Queen of the Angels, ure. His books contain iconic images, created Mother of the World, and an expression of the with the help of various artists, of archangels Feminine Aspect of Deity. The special rela- hovering over mountains and large bodies of tionship Hodson developed with her enabled water. He also became interested in the pres- him to offer unique insights into these several ence of angels, including Gandharvas, or mu- roles. He also described in some detail Mary’s sic devas, at religious rituals and performances appearance and demeanor when she appeared of classical music.5 to him. The Archangel (Maha-Deva) Bethelda was A few other authorities are cited to provide Hodson’s primary teacher for many years. context. They fall into two main groups; the They first “met” when Hodson and his first first represents modern esotericism, including wife, Jane, were studying nature spirits in a the larger body of trans-Himalayan teachings; beech forest in Gloucestershire. Hodson also the second represents institutional religion, received teachings from the Masters Morya, primarily Roman Catholicism, where Mary has Kuthumi, Serapis Bey, and Polidorus Isurenus. a conspicuous place in beliefs and customs. The Master Kuthumi spoke to him at his first Otherwise the power of Hodson’s own words, meeting of the Esoteric Section of the T.S. in and of his sources on the inner planes, supports 1913, and thereafter Hodson identified Ku- the article’s narrow focus. By its very nature thumi as his own master.6 Hodson received the article is descriptive rather than analytical, communications in full waking consciousness. though comments are made on a number of When he was fifty-eight years old, Hodson topics. was appointed amanuensis to the Master Poli- Geoffrey Hodson’s mother was a choir director dorus. The “link now formed between us,” in the Church of England, and he grew up in a Polidorus explained, religious environment. His faith faltered in his will endure to the end, for I have been de- twenties. But Hodson acquired new insights puted as Their [“the Great Ones’”] messen- into Christianity after reading Annie Besant’s ger when They do not wish to speak direct. Esoteric Christianity. Hodson joined the Theo- No longer need you feel alone. You have sophical Society in 1912, after attending a lec- drawn near to the heart of the work and are, ture by Besant, then the Society’s president. In in fact now received back into the Sanctu- his thirties or early forties he was ordained a ary.... I am the Elder Brother Who receives

the prodigal home, an old Friend Who On the other hand, Hodson may have felt con- worked and taught with you in your Egyp- strained by the Theosophical Society’s nonsec- tian and Alexandrian days.7 tarian policies. He commented that discussion of Mary might be acceptable in “France ... and We understand that Polidorus is “an Adept of some other Catholic countries,” but not else- the Egyptian Branch of the Great White Broth- where.12 Much of the T.S. membership was erhood (the Brotherhood of Luxor),” and that resistant to the Christianization movement, one of his incarnations was as Philo of Alex- spearheaded by Besant, and skeptical of the andria.8 He is the source most often quoted in Liberal Catholic Church. Indeed, Polidorus Light of the Sanctuary. instructed Hodson on how to interpret Mary Hodson’s willingness to name his sources was “Theosophically”—that is allegorically.13 Also, intended to reassure the esoteric community we shall see that his intense devotion devel- “that the Great Masters of the Wisdom have oped late in life, and he received the most im- not withdrawn Their interest in the profoundly portant teachings from his mid-eighties on- important movement established under Their ward. By that time he was living in New Zea- Adeptic inspiration.” “May it not reasonably land, where Roman Catholics were in a mi- be presumed,” Hodson added, “that this will be nority. The period in which he could possibly continued for the ‘amelioration of the condi- face criticism lasted less than a decade. During tion of man.’”9 This reassurance may have that period he wrote few books, and some, like been important because of a belief within the The Call to the Heights (1976), simply ad- Theosophical Society that direct contacts with dressed other topics. the Masters ceased soon after co-founder Hel- Why should we place any credence in what ena Blavatsky’s death.10 Hodson had to say about Mary? Skeptics could In addition to the contacts with senior human argue that he was a fraud, was deluded, or had and devic members of the Planetary Hierarchy, succumbed to glamour. Yet several factors Hodson received communications and visita- suggest otherwise. Hodson served in the Theo- tions from Mary herself. Statements attributed sophical Society for more than seventy years, to her carry special weight in the present study, lecturing throughout the world and making crowning teachings from other sources and substantial contributions to the esoteric litera- Hodson’s own observations. We assume that, ture. He attained the 32nd degree in the East- like other communications, those from Mary ern Order of International Co-Freemasonry, were received in full waking consciousness. and was ordained a priest in the Liberal Catho- lic Church. He was noted for his humility, mild The portrayal of Mary in Light of the Sanctu- manner, avoidance of controversy, and unpre- ary is markedly different from that in most of tentious lifestyle. Hodson stipulated that his Hodson’s other works. Only a few scattered diary should be published only after his death. references in his own published books and articles reveal his dedication to Mary and the Alternatively, Light of the Sanctuary could be teachings concerning her. In general, his publi- dismissed as a work of fiction, written by San- cations either do not mention Mary at all or dra Hodson to glorify her late husband’s present her as a symbolic, rather than real, fig- memory. But Geoffrey Hodson’s inner circle ure.11 Readers had to wait until five years after of coworkers, as well as senior members of the Hodson’s death to discover the richness of Theosophical Society, knew of his work. None teachings summarized in this article. Did he came forward to dispute the diary’s authentici- miss opportunities to promote Mary and her ty or to question Sandra’s motives. message sooner? Hodson’s contacts with The diary’s authenticity and the credibility of Mary, and the insights he gained, may have Hodson’s testimony are persuasive. And Hod- seemed too private to be shared. Perhaps he son himself comes across as an initiate of some was concerned about glamour. standing.

Hodson’s Relationship with Mary As He spoke our eyes were linked together, as it were, and I felt a great longing to be eoffrey Hodson recorded one of the most admitted to His presence and group, saying, G profound statements about the Lady “Master, may I belong to You?”, or some Mary in 1978. The Master Polidorus urged such words. His beautiful large brown eyes him: “Consider the three Offices—Queen, looked into mine, doubtless read my desti- Priestess, and Mother of aspiring souls—the ny, and declined, saying in effect, “Not yet, World Mother. Meditate upon the mystery of 14 My son.” The Master Jesus’ skin was the deific Feminine Principle.” That state- slightly browned, rather like a deep tan. He ment forms the basis of our story and the basis was very erect in carriage as He walked on of Geoffrey Hodson’s relationship with the down the street followed by a number of one to whom it refers. differently dressed people.18 The soul we know as Hodson established a Hodson added: relationship with Mary 2,000 years ago. He met her and the Master Jesus during an incar- I arranged the burial of my guide and, re- nation in Palestine. In a communication in morsefully and sadly in one part of myself, 1945 Mary explained: “I was Miriam, the and mystically elevated in another, I re- Mother of Jesus.... I knew you in that life and turned home as instructed and carried out befriended you.”15 Then in 1975 she referred to my duties. At home, I had the same double an encounter with Jesus that was both tragic consciousness of grief on the one hand and and transformative: exaltation on the other since a mystical in- fluence and, as it were, assurance had I first knew you in Nazareth when you passed from the Master into my mind and came with your servant to visit My Son, Je- heart, greatly elevating me. I longed to go sus. I witnessed the tragedy, your outbreak to Him as I heard of His travelings about of indignation, your response to My Son’s our land, but could not do so. Later on in advice, your flood of tears for your de- that life I “came” to Jesus and worked for ceased servant who died to save your life His cause for the rest of my life, having (received a spear-thrust from a Roman cen- handed over all family duties to a younger turion). I heard My Son’s promise and saw brother. In doing His work, I traveled and you as a young boy, departing dutifully for taught. Ultimately, not being present in per- your home and duties awaiting you there.16 son, I heard of all that happened to Him, in- The circumstances of the servant’s death, and cluding His very brutal and untimely what followed, can be found in a diary entry death.19 about a month earlier. The proto-Hodson, a An elderly Hodson looked back on his child- boy of “about nine years old,” and his “serv- hood, noting with reverence that he grew up on ant-guide,” described as an Egyptian initiate- “Bethlem Farm in the parish of Wainfleet-St teacher, were in the crowd when Jesus and Mary’s,” Lincolnshire, England: “born in some disciples came through a town in Pales- Bethlehem ... under Our Blessed Lady’s tine. The excited crowd surged forward, push- name.”20 When Hodson was eighty-nine years ing the boy into the back of a Roman soldier. old, Mary reminded him: “I first knew you as The soldier turned around, preparing to stab an infant baptized in the church dedicated to the boy with his javelin, but the servant Me at Wainfleet-St Mary; next, in that small stepped forward to take the spear thrust. The church in the little square in Manchester, proto-Hodson reacted angrily, whereupon Je- where you used to come to meditate and where sus stopped and spoke to him: “Do not abuse I caused you to see My aura shining through this man who was but doing his duty. Rather and around My statue.” The latter experience express gratitude for him who has done so probably took place some time after 1912, much for you and now has given you his life, when Hodson was in his late twenties.21 Hod- thereby saving yours.”17 Hodson recalled the son does not identify the church. The statue experience:

suggests that it was probably Roman Catholic, ing The Brotherhood of Angels and of Men.”24 but an alternative is suggested later in the arti- Mary expressed appreciation for his lecturing cle. and healing work: Hodson’s teachings on Mary span a period of Now in your ninetieth bodily year we have more than fifty years. He shared brief but im- communed, you have opened the mental portant insights into her roles as Queen and lines of communication by your talk with Mother in two books published in the late its reverent references to Me. This has 1920s: The Brotherhood of Angels and Men drawn Me much closer to you. Daily, I and (1927) and The Angelic Hosts (1928); exam- My Maha-Devas and Devis [male and fe- ples will be cited in due course. But virtually male Archangels?] respond to the empow- everything we know of Hodson’s relationship ered Invocations on behalf of the suffering with Mary, and the teachings pertaining to her, world and those known to you who are sick comes from his diary; even then it forms only a and in need. Thus we are a “team,” My di- small fraction of the book’s total content. rect coworker in the darkening world.25 Hodson was fifty-eight years old when he Later, a “Highly Initiated Disciple of the Mas- made his first explicit reference to Mary in ter Kuthumi” assured Hodson: “You have al- Light of the Sanctuary—the communication in ready drawn Her [Mary] very near to you by which she declared: “I was Miriam.”22 An ac- your full response to the unexpected transmis- companying reference to “Our Blessed Lady sion of a task from a former aspirant to Her Mary” contrasted with “the Virgin Mary” and work, which, of course, was no accident at all, “the Madonna” in earlier works, showing a but part of what might be called ‘the Grand new level of devotion. His relationship with Design.’”26 her was developing, or redeveloping, at that In a communication to Hodson in 1945 Mary time, and would continue to develop over the told him: “I have given you messages in this years. Most of the diary entries relating to life” and urged: “Could you not collect all Mary were made during the last decade of your writings of Me and publish them as an aid Hodson’s life. Yet Mary revealed in July 1975 to My cause amongst men?”27 It is unclear that she had been working through him, per- what messages and writings Mary was refer- haps unconsciously on his part, for half a cen- ring to, and, in any case, Hodson did not seem tury: to respond to her plea. I assisted in your studies of prenatal life Thirty years later Hodson received a more [The Miracle of Birth] .... As you perceived, modest request to “give to and through the I also came to you in the remains of the Theosophical world, and that of the Liberal beech forest in Gloucestershire when you Catholic Church, a statement affirming the were exalted by your Maha-Deva Teacher authenticity of Her [Mary’s] existence, and of Bethelda and you received and have since Her complete reality as a Being.” He contin- spread in many parts of the world My ued: “I was also inspired to provide a philo- “Call,” printed in your book, The Brother- 23 sophic and, based upon my experience, an oc- hood of Angels and of Men. cult exposition that would help the members of Mary’s “Call,” which will be discussed in its the above movements—and so humanity more turn, recognized women’s special place in her truly to realize Her veritable existence.28 Hod- heart and urged chivalry toward all people. son’s allegorical treatment may have filled the need for “ an occult exposition.” Except for his The following month Hodson recorded a simi- diary entries, however, he wrote little to affirm lar contact: “Today, while resting, I found my- the authenticity of Mary’s existence as a real self thinking about the Blessed Lady Mary and being. then became aware of Her presence.... She reminded me of the experience of the study of Hodson may have considered oral presenta- the embryos and Her Presence when receiv- tions the more suitable medium to disseminate

