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

Spring 2017, Volume 12, Number 4

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

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

The Esoteric Quarterly

The Esoteric Quarterly is an online, peer-reviewed, international journal, published by The Esoteric Quarterly Inc., a non-profit corporation based in Washington, DC. It is registered as an online journal with the National Serials Data Program of the Library of Congress. International Standard Serial Number (ISSN) 1551-3874.

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

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

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

The Esoteric Quarterly Contents Volume 12, Number 4. Spring 2017

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FEATURES Editorial 4 Publication Policies 5 Letters to the Editor 6 Poems of the Quarter 9 “Sentinel of Conscience” and “If Time Were Mine,” by Christopher Roe Pictures of the Quarter 10 “Entwined,” “The Beginning,” and “Un:named,” by Jetter Green Quotes of the Quarter 13 Advertising 15 ARTICLES Cosmic Fire Studies and Academia – A Manifesto, Part I: The Need, by David C. Borsos 19 The Third-Ray Cause of Inharmony and Disease, by Zachary F. Lansdowne 49 The Origins and Evolution of the Tarot, by John F. Nash 67 BOOK REVIEW A Sephirothic Odyssey: A Journey in Consciousness with the Golden Dawn Temple Tarot, and Golden Dawn Temple Tarot Deck, by Harry and Nicola Wendrich 98

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

Editorial

Personal and Planetary Healing

soteric philosophy places an emphasis on Our next offering is from Zachary Lansdowne E creative meditation, study and service as a who contributes an article on the seven ray way of life. Together these three enable us to causes of inharmony and disease. Lansdowne’s become one with the soul or higher self, to focus is on the Third Ray, and he provides a acquire spiritual knowledge, and cooperate verse-by-verse elucidation of the Third Ray with Hierarchical intent by healing ourselves, Stanza as given by Djwhal Khul in Esoteric humanity and the Planet. Broadly speaking, we Healing. Before beginning his analysis, the are expected to become “points of contact” for author explains that the seven ray energies— the healing forces of the Planet as well as the great informing Lives of the planets within “channels for distribution.” our solar system—are limited and imperfect. Hence, all that comes within the range of their We are enjoined, therefore, to focus on the influence must necessarily share in this subjective dimensions of spiritual work in imperfection, with inharmony and disease addition to serving outwardly as being the inevitable result. In individuals who practical agents of change in the world who are conditioned by the Third Ray, this can heal the divisions existing within humanity deficiency expresses as “the manipulation of and its many fields of human expression. desire, and the wild maneuvering for its During this current period of global crises and satisfaction along material lines,” which chaos such a charge is needed now more than manifests in turn as endocrine and digestive ever to help ameliorate the many challenges problems. A better understanding of the we face and to bring the new and sustaining connection between the rays and disease, as seeds of hope for the future. Lansdowne maintains, can lead to healing as David Borsos contributes the first in a series of well as greater compassion. articles that addresses the current global crisis The final full-length article in this issue is from and the disciple’s response to the world’s John Nash. In this article Nash explores the unsettled fate. The article is a “call to action,” complex origins and evolution of the Tarot and urging esotericists to shake free from any its various uses. The article begins with an complacency or false sense of security with introduction of the significance of the Minor respect to the Externalization of the Hierarchy and Major Arcana. A brief history of the Tarot and the coming New Age. Part One provides Decks is included beginning with the earliest an assessment of the challenges that threaten playing cards and extending to the more human and planetary survival. As such, it modern Tarot decks, such as those associated serves as a context for Borsos’ ideas on the with Golden Dawn, the O.T.O and the Builders need for a bridge between the teachings of of the Adytum. Nash discusses methods of Djwhal Khul, as they are expressed in the production and the important role of aesthetics writing of Alice A. Bailey, and academia that and color as carriers of energy or vibration as might facilitate planetary healing and well as their use for purposes of meditation, reconstruction. The objective of this first healing and divination. He then turns to the article “is to encourage an examination and article’s primary thesis, which is the Tarot’s self-reflection within and between Bailey use as talismans in Hermetic and Neo-platonic organizations, and students, and among magic. The article provides examples of cards students themselves regarding the work that from various decks showing the differences in has been done over the past seventy years, the symbolic references, theme variation and color effectiveness of these efforts, and possible as they progressed over time. directions for future work.”

Included in this issue is a review for a new to all members of the worldwide esoteric book on the Tarot and the accompanying deck community. from Harry and Nicola Wendrich titled: A Donna M. Brown Sephirothic Odyssey: A Journey in Editor-in-Chief Consciousness with the Golden Dawn Temple Publication Policies Tarot, and Golden Dawn Temple Tarot Deck. Our review for this article views the rticles are selected for publication in the Wendrichs’ book as “a good summary of A Esoteric Quarterly because we believe traditional and more recent work on the Tarot, they represent a sincere search for truth, as interpreted in the Golden Dawn tradition. support the service mission to which we aspire, The authors’ description of their spiritual and/or contribute to the expansion of human adventures during creation of the Tarot deck is consciousness. interesting in its own right.” Publication of an article does not necessarily In addition to these features, we have included imply that the Editorial Board agrees with the two poems from the English poet Christopher views expressed. Nor do we have the means to Roe, titled Sentinel of Silence and If Time were verify all facts stated in published articles. Mine. Roe’s poems are at once personal and We encourage critical thinking and analysis universal. His innermost feelings resonate with from a wide range of perspectives and ours. His words are words of clarity, of serene traditions. We discourage dogmatism or any beauty and spiritual reflection in which we can view that characterizes any tradition as having all share. The two works offered here are from greater truth than a competing system. a collection of 45 poems titled, In Search of Silence. The collection is available at: Neither will we allow our journal to be used as www.silentflightpublications.co.uk/. a platform for attacks on individuals, groups, institutions, or nations. This policy applies to Our “Pictures of the Quarter”—Entwined, The articles and features as well as to letters to the Beginning and Un:named—are from Jetter editor. In turn, we understand that the author of Green, a San Diego native. Green describes his an article may not necessarily agree with the geometrical works as having been inspired by views, attitudes, or values expressed by a “the concept of math as a universal language, referenced source. Indeed, serious scholarship the complex patterns found in nature, vivid sometimes requires reference to work that an colors, energetic properties and the infinite author finds abhorrent. We will not reject an space” within us all. His work, which is article for publication simply on the grounds “designed to heal, expand and explore life that it contains a reference to an objectionable experience,” is spontaneous and arises from source. the “free flow of consciousness.” For more information on the artist and his work visit: An issue of concern in all online journals is http://jettergreen.com/Jetter-Green. potential volatility of content. Conceivably, articles could be modified after the publication We also want to draw your attention to our date because authors changed their minds advertising pages, which, among other things, about what had been written. Accordingly, we includes a coupon for our readers from wish to make our policy clear: We reserve the Forgotten Books. The coupon provides free right to correct minor typographical errors, but online access to Forgotten Books online we will not make any substantive alteration to esoteric library of over 500,000 books. an article after it “goes to press.” An announcement for the School for Esoteric Additionally, we expect authors to disclose any Studies annual Subjective Group Conference is prior publication of an article, adapted from a also included. The theme of this years book or any another source, at the time of its conference is “Unity in Diversity: Science of submission. Right Relationships.” The conference is open

Letters to the Editor ______

wish to commend John Nash for his as de Mirville calls them, ‘the rotating I fascinating and well-researched article on globes of Hecate,’ have to be left untold for the Origins and Evolution of the Tarot. It is a some time to come. special pleasure to read such a scholarly and Indeed, comparisons between the images on thought-provoking article on a subject that has the cylinders and the Marseille deck are, in this received little attention in certain esoteric writer’s opinion, quite convincing. That said, it circles due to its perceived use as a simple is the case that some cylinder seals and images prognostication device. This article does much were used as amulets and talismans as Nash to mitigate concerns about the Tarot as an claims, in addition to being used in formal unworthy or even unwholesome form of contracts and for decorative purposes. But, to esotericism. my mind, that seems not to have been their I found the article to be thoroughly engaging. original purpose. Especially appreciated was the author’s in- Blavatsky distinguishes between the two depth discussion of what talismans are and different Taros or Tarots: the purely Esoteric how and why they are used, all of which adds Tarot, and the Western or the Kabalistic Tarot significantly to the reader’s understanding of “that was remodeled by the Shemites.” “This their importance. Taro,” she claims is “but the distorted echo of The possible link between the Tarot and Sensa the Secret Doctrine of the Chaldeans, and the was also quite interesting. It is certainly real Tarot is found in the Book of Numbers possible to view the Major Arcana as “one of now in possession of some Persian Sufis.” the seven dialects or forms” of Sensa. Indeed, (Collected Writings, Vol. 14, p.174.) In fact, some theosophists have speculated that one of some Sufis, view the seals and their these sacerdotal languages could be the non- corresponding depictions in the Marseille deck linguistic language of painting or pictographs. as allegories representing various states and While the connections to India, Egypt, the stages of psychological and spiritual archetypes and Hermetic and Neo-platonic development (see for example, Nicolas Swift’s magic, as outlined by the author, certainly have the Mirror of the Free). Furthermore, as Swift merit, it is my understanding that the Tarot and and other researchers have shown, the wisdom the Major Arcana of the Marseille deck in they contain corresponds closely with the particular, began as illustrations of the teachings of Ibn al ‘Arabi and others. Sumero-Babylonian myths that were preserved The origin and meaning of the word “Tarot” is in the cylinder seals and were either distorted also quite revealing. The theosophist, or poorly copied by people who had little Mayananda, who dedicated his book on the understanding of their significance. Helena Tarot to A.A.B., says that we have to consider Blavatsky in The Secret Doctrine, Vol. III, p. the word in its complete form “Tarota or 108, Blavatsky supports this view by saying “Taro-Rota,” which means the Wheel of the that: Law or the Law of the Wheel, as a symbol of The real Tarot, in its complete symbology, universal life or the “wheel of samsara” (The can be found only in the Babylonian Tarot for Today, p. 11.) cylinders, that anyone can inspect and study Mayananda is responsible for developing the in the British Museum and elsewhere. Horus arrangement, a circular arrangement of Anyone can see these Chaldean, Triads with the Fool or 0 at the center. The antediluvian rhombs, or revolving arrangement also depicts the Three Gunas and cylinders, covered with sacred signs; but the Seven Rays as they manifest through the the secrets of these divining “wheels,” or, Major Arcana.

Others point to a different etymology. Jean Numerical; Alexandre Vaillant, for example, in a history Geometrical of the Roma or Gypsies, connects “Tarot” to Astrological the Babylonian Goddess Ashtaroth or As-tarot Mythological (also Astarte, the morning star and the chief Theosophical female deity worshiped in ancient Syria, Nash’s article suggests as much by stating that Phoenicia and Canaan), and to the Inda-Tartar Hermeticism is “a blend of magic, astrology, or Tan-tara (Zodiac). The link to the Zodiac divination and alchemy.” As such, the Tarot further strengthens its relationship to the can be said to epitomize the prime Hermetic Chaldean “Book of Numbers.” McGregor Sciences—the Qabalah, Alchemy, Astrology, Mathews maintained that “Taro” comes from Numerology and the various divisions of the Egyptain taru, which means, “to consult.” Magic. Such a synthesis of systems would Another figure, Antione Court de Gebelin, in certainly be useful in the creation of talismans his Study on the Tarots, says that there are or in magic rituals, but it also suggests a several ancient Egyptian words preserved in superior usage. the Tarot, one of these is taro, derived from tar, meaning road, and ro, ros or rog meaning All these considerations point to the Tarot’s royal, which means royal road or kings ancient origins, and to a more profound highway. There are plenty of other purpose having to do not only with magic associations, such as Taro (law) and Troa talismans and divination, as the author so (door in Hebrew), and Rota (wheel) and Orat eloquently argues, but to a timeless method of that which speaks), both in Latin. spiritual instruction in which the cards serve as mandalas for spiritual transformation. Finally, as Mayanada points out, the Tarot represents a synthesis of the chief symbolic Donna M. Brown languages. These diverse languages or systems Washington, DC. are:

hank you to the EQ and Donna Brown for Patterson points out, P.D. Ouspensky quotes T her informative, insightful, and Gurdjieff’s claim that there were four principal provocative introduction to the profound lines of esoteric teachings: the Hebraic, the mysteries of Sufism. Egyptian, the Persian, and the Hindu. In contrast to those lines, Gurdjieff stated Although Ms. Brown’s reference to “the unequivocally that the Fourth Way “is Central Asian Sufi tradition where Gurdjieff completely self-supporting and independent of allegedly obtained his teachings” is in keeping other lines and it has been completely with conventional interpretations, I believe it is unknown up to the present time.” [“In Search a subtle, but significant misrepresentation; one Of The Miraculous,” p. 286] which further complicates consideration of the history of universal Sufism. In his book, I believe the confusion about the sources of “Struggle Of The Magicians,” William Patrick Gurdjieff’s “teaching” reflects, in part, a Patterson, a contemporary Fourth Way scholar, conflation of the term’s two distinct meanings: notes several authors put forward the idea— as a body of knowledge; and a method of that Gurdjieff cobbled his teaching together instruction. While the details of his twenty- from numerous esoteric sources, including year searching are unknown, it is most likely Sufism and Tibetan mysticism—in many of Gurdjieff had been an initiate of a Sufi order, the books that appeared in the first two which resulted in him subsequently decades following Gurdjieff’s death. But, as incorporating various Sufi practices and

disciplines into his method of instruction. admittedly cursory examination indicates that, Moreover, there are many significant aspects in the early part of the twentieth century, they of the Fourth Way which are strikingly were in Russia in 1914 and London in 1922, congruent with Sufi psychological and visited New York and other American cities in cosmological theory. But if we grant credence the 1920s, and lived and worked in Paris and to Gurdjieff’s claims about the Fourth Way environs during the 1920s. Moreover, both being an ancient independent teaching— Khan and Gurdjieff stated their teachers had unknown until he introduced it in its latest sent them to the West in order to disseminate form—it may be that it is the source of the Eastern esoteric knowledge and understanding. universal line of Sufism. I submit this idea In the context of Ms. Brown’s discussion of only for the purpose of identifying a universal Sufism, the parallel lines of these potentially significant factor in considering two masters’ profound works suggest a Sufism’s origins. tantalizing commonality of purpose. Hazrat Nevertheless, Donna Brown’s caveat—that Khan’s comment about the importance of him “the inner, oral and initiatic dimensions of being physically present in order to ‘tune the Sufism … are veiled from the uninitiated”—is inner spheres’ of the places he visited suggests an essential qualification which significantly that, in addition to providing different paths delimits outsiders’ discussions of Sufism’s through their teachings, he and Gurdjieff were essential aims and truths, as well as its hidden carrying out work which was dependent upon history. For example, in “Memories Of A Sufi their being. While that suggestion is at odds Age,” Sirkar van Stolk recalls a conversation with the assumptive framework underlying he had with Hazrat Inayat Khan after the most Westerners’ thinking, it gives pause to master had given a series of lectures in those who recognize the importance of esoteric Stockholm—which had been received with teachings—as it serves as a reminder that the various degrees of appreciation. Inayat Khan meaning and purpose of any esoteric master’s addressed van Stolk’s confusion about the teaching remains hidden from all but those purposes of his lectures by asking: “Did you who have been initiated into its inner circle. think that my whole work consists of the Finally, in considering the significance of giving of lectures?” He went on to explain that teachers and teachings, Hazrat Khan’s the lectures were but “a screen” for his real observation—that the quality of the disciples work which “lies in the higher spheres.” Khan influenced the murshid’s own insights and explained: “One of the most important tasks I awareness—provides an important reminder of have to fulfill is the tuning of the inner spheres the dynamic and malleable nature of the in the different countries I visit, to a higher teacher-pupil relationship in the transmission, pitch of vibration. That is why I have to travel promulgation, and evolution of any esoteric so much.” [p. 62] teaching. With respect to that travel, there is a James Moffatt fascinating correspondence between the places Toronto, Ontario Hazrat Khan and G.I. Gurdjieff travelled. My

Poems of the Quarter by Christopher Roe ______

Sentinel of Consciousness

From the first prayers, And dreams of my journey, A silent voice Has stood sentinel Within my soul.

No answers given, No miracles offered. No blinding light To penetrate the darkness. No dogma or creed, No sectarian vision, Only silent prayer, Through times of joy and pain.

This silent voice, This sentinel of conscience, Has been my shadow, Has shared my life, Has given reason enough To continue my journey Through darkness, And on, into the light.

If Time Were Mine to Give

Your love is the space In which I exist.

Your truth and inspiration Drives light Into the darkest corners Of my life.

If time were mine to give, I would give it all to you.

Pictures of the Quarter by Jetter Green

Entwined | by Jetter Green | 2014

The Beginning | by Jetter Green | 2012

Un:named | by Jetter Green | 2016

Quotes of the Quarter ______

spirituality that is only private and self- inhabit, linked with Heaven above us. Only in A absorbed, one devoid of an authentic this setting can the mutuality and the political and social consciousness, does little to commonality of the human race be newly halt the suicidal juggernaut of history. On the created, with reverence and gratitude for that other hand, an activism that is not purified by which transcends each of us, and all of us profound spiritual and psychological self- together. The authority of a world democratic awareness and rooted in divine truth, wisdom, order simply cannot be built on anything else and compassion will only perpetuate the but the revitalized authority of the universe. problem it is trying to solve, however Václav Havel, Stanford Lecture 2009, Stanford righteous its intentions. When, however, the University Video Collection. deepest and most grounded spiritual vision is married to a practical and pragmatic drive to transform all existing political, economic, and he premise behind this idea of universal social institutions, a holy force – the power of T responsibility is the simple fact that, in wisdom and love in action – is born. This force general terms, all others desires are the same as I define as Sacred Activism. mine. Every being wants happiness and does not want suffering. If we, as intelligent human Andrew Harvey, Institute for Sacred Activism, beings, do not accept this fact, there will be http://www.andrewharvey.net/sacred-activism/ more and more suffering on this planet. If we adopt a self-centred approach to life and his emphasis on spirituality in our day is constantly try to use others for our own self- T no accident. In the 1950’s or 60’s, the interest, we may gain temporary benefits, but distinction between religion and spirituality in the long run we will not succeed in was virtually unheard-of. But the very achieving even personal happiness, and world historical forces, which are splintering our peace will be completely out of the question. societies, has also fed the mushrooming of His Holiness, the Dali Lama, A Human Approach spiritual interests. Historians know that a to World Peace (Somerville, MA: Wisdom tumultuous age provoke intense spiritual Publications, 1985), 7. concern, a rethinking of basic issues, a new mining of religious sources. ealing is, by definition, taking a process Daniel A. Helminiak, Spirituality for Our Hof disintegration of life and transforming Global Community (London: Rowan and into a process of return to life. The mind alone Littlefield Publishers, 2008), xv. cannot accomplish such a task. Only the Soul had the power to bring the body back to life. am deeply convinced that [the answer] lies Caroline Myss, Defy Gravity: Healing Beyond I in what I have already tried to suggest – in the Bounds of Reason (Carlsbad, CA: Hay that spiritual dimension that connects all House, 2009), xiii. cultures and in fact all humanity. If democracy is not only to survive but to expand successfully and resolve those conflicts of e can attain the greatest perfection in the cultures, then, in my opinion, it must W description of disease, we can know precisely what happens in the organism in terms rediscover and renew its own transcendental of modern physiology and physiological origins…. Planetary democracy does not yet chemistry; and yet we may still not be able to exist, but our global civilization is already heal the disease at all. In healing we must preparing a place for it: It is the very Earth we proceed not from the histological or microscopic

Copyright © The Esoteric Quarterly. 13 The Esoteric Quarterly diagnosis, but from the great universal accordance with the thinking men who connections. produced it. Rudolf Steiner, Agriculture (Revised ed.; Rudolfo Benavides, The Prophetic Tarot and London, ENG: Rudolf Steiner, Press, 2004), 96. the Great Pyramid (Mexico: Editores Mexcanos Unidos, 1974), 9. he primary medicine of the future will be T rays, the vibratory nature of which is more he esoteric teaching of the Tarot is a body compatible with the molecular atomic nature T of knowledge based on material that was of the human body. Healing rays can reach into revealed orally because it could not have been the atomic disorder of cells in chronic diseases. communicated in any other way. It addresses There is also much healing energy in the sun's the zone in which the soul hovers between the rays, though the harmful effects of body and spirit, thus bridging the inner and overexposure must be avoided. outer worlds. I believe that the main theme in Paramahasna Yogananda, the major arcana is the development, step-by- http://www.yogananda.com.au/gurus/yoganand step, of humankind. It depicts our spiritual aquotes05b.html. cosmic background, its condensation and descent into matter; it then describes what is encountered at the individual level, as one he healer in the New Age does not and attempts the journey to reconnect body, soul T will not work directly with the physical and spirit. body at all: being an occultist, he will regard the body not as a principle. He works Dr. Irene Gad, The Tarot and Individuation practically entirely with the etheric body and (York Beach, ME: Nicolas-Hays, Inc., 1994), the vital energies, leaving those energies to xxvi). make their impact on the automaton of the physical body according to directed intent: he well-known series of medieval designs they will then produce their effect according to T for the Trumps as affixed to the playing the response of that body, conditioned as it will cards and even today largely used abroad both be by many factors. The healer has to think for prognostication and as an ordinary game, is clearly before he can bring about the desired here claimed to have a much earlier origin and results, but the energy poured into the patient’s uses of an entirely different kind. It certainly vehicle is not mental energy, but one of the shows the symbolic arrangement which seven forms of pranic or life energy. This implies the basics of such diverse systems as travels along the line of force or the channel the following: Numerical; Geometrical; which relates and links all the centers and Astrological; Mythological; Theosophical and, connects those centers with the glands. summing them up, its own basic Ontological. Alice A. Bailey, Esoteric Healing (New York: In this arrangement Symbolism is seen to Lucis Trust, 1951), 538. infuse all Mantric Art as the manifest form of the “Universal Law of Equilibrium.” Such appears to be the underlying aim and theme of e find ... that the Tarot is closely related the Tarot design...” W to the Great Pyramid, to prophecy, philosophy, to the secret schools of Mayananda, The Tarot for Today (London: initiation of the ancient world and to the The Zeus Press, 1963), 11. priesthood of Egypt, Persia and Babylonia in particular. We find the Tarot to be intimately he tarot is an outer oracle of which the related to astrology, chiromancy, spiritualism T inner oracle is the source. and the Bible. This last connection is so close the Tarot has been thought to be nothing less Philippe St. Genoux, Tarot (London: ENG: than the long sought key to a true Black Dog Press, 2015), 5. interpretation of the Bible, an interpretation in

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Spring 2017

Cosmic Fire Studies and Academia – A Manifesto Part I: The Need

David C. Borsos

Abstract teacher Djwhal Khul regarding the possible “total destruction of mankind.”1 The Tibetan his article suggests a practical plan of ac- asserts that this catastrophic outcome can only T tion for transforming our global crises and be avoided if fundamental changes in human inaugurating a new age of solidarity, coopera- thinking and action are brought about through tion, and right human relations. The plan en- three recognitions by the year 2025— tails building a bridge between the wisdom recognition of the world of meaning, of the expressed in the writings of Alice A. Bailey Hierarchy, and of the Plan. He states that these (Cosmic Fire Studies) and academia, an effort recognitions should be the focus of all educa- that will in turn precipitate greater understand- tional work to be undertaken by students of his ing and help mobilize the forces of goodwill teachings until that time and he further asserts within humanity. In Part I, “The Need,” con- that this endeavor will only be successful text for this plan is established by describing against the impending forces of destruction our current global crises in light of Bailey’s “provided . . . that the inertia so prevalent analysis of the global crises of 1914–1945 and among spiritual people is overcome.”2 her allied calls to action. The question as to whether or not such a bridge should be built is As students of the Tibetan’s teachings and in explored in depth. In Part II, “The Work,” an light of the enormous crises facing humanity argument is made that Bailey’s published writ- today we must ask ourselves with complete ings should serve as a singular model for illu- honesty if we have overcome inertia, the force minating academic research. Examples are of- of habit, and spiritual pride. Are we adaptable fered where Bailey’s ideas may contribute to and creative in recognizing new and effective the fields of religious studies, philosophy, and modes of education? Do we embrace a humble science. The article closes by offering practical attitude and endeavor to understand the com- suggestions for undertaking this work and by plex worldviews and languages of science, acknowledging some of the many challenges it religion, and philosophy that express the will face. ______“And though the past has its share of injustice About the Author Kind was the spirit in many a way David C. Borsos, PhD was founding director of But its protectors and friends Light on the Bay (1982-2001), a World Goodwill have been sleeping Unit of Service. In the early 1990s he served briefly Now it’s a monster and will not obey” as a faculty member of the University of the Seven “Monster” Rays. His dissertation (California Institute of Inte- Written by Jerry Edmonton and John Kay - gral Studies, 2012) reconstructs Jürgen Habermas’ theory of communicative rationality in the light of 1969 Alice Bailey’s esoteric philosophy. More recently Steppenwolf he has published “Communicative prajñā: Cultivat- ing solidarity and establishing right human rela- Introduction tions” in a special issue of The International Com- en years ago Nancy Seifer published an munication Gazette (2015). He lives in Oakland, California and can be contacted at: article in The Esoteric Quarterly alerting T [email protected]. disciples to the warning issued by the Tibetan

“newest mind” through which we must trans- use of the Great Invocation on a wide scale) late esoteric teachings for the public?3 Are we and in offering modest experiments with new fearless and willing to sacrifice everything in forms of organized service activities. Accord- the endeavor to educate public opinion with ing to this perspective, everything is working regard to the Soul, the Hierarchy, and the Plan out according to the Plan and the imminent on the scale necessary to avert global disaster? “Reappearance of the Christ and Externaliza- Or are we sleeping—quietly doing our subjec- tion of the Hierarchy” is assured, as is the ul- tive work, talking amongst ourselves, and of- timate triumph of good over evil.8 fering modest programs for the interested pub- There is another interpretation of our current lic while the “Monster” grows steadily in pow- situation based in part on readings of the Ti- er?4 betan’s teachings that acknowledges the possi- Seifer noted that after sixty years of opportuni- bility that humanity and the physical planet ty there was little evidence that the three nec- earth are doomed to destruction, either through essary recognitions had been brought to public divine “intervention in the form of widespread awareness. Now, ten years later, it appears that cataclysm”9 or as the result of a cosmic initia- Seifer’s urgent call as well as the Tibetan’s tion undertaken by our planetary Logos. In numerous warnings have been largely ignored light of an esoteric interpretation of the Book by the community of Bailey students. Seifer’s of Revelation, suggestions made by Rudolf article generated little or no discussion5 and Steiner, and ideas found in the Terra Lucida “the three recognitions” have not been brought teachings, esoteric scholar Dorje Jinpa sug- to public attention on the scale necessary to gests that as conscious life is transferred to avoid the total destruction toward which hu- higher dimensions of Being through this initia- manity and the planet are rapidly heading. tory process and as the accompanying “al- Writings published by students of the Tibet- chemical transformation” or “spiritualization an’s teachings and website information provid- of the ethereal body of the Earth” takes place, ed by most Bailey organizations contain little humanity, excluding “the elect,” may suffer sense of urgency and offer few innovative sug- annihilation—rapidly for many in ongoing cat- gestions that might help avert this possible de- aclysms of war, poverty, and natural disasters, struction. Rare is the voice within the Bailey and for those surviving, over an enormous pe- community that calls for new thinking and riod of time in “the fire of karmic retribution” immediate practical action. In addition to Seif- as the planet slowly disintegrates.10 er, esoteric scholar Phillip Lindsay stands as a As one example of the Tibetan’s many warn- prominent exception. In his monthly writings ings regarding the likely catastrophe awaiting he consistently focuses light on the prevalent humanity if necessary actions are not under- activity of “the Forces of Materialism,” the taken he asserts: forces of evil that contribute to our world crises. He asserts, “The urgency and immediacy It [the spiritual Hierarchy of the planet] is of the problem is now so pressing that radical primarily interested in humanity, realizing and swift action must be taken.”6 that the steps taken by humanity in the immediate future [1947] will condition the Most Bailey students and organizations offer new age and determine man’s destiny. Will an optimistic interpretation of our global situa- it be a destiny of annihilation, of a plane- tion by acknowledging our current crises in a tary war, of worldwide famine and pesti- cursory manner and by attributing the underly- lence, of nation rising against nation and of ing causes to events such as “crises of initia- the complete collapse of all that makes life tion,” (either human or planetary) or to “de- worth living? All this can happen unless scending energies” originating from outside basic changes are made and made with our planetary life.7 This traditional approach goodwill and loving understanding.11 finds the solutions to our apparent crises to lie in a redoubling of our efforts to fulfill tasks A decade earlier he noted the importance of outlined by the Tibetan (such as promoting the organizing the human mind so that new ideas