teachings on Mary. Sadly, none of the more- two, he wrote in his diary: “At this point, the than-ninety recorded lectures in the Theosoph- Blessed Lady Mary becomes visible before me ical Society archives focuses on her.29 What ... and, as it were, reaches out and touches my little we know of references to Mary in Hod- head as if to warn and protect me from brain- son’s lectures comes from comments made by fatigue.”35 his sources in Light of the Sanctuary. A lecture Hodson still lectured during the last two years in 1975, for which Mary thanked him, has al- of his life. The Master Morya offered the fol- ready been mentioned. The Master Polidorus lowing advice in 1981: gave Hodson instructions for a presentation to the Theosophical Convention in 1977: [I]nclude the Blessed Lady Mary in your “[I]nclude much special information concern- lecture and, if necessary, quote suitably ing the World Mother (the Blessed Lady from one of the prayers in the Liberal Cath- Mary), bringing home Her importance both in olic Church Liturgy. She is “ever within this procedure and in the world. Use the lecture reach and ever present.” Refer to Her as for this purpose.”30 Polidorus added: you have planned, very beautifully, perhaps with a reference to such benedictions to the Include your collected references to Our human race as “Our Lady of Lourdes.”36 Lady and the various accounts of Her meditation offered to the Bishop of the Liberal Hodson delivered his last lecture on May 4, Catholic Church in New Zealand. Consider 1982, at the H.P.B. Lodge in Auckland. His xeroxing the manuscript “Our Lady,” for last book, Volume II of Music Forms, was 37 presenting to each member of the youth published in September. Hodson passed away group on the evening when you speak of early the following year, shortly before his Her to them.31 ninety-seventh birthday. His wife Sandra commented: The following year, a “Highly Initiated Disci- ple of the Master Kuthumi” commented: Geoffrey left us peacefully in the early morning of 23 January 1983. Our home When speaking of beautiful divine Person- seemed to me then, to be steeped in a ages, such as the Madonna, you might per- blessed stillness and silence that nothing haps show how Her title “Star of the Sea” could disturb. Upon Geoffrey’s face there refers to the Cosmic and abstract principle was an expression of utter peace and joyous about which your Adept Teacher might serenity—beyond any words. It was as speak. Thus, the Madonna principle, ideal, though the Masters were so very close at and Personage, may find its expression in this time. In looking back over our life to- 32 your talks as it has for so long in your life. gether and before the world, I can testify Also in 1978, the Master Polidorus urged Hod- that never once has he ever made any claim son to include “as many instances as possible to greatness or to the superior powers of such contacts [with devic entities] as you which he most truly possessed. He was the 38 have recently done most reverently concerning most humble of men. Her gracious Majesty, the World Mother, of Sandra Hodson inserted a note in 1977 that the Whom—particularly inspired—you spoke so Master Jesus and the Lady Mary visited her beautifully after your lecture the other even- husband one more time; but she noted: “this is ing” at the Helena Petrovna Blavatsky Lodge not recorded in The Diary.”39 of the T.S., Auckland, New Zealand.33 Mary’s Appearance Whether or not Hodson made the best use of the knowledge he had received, Mary encour- and Demeanor aged him and promised her support: “Please he Lady Mary visited, or revealed herself continue writing and draw upon Me when Tto Geoffrey Hodson several times on the needed.”34 Mary was mindful of his declining physical, astral or mental level. He shared im- strength, however. When Hodson was ninety- portant information about her appearance and

demeanor during those encounters. For exam- tributes of Our Lady Mary is Her complete ple, in a visitation on the mental level in 1945: humility. She did not, and does not, assume or Our Lady ... appeared as a highly spiritual, appear in Her most exalted state as, for exam- wonderfully refined young lady of perhaps ple, the Adept Queen of the Angels. I reverently responded to Her Presence as a visiting (if twenty-eight years. She spoke in a voice of 46 compelling sweetness and beauty and with Adept) Friend.” Indeed, it seems that Mary the most engaging charm .... Her shining intentionally presents herself in the most suita- blue aura seemed to enfold me for a mo- ble way to conduct her ministry: ment, and its light to fill the room. A still Although the Lady Mary is no longer lim- peace pervaded me from the highest levels ited to expressions as a Person, having long down to the physical. This experience ago won emancipation and liberation there- seems like an answer to an unspoken wish, from, for the sake of all mankind She does that I might again have contact with Her assume the restrictions of a highly spiritual- and receive direct assurance of the correct- ized “Personality” in order to come as near ness of the teachings concerning Her. I now as possible to those whom She helps.47 feel utterly sure and rededicate my life to Despite the attitude of humility with which Her service.40 Mary presented herself, Hodson never ques- Sandra Hodson later inserted an editorial note tioned that she spoke with great authority. in the diary: “Geoffrey sees Our Lady at the Hodson’s descriptions of Mary may be com- Causal level as a very beautiful feminine Being pared with accounts of Marian apparitions and surrounded by forces outraying from Her to related phenomena in mainstream Christianity. produce a specially shaped and formed aura, The nature and circumstances of these latter with colorings of white, gold, rose, and sky vary enormously, from the visions, or “person- blue, shot through and shining beyond with 41 al revelation,” of individual mystics; to the white radiance.” Hodson himself commented apparition of Our Lady of Zeitoun, Egypt, seen on her appearance “in all Her wondrous 42 from 1968 to 1970 by thousands of people, blue.” including Muslim police and even President Hodson published two, very similar, pictures Gamal Abdel Nasser; to the weeping statue of of Mary in The Kingdom of the Gods. The one Our Lady of Akita, Japan, seen in 1973 by mil- shown at the beginning of this article “symbol- lions of people on national television. ically portrays her in Her solar aspect, brood- 43 In the sixteenth-century an indigenous peasant ing in divine love over all worlds.” It was named Juan Diego witnessed four apparitions painted according to Hodson’s instructions by of a “maiden” in Guadalupe, Mexico. The fig- South African artist, Ethelwynne M. Quail, 44 ure identified herself as Mary, “mother of the who, in his words, “knew about Theosophy.” very true Deity.”48 After his archbishop de- Hodson was in South Africa in 1934–1935, manded a sign of authenticity, Mary instructed and the picture may have been painted during Diego to gather in his cloak flowers from a that period. The work bears a noticeable re- normally barren hilltop—in mid-winter. When semblance to Nicholas Roerich’s “Mother of Diego opened his cloak before the prelate, an the World” (1924). Hodson does not refer to image of Mary was imprinted on the fabric. Roerich’s work, and whether he or Quail knew The traditional depiction of Our Lady of Gua- of, or were influenced by, it remains an open dalupe shows her wearing a pink, patterned question. robe, covered by a deep-blue mantle embla- 49 Hodson assigned Mary a high status in the zoned with stars. It also shows rays of light Planetary Hierarchy: “She is the highest possi- radiating from the periphery of the image, call- ble imaginable spiritualized Queen.”45 But he ing to mind Hodson’s description of “forces never felt overwhelmed or intimidated by her outraying from Her to produce a specially visitations: “One of the most remarkable at- shaped and formed aura.”

Bernadette Soubirous, a fourteen-year-old suitable and given to these various members of peasant girl, reported an apparition at Lourdes, world religions.”55 He added that Mary “re- France, in 1858. She saw “a lady ... wearing a sponds to and permits Herself to be mentally white dress, a blue girdle and a yellow rose on molded by our religious conceptions, and Who each foot, the same color as the chain of her permits Herself to be seen in forms acceptable rosary; the beads of the rosary were white.”50 and helpful to those who are accorded the ap- Several more apparitions followed, including propriate vision.”56 one in which Mary de- People who have had clared “I am the Im- Geoffrey Hodson recorded one powerful visions often maculate Concep- comment that paintings tion.”51 After the last of the most profound state- and sculptures are inad- apparition, on July 16, ments about Lady Mary in equate to capture what 1858, Soubirous com- 1978. The Master Polidorus they saw. Bernadette mented: “I have never Soubirous felt that no seen her so beautiful urged him: “Consider the artistic depiction could before ... so lovely that, three Offices—Queen, Priest- do Mary justice and when you have seen her ess, and Mother of aspiring was disappointed in the once, you would will- statue erected to com- ingly die to see her souls—the World Mother. memorate the Lourdes again!”52 Meditate upon the mystery of apparitions.57 Likewise, At Fátima in 1917, the deific Feminine Principle.” Hodson lamented over three Portuguese chil- artistic depictions of dren “beheld a Lady all dressed in white. She Mary: “None of them, even the most beautiful was more brilliant than the sun, and radiated a Madonna statue or picture, really portrays the light more clear and intense than a crystal glass official Holder of that Office of World Moth- filled with sparkling water, when the rays of er.”58 53 the burning sun shine through it.” Five more Hodson’s descriptions of Mary may also be apparitions followed, the last, on October 13, compared to descriptions of another individu- 1917, accompanied by the alleged “miracle of ality revered in western religion: Sophia. Un- the dancing sun,” to which thousands of people der her Hebrew name Chokmah, she emerged testified. as a divine or semi-divine personage in the The colors ascribed to Mary’s raiment vary Wisdom literature of Hellenic Judaism.59 For from one account to another, but all include example, Chokmah/Sophia spoke to the reader blue, white, and brilliant light. A consensus of of Proverbs: “The Lord possessed me in the western devotional imagination, at least since beginning of his way, before his works of old. Lourdes, shows her in a blue mantle over a I was set up from everlasting, from the begin- white robe.54 Hodson’s observations would fit ning, or ever the earth was .... Then I was by easily into the spectrum of descriptions from him, as one brought up with him: and I was mainstream Christianity. daily his delight, rejoicing always before him.”60 Sophia reemerged as a highly exalted Mary’s appearance is not totally unrelated to figure in nineteenth-century Russia.61 Russian the expectations of those who see her. Perhaps poet Vladimir Solovyov (1853–1900) recalled people see a thoughtform of human construc- a vision of her during Divine Liturgy, when he tion. On the other hand, she may actually as- was nine years old: sume a form that people will recognize. Hod- son commented: “The different visions and Blue all around. Blue within my soul. differing appearances and positions which Blue pierced with shafts of gold. In your people of various religions and countries at- hand a flower from other realms. tribute to the World Mother are all adaptions You stood with radiant smile, 62 [sic] of visions and teachings chosen as most Nodded to me and hidden in the mist.