20 Copyright © The Esoteric Quarterly, 2017. Spring 2017 could be understood and he emphasized “that an goes on to state not only that “an intelligent today is the day of opportunity . . . a period of and cooperative public opinion must be devel- immense cyclic importance.”12 Knowing that oped in every land” but that this work, “a ma- his students needed to be aroused from their jor spiritual duty,” could be accomplished in apathy he further emphasized that it is “the twenty-five years “if the spiritual people of the day” of opportunity, not “a day.” It is a mo- world will become genuinely active.”14 As ment of opportunity that will not last. Now, Seifer notes, the Tibetan’s many optimistic seventy or more years later, it appears that the pronouncements are often conditional—the day of opportunity may have passed as we are Plan is not unfolding inexorably but rather de- in fact facing “a destiny of annihilation, of a pends upon the work of aspirants and disciples planetary war, of worldwide famine and pesti- to successfully mobilize the goodwill inherent lence, of nation rising against nation and of the within humanity. It seems obvious that this complete collapse of all that makes life worth work has not been accomplished in the past living.” seventy years because “the spiritual people of the world” have not become sufficiently active Between these two widely divergent perspec- in educating public opinion. I am cautiously tives depicting assured triumph or likely catas- optimistic that disaster can be avoided but only trophe I offer an alternative interpretation and if effective, immediate action is taken to op- plan of action. This approach is based on pose evil and to activate the potent goodwill statements found in Bailey’s writings that em- within humanity. Efforts to establish “the three phasize the human causes of our current crises, recognitions” and to engender “the divine the encroachment of evil, and the need to com- idea” in human consciousness will help redi- bat this evil with unremitting effort both sub- rect human thinking and action, manifest the jectively on the plane of mind and objectively potencies of goodwill, and transfer power to on the physical plane in the “hard arena of dai- those intent on establishing right human rela- ly and public life.” The situation today is argu- tions. ably more difficult than it was during World War II because evil is not now focused in spe- Building a bridge to the academic community cific nations and armies that can be confronted is an important and necessary approach for directly but rather penetrates all aspects of our manifesting the light, love, and power of the so-called civilization—political, economic, Soul within humanity. It is through the intelli- educational, and most others. I suggest that a gentsia that we will most quickly and effec- primary reason for our current crises is the tively reach the wider public and the women same as that given by the Tibetan seventy and men of goodwill who must be mobilized if years ago: we are to have any success in resolving the enormous crises confronting us today. As the The reason for the corrupt politics and the Tibetan stated long ago, in words that are still greedy ambitious planning of so many of applicable yet unfulfilled, the world’s leading men can be found in the fact that spiritually minded men and women The world today is in the throes of agony . . have not assumed—as their spiritual duty . To those of you who have the inner sight and responsibility—the leadership of the and intuitive comprehension comes the op- people. They have left the power in the portunity to aid that apprehension and to wrong hands and permitted the selfish and lead a despairing world—deep cast into the undesirable to lead.13 darkness and distress—one step nearer to the light. The work you have to do is to take As these conditions of greed and corruption the knowledge which is yours and adjust its remain true today it seems clear that a central application to the world’s need so that aspect of addressing our current crises effec- recognition of the truth may be rapid. In the tively is for students of the Tibetan’s teachings heart of every man lies hid the flower of the to assume their spiritual duty and responsibil- intuition. On that you can depend, and no ity by taking active leadership roles in educat- eternal or cosmic fact clothed in a suitable ing the public and the intelligentsia. The Tibet-

form will fail to receive its meed of recog- experience working within the Bailey commu- nition and understanding.15 nity and a fervent call to action. As noted, this article follows upon Seifer’s intelligent, heart- In light of this stated opportunity and directive felt, and urgent plea sent forth ten years ago. to demonstrate leadership by translating esoter- As her article did not generate the response I ic truths into suitable forms that will be recog- think it deserves from the community of Bailey nized and applied, I offer this manifesto, this students I believe that her original plea, and call to action. many of the Tibetan’s as well, need to be again This article is structured as follows. In Part I, enunciated clearly and forcefully, as the crises “The Need,” I first relate my experience of we face today demand new thinking and cou- awakening to the prevalence of evil and per- rageous action. ceiving the need for immediate, effective action. This is followed by a description of our Awakening to the Prevalence of Evil current global crises and numerous statements The methods we select for responding to the made by the Tibetan regarding the previous current crises confronting humanity and the global conflagration (1914–1945)—statements planet will depend in large part on our percep- referenced to demonstrate the similarity of tions and assumptions. For decades my own both the causes of these crises and the neces- political, social, and environmental perceptions sary responses. The fundamental question as to and assumptions were fairly inchoate and quite whether or not Bailey students should attempt naïve. I was awake to the fact that humanity to build a bridge between the esoteric and aca- faced serious challenges but did not give spe- demic communities is then addressed. Five cific issues much thought. I simply assumed possible reasons not to undertake this proposal that good would ultimately triumph over evil are considered and counterarguments are giv- and that humanity would undoubtedly be able en. Reasons why we should attempt this effort to solve its problems and inaugurate an era of are then put forth, reasons based on implicit peace and cooperation. I assumed that humani- and explicit injunctions found in Bailey’s writ- ty’s problems were under control, that they ings. In Part II, “The Work,” I clarify that I am were being addressed by a multitude of divine focusing this project specifically on Bailey’s forces, and that we, as agents of these forces, writings and I distinguish these writings from would eventually solve them. Success ap- related teachings and traditions. I then ground peared inevitable because I believed that the the project by suggesting several areas in reli- Reappearance of the Christ and the Externali- gious studies, philosophy, and science wherein zation of the Hierarchy were imminent; the Bailey students might initiate dialogues with evolution of consciousness and social progress the intelligentsia working in academia. Finally, were assured; and the potent force of goodwill some practical suggestions for how these dia- within humanity would be effectively mobi- logues might be undertaken are offered and lized as we strode forth into the New Age. some of the many challenges that will confront In fact, however, I was asleep. I no longer be- this effort are addressed. Throughout the arti- lieve these assumptions are necessarily true. cle I provide numerous references to both support my arguments with direct statements from Holding these benign and hopeful assumptions allowed me to avoid facing the reality and the Tibetan and to offer Bailey students and growing strength of evil in today’s world—the academics some resources for entering each “Monster”—an aspect of Humanity’s Shad- other’s respective domains. ow/Dweller as Lindsay has described it. In es- Our Current Global Crises sence, I held one “simple” interpretation of evil that presumed its cosmic defeat and the his article is neither an abstract presenta- certain slow death of its planetary Lodge.16 I T tion regarding some esoteric topic nor a subconsciously blended this rather innocuous scholarly analysis offered from an objective understanding of evil with mainstream rational third-person point of view. Rather, it is a per- sensibilities to distance myself even further sonal assessment based on thirty-five years of from it. Aside from philosophical and theolog-

22 Copyright © The Esoteric Quarterly, 2017. Spring 2017 ical musings on questions of theodicy, rational as of yet failed to exemplify the world leader- agents rarely speak of evil in today’s modern ship demanded of us. and postmodern world aside from rhetorical The purpose of the following section is to de- statements occasionally hurled by world lead- scribe these global crises and draw attention to ers (e.g., “evil empire;” “axis of evil;” “the relevant statements found in the Tibetan’s Great Satan”) or espoused by members of the teachings to sound a wake-up call that may be punditocracy. What we are actually confronted necessary for the com- with, according to the munity of Bailey stu- mainstream view, is not . . . in light of the enormous dents. I believe it is evil per se but rather crises facing humanity today imperative for us to systemic problems or we must ask ourselves with reflect critically on the- anomalies that will se crises, achieve new eventually yield to ra- complete honesty if we have understandings, and tional analysis, techno- overcome inertia, the force of provide new responses logical solutions, prag- habit, and spiritual pride. Are as the Tibetan implored matic legislation, and us to do. In early 1949 political will. Not will- we adaptable and creative in he expressed doubts ing to face the reality of recognizing new and effective concerning the leader- evil or its implications, I modes of education? Do we ship and effectiveness averted my eyes and of the fifty-one senior numbed myself to it embrace a humble attitude and esoteric students with while assuming that the endeavor to understand the whom he had been “will-to-good” would closely working. He somehow triumph. I complex worldviews and lan- continued by discussing kept my head down and guages of science, religion, the work to be carried simply got on with my on after Bailey’s pass- “esoteric work.” and philosophy that express the “newest mind” through ing as follows: I received a wake-up Young workers must be call a few years ago which we must translate eso- chosen who may not during a public lecture teric teachings for the public? see things as all of you given by Brian Swimme see them, and in that and Richard Tarnas, two professors at the Cali- lies the hope of the work’s persistence, for fornia Institute of Integral Studies. These usu- most of you are too old for the work of really ebullient scholars appeared subdued, al- construction and too crystallised; you can, most morbid, in their presentation, as they however, form a strong foundation and give seemed to be suggesting the likelihood that we courage to the young ones. Most of you are were rapidly approaching, if we hadn’t already too anxious to see the old methods and passed, the tipping point of environmental de- modes of work perpetuated . . . The princi- struction. Although vaguely aware of such ar- ples of the Ageless Wisdom must be pre- guments I had not taken them seriously until served, but all outworn forms must go.17 confronted with their somber analysis. The likely reality of what had seemed a remote Can we awaken from crystallized habits, as- possibility dawned upon me—humanity and sumptions, and modes of work? What new and the planet may be facing imminent total de- necessary forms must we create to embody the struction, just as the Tibetan forewarned in available transformative energies? I support many instances. And we, his students, to the urgent calls made by Seifer and Lindsay whom were given the responsibility for ensur- and suggest that radically new forms of service ing that fundamental changes in human think- must be manifested if we, as working disciples, ing and action were to be brought about, have are to respond effectively to our current global crises and avoid total destruction.

Growth of the Monster 1949-2016

“Armageddon” 1935-36 Nicholas Roerich18

Following the horrors of the Great War (1914- After the war capitalist and communist nations 1945) the Tibetan was optimistic that humanity intensified their antagonistic positions, soon had learned necessary lessons and was pre- bringing the world to the brink of nuclear war. pared to work toward human unity and the es- They thereby fueled “the outstanding human tablishment of right human relations. This was weakness, the great sin or heresy of separate- to be undertaken through group work and or- ness . . . [which] is responsible for the entire ganizations such as the recently created United range of human evil.”20 Nationalism and fear Nations. However, he expressed his concerns flourished, forcibly overshadowing voices that and doubts as well, as in the following state- called for mutual understanding and interna- ment: tional cooperation. Rather than a new age of peace and stability being established as the The Forces of Evil are still active [June Tibetan hoped, the Great War continued in 1947]; they may have been driven back, but Palestine, Korea, Vietnam, the Cold War, the they are still powerful; they are still subtly War on Terror, Afghanistan, Iraq, Syria, and in working and are still striving for a firmer innumerable conflicts around the globe to the foothold; they are still cleverly feeding extent that today we speak of “Endless War.” world anxiety and world insecurity in order It should be remembered that the major re- to create another point of world tension.19 quired preparation for the Reappearance of the Regrettably, it appears that the Forces of Evil Christ and the Externalization of the Hierarchy have achieved a firm foothold and a pervasive is a world at peace.21 The United States has influence. What could not be achieved by the bombed, invaded, and occupied countries in ideologies and armies of the Axis Powers has Southeast Asia, in the Middle East, and else- been accomplished “cleverly” and “subtly” as where, either directly or through its proxies, the Tibetan forewarned, while the majority of under the pretexts of defending national securi- those who could oppose this “Monster” were ty and of establishing “freedom” and “democ- exhausted, apathetic, hopeful, passive, fearful, racy” in the regions. In recent years the United preoccupied, or otherwise “asleep.” States has legitimated torture, or “enhanced

24 Copyright © The Esoteric Quarterly, 2017. Spring 2017 interrogation techniques,” for use on supposed the poverty threshold. The advances achieved “enemy combatants” and has resorted increas- by the labor movement through enormous ingly to targeted assassinations through drone struggle in the 20th century have been rolled strikes. These attacks have not only killed back; labor unions are under attack by politi- many innocent civilians but have also created cians and the conservative forces of neo- incalculable levels of post-traumatic stress and liberalism; workers are shifted increasingly to terror, adding to the widespread hatred directed part-time employment to further reduce wages toward America and its allies from many popu- and benefits; and the use of efficiency metrics lations throughout the world. It is regrettable and time-control methods, or “telematics,” in- that the general public is learning of the Law crease stress and the likelihood of injury, vir- of Karma, understood today as “blowback,” in tually reducing human beings to automatons— such a horrendous manner. And yet those in all this to improve “the bottom line” and cor- power and the uninformed (or mis-informed) porate profits as necessitated by the capitalistic masses refuse, or are unable, to learn the nec- system. The labor movement—which, accord- essary lessons. ing to the Tibetan, “has in it the seeds of vast good” and will likely be responsible for mani- Separativeness has manifested for decades in festing the concept of goodwill in human con- various neo-Nazi movements, continuing racial sciousness—is being ruthlessly undermined.26 divides, and anti-immigration fears and policies. In America we have campaigns declaring In the Citizens United decision, the U.S. Su- “Black Lives Matter!” in response to incon- preme Court has declared that corporations are testable facts demonstrating that, for many, protected as individuals under the rights of the they do not. The industrial prison system has First Amendment and their already enormous grown exponentially in the last century and has influence on politicians and political elections become institutionalized as a form of social has thereby increased dramatically. In the and racial control.22 It is well known that the words of Howard Dean, former Governor of United States, “the land of the free,” has the Vermont, presidential candidate, and Chairman highest rate of incarceration in the world. The of the Democratic National Committee, “The number of refugees fleeing from conflict today Supreme Court put the government up for is more than 60 million according to United sale.”27 Not only do major corporations influ- Nations estimates and yet once again, as most ence elections and control politicians, they of- infamously in 1939, American politicians are ten write legislation directly. Responding to clamoring to reject them.23 America’s second this control of government by corporate pow- ray soul, potentially expressive of love and ers, a legislative bill, the Financial Services wisdom, appears yet to be overshadowed by its Conflict of Interest Act, has been introduced separative and nationalistic sixth ray personali- recently in the hope of merely slowing down ty.24 the “revolving door” between corporations and the government. In 1948 the Tibetan declared Greed and corruption are rampant and directly that “organized evil is not in power”28 but this contributed to the most recent global economic assertion is arguably no longer true as the forc- disaster of 2008 and yet the perpetrators have es of evil have become increasingly dominant. not been punished but have actually been re- Major corporations and the capitalist system warded by politicians. The thoughtform of are in power and they embody “the love of “possessive individualism”25 continues to dom- money [which] is the root of all evil . . . the inate throughout the “developed world” while octopus which is slowly strangling human life, much of humanity suffers increasing poverty, enterprise, and decency; it is the millstone unemployment, and homelessness as a result of around the neck of mankind.”29 Major corpora- ruthless capitalistic forces. Entire countries are tions today control politicians, election cam- being crushed by enforced austerity measures. paigns, media, labor, education, and society. For many of those who are fortunate to have jobs, they must often work under inhumane Regrettably, the Tibetan’s following assertion conditions and for wages that keep them under that “organised good is still quite ineffective”

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly remains true despite the many diverse and he- sources of income; they will not permit, if roic efforts made by individuals and groups they can help it, the passing of the control throughout the world. The balance required on of this illimitable power into the hands of the mental plane between those who stand for the masses, to whom it rightly belongs.35 materialism and totalitarianism and those who Today, in fact, conditions are arguably worse. stand for the freedom of the human soul and Former U.S. Senator Russ Feingold observes, the establishment of right human relations has not yet been reached despite almost seventy I don’t know how it could be more stark or years having passed since the Tibetan asserted clear: this entire society is being dominated that the time for achieving this balance through by corporate power in a way that may ex- a “struggle for control is with us now.”30 The ceed what happened in the late nineteenth opened “doors of evil” are widening and it ap- century, early twentieth century . . . the on- pears that we are losing the struggle. The Ti- ly real difference is that corporate power is betan went on to state that if the forces of evil even more extended. It’s the Gilded Age on become dominant, human life “will lose its steroids . . . Washington—has become a meaning . . . [and] death will settle down upon corporate playground. Since I’ve been here, our planet—death both spiritual and mental.”31 this place has gone from a government 36 This article is essentially a call for students of town to a giant corporate headquarters. the Tibetan’s writings to fight for and establish The United States has become a surveillance this balance on the mental plane, to fight “for state in which activities of both citizens and the freedom of the human soul, for the rights foreign governments are being monitored and of the individual, for brotherhood and right recorded in huge, illegal data collections under 32 human relations.” the shroud of national security. Those “whis- The Tibetan clearly warned of the dangers of tleblowers” who would bring these illegal ac- capitalism and of the latent fascism in America tions to the light of public attention have been almost seventy years ago.33 Several of his selectively persecuted, prosecuted, and jailed statements seem to be even more true today: under the espionage act, while those in positions of power who disclose classified infor- First of all, it must be recognized that the mation are not charged at all or are charged cause of all world unrest, of the world wars only with a misdemeanor. which have wrecked humanity and the widespread misery upon our planet can The mainstream media is controlled by corpo- largely be attributed to a selfish group with rations that have little or no interest in chal- materialistic purposes who have for centu- lenging the political/economic system because ries exploited the masses and used the la- they are entrenched within it. News is pack- bour of mankind for their selfish ends . . . aged in superficial analyses, sound bites, and the capitalistic system has emerged and has “infotainment.” Blatant distortions and disin- wrecked the world . . . Today, in spite of formation are common, if not the norm, in both the disaster which they have brought upon the media and in educational systems. The ma- the world, they are again organized and re- jor sins the Tibetan once attributed to Russia, newing their methods; their goals remain separativeness, isolation from world contact, unchanged; their international relationships and keeping the people ignorant of world remain unbroken . . . they control politics . . events—conditions achieved through “decep- 37 . they constitute the greatest menace man- tion and the withholding of information” — kind faces today.34 characterize America today. In stark contrast to the Tibetan’s high ideals for the future of edu- The vested interests, the big cartels, trusts cation,38 education in America has been co- and monopolies that controlled the past few opted by corporate and ideological interests.39 decades, preceding this world war, will For many, education has been reduced to mobilise their resources and fight to the “teaching to the test,” or rote memorization, in death to prevent the extinction of their order to satisfy imposed mandates.

Years ago the Tibetan warned, “The existence paigning for office.45 Many Americans can no of a closed mind on a national scale is danger- longer separate lies from truth—or they no ous in the extreme,”40 and yet manipulating the longer care about the distinction. As further public with fabricated illusions has been easily evidence that standards of truth have lost their achieved because most people are yet emo- currency the Oxford Dictionaries chose “post- tionally focused, a fact the Tibetan notes re- truth” as its 2016 word of the year and Web- peatedly. Corporate powers further their inter- ster-Merriam chose “surreal.” In 1992 Steve ests and control by appealing to and manipulat- Tesich, a Serbian-American playwright, first ing the material desires and emotional fears of used the term “post-truth” and warned, the public. The Tibetan warns that the unthink- We are rapidly becoming prototypes of a ing masses are susceptible to regimentation people that totalitarian monsters could only through the misuse of the mental principle yet drool about in their dreams. All the dicta- he asserts, “This danger is, however, lessening 41 tors up to now have had to work hard at decade by decade.” suppressing the truth. We, by our actions, This conclusion appears to be erroneous or at are saying that this is no longer necessary . . least premature. Despite the Tibetan’s demand . In a very fundamental way we, as a free over seventy years ago that “A death blow people, have freely decided that we want to must be struck at the world illusion,”42 Benja- live in some post-truth world.46 min R. Barber claims that illusion is the most Rather than striking death blows at world illu- serious problem in the United States today. He sion to liberate humanity as the Tibetan en- quotes Daniel Boorstin, a former Librarian of joined us to do, we instead find ourselves, for Congress who writes: “We risk being the first the most part, further acquiescing to totalitari- people in history to have been able to make an forces and control. their illusions so vivid, so persuasive, so ‘realistic’ that they can live in them. We are the Finally, our current planetary crises are made most illusioned people on earth.”43 Barber goes evident most dramatically in the ongoing envi- on to quote journalist Chris Hedges who writes ronmental devastation of the planet earth. In a in Empire of Illusion: The End of Literacy and relatively short period of time we have pollut- the Triumph of Spectacle, “A populace de- ed the air, water, and soil of the planet in the prived of the ability to separate lies from truth, rush of modernization and the satisfaction of that has become hostage to the fictional sem- material desire. We are fast approaching, if we blance of reality put forth by pseudo-events, is have not already passed, “the tipping point” no longer capable of sustaining a free socie- beyond which the interdependent ecosystems ty.”44 of the planet will not be able to recover. Politi- cians, controlled by corporate power, make This is precisely the situation we find our- only occasional rhetorical gestures toward selves in today. Less than sixty percent of the solving this catastrophic threat while saying eligible voters in the United States participated little or nothing about changing consumer val- in the 2016 presidential election and they se- ues and behavior, conserving resources, and lected an individual who made 560 document- taking immediate and drastic action to avoid ed falsehoods in only seven weeks while cam- imminent disaster.

“Smog in Beijing”47

Pope Francis, among many others, has spoken I find it shocking and disheartening to realize out forcefully against both capitalism and envi- the number of times the Tibetan literally begs ronmental destruction and has thereby influ- his students for assistance. As of yet, coura- enced public thinking and debate considera- geous and intelligent voices within the Bailey bly.48 But where, we must ask, is the public community are not informing the public on the voice of Bailey students? In light of the Tibet- scale demanded by the Tibetan. The “new ide- an’s many prescient warnings and forceful in- as” and “fundamental ideals” found in Bailey’s junctions for taking action we also have a great writings and embodied in “the three recogni- responsibility for exercising leadership in in- tions” are virtually unknown amongst the pub- fluencing public opinion. He stated: lic, amongst the intelligentsia (“the thinking level of the race”), and within academia. The Through the expression and impression of balance required on the mental plane to offset certain great ideas, men everywhere must the forces of evil has not been achieved and be brought to the understanding of the fun- only this balance will open the doors of the damental ideals which will govern the New Hierarchy. I believe it is imperative that we, Age. This is the major task of the New students of the Tibetan’s teachings, answer Group of World Servers . . . During the next Hierarchy’s call by taking immediate action to few years, the new ideas must become the convey the light and wisdom of these teachings ideals of the thinking level of the race. If to the public, the intelligentsia, and to those in this does not take place, the immediate sal- academia. vaging of humanity will have to be post- poned and a further period of distress and Posing the Question of widespread disciplining must then inevitably result.49 Introduction The responsibility for right action and for have endeavored to show that our current the effort to reach the public rests upon the I situation is dire, as critical as the latter half aspirants and disciples of the world who of the period of Bailey’s writings (1934–1949), read my words . . . The Hierarchy waits. It when the Tibetan attempted to inspire his stu- has done all that is possible from the angle dents to self-sacrificing action. Immediate, of Its opportunity . . . I beg you to note intelligent efforts must be taken to confront the what I here have said. Everything now de- encroachment of evil and one of the most prac- pends upon the right action of the men and tical and effective ways to do so is to invoke women of good will.50 the aid of the intelligentsia and those working

28 Copyright © The Esoteric Quarterly, 2017. Spring 2017 within academia to help evoke the forces of privileged understanding of the Plan. This pro- goodwill within humanity. It would seem natu- posal is based on years of study, experiment, ral to examine the efforts of Bailey students experience, reflection, efforts to work and dia- and organizations over the past seven decades logue with Bailey students and organizations, and analyze the strengths and weaknesses of and wide readings in both esoteric and aca- these efforts in order to move forward more demic fields—all combined with a growing effectively. However, such an analysis would awareness of the present world crises. It is only be beyond the scope of this article. In addition, with considerable hesitancy and caution that I the distinction between constructive analysis, assert that the traditional efforts and methods based on judicious evaluation and careful rea- of Bailey organizations and students have not soning, and unwarranted criticism is not clear- been sufficient to stem the tide of materialistic ly demarcated51 and many Bailey students may forces and to suggest that enlisting the support find such a critical analysis to constitute a vio- of the thinking public, especially of academics, lation of the basic practice of harmlessness.52 is crucial. Not having direct knowledge of Hi- A primary purpose of this article is to encour- erarchical planning I would remain silent if age such an examination and self-reflection these traditional efforts appeared to be ful- within and between Bailey organizations, be- filling the Tibetan’s injunctions effectively. tween Bailey organizations and students, and However, in my opinion, based on observation among students themselves regarding the work and direct experience, significant limitations, that has been done over the past seventy years, glamours, and illusions are apparent within all the effectiveness of these efforts, and possible Bailey organizations (which I will not address directions for future work. here for the reasons given above). This is not This proposal to build a bridge to academia necessarily a criticism as we all express de- stands in stark contrast to the traditional views grees of glamour and illusion. The Tibetan of many Bailey organizations and students and notes that even the Masters are subject to illu- to the associated belief that the Externalization sion until the sixth Initiation and that great and of the Hierarchy and the manifestation of the basic illusions govern life within the Hierar- Plan are assured and imminent. Generalizing, chy.55 However, I think it is imperative that we this traditional perspective maintains that strive to bring our glamours and illusions into world events are unfolding according to the the light in order for them to be dispelled, and carefully laid plans of the Hierarchy with the this raises delicate issues of constructive criti- implication that the externalization process cism not only within oneself but also amongst should not be upset by radical, or impetuous disciples and esoteric groups. Regardless, I action taken by those with limited understand- believe that new approaches are needed in pre- ing. For example, a recent bi-annual letter from paring for the Externalization of the Hierarchy Lucis Trust quotes the Tibetan’s statement, and the manifestation of the Plan in addition to “All is planned and ordered . . . The Masters those undertaken by Bailey students and or- know exactly that which must be done by right ganizations to date. Additionally, engagement timing.”53 Similarly, The School for Esoteric with academic thinking may well be one of the Studies states as a reassuring fact that “a large most powerful ways to expose, clarify, and number of individuals . . . are developing or dissipate our glamours and illusions as stu- have already attained initiate consciousness dents of the Tibetan’s teachings. Coming down and have become functioning units within the from our secluded ivory towers and working in Spiritual Hierarchy . . .” It is asserted that this “the hard arena of daily and public life” will knowledge will help esoteric workers to under- decisively separate idealistic glamours and stand their role in holding “the field of invoca- illusions from applicable esoteric truths. tive tension.”54 In acknowledging my limitations it therefore I want to make clear that I have not attained seems important as a first step to consider rea- such a state of consciousness and that I have sons why this approach to academia should not no conscious connection with the Hierarchy or be undertaken before suggesting a radical plan

Copyright © The Esoteric Quarterly 29 The Esoteric Quarterly of action that may be contrary to Hierarchical It seems obvious that the forces of good are as intention. I therefore examine five such possi- of yet far from triumphant. Rather than assum- ble objections and offer counterarguments to ing or asserting that the Plan is unfolding ex- each of them in turn. Only then, after having actly as envisioned by the Hierarchy I suggest cleared the ground so to speak, do I develop an that in this time of great crises those who do affirmative response to the question as to know, those who “have attained initiate con- whether or not Bailey students should attempt sciousness and have become functioning units to build a bridge to academia. This positive with the Spiritual Hierarchy,” should share response is based on implicit and explicit in- with others the immediate and practical aspects junctions found in the Tibetan’s teachings. of the externalization process. This may sound like an impertinent demand, especially in light The Question – “Should Bailey Students of the Tibetan’s insistence that one should not Build a Bridge to Academia?” attempt “to lure” disciples working subjective- 57 No – Objections and Responses to Objec- ly into publicity. However, he also suggests tions that those who have knowledge of the Masters might “testify to their knowledge, and thus Objection – The proposal is unnecessary as establish past all controversy the reality of world events are unfolding according to the Their work.”58 The Tibetan states that the dis- Plan. This appears to be a position held by ciples consciously working with the Plan under many Bailey organizations and students, a Hierarchical inspiration, or those instructed by view succinctly presented in the quotation ref- them, together termed “conscious disciples,” erenced above: “All is planned and ordered . . . constitute the first of two major divisions of The Masters know exactly that which must be the New Group of World Servers and that their done by right timing.” The current suffering in numbers had grown quickly from less than two the world is acknowledged in the same letter as hundred to nearly one thousand by 1939.59 He “causing feelings of unease and disorientation” also makes a specific demand of these disci- but these are attributed to “a ‘crisis of spatial ples: extension’ . . . a transformation in the way time and space are registered in the subconscious as Therefore the call goes out at this time for a result of increased spiritual influences” such hierarchical workers to reveal with greater as, perhaps, extraplanetary forces, the Sham- emphasis the fact of the Hierarchy. This—if balla force, crises of initiation, etc. The nu- done on a large scale and through proper merous crises I identified above in “Growth of organisation—will destroy on a large scale the Monster” are merely bumps on a rough the present world structure in the field of road that must be endured. religion, of economics, and of politics . . . An increase of pressure on the part of all Response – It should be noted again that Hier- who recognise the factual nature of the in- archical plans are not unfolding inexorably, ner subjective kingdom of God, will pro- due to human free will. The Tibetan states: duce amazing results.60 It is wise for human beings to realise that The Tibetan is not asking these workers to mankind is free. Even the Hierarchy Itself share a hope, belief, or expectation but rather does not know which forces—those of good to reveal and testify to the fact of the Hierar- or those of evil—will ultimately prevail be- chy. He states explicitly that in the new cycle cause even if the forces of good triumph beginning in 1945, “the fact of the Hierarchy where the war is concerned, will they tri- and the work of the Masters—through Their umph where the peace is concerned? Good disciples—must and will be brought to public must ultimately triumph but the Hierarchy attention.”61 Seifer reminded us ten years ago does not know what the immediate future that above everything else required at this time holds for humanity because men determine is public recognition of the fact of both the their own destiny. The Law of Cause and Hierarchy and the Plan, recognitions that 56 Effect cannot be offset. “must be evidenced by humanity and affect