Sophia could almost be mistaken for Mary! Mary’s attributes, according to Christian tradi- Indeed, Pope John Paul stated in 1987: “In the tion, were humility, purity and virginity. That mystery of Christ she [Mary] is present even last was based on Luke’s account of the An- ‘before the creation of the world,’ as the one nunciation; Mary was “a virgin” and her re- whom the Father ‘has chosen’ as Mother of his sponse to the news that she would bear a child Son.”63 The statement bears such a close re- was “How shall this be, seeing I know not a semblance to the verses in Proverbs to suggest man?”68 “Born of the Virgin Mary” found its a conflation of Mary and Sophia. way into the Apostles’ Creed, and “Blessed Virgin” and “Mary, Ever Virgin” became fa- Mary as Initiate miliar devotional accolades.69 he canonical gospels give no clue about The canonical gospels record that Mary stood Tthe Lady Mary’s birth, childhood and up- at the foot of the Cross and witnessed the death bringing. We first learn about her when she is of her son. Her participation in the redemptive betrothed to Joseph and the Archangel Gabri- sacrifice will be important when we discuss el’s announces that she will give birth to the her role as Priestess. Meanwhile, an ancient Messiah. Yet Gabriel was able to say “Hail, Ethiopian text relates that Mary had an ecstatic thou that art highly favored, the Lord is with experience at Calvary—one that esotericists 64 thee: blessed art thou among women.” The would probably interpret as an initiation. She Council of` Ephesus (431 CE) decreed that shared her experience with John the Beloved, Mary was Theotokos (literally “God-Bearer,” who stood with her: but translated in the West as “Mother of God”). And the Church of Rome determined Hearken and I will tell thee an astounding that she must have been conceived without and hidden mystery ... which my Lord and original sin. Clearly she was no ordinary wom- my Son, Jesus Christ my beloved one and an, chosen at random to participate in the Re- my Redeemer, revealed unto me at Golgo- demption; she was already of some spiritual tha, at the time of the sixth hour .... A shin- stature in anticipation of her contact with Jesus ing cloud came and bore me along and took Christ. Or possibly she was exalted in her own me up into the third heaven, and it set me right. down at the boundary of the earth, and my Son appeared unto me. And He said unto We learn more from the extra-canonical Infan- me, “Peace be unto thee, O Mary, My cy Gospel of James, written in about 145 CE. mother, thou dwelling-place of God. Peace There we discover that Mary’s exalted status be unto thee, O virgin, who gavest birth to and potential were recognized when she was a Me. From thy womb hath gone forth the child. Mary was presented to the temple at river of peace. I will reveal unto thee an three years of age and lived there until she was astounding wonder.”70 twelve. She was taught by the priests and “received food from the hand of an angel.”65 Es- Mary continued at length, describing, among sentially the same story appears in the much else, the joys that lay ahead for the souls Qur’an.66 In one account Mary was taught by of the righteous, including her own. the Archangel Gabriel, which would imply that Geoffrey Hodson never commented on Mary’s she already knew him when he appeared to her birth or upbringing; nor did he mention an ec- at the Annunciation. static experience at Calvary.71 But he affirmed Interestingly, the “Presentation of Mary in the that both Jesus and Mary attained the fifth ini- Temple” is observed on November 21 as a tiation in their Palestinian lifetimes, the latter feast day in the Roman Church. In the Eastern overcoming unusual challenges to do so: Orthodox Churches the feast is termed “The Having been and being the Mother of Jesus Entry of the Most Holy Theotokos into the in the reality of His appearance amongst Temple.” It is the only feast in the entire litur- men and His attainment of Adeptship gical calendar inspired by passages in an extra- whilst using that body, She did Herself at- canonical text.67

tain to Adeptship, took the Fifth Initiation might remain, especially for a time. Our in the Egyptian Mysteries, having also been Lady, on the other hand, may be described trained in their Chaldean form, as a woman, as Monadically and inherently feminine meaning in a female body. The tests were wherever personality was concerned.77 very severe in those days, especially for Juxtaposition of “Monadically and inherently” beginners, even for males, but She passed with “wherever personality was concerned” is through them all successfully, almost over- puzzling. It is unclear whether Hodson be- riding them as it were, instead of being sub- lieved that Mary’s femininity applies only to jected to them. She was then one of earth’s the manner in which she presents herself or Adepts.72 might be intrinsic to her very essence. We are not told whether Mary traveled to When Hodson made those comments in 1975, Egypt or elsewhere for the initiatory training, understanding of a distinction between gender or whether it was available closer to home. In and sex was less clear than it is today. Sex any event, the credibility of Hodson’s (male–female) is now viewed in the social sci- knowledge of Mary’s initiation into the Egyp- ences as a physical characteristic, and gender tian Mysteries is supported by two factors. His (masculine–feminine) as a characteristic that principal master-teacher was the Master Poli- extends beyond, and may not even include, the dorus, associated with the Brotherhood of physical.78 Hodson tried to explain, using the Luxor. And Hodson, who developed a close traditional esoteric terminology of positive relationship with Mary, had his own ties with (active) and negative (passive, receptive) po- Egypt, including past lives.73 Polidorus in- larities: formed him on one occasion: Difference of sex can in no remotest sense You began that path [of Light and of the be conceivably applied to Deity and Mon- Light-bringer] eight thousand years ago in ads. However, certain cosmogonies, espe- Ancient Egypt and have followed it ever cially the Hindu, teach that a particular since. You found the Light and the doctrine highly mystical cosmic energy does func- of the Light in both male and female incar- tion as if oppositely polarized in the ful- nations in Ancient Egypt and later on in fillment of the Office of generation of uni- Greece. Your path led through Palestine at verses. This does not imply male and fe- the time of Christ. 74 male, of course, according to the normal Polidorus added: “Then Alexandria and the human understanding, but rather the uni- Gnostics received you.”75 Contact with Gnosti- versal attributes of positivity, negativity, cism may have further stimulated Hodson’s and a generative interaction.79 quest for esoteric knowledge. We are also told Evidently the alignment of Monads with posi- that the Hodson-soul’s incarnations included tivity or negativity—or what we would now “brief interludes of worldliness.” Yet the “ex- prefer to call masculinity or femininity—has cursion was not all loss, as it brought deep roots and long-lasting consequences: knowledge and experience and set your will for this incarnation towards the occult life.”76 The Logoic self-differentiation has a profound effect upon the component Monads Did Mary retain her gender after she became of the Logos, certain of Whom become an Adept? Hodson contrasted Jesus’ masculin- more predominantly positive and others ity with Mary’s femininity: negative during the particular period of The Master Jesus was inherently a mascu- cosmogenesis or creation. This endures, line Adept as far as His personality was and the great Being Whom we Christians concerned, though it should be remembered refer to as Our Blessed Lady is Monadical- that this does not really apply at ly, if one may so presume to think and say, the arupa levels, where all Monads are sex- negative, or is inherently of a polarity that less, even though certain predominances is more negative than positive.80

Mary’s attainment of Adeptship should lay to Mary, Queen of the Angels rest any lingering doubts that other individuals can attain the fifth initiation in a female body n 1975, Geoffrey Hodson declared that, af- or can present themselves as female after be- I ter her death, the Lady Mary “left the hu- coming Adepts. It should be noted that doubts man kingdom altogether and entered the An- have mainly been confined to western esoteri- gelic Hierarchy, being naturally moved to do cism. Multiple female Buddhas and Bodhisatt- so, knowing that with Her nature She could vas are revered in Buddhism. Among them is best help onward the evolution of human be- Kuan Yin, often called the “Goddess of Com- ings and animals as a Member of the Angelic 83 passion” and the patroness of many large tem- Hosts.” ples in East Asia. Charles Leadbeater had made a similar claim That said, Hodson explained that the human half a century earlier, declaring that “finding and devic kingdoms have masculine and femi- the seven paths open before her, she [Mary] nine polarities, respectively, hastening to add chose to enter the glorious Deva evolution and that the “Orders of Beings are of equal evolu- was received into it with great honor and dis- 84 tionary stature.” 81 The respective polarities tinction.” At about the same time, Hodson may tip the scales in favor of male Adepts in himself had proclaimed in The Brotherhood of the human kingdom and female Adepts in the Angels and Men that the angels who build devic kingdom. Hodson’s comment that the human bodies in the mother’s womb “have, as initiatory tests Mary faced were “very severe their Queen, a Holy One, who won freedom ... even for males”—implying that they were from the burden of the flesh and, ascending, 85 still more severe for females—may reflect that joined the Angel Hosts.” He also recorded predisposition rather than any suggestion that Mary’s “Call,” which included the following: the female form cannot endure the challenges Uplift the women of your race till all are of high initiation. We shall return to the issue seen as queens, and to such queens let eve- of the polarities of the kingdoms in the next ry man be as a king; that each may honor section. each, seeing the other’s royalty. Let every Mary provided her own perspective on the home, however small, become a court, eve- nature and consciousness of an Adept, ex- ry son a knight, every child a page. Let all plaining how personality eventually gives way treat all with chivalry, honoring in each to a sense of all-pervading unity: their royal parents, their kingly birth, for there is royal blood in every man; all are Adepts are no longer Themselves at all the children of the King.86 from this point of view, especially that of Offices assigned and fulfilled, even though Mary’s depiction of gender may be more sen- traces of the last human personality remain, sible and nuanced than the explanations of- especially as long as the body lasts in which fered by today’s social scientists—or by the Adeptship was reached. “ALL ONENESS,” Theosophical literature! alone, justly describes the consciousness The notion of Mary’s transition from the hu- and state of being of the Adept. Happy are man to the angelic kingdom resonated across those human beings who are beginning to multiple esoteric traditions. Corinne Heline, experience foreshadowings of this surren- whose background lay in Rosicrucianism as der and mergence of self-ness in the ALL well as Theosophy, commented: “Upon the ONENESS which governs, rules utterly, the completion of her earth mission, the holy Vir- life and work of every Adept. Indeed, We gin was lifted out of the human stream and are not “people” any longer but, to use translated into the angelic evolution.”87 She “light” for a simile, are just as Rays ema- now enjoys a relationship not only with devas nating from within and radiating from but also with the higher ranks of the vegetable without the Solar Logos, the Great Lord of kingdom—flowers: Light.82

The Blessed Lady is known as Queen of Revelation describes how the Archangel Mi- the Angels because of her intimate rela- chael defended her from diabolical attack. Me- tionship with these bright beings. During dieval mystic Thomas à Kempis, author of the each month of the yearly cycle the angels famous devotional text, The Imitation of infuse the body of the earth with a particu- Christ, urged people to bow at the name of lar emanation that manifests in certain Mary, as well as of Jesus.92 rhythms of tone and color. In this pulsating Three of the four medieval Marian anthems, color-music are formed the celestial pat- 88 sung at Compline, refer to Mary as Queen: terns of the flower kingdom. the Ave Regina Coelorum, Regina Coeli, and Heline stressed that Mary did not abandon her Salve Regina. The first, used during Lent, be- human charges: “Although the Blessed Virgin gins (in English translation), “Hail, Queen of now makes her home in the heaven world with Heaven,” and the second, used during Easter- the Angels, she spends much of her time on tide, begins: “Queen of Heaven, rejoice, alle- the earth plane working with humanity. Many luia.” The Salve Regina will be mentioned have testified to seeing her.”89 later. Pope Pius XII declared that “Mary, the Virgin Mother of God ... is crowned in heav- As noted, the human kingdom has an overall enly blessedness with the glory of a Queen.”93 “positive,” or masculine, polarity and the de- In proclaiming the queenship of Mary, Pius vic kingdom a “negative,” or feminine, polari- insisted: “We do not wish to propose a new ty. Evidently Mary’s inherently Monadic fem- truth to be believed by Christians, since the ininity facilitated her transition to the devic title and the arguments on which Mary’s kingdom—and continues to facilitate her ma- queenly dignity ... are to be found in ancient ternal ministry. Transition from one to the documents of the Church and in the books of other is possible; upon the attainment of the sacred liturgy.”94 Adeptship their respective members “are able to transcend the restrictions of either.” “Even “Queen of the Angels” also has a long history. so,” Hodson declared, “a tendency remains for The chapel of Our Lady of the Angels at Por- the inherent polarity to endure and to be vol- zioncula, Italy, was built in the fourth century untarily responded to.” to house relics brought by hermits from the Holy Land; later it achieved fame through Thus, Our Lady entered the Angelic King- connections with Francis of Assisi. On the dom on attaining Adeptship, and has cho- other side of the world, the mission of Nuestra sen to minister to mankind under the Parvi- Señora la Reina de los Ángeles (“Our Lady, ti, true Kwan Yin, Ishtar, Hathor-Isis, Lady Queen of the Angels”) was founded in 1784, Mary Individualities. Thus, in Them, the subsequently developing into the city of Los maternal Spirit, the transcendently compas- Angeles, California. In 2011, Pope Benedict sionate tenderness of all mothers, and in- XVI affirmed that “the Angels encircle the deed motherhood itself, is the predominat- august Queen of Victories, the Blessed Virgin ing impress made upon all orders, commu- Mary.”95 nities, groups, and individuals upon whom She bestows Her ministrations. All of these Hodson was encouraged to raise awareness Divine Beings are—for none of Them have not only of Mary as Queen of the Angels but disappeared—incarnations of Divine of the deva evolution over which she reigns. Motherhood.”90 The Brotherhood of Angels and Men and The Kingdom of the Gods present his most com- Devotional references to Mary’s royal status plete description of the devas. Interestingly, date back to antiquity. Traditionally she is be- the former book asserts that the defining color lieved to be the woman mentioned in Revela- of the “Angels of maternity and birth” is sky tion: “[A] woman clothed with the sun, and blue,96 a predominant color of Mary’s vest- the moon under her feet, and upon her head a ments in recent apparitions and in visitations 91 crown of twelve stars.” The same chapter of to Hodson himself.