30 Copyright © The Esoteric Quarterly, 2017. Spring 2017 human thinking and action if the total destruc- meditative process.”66 This process will lead tion of mankind is to be averted.” She also eventually to a critical “point of precipitation” warned that this work has not been accom- whereupon meditation “will give place to sci- plished. Given the impending disaster that entific thinking . . . and to the needed physical draws closer every day, repeated pronounce- plane activity” as the new and intended civili- ments by Bailey students and organizations zation is manifested.67 He also states the need claiming that the Externalization of the Hierar- for the cultivation of a correct sense of timing chy is assured and imminent may ring hollow and explicitly warns against “a too premature to those students who do not have direct precipitation of the hierarchical life upon the knowledge of current Hierarchical intentions, Earth.”68 In discussing the emergence into pub- to the skeptical public, and especially to aca- lic consciousness of the new ideals he empha- demics. sizes the need for slow, steady efforts undertaken by many small groups through “the new Personally, as one who does not have such position, the new attitude towards work, and . . knowledge, I think it is equally likely that the . the [new] subjective method,” efforts that planetary Hierarchy may not carry through should not be organized.69 with the externalization process in the near future as its members may have abandoned Response – After the Tibetan encouraged humanity as the Tibetan forewarned. In 1942, “slow, steady work” (1934) the accelerated during the lowest point of the war when mate- growth of Fascism and National Socialism led rialistic forces were close to success, the Ti- to his more urgent calls for immediate and betan stated that “there were four months when courageous action. Finding little response, the members of the spiritual Hierarchy had however, he grew increasingly disappointed made every possible arrangement to withdraw with aspirants’ “blindness, illusion, separative- from human contact for an indefinite and un- ness and inertia” and by 1941 he wondered foreseen period of time” as their efforts to col- whether anything he could say might “awaken laborate with humanity “seemed doomed to disciples to the needed spiritual effort” and he destruction” and they “believed man would go questioned whether world disciples and aspir- down to defeat, owing to his selfishness and ants could “focus every possible effort on his misuse of the principle of free will.”62 The fighting evil . . . with every possible agency.”70 previous year he noted that “the majority” of He insisted that the New Group of World his students had “done little or nothing” in co- Servers and the masses be contacted simulta- operating with his call for help in world ser- neously with the intent of developing the will- vice63 and he elsewhere stated that his students to-good and goodwill. If this does not eventu- failed to comply with his requests because they ate, he warned, a still more dangerous situa- “simply suffered from inertia” and were “too tion, worse than the first (1914-45), will result lazy.”64 I think it is imperative that as students in the “consolidation of the forces of evil or of the Tibetan’s teachings we ask ourselves if materialism on Earth.”71 I have argued above we have adequately understood his injunctions that this is the situation confronting humanity and if we are willing to “battle for the freedom today and it has resulted from our failure to of the human soul with every weapon . . . [to] have yet effectively contacted the New Group hold back the forces of aggression by force of World Servers and the masses through slow, itself if need be . . . [and to use] every physical steady work regarding “the three recogni- plane method” to fight the forces of evil.65 tions.” Objection – While possibly having some value, Objection – Bailey’s writings might be at- the proposal is premature. Another objection tacked. Once the power of Bailey’s esoteric to this proposal may be that such an effort is philosophy penetrates academic thinking there unwarranted or at least premature. The Tibetan will be forceful responses both negative and delineates the stages in the unfolding of the positive. This constitutes another reason for Purpose and Plan of the planetary Logos as opposing my proposal—a fear that Bailey’s these stages manifest through “the creative writings will be attacked by academics and the

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly related belief that engaging in conflict is not man freedom . . . There is nothing weak, appropriate for esoteric work. In following vacillating, sentimental or neutral in the at- many of the Tibetan’s injunctions, Bailey or- titude of the Hierarchy; this must be ganizations and students place a high value on grasped by humanity . . . the practice of harmlessness and therefore You can see therefore how critical, spiritu- avoid making criticisms of others or taking ally, are these times, and how urgent is the partisan positions that could further divisions task which confronts the Hierarchy and its and antagonisms.72 In doing so they “take the workers on earth. The war may be over in high road” and emphasize cooperation over the physical sense [1946], but great issues competition; they endeavor to maintain a level are still involved and undetermined and can of consciousness above personality conflicts lead either to peace or to a renewal of those that arise on emotional and lower mental lev- conditions in which wars are generated and els. It seems that Bailey students are therefore which, once generated, cannot be avoided.74 precluded from descending into the competi- tive academic arena of argumentative debate, I believe that fear, especially the fear of con- attack, and defense. flict and an unwillingness to fight for human freedom, has prevented Bailey students from Response – It should be understood that Bai- taking leadership responsibility for promoting ley’s ideas will be attacked as they enter the peace and establishing the necessary balance public sphere and that it will require courage to on the mental plane. We have left the “great promote and defend them. It will also take a issues” unaddressed in the public sphere and as great deal of intelligence and skill to under- a result the conditions generating wars have stand the analyses and attacks of academics grown in strength and now dominate through- and to effectively engage with them. Introduc- out the world in these times of “endless war.” ing Bailey’s esoteric philosophy to the intelligentsia can be understood as a practice of Without dwelling on possible dramatic scenar- apologetics which entails exegesis, dialogue, ios, it should be understood also that anyone openness and humility, defense, and, at times taking a stand in the public sphere to promote when necessary, critical analyses and the wise Bailey’s writings does so at the risk of attack use of the force of destruction to expose and not only from academics but from authoritari- refute faulty assumptions, arguments, and ac- an governments and religious extremists as cusations made by opponents. However, this well. work of contacting the intelligentsia as called Objection – Bailey’s writings are not compati- for by the Tibetan has hardly begun, a fact due ble with academic thinking. Another objection in large part, I suggest, to glamour and illusion to my proposal may be that the worldviews of within the Bailey community regarding the esotericists and academics may be incompati- practice of harmlessness and an associated de- ble. In response to a letter I sent to several Bai- sire to avoid conflict and controversy. It should ley organizations and students regarding my be remembered that the wise use of destructive dissertation proposal, Sarah McKechnie, for- force is an essential aspect of the work to be mer president of Lucis Trust, wrote to me, say- done in the first phase of the externalization ing in part: process.73 Conflict is of course an inherent aspect of the Fourth Ray of Harmony through The academic worldview is quite different Conflict and the desire to avoid conflict is also than that of the esoteric group of disciples- contrary to the Tibetan’s frequent exhortations in-training for whom the books of Alice that we must be willing to fight when neces- Bailey were intended . . . I can only wish sary. you good fortune in your attempt to build a bridge to the academic community, as my The Hierarchy is a great fighting body to- sense drawn from the past experience of day, fighting for the souls of men, fighting others who have attempted to cross this all that blocks the expansion of the human bridge is that it’s not easy.75 consciousness, fighting all that limits hu-

An interesting depiction of such a presumed manity, clearly separated from both the New distinction separating esotericists and academ- Group of World Servers and the Hierarchy. ics is shown in the diagram accompanying the Another example of this separation is indicated Tibetan’s description of the “creative medita- when the Tibetan describes “the thinkers of the tive process,” re-created below as Diagram 1. world” as a separate group located between the “Thinkers and Scientists” are shown as occu- middle classes and the New Group of World pying a position at the very “bottom” of hu- Servers.76

Diagram 1. Adapted from Alice A. Bailey, Discipleship in the New Age II, p. 214

Response – I disagree that the worldviews of “the hierarchical vibration” is embodied by Bailey students and academics are “quite dif- many individuals in “the activities and occupa- ferent” for several reasons. This belief assumes tions and truth dissemination of the various that there is a single “academic worldview” churches, sciences, and philosophies,”77 activi- and thereby ignores the fact that academic ties and occupations certainly found within thinking is in constant flux and expresses in- academia. He notes explicitly that members of numerable competing ideas, theories, and the Hierarchy “will be scientists and philoso- worldviews. This is especially true today in phers, college professors and educators.”78 our “postmodern,” “post-postmodern,” and Additionally, maintaining the idea that esoteric “postsecular” era. Some academics are strug- and academic worldviews are distinct ignores gling to express new ideas that actually reflect the Tibetan’s insistence that Bailey students the esoteric worldview but they are receiving need to understand exoteric knowledge as “the little, if any, assistance from Bailey students. stepping stones” upon which to build esoteric Attempts to maintain a distinction between understanding79 and that they need to transmit esotericists and academics also fail in light of exoteric knowledge, “the newest mind,” to the the Tibetan’s criticism of esoteric groups who Hierarchy so that the latter can better under- claim to be the sole repository and outlet for stand and guide developing human conscious- Hierarchical teaching and efforts. He encour- ness.80 Therefore, it seems that the “esoteric ages esoteric students to recognize the fact that

Copyright © The Esoteric Quarterly 33 The Esoteric Quarterly worldview” should be considered to be inclu- that the diagram of the “creative meditative sive of academic thinking, not separate from it. process” (Diagram 1) be redrawn and reinter- preted (see Diagram 2 below). The original To assume there is such a separation contrib- diagram depicts the “seven phases of the crea- utes, I suggest, to “short-circuiting the light” tive meditative process” within the periphery otherwise available in spiritual teachings. The of the planetary Logos as a chain of intersect- Tibetan asserts: ing circles. These phases, also identified as Humanity has never really lived up to the “seven sources,” include (in “descending” or- teaching given to it. Spiritual impression . . der): the planetary Logos; a group of Extra- . has not yet been expressed as it was Planetary Divine Intermediaries; Shamballa; hoped. Men do not live up to what they al- the Nirmanakayas or divine Contemplatives; ready know; they fail to make practical the Hierarchy of Masters; the New Group of their information; they short-circuit the World Servers; and Humanity. A small circle, light . . . To put it scientifically and from identified as “Thinkers/Scientists,” although the esoteric angle: Spiritual impression has not described as one of the seven sources, is been interrupted and there has been inter- appended somewhat oddly at the bottom of the ference with the divine circulatory flow. It diagram, shown as intersecting only the lowest is the task of the disciples of the world to section of Humanity and as extending some- restore this flow and to stop this interfer- how outside the circle of both Humanity and ence. This is the major problem facing the the planetary Logos. Ashrams at this time.81 As drawn, the original diagram reinforces a By maintaining the view that esoteric and aca- perception among many Bailey students that demic worldviews are distinct I believe that “thinkers and scientists,” which would include many Bailey students interrupt “the divine cir- all academics, are mostly irrelevant (not even culatory flow” and therefore fail to practically tangential) to the work of esotericists and the apply and disseminate the Tibetan’s teachings New Group of World Servers. This appears to as he implored them to do. be in conflict with the Tibetan’s statements I also disagree with the idea that the Tibetan’s that scientists are members of the New Group teachings were intended only for “disciples-in- of World Servers and that all members of this latter group “must inevitably be reflecting training,” an idea that drives another wedge between Bailey students and academics. In thinkers . . . must be truly intelligent, and must 82 have added expanding love to their intelli- discussing his work the Tibetan states that: 84 his books have been made available to “the gence.” It appears that the lowest circle in the diagram may have been positioned so as to general public” as well as to esoteric students; the needs of humanity demand a changed ap- preserve an overall symmetry and not to indi- proach to the spread of the teachings; what cate an exact location. I suggest it would be more accurate and productive to imagine this were once “esoteric doctrines” are now public property;83 his books and influence “have gone circle representing the intelligentsia to be re- to the far corners of the earth and convey aid drawn as a flame-like figure extending upward from the “higher dimensions” of the circle of and help;” and the fact of the Hierarchy “must and will be brought to public attention” during humanity (since, having developed the lower the new cycle commencing in 1945. This latter mind to a significant degree, they can be task will be aided greatly by the public and viewed as “above” the majority of human beings who are yet emotionally focused) to the unrestricted dissemination of the Tibetan’s teachings, especially to the intelligentsia, but it highest levels of the New Group of World is a duty and responsibility that has hardly be- Servers (and therefore penetrating the circle of Hierarchy). I do not want to idealize the intel- gun. ligentsia but I do believe that many members To promote the idea that academics and intel- of the New Group of World Servers are “intellectuals are not separate from the Hierarchy ligent, reflecting thinkers and scientists” who and the New Group of World Servers I suggest are also aspirants, disciples, and initiates.

Diagram 2.

I believe this reinterpretation and redrawing of humanity successfully address our current cri- the original diagram is in accordance with the ses. Tibetan’s suggestion to apply the “deep spir- Objection – The Tibetan did not make such a itual implications” of the intersecting area proposal. Finally, one might object to this profound in another diagram in the same book. posal to build a bridge to academia because the When two Ashrams interpenetrate, at the point Tibetan did not suggest it explicitly. He insist- of overlap or the Middle Point, “there is rela- ed that following Bailey’s death the work must tion and contact . . . increased opportunity and continue within the departments and Service inspiration . . . [and] focal points of transmuta- Activities already established—the Arcane tion, of transition and of transformation . . . School, the work of Triangles, and the Good- [where] increased intercourse and interplay will work.86 Bailey organizations and most become possible.”85 He adds that “this im- students have not adopted this proposed ap- portant little diagram” of interpenetrating Ash- proach to academia in the intervening decades rams applies also to the interpenetrating do- so why should we do so now? mains of Hierarchy and Humanity, with the New Group of World Servers occupying the Response – I argue below that the idea of middle point, although he does not refer ex- building a bridge to academia is implicit in plicitly to his earlier diagram depicting this many of the Tibetan’s teachings and at times it area of overlap or to the intelligentsia. These is explicit. I also suggest that this apparent two diagrams and the Tibetan’s associated omission may be due to his limitations and comments summarize my arguments regarding lack of familiarity with academia. Drawing the need for Bailey students to engage with attention to the limitations of the Masters is an academics. That is to say, I believe the “in- uncommon practice among Bailey students but creased intercourse, relations, contacts, oppor- I suggest such limitations need to be ad- tunities, and inspiration” that will result from dressed, especially as the Masters and their the interplay of esoteric/academic convergence teachings become increasingly subject to scru- will result in “focal points of transmutation, tiny by the general public and academics.87 transition, and transformation” that will help The Masters are not omniscient, a fact that the

Tibetan acknowledges several times as for ex- sense of spiritual superiority—as if the public ample when he mentions the amusement the will each year await the next revelation of Masters often experience in recognizing how “higher knowledge” to be presented to them by their powers are overestimated by aspirants occult students secluded in “preparatory and disciples.88 The Tibetan confesses his lim- schools.” This projected ideal appears to ited understanding of science and he also demonstrate the Tibetan’s unfamiliarity with acknowledges the limitations of Bailey’s ca- the role and methods of the academic process pacities and the undue effort that would be rein the continuous accumulation and distribu- quired to obtain advanced scientific infor- tion of knowledge as it would develop in the mation.89 He further states that the Masters at twentieth century. As one example of this de- times rely on their students for knowledge, velopment, the number of academic journals opinions, and advice.90 As a result, a Master’s exploded from a few hundred at the beginning understanding may be conditioned by current of the century to tens of thousands today. public knowledge to some degree and there- The Tibetan does not elaborate on his sugges- fore may be possibly distorted or even errone- tion of such an annual revelation. He does not ous. Regarding his limited work with Western explain, for example, how such teachings will students the Tibetan states, “This is an experi- be published and by whom, how they will be ment likewise for me. I have worked hitherto received and by whom, or what obstacles and with only three occidental chelas, of whom 91 criticisms might hinder their reception. His A.A.B. is one.” suggestion regarding the significant and un- The limitations and difficulties of the Masters questionably positive impact an annual revela- are acknowledged in the Tibetan’s revelation tion would have on helping humanity may be that they are “wrestling with . . . [their] own based in part on the immediate and powerful interior problems of response, of recognition impact H. P. Blavatsky’s writings had on the and of responsibility” and they “have to learn world,95 a public impact that was not to be re- how to use the new incoming energies . . . and peated several decades later following the pub- master new techniques and the new methods of lication of Bailey’s work in a changed intellec- work called for by the new conditions” as they tual climate. It should be noted that in his early alter and adapt their mode of work to meet ev- work describing Future Schools of Meditation er changing needs.92 It is likely that the results (1922) the Tibetan states that he is presenting of these struggles on the part of the Hierarchy “a portion of a tentative plan” and “the ideal . . to determine new modes of work are not al- . as it is hoped it will eventually be,” and that ways ideal and sometimes may not even be his presentation provides “much room for in- realistic. A good example of this is found in terested speculation.”96 some early thoughts offered by the Tibetan It should also be remembered that the Tibetan regarding public education. In the relatively states that the work of both the Hierarchy and halcyon days of 1920 he claimed that the in- of disciples and initiates is often undertaken as structors in the future “ideal” preparatory experiments.97 These experiments can and have schools of occultism would be “able to teach failed, as happened with the Tibetan’s experi- and to compete with the trained teachers of the 93 ment with founding “seed groups” for the dis- world universities.” He added that the best semination of Hierarchical ideas and under- written work of the students in these schools standing of the Plan in such areas as politics, “will be published yearly by the college, for education, economics, religion, science, psy- the use of the public. In this way . . . [the stu- chology, and healing.98 His intended purpose dent] serves his time and generation and edu- 94 for creating these working groups is stated in cates the race in the higher knowledge.” the following quotation and its relevance for One of the problems with these statements is this article should be clear. that they can be interpreted in ways that create The objective of the work of these seed a separation between Bailey students and the groups is to familiarise people with the hi- thinking public, and they can also lead to a erarchical Plan as it is working out today in

this time of crisis. In these last three words Implicit Injunctions you have the theme which is of paramount Two central aspects of this proposed project importance to you at this time. Is it? Your are implicit in Bailey’s writings—the need for work is partly to dispel illusion, but primar- esoteric students to have a good grasp of cur- ily to impress the Plan upon the conscious- rent academic thinking and the need for esoter- ness of the leading people in the world. It ic students to work cooperatively with academ- has seemed to us that this crisis is more ics. It should be noted that some esoteric stu- keenly realised by worldly people than it is dents are academics and that many academics by world aspirants, who do have a slight vi- will likely become esotericists, or in many in- sion of the objectives.99 stances, recognize that they are esotericists, as I suggest that the Tibetan’s understanding of defined by their role in exploring the energy academia was limited at the time of his work relationships and the world of meaning under- with Bailey and that today, in this time of con- lying outer phenomena.101 tinuing crises, the most effective way to “fa- The need for academic knowledge – Regarding miliarise people with the hierarchical Plan” the first aspect, the Tibetan maintains that eso- and to impress this Plan “upon the conscious- teric students should have a solid understand- ness of the leading people in the world” is to ing of current academic knowledge, a require- work directly and collaboratively with academ- ment made evident in his proposed preliminary ics, intellectuals, and the wider public. As the curriculum for preparatory esoteric schools.102 Tibetan often states, his ideas and suggestions It is also evident, as previously noted, in his are in need of constant adaptation to changing statement that disciples will present truth with- conditions as his students also seek to discover in the Ashram in terms of the “newest and express the new techniques and methods mind,”103 and in his assertion that students that will be effective for world service. He em- “will utilize that which is exoteric and known phasizes, “Mistakes matter not . . . What does [i.e., academic knowledge] as stepping stones matter is lack of aspiration, inability to at- on the path to perfect knowledge.”104 He tempt, and incapacity to learn the lesson that makes the same point regarding academic failure teaches.”100 I am arguing that as stu- knowledge by identifying the necessary devel- dents of the Tibetan’s teachings we are always opment of the mental vehicle and the faculty of already in the school of practical esotericism. discrimination as forms of service and by em- We should not wait until we somehow find phasizing that the server must first pass ourselves in a future ideal preparatory school through the Hall of Learning before passing of occultism but instead, now, in this time of into the Hall of Wisdom. crisis, we should serve our “time and generation and educate . . . the race in the higher The worker . . . seeks to build in infor- knowledge.” mation, to supply knowledge and facts, to train it [the mental body] intellectually and To my mind, the possible objections explored scientifically so that it may prove as time above regarding the building of a bridge to goes on a stable foundation for the divine academia remain unconvincing. However, to wisdom.105 clarify the necessary work to be done and to protect the integrity of Hierarchical intention Academic knowledge will be needed to fulfill as necessary, I hope others will contribute al- the Tibetan’s injunction to “approach spiritual ternative responses and other possible objec- realities in such a way that the results will be tions to my proposal as well. I now offer rea- factual and proven” or, in other words, ac- sons why this approach to academia should be ceptable to academics. He further states that supported, reasons based on ideas that are both the Hierarchy works with three groups of de- implicit and explicit in Bailey’s writings. vas associated with science, religion, and philosophy to bring about Yes, Bailey students should attempt to build a bridge to academia – implicit and the desired union of science and religion . . explicit injunctions . [which will] shatter the materialism of the

west on the one hand and on the other the garding the Three Recognitions before 2025, I sentimental devotion of the many devotees believe it is imperative that we first educate of all faiths.106 ourselves in basic academic knowledge and develop the newer, mental esotericism. It seems clear that in order to contribute to this desired union Bailey students will need to pos- The need to cooperate with academics – Re- sess intelligent understandings of science, reli- garding the second implicit aspect of this pro- gion, and philosophy. Otherwise, I believe the ject, the Tibetan insists repeatedly that his stu- failure to keep abreast of current academic un- dents should work with academics and he em- derstanding (the “newest mind”) will render phasizes the latter’s important role (although their work increasingly anachronistic and iso- his preferred and more inclusive term is the lated. Einstein famously made this point in his intelligentsia). He asserts: assessment that “science without religion is Their function and the part they play is of lame, religion without science is blind.”107 This supreme importance . . . Their responsibil- “blindness” to which Bailey students are prone ity is enormous . . . They constitute the if they remain isolated from academic most influential unit today, because it is knowledge underlies at least three forms of through them that the large middle class is illusion: the lack of discrimination associated reached, swayed and organised for political, with an untrained, unillumined mind results in religious and social ends . . . Given the as- a wrong perception of an idea; a poorly devel- sistance of . . . [their] trained minds . . . the oped mind, unaware of the breadth and depth new order can be firmly established upon of academic understanding, provides a limited earth.109 view which distorts a contacted idea and leads to wrong interpretation; and a limited, non- The obvious question here is, “how can we inclusive mind that is not “well-stocked and most effectively invoke the assistance of the well developed from the angle of modern intel- intelligentsia?” Part of the answer, I suggest, ligence” leads to the wrong direction of a con- lies in “the art of precipitation” whereby disci- tacted idea.108 ples are taught how to convey divine ideas to the concrete and receptive minds of the intelli- A cursory examination of current published gentsia so that these ideas may then be trans- work by many Bailey organizations and stu- formed into practical ideals.110 According to dents reveals, in my opinion, that many such the Tibetan “the Hierarchical Pattern” will be writings reflect these illusions. Academics ex- precipitated into the mass consciousness by posed to these writings might therefore dismiss two groups—disciples working consciously all of the Tibetan’s teachings without giving within the Ashram and by the intelligentsia them adequate consideration. I will not provide who are working unconsciously. The final examples here as doing so might be regarded phase of the Process of Precipitation results in by many as unnecessarily critical or as an at- the recognition of the Pattern by world think- tack. This regrettable situation has resulted, I ers.111 A most important point to emphasize for believe, from the unwillingness of most Bailey the purpose of this article is that disciples are organizations and students to develop the new- also trained to “translate . . . [these emerging er, more mental esotericism and from the self- ideas] into the concepts which will condition imposed choice to remain isolated and separate human thinking in the cycle just ahead.”112 from academia. On the other hand, and with This task of translation requires a solid under- few exceptions, the Bailey students who do standing of academic knowledge if basic and demonstrate a solid understanding of current newly emerging divine ideas are not to remain academic knowledge are apparently content to abstract metaphysical speculations. publish in esoteric journals or to self-publish their books, making it unlikely that their ideas In this time of urgent crises aspirants and dis- will reach a wide audience. If we, as students ciples may need to take a more direct and ob- of the Tibetans’ teachings, are to effectively jective approach to convey divine ideas. This educate the public and the intelligentsia re- will entail communicating with the intelligent-

38 Copyright © The Esoteric Quarterly, 2017. Spring 2017 sia via writing and speech to impress upon and ‘readjustments’ need to be made in the them “the three recognitions” and the basic work of precipitating the Plan?” ideas expressed in the Tibetan’s teachings. Explicit Injunctions This suggestion is not intended to discount or diminish the Hierarchical work of subjectively I have endeavored to show that a program of impressing divine ideas into the minds of the action enjoining students of Bailey’s writings intelligentsia. It might be seen as a preparatory to educate themselves in academic understand- work of “seeding” the ing and to work directly lower mental plane with This new world will not with academics is implicit basic esoteric ideas so come as an answer to prayer in many of the Tibetan’s that new, divine ideas statements related to edu- presented by conscious or by the passive wishful cating the public and the workers within the Hier- thinking and expectation of intelligentsia. More ex- archy will find greater the peace-loving idealist and plicit injunctions for un- receptivity among the dertaking such a program intelligentsia, academics, mystical visionary . . . It will are now explored. and the public. Given come when the mystic man The Tibetan suggests that our dire situation I be- of vision “awakens” to the the evil confronting hu- lieve this approach is manity could be averted justified as opposed to need of the hour and comes by “the widespread dis- remaining silent and as- down from the world of semination of the aca- suming that the intelli- dreams, of theories, and of demic truths of the eso- gentsia is being effec- words into the hard arena of teric teaching and its cor- tively impressed on sub- rect interpretation by the jective levels by esoteric daily public life. trained minds in the Oc- workers and are carrying cident.”114 This necessi- out their “most important work” unconsciously tates not only a thorough understanding of the and successfully. “technicalities of wisdom” (a task avoided by This proposal to introduce the Tibetan’s teach- those possessing the “mystical mind”) but also ings within academia also finds implicit sup- requires an understanding of the technicalities port in his frequent encouragement for students of academic thinking if the dissemination is to to be creative and adaptable, and in his state- be fruitful. The “correct interpretation” of eso- ment that less advanced disciples who are teric truths by the trained minds of the West, closer to human thinking will supervise the that is, academics, will only be possible if eso- precipitation of the Plan. teric students are educated in both worlds, esoteric and exoteric, and are thereby able to In every ashram are to be found those dis- translate between the corresponding idioms, ciples whose task it is to make the needed concepts, and worldviews. If this collaboration readjustments of the pattern and the de- is successful, the Tibetan asserts that the mem- manded changes in the programme as the bers of the New Group of World Servers who process of precipitation goes forward . . . are responsible for directing the Forces of En- The staging of the Plan and its working out lightenment, forces which “lead to intelligent is, in the last analysis, an entirely human af- activity and correct mental planning,”115 will fair, once it has reached the stage of precip- be able to reach the intelligentsia and affect itation. It is dependent upon the respon- world-wide institutions and agencies, including siveness of human brains, and their recog- “the big educational systems,” thereby helping nition of need and its sources. This is a to establish spiritual principles and right hu- point which should be remembered.113 man relations. In this light two major questions must be ad- The Tibetan states that educating the “thinking dressed by Bailey students: “are we in the people,” which certainly includes academics, is stage of Precipitation?” and, “what ‘changes’

Copyright © The Esoteric Quarterly 39 The Esoteric Quarterly one of the main functions of the New Group of vealed to the human intellect,” and that “the World Servers, and that the intellectuals will in true intelligentsia” (which obviously includes turn educate the masses.116 In fact, he adds, the academics) must be contacted and educated to major task of the New Group of World Servers develop the potent force of goodwill within is to express and impress certain great ideas humanity.120 He offers some broad suggestions (such as the unity of humanity, the fact of the on how this might be done which include the Plan, and the fact of immortality) that will lead use of printed pamphlets, personal contact, to the understanding of “the fundamental ide- correspondence, and lectures. These sugges- als which will govern the New Age.”117 As tions may appear to be relatively ineffective in noted above, he asserts that the awakening of today’s world and the Tibetan did not explore the intelligentsia is a crucial aspect of this in detail either the techniques of “revealing” work and that “the new ideas must become the the new impulses so that they would be con- ideals of the thinking level of the race . . . dur- vincing to academics, or how to handle the ing the next few years” or dire consequences expected critical response. Most likely he did will result.118 not need to provide such details as he expected his students to take responsibility for the work Not only does the Tibetan assert that esoteric and to adjust and adapt it as necessary. For truths should be disseminated to academia, example, in referring to his suggested proce- “the trained minds of the Occident,” but he dure for contacting and educating the public further asserts that the colleges and universities and the intelligentsia he adds, “The details of of the future will correspond to the world of its application will vary from time to time in the Hierarchy. the different countries.”121 [They] should be the custodian of those I suggest that today the details of application methods, techniques and systems of thought should include direct outreach to academics and of life which will relate a human being through conversations, academic lectures, aca- to the world of souls, to the Kingdom of demic conference presentations, published ar- God, and not only to other human beings ticles and books in academic journals and aca- upon the physical plane; not only to the demic publishing houses, and all other relevant world of phenomena but also to the inner means of revealing “the new, compelling, in- world of values and quality.119 ner impulses” to the thinkers of the world. The This is not the work of religious activity, he Tibetan asserts that this work of contacting the adds, but should be the task of higher educa- intelligentsia and molding public opinion will tion. This is not an idealistic hope but rather result in the formation of a powerful group “will be the recognised objective of the educa- consciousness based on goodwill and interna- tors” by the time the Aquarian Age is in full tional understanding that can change the com- flower. This optimism, however, must be tem- plexion of world affairs. He concludes, “The pered by the fact that academia today is head- power of such a group, working in such a fash- ing in the opposite direction with respect to ion, will be tremendous. They can accomplish fulfilling this task. As noted earlier, the goal of phenomenal results.”122 higher education is no longer character for- International understanding and cooperative mation (Bildung) as the Tibetan envisions, but goodwill are precisely the forces needed today rather the inculcation of the “technocratic per- but liberating this potential is of course contin- spective” due to the imperatives of the capital- gent upon efforts to educate the public and the istic system and the forces of materialism. To intelligentsia in the practical work of establish- reverse this trend and to fulfill the Tibetan’s ing right human relations. Too often, in my vision for education in the new age I believe it opinion, Bailey organizations and students in- is imperative that his students begin working stead promote subjective work and offer feeble directly with academics. platitudes such as “Hold the vision,” or “Hold The Tibetan states explicitly that “the new, on to the vision” that fail to educate the public compelling, inner impulses must stand re- with respect to the actual vision of the Plan.