The Master Polidorus spoke of several orders Mary as World Mother of devas in a communication to Hodson in 1966: y the time Geoffrey Hodson commented B on the World Mother in Light of the Sanc- The strictly occult realms, the form- tuary, a firm foundation had already been laid. building, life-stimulating, and landscape The trans-Himalayan teachings brought to the deva and devas are most acceptable. West a wealth of wisdom from South Asia, Gandharvas should be placed in the first of including notions of the Mother of the World, these categories, because of their part in the sometimes identified with Kuan Yin. Soon the operation of the Logos Principle. Actually, Mother was associated with Mary. the Form-Builders are by far the largest Or- der, and of more public and general interest That influx of wisdom found resonance in because they include those agencies which Christianity, where Mary had long been re- restore injured forms to the original pattern garded as Mother, not only of Jesus (and, as and shape under the operation of word- the Council of Ephesus insisted, God), but of force.... Healing devas function under this all of us. Eastern Orthodox Christianity was principle of the restoration of form and the familiar with the concept of Mary as Mother of preservation of the exact pattern.97 the World. In the West, the Salve Regina (in English) begins: “Hail, holy Queen, Mother of In “the early 1970s,” the Archangel Bethelda mercy.” Another popular Roman Catholic complimented Hodson on his healing work and prayer includes the words: “Mother of God, commented on the role of the angelic Queen and our most gentle Queen and Mother.”100 and her ministering hosts: And in 1990, Pope John Paul II spoke of Mary [M]editation combined with healing invo- as “Mother of the whole family of the children 101 cations for suffering ones ... provide not of God.” only benediction and help for them, but al- Helena Blavatsky asserted in The Secret Doc- so opportunities whereby the many Orders trine that the first manifestation from the trans- of Angels upon which you call may, and cendent and unknowable Brahman “has to be definitely do, collaborate. This is a service treated as a feminine principle .... The first em- of priceless value in all its aspects and es- anation becomes the immaculate Mother from pecially to the profoundly venerated Queen whom proceed all the gods, or the anthropo- 98 of the Angels Herself, and Her hosts. morphized creative forces.”102 Volume II of Music Forms, published a few We have seen that John Paul II spoke of months before Hodson’s death, reported a Mary’s presence “before the creation of the clairvoyant study of musical compositions. world.” Annie Besant placed the World Moth- Among the compositions he studied was Schu- er, whom she identified with Mary, at the be- bert’s “Ave Maria” (“Hail Mary”). Hodson ginning of the Manvantara. “When the Logos commented on a performance of the work: comes forth from ‘the bosom of the Father,’” One beautiful angel, chiefly blue but with he makes the colors of the song also noticeable, hov- as it were a sphere enclosing the Divine ers in the air about two yards behind and Life, coming forth as a radiant orb of Deity, slightly to the left of the singer, with its the Divine Substance, Spirit within and lim- head at a similar distance above the singer’s itation, or Matter, without. This is the veil head.... I presume the angel to be a repre- of matter which makes possible the birth of sentative member of the angelic order func- the Logos, Mary, the World-Mother, neces- tional under that great angelic being Our sary for the manifestation in time of the Blessed Lady, and therefore a bearer of her Eternal, that Deity may manifest for the blessing to and through the performer to the building of the worlds.103 hearers.99

In 1927 Hindu writer Nibaran Chandra Basu the World Mother and stressed the need to rec- published a two-part article on the World ognize the Divine Feminine: Mother in The Theosophist.104 The following I attest that the Power adorning Our Uni- year, Annie Besant declared March 24, the verse is confirmed as Our Mother of the traditional feast of the Annunciation, to be World—the Feminine Origin! .... Truly, the World Mother Day.105 Also in 1928 Charles Feminine Origin is most beautiful! Verily, Leadbeater declared that the World Mother the pinnacle of Be-ness cannot exist with- serves as a senior member of the Planetary Hi- out the Feminine Origin. How badly people erarchy, with a mission that embraces the pro- have mutilated the great cosmic laws! How tection of women during childbirth: far people have departed from Truth!109 The World-Mother ... is a mighty Being “Origin,” which appears frequently in Roe- who is at the head of a great department of rich’s writings, refers to an Aspect of the God- the organization and government of the head. world. She is in truth a mighty Angel, having under Her a vast host of subordinate In Geoffrey Hodson’s early book, The Broth- Angels, whom She keeps perpetually em- erhood of Angels and Men (1927), Mary spoke ployed in the work which is especially through the Archangel Bethelda: “In the Name committed to Her .... [I]n a very real sense of Him whom long ago I bore, I come to your all the women of the world are under Her aid. I have taken every woman into my heart, charge, and most especially so at the time to hold there a part of her that through it I may of their greatest trial, when they are exercis- help her in her time of need.”110 Hodson coming the supreme function given to them by mented in the same book: “She labors ever for God, and thus becoming mothers.106 the cause of human motherhood, and even now is bending all Her mighty strength and Leadbeater added “I think we shall not be far calling all Her Angel Court to labor for the wrong if we regard the World-Mother, Our upliftment of womanhood throughout the Lady of Light, as being of equal dignity with world.”111 He elaborated in an article also pub- the Chohans who are Heads of the Rays.”107 lished in 1927: That would suggest that Mary has attained the sixth initiation. Leadbeater explained that It is sufficient to say that the great orders of Mary took on the symbolism and characteris- the angels stand ready to assist us in all our tics of a series of representations of the World undertakings, providing that they are in ac- Mother: cordance with the great plan: the power of the Lady Mary and Her hosts of angel serv- Our Lady of Light is hailed as Virgin, ers is ready to be freely poured out in all though Mother of All. She is thus the es- work for the upliftment of the womanhood sence of the great sea of matter, and so She of the world and the exaltation of the ideals is symbolized as Aphrodite, the Sea-Queen, of love, marriage and parenthood.112 and as Mary, the Star of the Sea, and in pictures She is always dressed in the blue of In The Angelic Hosts, published the following the sea and of the sky. Because it is only by year, Hodson discussed Mary’s maternal role means of our passage through matter that symbolically, in the context of the Water ele- we evolve, She is also to us Isis the Initia- ment: tor, the Virgin-Mother of whom the Christ [T]he divine Mother is for ever giving birth in us is born.... [She] is represented as Eve, and, through Her, the life of the system is descending into matter ... and then when eternally renewed. The element of water is She rises clear of matter, once more as 108 the eternal mother, the heavenly woman, Mary the Queen of heaven. the Virgin Mary, ever producing, yet ever Two years later Russian-born writer Helena immaculate, the Universal Isis, the goddess Roerich, who embraced Buddhism, spoke of queen of the solar system, the spouse of the

solar deity. Her life is outpoured freely for imal—throughout the periods of the gesta- the sustenance and nutrition of the system. tion and delivery of her offspring. Imper- She is the eternal and unsolvable mystery, sonally, She is also present and Herself for, remaining virginal and immaculate, yet helps the mother during her labor.116 is She ever pregnant and ever giving birth. The Miracle of Birth records Hodson’s clair- The solar system is Her child which She voyant observations of pregnancy. Ranks of nourishes upon Her bosom.113 devic builders, he observed, construct the hu- Discussions in the Theosophical literature man vehicles and introduce the incarnating tended to relate the World Mother to a series of soul to its new habitat. And the builders are personages, like Kwan Yin, Isis, Hathor and part of the World Mother’s operations: Athena, as well as Mary. Hodson’s first com- During investigations of the pre-natal life I ment on the Mother in Light of the Sanctuary, constantly became aware of the presence in 1959, suggested that Kwan Yin and Mary and ministration of certain types of angels might serve different root races—or the differ- which were assisting in the dual process of ent regions of the world where those forms construction of the new bodies—mental, predominate: emotional, etheric, and physical—and the It seems possible that there are two World induction into them of the reincarnating Mothers, one for the Fourth Root Race and Ego .... A study of these angels revealed one for the Fifth Root Race. The former as- them as aspects of a great Intelligence sumes the Kwan Yin individuality and the which presides over and directs all maternal latter that of the Virgin Mary, whilst at the processes throughout Nature. The teachings highest level the two are expressions of the ... relate this Being to the Divine Feminine one Divine Principle, like twin Avataras of or Mother Aspect of the Deity, of which the Feminine Aspect of Deity, in the main she is a manifestation or representation.117 ministering to the East and the West.114 Through her legions of devic beings, Mary’s Illuminations of the Mystery Tradition, another mothering ministry extends even to the vege- book compiled from Hodson’s writings and table kingdom. Hodson wrote in his diary: published posthumously, reemphasizes that The totality of Archangels on this planet World Mother is an office, rather than an indi- concerned with every process of Nature in vidual. It also indicates that Mary succeeded which procreation, interior growth, birth, Isis in that position: childhood, youth, and motherhood, includ- That Official is the World Mother for a ing that in the animal and plant kingdoms in planet and a period, and the basis of truth in which some form of pollinization and sub- the successive ideas of the civilizations and sequent developments occur, is under the religions of the world. There is such a Be- general and also very real directive “Rul- ing, there is such an official, and Mary the ership” of the Holder of the Office of mother of Jesus now holds that Office, as World Mother.118 Isis held it in earlier days.115 Mary spoke about her ministry to all mothers, Meanwhile, in Light of the Sanctuary, Hodson noting the special issues pertaining to pregnan- focused on what it means for Mary to hold the cy in the human kingdom: position of World Mother: [My ministry] encompasses the whole of The Blessed Lady Mary ... moved by purest femininity throughout the animal and hu- compassion and love, holds the whole of man kingdoms, the extremely subtle and humanity in Her arms and at Her breast, sensitive procedures of Nature during preg- nourishing it with spiritualizing life for the nancies in both kingdoms and, more espe- purpose of quickening the evolution of all cially in the human, the actual procedure of sentient beings. The World Mother shares the delivery of the child and the experi- Herself with every mother—human and an- ences through which every mother passes.

In the animal kingdom this is reasonably While it may have special significance for natural, but in the human, for various rea- Christianity, the World Mother Movement can sons into which I will not go here— be embraced by multiple world religions. Poli- karma being the most important amongst dorus continued: them—assistance is necessary and is pro- The same, of course, is equally true in other vided for the mental, astral, and physical religions in which a Feminine Aspect of bodies and nervous systems of every moth- Deity and a representative thereof is ac- er on earth. No single one is ever outside of cepted and believed in. Whilst all forms of the ministrations under Myself and some- ministration would be included in the activ- times by Myself supplied and applied by ities of such groups, the underlying princi- the angelic members associated with My 119 ple would be the furtherance throughout the Office of World Mother. world of compassionate humaneness in The suggestion that karma has complicated every walk of life—so overwhelmingly human childbirth might call to mind God’s needed at the present time.124 curse on Eve: “I will greatly multiply thy sor- Polidorus added: “Our Lady suggests inclu- row and thy conception; in sorrow thou shalt 120 sions in articles and books being newly re- bring forth children.” But Hodson explained printed for the Liberal Catholic Church, and elsewhere that the cause is our lack of under- certainly an article in The Theosophist, leaving standing of devic activity: “It is a lack of all possible room for freedom of thought.”125 recognition of their [the building devas’] place and aid that has made childbirth ... a period of Mary’s assumption of the office of World agony or death. When men invoke their aid, Mother—like her transition to the Deva Evolu- they will teach the human race how to bring tion—was a natural choice based on her Mo- forth their kind with joy.”121 Presumably wom- nadic femininity. “Each Adept,” she explained, en will have opportunities to do the same! pursues both a particular path of Self- Mary acknowledged that only a few “mystics expression that is decided largely by the na- and occultists” know of her work on behalf of ture of the Monad, and fulfils the associated women in pregnancy. But “as the race evolves, duties sometimes but not always as an humanity—especially women—will become Adept Official. The Lords Manu, Bodhi- more and more aware of these necessities and sattva, and Maha-Chohan and Their imme- ministrations. Any published work, therefore, diate Adept Collaborators are examples of which draws attention to them now is of prac- this system. I in My turn, continuing to ex- tical value to all mothers and mothers-to- press innate Monadic accentuations, serve be.”122 as far as I am capable in the Department known as “World Mother.”126 The Master Polidorus urged Hodson to promote the World Mother Movement, which An- A Department of World Mother would be a nie Besant had spearheaded in 1928, along fourth, complementing the three— with her proclamation of World Mother Day: corresponding to the three Rays of Aspect— identified in the esoteric literature.127 [A] World Mother Movement would at this time be of great benefit to humanity, Mary’s “mothering” duties extend to the meta- and would offer Her increasing opportuni- phorical birth of the Christ consciousness in ties and channels for the helping of man- the disciple’s heart. Hodson explained: “Im- kind. Such groupings do exist in certain personally, She also is present and helps to Roman Catholic institutions, such as the bring about the mystical “birth” of the Christ monastery and chapel of Einzedelin. More consciousness within the Inner Self of every and more are needed, particularly with Initiate when admitted to membership of the 128 greater freedom of religious thinking, even Great White Brotherhood.” Earlier the Mas- though within the Christian faith.123 ter Polidorus had remarked:

To perceive the Gospel story of the Annun- fered advice on preparing the woman for her ciation and Virgin birth as an account (a death and eventual reincarnation: quite intimately descriptive and instructive From the point of view of her membership one) of the awakening from relative “slum- of the Brotherhood and her close links with ber” of the Christ-Principle within the con- more than one Master and the Blessed Lady sciousness of a human being. This applies Mary, it is important that before she is freed especially to those who have begun to ex- from her body later on she endeavors, as far perience the interior “birth,” and find them- as possible mentally, selves occasionally to bring to life again illumined, inspired, A priest has the power to mysti- her memory of her and increasingly in- cally produce the body of the time under her Initiate terested in the living Lord giving that body its sacra- Teacher and of any of the spiritual life experiences she may amidst worldly ac- mental form.... I allow myself to have passed tivities.129 say that Mary is the first to say through.134 Mary ministers to the Mass, by agreeing to the In- Kuthumi added that women who are sick, carnation and so preparing the reawakening such as well as to those in memories would pregnancy. This recog- victim ... Mary fulfills in ad- spare the woman nition was important to vance the sacrifice of the cross “many of the experi- Hodson because of his by preparing what is required ences, some of them healing ministry in the not pleasant, of astro- Liberal Catholic for it.... More than any priest mental life after Church. Mary’s first she can point at her crucified death.” It would also visitation to him in Son and say: “This is my body!” “greatly affect her 1945 came after he had next life, both in the sought her help in a healing: “I had invoked choice of parents and conditions and in the Her aid for a girl of nineteen during a healing provision of opportunities to draw near to the service a few days previously and felt a re- Adept life of the planet ... and to the extremely sponse.”130 Three decades later Mary affirmed: important knowledge of both the existence of “Though I am concerned for all mankind, I am the Path and an opportunity to enter upon it especially concerned on behalf of all your fe- once again.”135 The woman temporarily lapsed male patients.”131 from active discipleship; Hodson had past-life In 1978, the Master Kuthumi commented: “excursions” into worldliness; and devotion to “Cruelty in the treatment of women, children, Mary in his most recent life may have lacked and animals, its evil and sheer ugliness, [would consistency. Few of us could boast of continu- illustrate] the opposite of the ideal for which ous, uninterrupted spiritual development. She [Mary] stands.”132 Two years later Mary herself added: “Amongst the evils of the Mary and the Divine Feminine world, always add, when speaking upon this eoffrey Hodson referred to Mary as “in- subject, the degradation of and the consequent carnation of the Maternal Spirit of the 133 G suffering of women.” Godhead.”136 The Archangel Bethelda declared “Healing” may, of course, take the form of that she, as World Mother, “is to be revered 137 release from a physical body that can no long- most deeply and humbly.” And as noted, the er sustain the indwelling life. Such an incident Master Polidorus referred to her as “Her gra- involved an initiated disciple of the Master cious Majesty.” In The Kingdom of the Gods, Kuthumi “who had appealed to Geoffrey for understood to contain material from Hierar- help and guidance in the mental and spiritual chical sources, Hodson commented: “The aridity of later life.” In response Kuthumi of- planetary World Mother is conceived … as a

highly-evolved Archangel Representative and drous yet indescribable in visions ever be- Embodiment on earth of the Feminine Aspect yond the possibility of communication to of the Deity ... in whom all the highest quali- another. This is in part the mystery of ties of womanhood and motherhood shine womanhood, this the secret life of every forth in their fullest perfection.”138 woman, that on occasion she knows and is one with the Eternal Woman and has her In 1941 Hodson wrote in his diary: “Behind all mysterious life in that realm wherein She womanhood exists the Eternal Woman, the one abides.142 divine manifestation as femininity .... Within and through the feminine personality is made In 1978, the Archangel Bethelda urged wor- manifest the spirit of femininity, the archetypal ship of the Divine Feminine—presumably by woman.”139 He listed the archetypal qualities as men as well as women—suggesting that it follows: would inspire not only an important change in human consciousness but awareness of the They are sacrifice, tenderness, gracious- universal dimensions of femininity: ness, divine radiance, heavenly fragrance, beauty, and grace. They are wisdom, fath- Throughout the ages, Adept and Archan- omless as a still dark pool of infinite depth, gelic Teachers have placed before—and profound compassion and intimate concern even caused to be built within—the human for all living things, ministration, healing mind the concept and therefore the worship love. They are joyous radiant girlhood, of a Feminine Aspect of Deity. One pur- graceful womanhood, creative, preserving, pose for this teaching is to inspire devotion and transforming motherhood.140 leading to the adoption of the concept of a perfect Divine Woman. The states of con- The archetype is partially realized in every sciousness brought about in those who thus woman but is fully realized in a female Adept respond inwardly can grow towards the like the World Mother. As a consequence, the more abstract Feminine Principle in Na- Mother enjoys an intimate relationship with a ture. This principle pervades all creation Cosmic Feminine Principle from which the from the mineral of the dense world to the archetype derives: formless aspects of Solar Systems, Uni- In the holder of the divine Office of World verses, and Cosmoi.143 Mother, a conscious union occurs between The Greek word used in the New Testament the archetypal woman fully manifest in the for “Godhead,” Theotes, is grammatically fem- woman Adept and the cosmic principle of inine.144 Yet the Trinity traditionally has been womanhood. This constitutes a descent, presented as the union of two masculine per- fiery, pentecostal, of the Eternal Woman in- sons and one of dubious gender.145 Christians to its own purified and exalted superhuman have generally felt uneasy about worshipping a manifestation in time and space.141 Feminine Aspect of Deity; the whole Judeo- The archetype evidently manifested in time Christian ethos grew up around worship of a and space when Mary “spoke in a voice of male God. In turn, Christian vocation has been compelling sweetness and beauty and with the to become a disciple of Jesus Christ. The Mas- most engaging charm.” ter Polidorus lent his support to that ideal: Borrowing a term more familiar in Christolo- [T]he devotee, if so moved, may accustom gy, Hodson declared that all women have the himself to live even as the disciples of old potential to share in the relationship with the are said to have lived and even to be spirit- Cosmic Principle: ually observant should the great Lord Him- The potentiality of this hypostatic union self appear or His words be heard: “Follow exists in every woman and is frequently me and I will make you fishers of foreshadowed throughout successive hu- men.” Thus life may come to be lived as if man lives as interior illuminations, won- always within the Presence of the Lord and

with the heart and soul ever turned towards Kingsford, who influenced Annie Besant, de- Him, dedicated wholly to Him.146 scribed the relationship between Mary and the Polidorus went on, however, to proclaim that Godhead thus: becoming a disciple of Mary is equally valid: She appears as the Daughter, Mother, and “Others may have found themselves also real- Spouse of God. Exhibiting in a perfect Hu- izing beyond the slightest possible doubt, the manity the fullness of the life she has re- existence of the Mother of Our Lord, the ceived of God, she is mystically styled the Blessed Lady Mary, and similarly devote Blessed Virgin Mary, and in token of her themselves also to Her.”147 Again, both men Divine Motherhood and heavenly deriva- and women may be eligible. Earlier Hodson tion and attributes, is represented as clad in had written: “I now feel utterly sure and reded- celestial azure, and bearing in Her arms the icate my life to Her service.” And he encour- infant Man, in whom, regenerate and reborn aged others to do the same: “This ministration of Her own immaculate substance, the uni- could become much more effective and gen- verse is redeemed. In Her subsist inherently eral if increasing numbers of communities, all the feminine qualities of the Godhead.152 groups, and individuals would especially rec- Interestingly, the phrase “Daughter, Mother, ognize Our Lady, and both be gratefully recip- and Spouse of God” also appears in a Marian ient of Her benedictions and offer themselves devotion promoted by the conservative Roman as Her servers at the personal level.”148 Catholic prelature Opus Dei.153 Service is the modus operandi at all levels. Mary, World Mother and “planetary Queen of Mary as Priestess the Angels,” serves the Lord of the World, he Master Polidorus declared Mary to be Sanat Kumara, “in what might be called, if one T“Queen, Priestess, and Mother,” adding may so presume, His femininity-functions, enigmatically: “Meditate upon the mystery of extremely delicate and refined as they are in the deific Feminine Principle and its triple 149 every kingdom.” She has counterparts on function of Queen, Priestess, and Mother of other planets and in the solar system as an enti- aspiring souls.”154 Emphasis on the triple func- ty. At every level they function as feminine tion, as it applies both to Mary and to the Fem- aspects of their respective Logoi: inine Aspect of Deity, is evocative. In particu- Supraplanetary Maha-Devis fulfill the same lar, the concept of “Priestess”—possibly with Office for groups of planets in a Solar Sys- meaning at more than one level of reality— tem upon which those functions have begun calls for detailed discussion. to take place and have continued to do so. Geoffrey Hodson and his sources spoke little Such a being—Maha-Devi—is in relation- about Mary as Priestess, but we note that the ship and collaboration with the Solar Log- title was used in the ancient mystery schools, os, as is the World Mother, Our Lady. This and Mary was initiated into the Egyptian Mys- is also true, one presumes, of the Maha- teries. Identifying Mary as a priestess links her Devi for the Solar System and relationship not only with the Ancient Mysteries but, more with, and the fulfillment of, Offices under importantly, with the Mysteries of the future. the more Feminine Aspect of the Solar 150 “The Lady Mary,” to use the honorific of the Logos. mystery schools, can be expected to preside, A channel of divine femininity seems to extend along with her angelic hosts, over ritual in the from the highest levels of reality of which we Aquarian Age. have any knowledge. In parallel with the hier- The Egyptian Mysteries are believed to have archy of Logoi, there is a hierarchy of Maha- developed as “sects” focused on the deities of Devis. We noted earlier that Blavatsky placed particular regions and eras. Historians identify the Divine Feminine ahead of all other mani- the Mysteries of Osiris and Isis as two princi- festations of the Brahman.151 Nineteenth- pal forms.155 The Master Polidorus explained century Theosophist and Hermeticist Anna