Such phrasing truncates and distorts the Tibet- the occult sciences.”125 This “bridging” work an’s interpretation of the original statement of course requires fluency in the languages of (Proverbs 29:18) when he refers to it as one of both sciences, human and occult, and it rein- the demands made by humanity upon the New forces my point that Bailey students need to Group of World Servers. He states this demand immerse themselves in academic understand- as: “To hold the vision of the Plan before the ing. (I offer some suggestions for esoteric re- eyes of men, for ‘where there is no vision, the search in Part II.) people perish.’”123 People, species, coral reefs Another explicit example of the Tibetan’s in- and many other forms of life on earth are persistence that we engage with academia is found ishing because a unifying vision has not been in his call for the embodiment of “the newer presented to humanity. To hold the vision of esotericism which the more modern and men- the Plan before the eyes of the public and the tal types will sponsor” and for the development intelligentsia will require enormous intelli- of “esoteric research” programs related to gence, courage, and persevering work “in the world events and movements.126 He offers hard arena of daily and public life.” politics as an example of an area of focus for I do not believe this demand can be fulfilled reasoning and thinking that will lead to the through merely subjective work undertaken in discovery of new truths and techniques that isolated comfort and safety, especially in light will contribute to the new era of right human of the three duties enunciated by the Tibetan relations. Given the interdependence of all for all who read his words. These duties in- fields of knowledge and today’s emphasis on clude: holism, integration, and synthesis, I suggest that not only politics but nearly all areas of The building of that structure of thought academic knowledge can and should be the which will embody this newer teaching. focus of esoteric research for the more modern You can—if you so desire—help construct and mentally focused esotericists. the thought form of the New Age teaching. You do this, above all, by your thought; by In providing the example of politics the Tibet- your practical application of any truth, an is critical of esotericists among “older Pis- which you may have understood, to your cean groups” who hold themselves aloof from personal life at any cost; by your sacrifice current events, ideas, and movements. He and your service to your fellow men and by states that these areas of practical focus are the constant dissemination of any “scorned by present day esotericists who re- knowledge which you may possess. gard themselves as spiritually superior to such affairs and—in their ivory tower—concentrate Distribution of the teaching over a long pe- on their own development, plus a little philos- riod of time. Have you done anything along ophy.”127 It is imperative that Bailey students this line, thus shouldering your responsibil- and organizations reflect on their own possible ity?124 vestiges of Piscean attitudes that may contrib- An important aspect of the work of disseminat- ute to a sense of spiritual superiority, not only ing and distributing the Tibetan’s teachings with regard to world affairs but to concrete will be through developing practical research knowledge and academia as well—attitudes activities in the esoteric sciences. The Tibetan that may lead to seclusion within the comfort offers a specific example of relating the elec- and safety of our own “ivory towers” where trical nature of the human being to the discov- we can continue to focus on the old, traditional ery of the soul—a discovery, which he asserts forms of “esoteric work,” blind to the “newer “is the next step ahead for science.” He en- esotericism” demanded today by world events courages his students to assist in this endeavor and by the more modern mental approach. through discovering connections between the Terence Chivers, a longtime student of the Ti- research of scientists and esoteric teachings betan’s work and now retired from a career in and by “using the analytical mind as a bridging academia, embodies the new Aquarian attitude factor between the world of human science and

Copyright © The Esoteric Quarterly 41 The Esoteric Quarterly by closing his synopsis of Bailey’s Education in the New Age with this call: 1 Nancy Seifer, “Disciples and the Year 2025,” The new education is available in the here The Esoteric Quarterly, vol. 2, no. 4 (Fall and now. It is up to us to find an appropri- 2006), 9-13. Djwhal Khul, generally referred ate form in which we can interpret the ma- to as “the Tibetan” or “D. K.,” is the claimed source of eighteen books of esoteric philoso- terial. That’s a challenge! The arena is dan- phy telepathically transmitted to Alice Bailey gerous. Advocates must proceed with much between 1919–1949. See Alice A. Bailey, The caution and work out plans with great care. 128 Unfinished Autobiography (New York: Lucis, But we must proceed. 1951). As Bailey’s A Treatise on Cosmic Fire (New York: Lucis, 1925) is her most im- Conclusion portant and comprehensive work and the he purpose of this article is to encourage three-fold concept of Cosmic Fire provides the Bailey students to manifest “the newer overarching philosophical framework encom- T passing all of her other books, I utilize the esotericism” by engaging directly with the in- term “Cosmic Fire Studies” in the title of this telligentsia and academics of the world. It will article and elsewhere as an abbreviation for require intelligence, expanding love, humility, “the esoteric philosophy of Alice A. Bailey” and a spirit of cooperation. It will also require and to distinguish her writings from other eso- courage, invincible will, and the readiness to teric and spiritual traditions (see Part II). I re- sacrifice everything. As the Tibetan stated: fer to those persons who study the Tibetan’s teachings as presented in the writings of Alice This new world will not come as an answer Bailey as “Bailey students” and “the Bailey to prayer or by the passive wishful thinking community.” and expectation of the peace-loving idealist 2 Alice A. Bailey, Discipleship in the New Age and mystical visionary . . . It will come II (New York: Lucis, 1955), 164. The Tibetan when the mystic and the man of vision is considered to be a Master of the Wisdom, awakens to the need of the hour and comes one who has transcended the human condition down from the world of dreams, of theo- and, technically speaking, one who has taken ries, and of words into the hard arena of the fifth initiation and therefore become a daily and public life. He must be willing to member of the planetary Hierarchy working under the leadership of the current World fight for that which he desires and knows to Teacher, the Christ. See especially: Alice A. be good and true and right, and must stand Bailey, Initiation, Human and Solar (New firm against those who seek to distort the York: Lucis, 1922), 20-62; Discipleship in the vision and to arrest its appearance, arming New Age II, 406-11. The Plan is basically the for battle so that final disarmament may be divine Will and Purpose of our planetary Log- possible.129 os and is discussed throughout Bailey’s writings. As students of the Tibetan’s teachings, will we 3 In this article my use of the term “esoteric awaken to the need of our time? Are we will- teachings” and related expressions relate pri- ing to enter the hard arena of daily public life marily to Bailey’s esoteric philosophy as dis- and to fight if necessary for what we believe? tinct from the academic field of “esoteric stud- Or will we remain in relative seclusion and ies.” This distinction is clarified in Part II. safety as we “hold the field of invocative ten- 4 “This is a gigantic subject—a monster has sion” and “hold the vision,” continuing subjec- been created in this past century, strengthened tive, “esoteric” work as it has been done for by technology and the culture of the instanta- over seventy years while the “Monster” grows neous. This monster is of course part of Hu- manity’s Dweller/Shadow.” Phillip Lindsay, steadily in power? These are questions I be- Scorpio Newsletter 2015. Online: lieve every Bailey student must consider deep- http://esotericastrologer.org/newsletters/scorpi ly in the light of her or his highest understand- o-2015-media-maya-putin-russia-ukraine- ing and wisdom, in the light of the Soul. syria/. (accessed November 7, 2015). 5 Seifer responded to my inquiry by stating that

her article “stirred very little if any response” 12 Alice A. Bailey, Esoteric Psychology II (New (personal communication, July 9, 2015). York: Lucis, 1942), 714-15 (italics in the orig- 6 Phillip Lindsay, “Fifth Shamballa Impact of inal). 2000: Ongoing Activation” (no date). Online: 13 Bailey, Problems of Humanity, 168-69. http://esotericastrologer.org/articles/the- 14 Ibid., 177 (italics in the original). ongoing-activation-of-the-fifth-shamballa- 15 Bailey, Rays and the Initiations, 11 (italics impact-of-2000/. (accessed September 29, added). 2016). 16 Bailey, Externalisation of the Hierarchy, 678; 7 Alice A. Bailey, The Rays and the Initiations 689. If we are to initiate dialogues with aca- (New York: Lucis, 1960), 12-18. demics and the general public I suggest that 8 The interrelated processes of “the Reappear- we adapt our language to reflect not only gen- ance of the Christ and the Externalization of der sensibilities but racial ones as well. For the Hierarchy” are central aspects of the Ti- example, the expression “Great White Broth- betan’s teaching and are discussed throughout erhood” may be completely understandable in Bailey’s writings. See especially, Alice A. its original context as referring to the plane- Bailey: The Reappearance of the Christ (New tary forces of Love but it carries both racist York: Lucis, 1948); and The Externalisation and sexist connotations that, for those unfa- of the Hierarchy (New York: Lucis, 1957). miliar with Bailey’s work, might seem to refer The Great Invocation is a world prayer that to a white supremacist organization. More im- invokes divine Light, Love, and Power and is portantly, associating evil with “black” is a vital aspect of the Tibetan’s teachings. See simply not acceptable today. Therefore I en- especially, Bailey: Discipleship in the New deavor to avoid using or quoting black/white Age II, 148-51, 157-76, 187-89; and External- and dark/light descriptors for the planetary isation of the Hierarchy, 142-70, 251-82, and Lodges, Forces, and associated forms of mag- 488-91. ic. While I still refer to the original title of 9 Bailey, Externalisation of the Hierarchy, 300. Bailey’s classic book, A Treatise on White Quoted in “The Coming Avatar” by Dorje Magic (New York: Lucis, 1934), I more gen- Jinpa. Online: erally refer to “soul magic” instead of “white http://whenthesoulawakens.org/files/document magic,” and “Forces of Materialism” instead s/The_Comming_Avatar.pdf. (accessed No- of “the Black Lodge” or “Dark Forces of vember 8, 2015). Jinpa also notes (ibid., 5n8) Evil.” Additionally, at times I may add “and two other references in Bailey’s writings to women” to the phrase “men of goodwill,” as the possibility of cataclysmic divine interven- Bailey often does as well, without acknowl- tion: Externalisation of the Hierarchy, 259; edging the change. For a discussion of the and Rays and the Initiations, 555. need to include the feminine perspective and 10 Dorje Jinpa, “The Apocalypse of St. John,” redress imbalances in cultural worldviews and The Esoteric Quarterly, vol. 10, no. 4 (Winter in the presentation of the Ageless Wisdom 2015), 45-53. Jinpa takes the title of his article teachings in particular see, Kathy Newburn, from a series of talks given by Rudolf Steiner “Masculine and Feminine Polarities,” in A (later published in book form and available Planetary Awakening: Reflections on the online at Teachings of the Tibetan in the Works of Alice http://wn.rsarchive.org/Lectures/GA104/Engli A. Bailey (Nevada City, CA: Blue Dolphin, sh/APC1958/ApoJon_index.html. (accessed 2007), 14-17. November 8, 2015). He refers to the Terra 17 Bailey, Discipleship in the New Age II, 84-85. Lucida teachings as “a series of texts . . . 18 Image, from WikiArt is under Fair Use Act, based on transmissions from the inner world” which permits any copying of copyrighted (ibid., 52n2). For an alternative esoteric inter- material done for a limited and “transforma- pretation of the book of Revelation see, Zach- tive” purposes. ary F. Lansdowne, The Revelation of St. John: 19 Bailey, Externalisation of the Hierarchy, 614. The Path to Soul Initiation (San Francisco: 20 Bailey, Problems of Humanity, 87. My depic- Weiser, 2006). tion of the current global crises suffers nu- 11 Alice A. Bailey, Problems of Humanity (New merous limitations. It is obviously not intend- York: Lucis, 1947), 171 (italics in the origi- ed to be a careful historical analysis but rather nal).

serves as a summary sketch of forces and ing, 2007); referenced in Vieweg, “The Re- events that I believe must be taken into con- lease of Light Into A Darkened World,” 2015. sideration when reflecting on world conditions Online: http://whenthesoulawakens.org/the- and possible courses of action. In particular, release-of-light_495.html. (accessed Novem- this account is limited by a narrow focus on ber 21, 2015). the United States. 34 Bailey, Problems of Humanity, 70-71. 21 Bailey, Externalisation of the Hierarchy, 611. 35 Bailey, Externalisation of the Hierarchy, 499. 22 Michelle Alexander, The New Jim Crow: 36 Russ Feingold, interview by John Nichols, Mass Incarceration in the Age of Colorblind- “Russ Feingold Speaks Out,” The Nation, ness (New York: The New Press, 2010). January 31, 2011, 24-26. 23 In 1939 the MS St. Louis, carrying 908 Jewish 37 Bailey, Rays and the Initiations, 595. refugees fleeing Nazi Germany, was turned 38 Alice A. Bailey, Education in the New Age away from American shores. Following the (New York: Lucis, 1954). terror attacks in Paris on November 13, 2015, 39 According to Tony Smith, “The university . . . at least twenty-six U.S. governors and all of [is] now funded to a large degree by contracts the Republican presidential candidates reacted and grants from corporations and state agen- by pledging to refuse entry to refugees from cies . . . This breakdown . . . was closely con- Syria. nected to a shift in educational ideals away 24 Alice A. Bailey, The Destiny of the Nations from those advocated in the classical German (New York: Lucis, 1949), 88-92. The concept university. No longer was the goal of a uni- of seven “ray qualities” is explored throughout versity education the formation of character. many of Bailey’s writings. See especially: Es- Rather than being oriented towards the ideal oteric Psychology I (New York: Lucis, 1936); of Bildung [Gm.—“formation,” “education,” and Esoteric Psychology II. “self-cultivation,” “the process of both per- 25 Canadian political scientist C. B. Macpherson sonal and cultural maturation”] the university (1911–1987) developed (and opposed) the now had the goal of producing persons capa- theory of “possessive individualism,” a con- ble of discovering and applying technically struct that assumes that the essence of a hu- employable knowledge. No longer was the man being is pure self-interest and unlimited ideal the well-rounded humanist of the Uni- consumption. See C. B. Macpherson, The Po- versitas litterarum. Instead the ideal became litical Theory of Possessive Individualism: the specialist . . . The technocratic perspective Hobbes to Locke (reprint 2011; New York: . . . insists that the increased specialization re- Oxford University Press,1962). quired to master a particular scientific area 26 Bailey, Externalisation of the Hierarchy, 647. and the direct bond between the university and 27 Howard Dean, quoted by Ari Berman, “How the need of industry and government have the Wealth Primary is Undermining Voting made the classical humanist ideals totally out- Rights,” The Nation, June 8, 2015. dated.” Tony Smith, The Role of Ethics in So- 28 Bailey, Externalisation of the Hierarchy, 651. cial Theory: Essays from a Habermasian Per- 29 Bailey, Problems of Humanity, 79-80. spective (New York: SUNY, 1991), 196-98 30 Bailey, Externalisation of the Hierarchy, 651 (italics in the original). (italics in the original). 40 Bailey, Rays and the Initiations, 595. 31 Ibid., 651-52. 41 Bailey, Destiny of the Nations, 37. 32 Ibid., 651. 42 Alice A. Bailey, Discipleship in the New Age I 33 Alice A. Bailey, Esoteric Healing (New York: (New York: Lucis, 1944), 26. Lucis, 1953), 662. Martin Vieweg, a longtime 43 Benjamin Barber, “America’s Knowledge Bailey student and worker in the esoteric Deficit,” The Nation, November 29, 2010, 21- community, notes that the Tibetan’s words 22. have been echoed by many recently and Nao- 44 Chris Hedges, Empire of Illusion: The End of mi Wolf in particular. Years ago she warned Literacy and the Triumph of Spectacle (New of the “fascist tactics” and the “fascist shift” York: Nation Books, 2009). The triumph of il- taking place in America, warnings that have lusion over the past forty years has been doc- been re-ignited during the 2016 U. S. presi- umented in a film “HyperNormalization” dential campaign. See, The End of America: available on a website dedicated to provoking Letter of Warning to a Young Patriot (White critical thinking and effective action. See, River Junction, VT: Chelsea Green Publish-