that the former, which have a masculine polari- responsibility from the Master Rakoczy. Inter- ty, were associated more strongly with the hu- estingly, Hodson was both a priest and a Free- man kingdom, and the latter, having a feminine mason. Djwhal Khul saw the restoration of the polarity, with the devic kingdom. After en- Mysteries as part of a momentous unfolding of couraging meditation on the triple feminine human consciousness that will also include functions, he identified the Master Rakoczy, establishment of a new world religion, exter- Chohan of the Seventh Ray of Ceremonial Or- nalization of the Hierarchy, and reappearance der, as the head of both forms of the Mysteries: of the Christ. Perhaps Mary will serve as co- hierophant. Then will be discovered the chart and course of life and the duties owed to the “Priestess” may be the most evocative of the Master the Prince [Rakoczy], for He, as roles Hodson and his sources assigned to Head of the Seventh Ray, is Hierophant of Mary, and many traditional Christians might the Mysteries of both the Feminine and reject such a notion out of hand. Yet state- Masculine Aspects of Hathor-Isis and of ments affirming Mary’s priestly status have Osiris-Horus, of both the devic and the hu- been made through the ages. Elizabeth was “of man Hierarchies.156 the daughters of Aaron” (Luke 1:5), implying The Ancient Mysteries were also divided into that she belonged to the priestly tribe of Levi. the Lesser and Greater Mysteries, the one be- Her cousin Mary may also have been a Levite. ing preparatory to the other. The Christian sac- Mary recalled Hodson’s visits to that “small raments are generally regarded as the succes- church in the little square in Manchester, sors of the Lesser Mysteries.157 On one occa- where you used to come to meditate and where sion the Master Polidorus took Hodson, “su- I caused you to see My aura shining through perphysically,” to “what appeared to be a li- and around My statue.” That church may have brary and museum of antiquities.” Hodson de- been St Chrysostom’s, Church of England, scribed what he learned: which prides itself on devotion to Mary. It also I was shown some comparative passages in advertises itself thus: “We rejoice in our Anglo both the Liberal Catholic Church Liturgy Catholic tradition, affirming the ministry of women as priests and bishops in the and very old documents, some of which 160 consisted of unbound sheets rather resem- Church.” The Anglo-Catholic tradition with- bling the Dead Sea Scrolls. I was informed in the Anglican Communion shares important features with the Liberal Catholic Church in that these were preserved rituals of the An- 161 cient Mysteries, more particularly Egyp- which Hodson was ordained. tian, and I think Chaldean and other coun- The St Chrysostom’s Church website includes tries in the Middle East. Although I could an article: “The Priesthood of Mary,” which not read them, my “Friend” [Poli- presents four images, from the sixth to the fif- dorus] helped me to distinguish certain teenth century, in which Mary is dressed in parts of these ancient rituals which had cor- priestly vestments. An image from Croatia, respondences with Christian liturgies, nota- dated 540 CE, shows Mary visiting Elizabeth: bly that of the Liberal Catholic Church.158 “Both women are wearing what look to be Unfortunately, Hodson did not identify what chasubles with the pallium visible beneath, specific elements of Christian liturgies resem- denoting the highest priestly honor, worn only 162 ble the ancient rituals. by the Pope or Bishop as a privilege.” In an illustration from twelfth-century Germany, the The Master Djwhal Khul, writing through Al- Annunciation is depicted as Mary’s ordination: ice Bailey, predicted that the Greater Mysteries “There is ... a belief that through her ‘Yes,’ will be restored, sometime after 2025, Mary made Christ present in the world, in her “through the medium of the Church and the womb—as the priest makes Christ present in Masonic Fraternity,” and that Christ will serve the words of consecration.”163 as hierophant159—presumably taking over that

Another image focuses on the scene at the foot priest has the power to mystically produce of the Cross when Mary receives the body of the body of the Lord giving that body its Jesus into her arms: “[W]hen his body is taken sacramental form.... I allow myself to say down from the Cross, Mary fulfils the role of that Mary is the first to say Mass, by agree- the sacrificial priest; she offers up the sacrifice ing to the Incarnation and so preparing the of her Son, her own flesh and blood to be the victim ... Mary fulfils in advance the sacri- Bread of Life and she presents this to the fice of the cross by preparing what is re- world, as at Jesus’ birth, at Jesus’ death; Mary quired for it .... More than any priest she can say better than any priest, “This is my can point at her crucified Son and say: body, this is my blood.”164 “This is my body!” Mary is therefore not a priest who does not share in the sacrifice, Neither the images reproduced on the St but a priest who puts herself into the victim Chrysostom’s website, nor the accompanying who is the heavenly bread.167 commentary, are isolated references to Mary’s priestly status. Prominent Roman Catholic Not surprisingly the Roman Catholic estab- churchmen have also affirmed Mary’s priestly lishment has tried to downplay any suggestion role, focusing on her participation in the sacri- that Mary was actually a priest, or priestess, fice of the Cross. For example, French priest “in the ordinary sense of the word.”168 Julien Loriot (1633–1715) declared: Acknowledgement of her priestly status would play into the hands of those pressing for the Mary is a divine priestess, she is a great ordination of women.169 sacrificer who takes the place of all people and offers to God in their name the greatest Concluding Remarks and most worthy sacrifice that has ever been offered, presenting to him his unique ight of the Sanctuary records the close re- Son, so holy, so pure, so innocent, which L lationship Geoffrey Hodson developed makes St Epiphanius call her the priestess with the Lady Mary, building upon an encoun- of our religion .... Oh blessed virgin, you ter with her and her son Jesus in an earlier life- truly are the priestess of our religion; you time. Hodson’s diary also makes important have put together in one sacrifice, the most claims about Mary and reports visions, visita- perfect sacrifice which the earth has ever tions, and communications from her. Hodson offered.165 named other sources in the Planetary Hierar- chy, including the Archangel (Maha-Deva) In 1866 Nicholas Wiseman, first Roman Cath- Bethelda and the Master Polidorus Isurenus. olic primate of England and Wales since the They described Mary as a high initiate, priest- sixteenth century, declared: ess, senior member of the Planetary Hierarchy, Therefore does she [Mary] stand at the foot Queen of the Angels, Mother of the World, of the cross, that for lost man she may make and an expression of the Feminine Aspect of a public and willing sacrifice of all that is Deity. Polidorus urged Hodson to “Meditate dear to her on earth. Only she, His Mother, upon the mystery of the deific Feminine Prin- can thus put herself into strict uniformity ciple.” We would benefit from doing likewise. with His Almighty Father.... [S]he became Mary appeared to Hodson in much the same the priestess on the part of all mankind, way as she did in apparitions reported in west- who was allowed to accomplish the holo- ern Christianity. In most cases she appeared caust, which was considered too difficult how we would expect to see her; her vest- and painful for Father Abraham, the sacri- ments, or aura, were predominantly blue and 166 fice of a beloved child. white. She exhibited the utmost humility yet Speaking at a Eucharistic congress at Lourdes spoke with obvious authority. in 1914, Bishop Jean Nazlian proclaimed: The credibility of Hodson’s descriptions of Mary is also something greater than tem- Mary could be questioned, but, as discussed in ples or tabernacles ... she is priest.... A the Introduction, we are persuaded to take

them seriously. Separately, Christians might even suggested that Mary has now attained the question the high status Hodson and his sixth initiation, making her not just an Adept sources assigned to Mary. The descriptions but a Chohan. contrast sharply with Protestant indifference At the end of that life Mary made the transi- toward Mary. They even surpass the stature tion from the human kingdom to the Deva accorded her by the Roman and Eastern Or- Evolution, literally to reign as Queen of the thodox Churches—which Protestants have ac- Angels. While such a transition is rare, it may cused of Mariolatry. Perhaps Hodson’s work have been facilitated by Mary’s Monadic fem- can reassure those drawn to Marian devotional ininity and her attainment of Adeptship in a and intercessory practices that they have Hier- female body. The Deva Evolution is said to archical support. Meanwhile, the overall tenor have a feminine polarity. Is “Queen” still an of Hodson’s writings should refute any sugges- appropriate title in an age when monarchies tion that his commitment to Christ was dimin- may be considered anachronistic? Should we ished by devotion to Mary. We recall his pro- not refer to Mary as “President,” “Prime Min- found reaction to the encounter with Jesus in ister,” or even “Chief Executive Officer”? No, Palestine. “Queen” has timeless, archetypal meaning; it The elderly Hodson professed to “rededicate” calls to mind serene majesty, supreme power his life to Mary’s service. Given his fame as a combined with femininity. lecturer and writer, he may have missed oppor- Mary holds the office of Mother of the World, tunities to disseminate the knowledge he had a position previously held by—or possibly acquired and promote devotion to Mary. Read- shared with—Isis, Kuan Yin, and other per- ers did not become aware of his insights until sonages known to world religions. Again her five years after his death. Hodson may have femininity is appropriate or necessary in that been constrained by Theosophical Society pol- role. Mary and her hosts of ministering angels icies. But not even The Inner Side of Church watch over women afflicted by sickness or Worship, addressed to the Liberal Catholic abuse. As part of her maternal responsibilities Church, refers to Mary; perhaps he was not Mary also presides over pregnancy and child- ready to discuss her, or perhaps the Church birth in the human and animal kingdoms, and was resistant to Marian teachings and devotion even over processes like pollination in the veg- at that time. If so, the situation has changed; etable kingdom. Of considerable significance the discussion of Mary on an L.C.C. website is the role of bees in pollination, a collabora- contains language taken from Hodson’s diary, tive and mutually rewarding activity that spans though he is not mentioned by name.170 the animal and vegetable kingdoms. The canonical gospels are silent about Mary’s As an Adept the World Mother enjoys an inti- early life and spiritual potential, but the Infan- mate relationship with the cosmic feminine cy Gospel of James—and the Qur’an—suggest principle and expresses its qualities and ener- that she was recognized in childhood as some- gies. But every woman, Hodson declared, has one of great significance.171 Surprisingly, the the potential to enter into a similar “hypostatic presentation of Mary in the temple at three union” with that cosmic principle and can ex- years of age is honored in the liturgy of Roman press more fully its archetypal qualities, like Catholicism and Eastern Orthodoxy, which compassion, radiance and grace. otherwise distance themselves from the extra- canonical texts. Hodson’s assertions relating to Mary receive various degrees of support from, or in some Mary may have been an avatara who incarnat- cases were anticipated by, the writings of other ed purposefully to give birth to the Master Je- esoteric writers. His assertions regarding the sus. In any event Hodson claimed that, in the World Mother, and a Feminine Aspect of Dei- lifetime when she gave birth to Jesus, Mary ty whose avataras occasionally visit our world, attained the fifth initiation and was admitted to resonate with long traditions in the religions of the Brotherhood of Luxor. Charles Leadbeater South Asia. Indeed, insistence on an exclusive-

ly male or masculine God in the Abrahamic ship, complementing more familiar customs of religions may be an anomaly in religious histo- discipleship to Masters in the human ry, rather than the norm. lifestream, or to the Lord Christ himself, and also complementing traditional customs of Hodson’s work assisted in a larger process of Marian devotion and intercession. The Master Mary’s self-revelation, along with the in- Polidorus and Hodson himself urged people to creased frequency of Marian apparitions re- become disciples, or “servers,” of Mary, and ported by others. Why did she choose the Hodson added that opportunities exist for both twentieth century to reveal herself more inti- men and women. Presumably such disciples mately than ever before? Helena Roerich made would help promote the new knowledge of a profound statement: Mary and serve in her ministry to women, After Atlantis the Mother of the World children, and members of the younger king- veiled Her Face and forbade the pro- doms. Certainly it would include the healing nouncement of Her Name until the hour of ministry. But it is unclear where Mary’s “De- the constellations should strike. She has partment of World Mother” fits into the Hier- manifested Herself only partly. Never has archy, as currently understood, or what ashram She manifested herself on a planetary or ashrams might be forming within it. scale.172 The affirmation of Mary as Priestess is evoca- The dawning of the Age of Aquarius—more tive, and we wish that Hodson had elaborated than twelve centuries, or one-half of a zodiacal on the Master Polidorus’ brief remarks. But Great Year, since the final destruction of At- authoritative sources in institutional Christiani- lantis—may well qualify as “the hour of the ty have made similar affirmations. Artwork constellations.” Now we can name the one spanning many centuries depicts Mary vested who currently holds the office of World Moth- to celebrate the Mass. One image suggests that er. And now she is manifesting herself as the she was “ordained” by the Archangel Gabriel “highest possible imaginable spiritual- at the Annunciation. Those images, as well as ized Queen,” as well as revealing the extent of written works, show that Mary’s role in the her global, multi-kingdom, maternal ministry. birth, life and death of Jesus has long been On a more mundane, but not-unrelated, level, recognized as a priestly role. the new revelation comes at a time of rapidly Prominent churchmen have suggested that evolving gender dynamics. The new Mary’s participation in the sacrifice of the knowledge has been revealed at a time when it Cross had strong Eucharistic associations. would be understood and could promote and They even suggested that she was, and pre- nurture the empowerment of women.173 While sumably remains, uniquely qualified to utter women were relegated to inferior positions in the words of consecration: “This is My Body, society, the depiction of Mary as a powerful this is My Blood.” Images of Mary holding the entity within the Planetary Hierarchy might body of the crucified Jesus—Michelangelo’s have been impossible, or would have been Pietà immediately comes to mind—may be as dismissed as fanciful. Indeed the very exist- relevant to the Eucharist as are images of ence of the Hierarchy was unknown in the Christ at the Last Supper. Acknowledgment of West, but for a few initiates, until Helena Bla- Mary’s priestly role opens up rich opportuni- vatsky and her contemporaries in the Theo- ties for liturgical development and certainly sophical Society shared their experiences. Now supports the ordination of women. the understanding of Mary’s status and work Importantly, Hodson, along with Father Loriot resonates with women’s increasingly active and Cardinal Wiseman, described Mary as a role in society and tenure of positions of sig- priestess, not a priest. Sadly, the former term is nificant authority. still shunned in denominations where women Recognition of the Lady Mary’s role in the serve in sacramental roles.174 Emphasis on Hierarchy promises new avenues of disciple- equality and interchangeability with male cler-

gy may have been justifiable in the short run, but “priestess” would communicate the unique (1930) is ascribed to “Fr. Geoffrey Hodson,” contributions female clergy could make to Eu- suggesting that his ordination took place prior charistic ritual. The roles priestesses performed to that date. in the Ancient Mysteries were sex-specific. 5 See for example Geoffrey Hodson, Clairvoy- Esoteric writers have commented that the ant Investigations (Wheaton, IL: Theosophical Christian sacraments are the successors of the Publishing House, 1984). 6 Lesser Mysteries, and that the Greater Myster- S. Hodson (ed.), Light Of The Sanctuary, 42, ies will be restored in the foreseeable future. 59, 92-94. We note that Helena Blavatsky and Alice Bailey also identified Kuthumi, Chohan Geoffrey Hodson’s insights into Mary’s nature and head of the second-ray ashram, as their and role make a significant contribution to Master. Christian esotericism. Perhaps they can have 7 Ibid., 115. 8 an even bigger impact by stimulating personal Ibid., 116. Parenthesis in original. The Master devotion, mystical contemplation, and sacred Serapis Bey is also a member of the Brother- ritual. Other writers should examine his work, hood of Luxor, while the Masters Morya and Kuthumi are associated with the trans- make it available to a larger audience, and seek Himalayan Brotherhood. further insights of their own. Hodson has left 9 Geoffrey Hodson, Introduction to S. Hodson us a legacy of important knowledge; now we (ed.), Light Of The Sanctuary, xxiv. “Pro- have opportunities to make use of it and build foundly important movement” presumably upon it. We are humbled that so much has was a reference to the Theosophical Society, been shared with us. to which Hodson was staunchly loyal. 10 For example, many Theosophists dismissed Alice Bailey’s claims to be the amanuensis of 1 Tradition has not provided a suitable form of the Master Djwhal Khul, insisting that he address for a female adept—a status which was not the “Djwal Kul” who had appeared to Mary allegedly attained. Neither “Master” nor Leadbeater and others in India. 11 “Mistress” seems appropriate, “Our Lady” Lists of Hodson’s articles and the books can seems too devotional, and “Virgin Mary” be found at: problematic. Some formal style is called for, https://www.minhtrietmoi.org/Theosophy/Ho and “the Lady Mary” has been adopted in this dson/Sharing%20the%20Light%20I.htm, and article. Hodson described Mary as a priestess, http://www.geoffreyhodson.com/Booklist-&- and “the Lady...” is said to have been the hon- Media.html (Last accessed Nov. 25, 2018). 12 orific of priestesses in the ancient mystery S. Hodson (ed.), Light of the Sanctuary, 219- schools. In Light of the Sanctuary Hodson 220. 13 used styles such as “Our Lady Mary” and Ibid., 272. 14 “The Blessed Lady Mary.” Ibid., 413-414. 15 2 For a brief biography, albeit with a few factual Ibid., 116. 16 errors, see John F. Nash, “Great Esotericists: Ibid., 266. Parenthesis in original. 17 Geoffrey Hodson (1886–1983),” The Esoteric Ibid., 263. 18 Quarterly (Spring 2018), 79-84. Ibid., 263-264. 19 3 Sandra Hodson (ed.), Light of the Sanctuary: Ibid., 264. 20 The Occult Diary of Geoffrey Hodson, pub- Ibid., 3. 21 lished posthumously, (Manila, Philippines: Ibid., 266. Conceivably, Hodson’s experiences Theosophical Publishers, 1988). The book in the church could have occurred during vis- currently is out of print, but a complete online its to Manchester in his youth. But he would version is available at: have understood his devotional practice as http://www.minhtrietmoi.org/Theosophy/Hod “prayer” rather than meditation; the latter term son/Light%20of%20the%20sanctuary.htm was unfamiliar in mainstream Christianity at (Last accessed Nov. 12, 2018). Page numbers that time. More likely the experiences took cited herein are from the print version. place after 1912. That year he moved to Man- 4 The present author has not been able to ascer- chester and was exposed to eastern meditation tain the date of Hodson’s ordination in the practices in the Theosophical Society. Also by L.C.C. But The Inner Side of Church Worship

then his clairvoyant gifts had become more 45 Ibid., 267. highly developed. 46 Ibid. Parenthesis in original. 22 Hodson referred to the World Mother, without 47 Ibid., 268. naming her, four years earlier. S. Hodson 48 That description echoes the western interpre- (ed.), Light of the Sanctuary, 82. tation (“Mother of God”) of the Greek The- 23 Ibid., 266. otokos, as defined by the Council of Ephesus 24 Ibid., 267. (431 CE). 25 Ibid., 266. No transcript of his “talk” is avail- 49 See for example D. A. Brading, Mexican able. Phoenix: Our Lady of Guadalupe. Image and 26 Ibid., 414. The “former aspirant” is not identi- Tradition over Five Centuries (Cambridge: fied. Two possible candidates are Anna Cambridge Univ. Press, 2001). Kingsford and Annie Besant. The former 50 See for example “Biography of Bernadette passed away in 1888, and the latter in 1933. Soubirous.” Online at: Hodson made a few significant references to https://www.biographyonline.net/spiritual/ber Mary in the 1920s, but his lasting interest de- nadette-soubirious.html (Last accessed Aug. veloped in the 1940s. “Unexpected” presuma- 11, 2018). bly referred to Hodson, at the personality lev- 51 That message was interpreted as supportive of el, since the transfer of responsibility seems to Pope Pius IX’s somewhat-controversial decree have been anticipated by the Hierarchy. Ineffabilis Deus (1854). The decree pro- 27 Ibid., 116. claimed as infallible dogma the belief “that 28 Ibid., 267. the most Blessed Virgin Mary, in the first in- 29 See: stance of her conception, by a singular grace https://www.theosophy.world/resource/audio/ and privilege granted by Almighty God, in geoffrey-hodson-audio-archive (last accessed view of the merits of Jesus Christ, the Savior Nov. 25, 2018). Either the relevant lectures of the human race, was preserved free from all were so few in number as to be overlooked, or stain of original sin.” Belief in the Immaculate the archivists determined that other lectures Conception is more widespread, and related had greater lasting value. devotion extends back to late antiquity, but the 30 S. Hodson (ed.), Light of the Sanctuary, 390. dogma is binding only within the Roman Parenthesis in original. Church. 31 Ibid., 390. We do not know what was offered 52 “Biography of Bernadette Soubirous.” to the bishop, and efforts to find a copy of the 53 Louis Kondor (ed.), Fatima in Lucia’s Own manuscript failed Words: Sister Lucia’s Memoirs (transl.: Do- 32 Ibid., 414. minican Nuns of Perpetual Rosary, Fátima, 33 Ibid., 421. No transcript or recording of the Portugal: Secretariado Dos Pastorinhos, lecture could be found. 2007), 174. Lúcia Santos, author of the mem- 34 Ibid., 285. oirs, became a nun and lived to the age of 97. 35 Ibid., 418. The other two children, her cousins Francisco 36 Ibid., 532-524. Again, no transcript or record- and Jacinta Marto, died in the flu pandemic of ing of the lecture could be located. 1918–1920. 37 The two volumes of Music Forms are pub- 54 By contrast, apparitions reported in the East- lished together in Hodson, Clairvoyant Inves- ern Orthodox Churches typically depict Mary tigations. wearing red robes. 38 S. Hodson (ed.), Light of the Sanctuary, 546. 55 S. Hodson (ed.), Light of the Sanctuary, 284. 39 Ibid., 378 fn. Italics in original. 56 Ibid. 40 Ibid., 115-116. 57 “Biography of Bernadette Soubirous.” 41 Ibid., 415. 58 S. Hodson (ed.), Light of the Sanctuary, 284. 42 Ibid., 418. 59 Chokmah and Sophia are, respectively, the 43 Hodson, The Kingdom of the Gods, plate 29 Hebrew and Greek words for “Wisdom.” and p. 244. Reproduced by permission of the 60 Proverbs 8:22-23, 30. All biblical citations are Theological Publishing House, Adyar, India. from the King James Bible. See also plate 28 in the same work. 61 “Sophia” has had many other faces. Gnosti- 44 S. Hodson (ed.), Light of the Sanctuary, 20- cism incorporated the semi-divine personage 21. of Proverbs into its pantheon, often paired

with Christ. In early mainstream Christianity 70 Homily of John the Son of Zebedee; Brit. Mus. she was first nominated for Third Person of MS. Orient. No. 605, Fol. 94a. Reproduced in the Trinity, then masculinized and identified E. A. Wallis Budge (ed.), Legends of Our La- with Christ. Eastern Orthodoxy revered “St dy Mary the Perpetual Virgin and Her Mother Sophia,” portrayed as a second-century CE Hanna (London: Medici Society, 1922), widow and martyr with three daughters, Faith, 245ff. The Ethiopian Church is one of the old- Hope and Charity. In late 19th- and early est in Christendom. 20th-century Russia, Sophia was seen as ei- 71 Hodson did mention the Annunciation story ther the “nonhypostatic” essence of the Trinity but would only concede that it was “not totally or as a symbol for the universal church. Most impossible.” Geoffrey Hodson, The Christ recently she has been embraced as a goddess Life from Nativity to Ascension, (Wheaton, IL: in western feminist theology. See for example Theosophical Publishing House, 1975), 31. In John F. Nash, “Sophia: the Gnostic Heritage,” the same work he promoted the allegorical The Esoteric Quarterly (Fall 2009), 29-39. view that “Mary is a personification of the 62 Vladimir Solovyov, “The Three Meetings,” ‘vesture of light’ in which the threefold Divin- Quoted in Eugenia Gourvitch, Vladimir Solo- ity (the true man) is enrobed.” vyov: the Man and the Prophet (Forest Row, 72 S. Hodson (ed.), Light of the Sanctuary, 267. UK: Rudolf Steiner Press, 1992), 25. The statement that Jesus attained the fifth ini- 63 John Paul II, Encyclical letter Redemptoris tiation in Palestine contrasts with Alice Bai- Mater: “On the Blessed Virgin Mary in the ley’s claim that he did so later, as Apollonius life of the Pilgrim Church,” March 25, 1987. of Tyana: Initiation: Human and Solar (New John Paul’s assertion that Mary was present York: Lucis, 1922), 56-57. That claim is prob- “before the creation” bears close scrutiny. Ei- lematic because, according to consensus chro- ther it affirmed the preexistence of human nology, their lives overlapped. souls—a viewpoint for which Origen of Alex- 73 S. Hodson (ed.), Light of the Sanctuary, 184, andria was condemned as a heretic—or it sug- 210-212. gested that she was in some way super-human. 74 Ibid., 115. 64 Luke 1:28. 75 Ibid. 65 Infancy Gospel of James, (transl.: M.R. 76 Ibid. James), §§7-8. 77 Ibid., 267-268. Italics in the original. 66 Qur’an, surah 3:35-38. Mary is greatly 78 See for example John F. Nash, “A Study of revered in Islam. She is mentioned more fre- Gender, Part 1: Gender at the Human and quently in the Qur’an than in the New Testa- Higher Levels, The Esoteric Quarterly (Fall ment. 2017), 61-89. 67 More generally, institutional Christianity re- 79 S. Hodson (ed.), Light of the Sanctuary, 268. gards those texts as apocryphal, inauthentic, Today, many people take exception to the no- even heretical. tion that women’s polarity is “negative.” 68 Luke 1:27, 34. 80 Ibid. 69 The appeal to scripture to support Mary’s 81 Ibid. “perpetual virginity” is selective, ignoring ref- 82 Ibid., 283-284, Capitalization in original. erences to Jesus’ siblings in Mark 6:3 and 83 Ibid., 268. elsewhere. Moreover, the key reference to 84 Charles W. Leadbeater, The Masters and the Isaiah 7:14: “A virgin shall conceive and bear Path (Adyar, India: Theosophical Publishing a son,” is of questionable relevance. The He- House, 1925), 288. Leadbeater made a similar brew alma, translated as “virgin,” more cor- point in The World Mother as Symbol and rectly meant simply “a young woman.” The Fact (Adyar, India: Theosophical Publishing Greek equivalent parthenos could even mean House, 1928), 17-18. “an independent mature woman.” The New 85 Geoffrey Hodson, The Brotherhood of Angels Testament writers reinterpreted—or misinter- and Men (Adyar, India: Theosophical Publish- preted—those terms to mean “virgin” in the ing House, 1927), 5. modern sense. Critics have suggested that the 86 Ibid. desire to make Mary a “virgin” arose from mi- 87 Corinne Heline, The Blessed Virgin Mary: sogyny in the early church. Her Life and Mission (Black Mountain, NC: New Age Press, 1971), 106-107.

88 Ibid., 115. 112 Geoffrey Hodson, “The Radiation of Power,” 89 Ibid., 109. The Thesophist (vol. 49, October 1927), 67ff. 90 S. Hodson (ed.), Light of the Sanctuary, 268. 113 Geoffrey Hodson, The Angelic Hosts (Adyar, 91 Revelation 12:1. Note that the moon is a pow- India: Theosophical Publishing House, 1928), erful feminine symbol. ch. V. Online at: 92 Thomas à Kempis, Founders of the New De- http://hpb.narod.ru/AngelicHosts.htm (Last votion: Being the Lives of Gerard Groote, accessed Sept. 11, 2018). Florentius Radewin and Their Followers, 114 S. Hodson (ed.), Light of the Sanctuary, 189. English translation, (London: Kegan Paul, Italics in original. 1905), 64. 115 Sandra Hodson (ed.), Illuminations of the 93 Pius XII, Encyclical letter Ad Caeli Reginam, Mystery Tradition: Compiled from the Writ- “On the Queen of Heaven,” Oct. 11, 1954, §1. ings of Geoffrey Hodson (Manila, Philippines: 94 Ibid., §6. Theosophical Publishing House, 1992) 70. 95 Pope Benedict XVI, Angelus address, St Pe- 116 S. Hodson (ed.), Light of the Sanctuary, 414- ter’s Square, Sunday, October 2, 2011. 415. 96 Hodson, The Brotherhood of Angels and Men 117 Hodson, The Miracle of Birth (Pasadena, CA: (Pasadena, CA: Theosophical Publishing Theosophical Publishing House, 1982), 75-76 Hosue,1982), 82. 118 S. Hodson (ed.), Light of the Sanctuary, 355. 97 S. Hodson (ed.), Light of the Sanctuary, 219. 119 Ibid., 284-285. Italics in original. 120 Genesis 3:16. 98 Ibid., 246. 121 Hodson, The Brotherhood of Angels and Men, 99 Hodson, Clairvoyant Investigations (New 5. York: Quest Books, 1995), 82. 122 S. Hodson (ed.), Light of the Sanctuary, 285 100 “Prayer for England,” composed by Cardinal 123 Ibid., 269. “Einzedelin” is a reference to Ein- Nicholas Wiseman (1802–1865), first Arch- siedeln Abbey, Switzerland, dedicated to Our bishop of Westminster, UK. Lady of the Hermits. Its Chapel of Our Lady, 101 John Paul II, “Consecration of the Church and said to have been consecrated miraculously by World to the Blessed Virgin Mary,” Solemni- Christ in 948, was a favored pilgrimage desti- ty of the Immaculate Conception, December nation. A statue of the Madonna and Child, 8, 1990. placed in the chapel in the 15th century, be- 102 Helena P. Blavatsky, Transactions of the Bla- came a focus of great devotional attention. vatsky Lodge of the Theosophical Society: 124 Ibid. Stanzas I & II (London: Theosophical Pub- 125 Ibid. lishing Society, 1889), 4. 126 Ibid., 284. 103 Annie W. Besant, Esoteric Christianity or The 127 An organization chart of the Planetary Hierar- Lesser Mysteries (Adyar, India: Theosophical chy is shown in Bailey, Initiation, Human & Publishing House, 1901/1966, 140. Solar, 49. A similar chart can be found in 104 Nibaran Chandra Basu, “Dhurga: The World- Leadbeater, The Masters and the Path, 286. Mother Aspect of God.” The Theosophist, 128 S. Hodson (ed.), Light of the Sanctuary, 414- January 1927, 433-440; February 1927, 537- 415. 545. 129 Ibid., 375. Parenthesis in original. 105 Annie W. Besant, “The New Annunciation,” 130 Ibid., 116. Insert in The Theosophist, (vol. 49, June 131 Ibid., 365. 1928). 132 Ibid., 414. 106 Leadbeater, The World Mother as Symbol and 133 Ibid., 460. Fact (Adyar, India: Theosophical Publishing 134 Ibid., 341. House, 1949), 1. 135 Ibid. 107 Ibid., 4-5. 136 Ibid., 414-415. 108 Ibid., 52-53. 137 Ibid., 419. 109 Helena I. Roerich, Infinity, vol. 1 (New York: 138 Hodson, The Kingdom of the Gods (Adyar, Agni Yoga Society, 1930), §156. India: Theosophical Publishing House, 1952), 110 Hodson, The Brotherhood of Angels and Men, 244. 5-6. 139 S. Hodson (ed.), Light of the Sanctuary, 81. 111 Ibid.

140 Ibid., 81-82. Lest it be thought that this was 156 S. Hodson (ed.), Light of the Sanctuary, 413- written by a teenager with romantic fantasies, 414. Hodson was then 55 years old—halfway 157 See for example Besant, Esoteric Christianity through a 40-year-long marriage to his first or The Lesser Mysteries, especially 222ff. wife Jane, who suffered from Multiple Sclero- 158 S. Hodson (ed.), Light of the Sanctuary, 247. sis. 159 Alice A. Bailey, The Externalization of the 141 Ibid., 82. Hierarchy (New York: Lucis, 1957), 514-515, 142 Ibid. Emphasis added. In Christian doctrine 559. “hypostatic union” refers to the union of the 160 Source: human and divine natures in the person, or https://stchrysostoms.wordpress.com/about/ hypostasis, of Jesus Christ. (Last accessed Nov. 22, 2018). 143 Ibid., 420. 161 We might note that Charles Leadbeater, pre- 144 The word appears in Colossians 2:9. The pos- siding bishop of the L.C.C., opposed the ordi- sible theological implications of the feminine nation of women or at least sought to limit gender have never been explored. It could be their roles. Commenting on the Mass, he de- argued that grammatical gender is of little clared: “this particular type of magic is not consequence, but the author of Colossians ev- adapted to work through the feminine organ- idently preferred a feminine noun to a neuter ism”—though he added: “Christ could make or masculine one. Since that time mainstream other arrangements when he returns.” The Sci- theologians have tacitly assumed that God the ence of the Sacraments, 349-350. Father is the Godhead, an assumption prob- 162 “The Priesthood of Mary,” March 17, 2010. lematic on multiple counts. Online: 145 “The Holy Spirit” is grammatically feminine https://stchrysostoms.wordpress.com/2010/03/ in Hebrew, neuter in Greek, and masculine in 17/the-priesthood-of-mary/. (Last accessed Latin. Nov. 22, 2018). 146 S. Hodson (ed.), Light of the Sanctuary, 375. 163 Ibid. 147 Ibid., 375-376. 164 Ibid. 148 Ibid., 268-269. 165 Julien Loriot, Sermon 10 on the Purification, 149 Ibid., 355. ib. 316. Cited in: 150 Ibid. Italics in original. http://www.womenpriests.org/mrpriest/loriot.a 151 The author is indebted to a reviewer for point- sp. Last accessed Nov. 22, 2018. ing out that Hinduism is not consistent in its 166 Nicholas Wiseman, Sermons on our Lord Je- view of the primacy of the Feminine Principle. sus Christ and his Blessed Mother, 2/e, (Dub- Shaktism, to which Blavatsky’s philosophy lin: Duffy, 1866), 342-343. seems more aligned, asserts that the Divine http://www.womenpriests.org/mrpriest/m_sacr Feminine is the first emanation of the Brah- if.asp. (Last accessed Nov. 22, 2018). man. But Brahmanical Hinduism asserts that 167 Jean Nazlian, Proceedings of the 25th Congrès goddesses serve as consorts, yielding power to Eucharistique International, Lourdes (Paris: their husband-gods. Secretariat General, 1914). Trans.: 152 Anna B. Kingsford and Maitland, Edward, http://www.womenpriests.org/mrpriest/bishop The Perfect Way, or the Finding of Christ, 3/e s.asp. Last accessed Sept. 5, 2018. (New York: Cosimo, 2007), 55. Emphasis 168 Raniero Cantalamessa, “Mary, Mother and added. The book is a transcript of lectures Model of the Priest,” Third Advent Sermon, Kingsford delivered in 1881-1882. The quote 2009. Online at: appears in a slightly different form in Kings- http://www.piercedhearts.org/scriptures/comm ford, (same title), (Cambridge: Cambridge en- Univ. Press, 1882/2011), 56. taries_sunday/cantalamessa/advent_sermons/3 153 Source: https://opusdei.org/en- _advent_sermon_2009.htm (Last accessed us/dailytext/mother-daughter-and-spouse-of- Nov. 22, 2018). god/ (Last accessed Nov. 3, 2018). 169 Factors considered to disqualify women from 154 S. Hodson (ed.), Light of the Sanctuary, 413- ordination included menstruation and child- 414. birth. Natal and menstrual blood were be- 155 See for example the works of Egyptologist lieved to defile the Sacrament. Uta Ranke Ernest A. Wallis Budge (1857–1934). Heinimann, Eunuchs for the Kingdom of

Heaven: Women, Sexuality and the Catholic women. Some countries, like Spain, Italy, and Church (New York: Penguin Books, 1990), 2- South America, have a long history of 5. devotion and intercession to Mary but still 170 Liberal Catholic Church Pro-Cathedral of All harbor strong gender divides. On the other Saints, Putney, UK. Online: https://all-saints- hand, Ireland, which has one of the strongest lcc.weebly.com/the-holy-lady-mary.html (Last Marian traditions, has been a leader in choos- accessed Nov. 22, 2018). ing women to serve in positions of power. 171 Parallels can be drawn between the acknowl- Two of the last three presidents of Ireland edgement of Mary’s sanctity at an early age have been female. and the identification of future Dalai Lamas in 174 A reason commonly cited is that priestesses infancy. are associated with pagan religions, like Wic- 172 Helena I. Roerich, Mother of the World (New ca. Setting aside the issue of whether that as- York: Agni Yoga Society, 1956), 10-12. A sociation might have negative connotations, it similar quote, but without the reference to is worth noting that priests also officiate in the “constellations,” appears in Leaves of Mor- rituals of those religions. ya’s Garden, II (New York: Agni Yoga Socie- ty, 1925), §220. 173 Traditional Marian beliefs, practices and atti- tudes failed to promote the empowerment of