https://thoughtmaybe.com/hypernormalisation the true nature of the Masters of the Wisdom . /. (accessed November 20, 2016). . . The fact of the Hierarchy and the work of 45 Online: the Masters—through Their disciples—must https://www.thestar.com/news/world/uselectio and will be brought increasingly to public at- n/2016/04/donald-trump-the-unathorized- tention.” database-of-false-things.html. (accessed De- 61 Bailey, Discipleship in the New Age I, 789 cember 6, 2016). (italics in the original). 46 Steve Tesich, The Nation, 1992. Quoted by 62 Bailey, Externalisation of the Hierarchy, 493- Richard Kreitner, “Post-Truth and Its Conse- 94. quences,” The Nation, December 19/26, 2016, 63 Ibid., 313. 7. 64 Bailey, Discipleship in the New Age II, 92. 47 “Smog in Beijing.” Image is protected under 65 Bailey, Externalisation of the Hierarchy, 311. the Fair Use Act. 66 Bailey, Discipleship in the New Age II, 207- 48 Pope Francis, Praise Be to You - Laudato Si': 31. See also “Stages in the Externalisation” in On Care for Our Common Home (San Fran- Bailey, Externalisation of the Hierarchy, 501- cisco: Ignatius Press, 2015). 701. 49 Bailey, Esoteric Psychology II, 717-18 (italics 67 Bailey, Discipleship in the New Age II, 218-19 added). The New Group of World Servers is (italics in the original.) constituted of all women and men worldwide 68 Bailey, Rays and the Initiations, 112. See also who evidence goodwill and who are working Bailey, Discipleship in the New Age II, 186. toward mutual understanding and the estab- 69 Bailey, White Magic, 424-26. lishment of right human relations. See espe- 70 Bailey, Externalisation of the Hierarchy, 309- cially, Bailey, White Magic, 398-433. 310. 50 Ibid., 750-51 (italics in the original). 71 Bailey, Rays and the Initiations, 109-10. 51 The Tibetan insists, however, that students 72 See for example, Bailey, Esoteric Psychology must learn the distinction. See Bailey: Disci- II, 679-83. pleship in the New Age I, 725, 729; and Eso- 73 Bailey, Externalisation of the Hierarchy, 568- teric Healing, 354-55. 75. 52 It should be noted that the Tibetan indicates 74 Ibid., 550-52. there are several levels of “harmlessness” 75 Personal communication, July 23, 2007. (Bailey, Esoteric Healing, 670-71) and also 76 Bailey, Esoteric Psychology II, 634-39. It that he was at times extremely critical of gov- should be noted that in numerous instances the ernments, religious movements, and financial Tibetan makes clear that there are “no real leaders. See most notably, Bailey, Externali- lines of demarcation” in cycles, stages, and sation of the Hierarchy. states of consciousness; “All in nature over- 53 Bailey, Rays and the Initiations, 237-38. laps” (Alice A. Bailey: Glamour: A World Quoted in “Understanding These Testing Problem [New York, Lucis, 1950], 192; Cos- Times,” Bi-annual Letter from Lucis Trust, mic Fire, 774). Autumn 2016. Online: 77 Bailey, Initiation, Human and Solar, 52. https://www.lucistrust.org/about_us/lucis_trus 78 Bailey, Externalisation of the Hierarchy, 570- t/bi_annual_letter/autumn_2016. (accessed 71. October 20, 2016). 79 Bailey, Cosmic Fire, 707. 54 Group Letter from The School for Esoteric 80 Bailey, Discipleship in the New Age II, 358. Studies (May 2015). 81 Bailey, Discipleship in the New Age II, 48. 55 Bailey, Rays and the Initiations, 600. Earlier in the same book the Tibetan decries as 56 Bailey, Discipleship in the New Age II, 74. both a great tragedy and a serious problem for 57 Bailey, White Magic, 425. the Hierarchy the fact that esoteric students 58 Bailey, Initiation, Human and Solar, 52. pile up knowledge but fail to apply it with un- 59 Bailey, Esoteric Psychology II, 715-16. derstanding and wisdom. This tendency, to- 60 Bailey, Rays and the Initiations, 300; See also gether with misdirected aspiration “obliterates the Appendix “My Work” (Bailey, Autobiog- the need of their fellow men” (ibid., 25). raphy, 255-58) where the Tibetan states, 82 Bailey, Discipleship in the New Age I, 777-90. “Years ago, I definitely told A.A.B. [Bailey] 83 Bailey, Autobiography, 275. (as did her own Master) that her major duty as 84 Ibid., 202-203 (italics in the original). a disciple was to familiarise the public with 85 Ibid., 609-610.

86 Bailey, Discipleship in the New Age II, 84-87. 101 Bailey, Education in the New Age, 59-68. See also Bailey, Rays and the Initiations, 250- 102 Bailey, Occult Meditation, 328-30. 55. 103 Bailey, Discipleship in the New Age II, 358. 87 The School for Esoteric Studies is a notable 104 Bailey, Cosmic Fire, 707. exception. A section of their website, “Current 105 Bailey, Occult Meditation, 346. Topics for Reflection,” acknowledges the im- 106 Bailey, Cosmic Fire, 677-78. portance of the historical context in which 107 Albert Einstein, “Science, Philosophy and Bailey wrote, the social changes that have oc- Religion, A Symposium,” published by The curred since that time, possible “limitations in Conference on Science, Philosophy and Reli- the Tibetan’s synthetic understanding,” and gion in Their Relation to the Democratic Way the necessity for students to question, chal- of Life, Inc., New York, 1941. Online: lenge, and shape the received teachings ac- http://www.update.uu.se/~fbendz/library/ae_s cording to one’s lived experience. The col- cire.htm. (accessed May 11, 2016). lected papers explore topics including social 108 Bailey, Glamour: A World Problem, 56-65. justice, homosexuality, and the use of gender- 109 Bailey, Esoteric Psychology II, 636-37. See neutral language. Online: also ibid., 679-80, and 717-18. Additionally, http://www.esotericstudies.net/current- the Tibetan states that the resurrection of hu- topics.html. (accessed January 1, 2017). manity will occur through the intelligentsia 88 Bailey, Esoteric Psychology II, 218-19. and the women and men of goodwill (Bailey, 89 Bailey, Externalisation of the Hierarchy, 58. Externalisation of the Hierarchy, 468; see also 90 Bailey, Discipleship in the New Age II, 279; ibid., 484). White Magic, 609-610. 110 Bailey, Discipleship in the New Age II, 185- 91 Bailey, Discipleship in the New Age I, 16. 87. 92 Bailey, Rays and the Initiations, 235-36. 111 Ibid., 361-62. 93 Alice A. Bailey, Letters on Occult Meditation 112 Ibid., 186. In a later section of the same book, (New York: Lucis, 1922), 315. In Bailey’s “Teachings on Initiation” the Tibetan also de- writings, the terms “occult” and “occultism” scribes “Precipitation” as the final stage in the are virtually synonymous with “esoteric” and process of revelation (following “Penetration” “esotericism.” For her explication of the term and “Polarisation,” ibid., 321-23; 426-39) and “esotericism” see especially, Education in the asserts that it constitutes “an imperative op- New Age, 59-68. portunity . . . unprecedented in human history” 94 Bailey, Occult Meditation, 326. (ibid., 428). 95 See for example, Sylvia Cranston, H.P.B. The 113 Bailey, Discipleship in the New Age II, 362. Extraordinary Life and Influence of Helena 114 Bailey, Esoteric Psychology II, 511. Blavatsky, Founder of the Modern Theosophi- 115 Bailey, Externalisation of the Hierarchy, 484. cal Movement (New York: G. P. Putnam’s 116 Bailey, Esoteric Psychology II, 677-78. See Sons, 1993). also Bailey, Discipleship in the New Age II, 96 Bailey, Occult Meditation, 299, 317, 331 (ital- 185-87. ics added). 117 Bailey, Esoteric Psychology II, 717. See also 97 Bailey: Discipleship in the New Age I, 71-73; ibid., 672-73. Rays and the Initiations, 111-12; 231. 118 Ibid., 717-18 (italics added). 98 Regarding the planned work of these groups 119 Bailey, Education in the New Age, 49. see especially, Bailey, Discipleship in the New 120 Bailey, Esoteric Psychology II, 678-80. Age I, 34-74; Externalisation of the Hierar- 121 Ibid., 679. chy, 26-66. The Tibetan indicates the lines of 122 Ibid., 683. failure for his first experiment in training 123 Bailey, Rays and the Initiations, 233. groups for effective work in the new age and 124 Bailey, Esoteric Psychology II, 712 (italics he offers four reasons for exoterically dis- added). banding “the New Seed Group” which was 125 Bailey, Esoteric Healing, 368-69. reorganized from the original ten seed groups 126 Bailey, Education in the New Age, 62-64. (Bailey, Discipleship in the New Age II, 3-9; 127 Ibid., 63-64. In addition to Lindsay’s ongoing 74-76). work (http://www.esotericastrologer.org), a 99 Bailey, Externalisation of the Hierarchy, 65 good example of Bailey students who do fo- (italics added). cus on the practical work associated with cur- 100 Bailey, Occult Meditation, 311. rent movements and events in the field of poli-

tics is found in Corrine McLaughlin and Gor- http://www.brisbanegoodwill.com/esoteric- don Davidson, Spiritual Politics: Changing philosophy/new-education-now/. (accessed the World from the Inside Out (New York, May 16, 2016). Ballantine, 1994). 129 Bailey, Externalisation of the Hierarchy, 243 128 Terence Chivers, “New Education Now,” (italics added). Brisbane Goodwill Unit of Service. Online:

Spring 2017

The Third-Ray Cause of Inharmony and Disease Zachary F. Lansdowne

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

the limitations of these same great Beings; individual human being has absolutely no They are Gods, from our point of view, but control, but within which he moves and in reality, Gods in the making, even though which he shares. It is obviously impossible much nearer solar divinity than the most for me to elucidate this theme. All I can do advanced human being is near to planetary or am permitted to do is to give you seven divinity. They are the “imperfect Gods” stanzas from one of the most ancient spoken of in The Secret Doctrine and are volumes in the world; it deals with the the planetary Logoi of the sacred and non- seven ray causes of imperfections in our sacred planets.9 planetary manifestations.13 Helena Blavatsky (1831– 1891), founder of the She also describes the comprehension that Theosophical Society, expresses a similar students might obtain from studying these notion: stanzas: The millions upon millions of imperfect The comprehension of the seven stanzas works found in Nature testify loudly that which I now propose to give you will lead they are the products of finite, conditioned eventually to the isolation of the seven beings—though the latter were and are psychological causes of disease, inherent in Dhyani-Chohans, Archangels, or whatever the substance of all forms in this world else they may be named. In short, these im- cycle, because all forms are infused with perfect works are the unfinished production the life energy of the “imperfect Gods.”14 of evolution, under the guidance of the im- Even though Esoteric Healing was first perfect Gods.10 published in 1953, and even though its seven Blavatsky also writes, “There are seven chief stanzas are said to embody revelatory groups of such Dhyan Chohans, which groups information, no publicized effort seems to have will be found and recognised in every religion, been made to explain any of these stanzas. The for they are the primeval SEVEN Rays,”11 so reason for this absence is that each stanza her preceding quotation has this implication: consists of very enigmatic sentences. Bailey the millions of imperfect works found in nature herself acknowledges, “These are abstruse and testify loudly to the imperfection of the seven difficult concepts, but they should be pondered rays. Therefore, every human being also shares upon, and deep reflection will lead to in that imperfection by being on some one of understanding.”15 the seven rays. The Third-Ray Stanza The Seven Stanzas his article attempts to explain only the ailey’s book Esoteric Healing, which T third-ray stanza: appears as the fourth volume in a five- B The Great One gathered here and there. He volume series entitled A Treatise on the Seven chose and He rejected. This power He Rays, addresses the various ways that the topic refused and this power He accepted. He of healing is related to the seven rays. In had no purpose linked to the six purposes of particular, this book gives seven symbolic His six Brothers. He acquired a form and stanzas, one for each ray, that portray “The liked it not; threw it away and chose Seven Ray Causes of Inharmony and another. He had no settled point or plan but Disease.”12 Bailey introduces these stanzas lived in glamour and liked it well. He with the following comment: smothered both the good and the bad, If the great informing Lives of the planets though using both. Excess in one direction within our solar system are imperfect, the could be seen and starvation in another. effect of this imperfection must inevitably Both these extremes governed His choice of affect Their planetary creations, Their living substance, He threw together those bodies of manifestation, and thus introduce that suited not each other, then saw the end a karmic condition over which the was sorrow and deceit. Patterns He made,

but purpose suited not. He gave up in third Ray of Active Intelligence.”21 As an despair.16 example of a specific person, Epictetus (55 – 135), a Greek sage and Stoic philosopher, Bailey’s entire commentary on the third-ray appears to be on the third ray, because his stanza, in which “astral” is used as a synonym philosophical teachings are similar to Bailey’s for emotional,17 is as follows: Technique of Integration for the Third Ray.22 The main effect of this imperfect As another example, Jiddu Krishnamurti “maneuvering” and manipulation, as it has (1895 – 1986), an Indian speaker and writer on been called, is largely astral in nature, philosophical and spiritual subjects, also producing consequent physical ill health appears to be on the third ray, because his and the undesirable effects which we have philosophical teachings are similar to Bailey’s already studied in this treatise. It is because Third-Ray Method of Building the this third ray energy is the energy of Antahkarana.23 substance itself that its imperfections If “gathered” in the first sentence meant col- demonstrate profusely in the human lected or appropriated, it could be referring to tendency to disease. Glamour results from the third-ray method of appropriation, of which the excessive use of this third ray energy Bailey gives this description: for selfish and personal ends and manifests primarily upon the sixth or astral plane. As Just as the grasping and attracting are terms a result of this manipulation of desire, and applicable to the methods of the two first the wild maneuvering for its satisfaction rays, so a process of “selective manipula- along material lines, you have such diseases tion” is characteristic of this third ray … as the gastric and intestinal disorders and Just as souls in the first case seem to grasp the various stomach troubles which indiscriminately what they need, and force devastate civilised humanity—far more the substance thus grasped into the form or than the savage races. Certain brain appearance required, enduing it with the disorders also are effects, and low vitality.18 quality needed in a dynamic and forceful way, and just as souls on the second ray set The third-ray stanza consists of eleven up a motion which gathers material out of symbolic sentences, and the purpose of this the immediately surrounding environment, article is to elucidate their practical and imposes on it, through magnetic attrac- significance. Each sentence is considered tion, the desired quality, so in the case of separately and is repeated in bold print. souls on the third ray the required material 1. The Great One gathered here and there. is chosen here and there, but that chosen already has the needed quality (note this dif- Bailey comments, “the stanzas … indicate the 24 quality of the descending energies and the ference) and nothing whatever is imposed. taints which these energies carry and convey to The above quotation says, “in the case of souls all forms which are vitalised by the life of our on the third ray the required material is chosen planetary Logos.”19 Although this comment here and there,” but this phrase incorporates suggests that the stanzas are applicable to “all the same wording, “here and there,” found in forms” on the planet, our commentary is con- the first sentence. Let us accept the common cerned only with the application to human be- wording as a clue having this implication: the ings. Accordingly, our commentary construes first sentence is a symbol or sign for the third- the “The Great One,” in the first sentence of ray method of appropriation. Accordingly, the the third-ray stanza, to be people on the third first sentence has the following meaning: ray. Third-ray people use a process of selective Who are the people on the third ray? Bailey manipulation to gather materials that already have the needed quality. writes, “The mass of intelligent humanity are found on this [third] ray,”20 and also, 2. He chose and He rejected. “Humanity is predominantly governed by the

Bailey says that “the names of the Lord of the ogy, explains how every belief, which is an third ray indicate His use of force and His real accepted concept, has power: nature,” and that one of these names is, “The No belief is neutral. Every one has the Discriminating Essential Life.”25 Here, dis- power to dictate each decision you make. crimination is defined as “the recognition and For a decision is a conclusion based on eve- understanding of the difference between one rything that you believe. It is the outcome thing and another,” rather than “the unjust or of belief, and follows it prejudicial treatment of dif- as surely as does suffer- ferent categories of people Third-ray people tend to ing follow guilt and or things.”26 make their judgments cur- freedom sinlessness.31 The verb chose, which is sorily, which means with Thus “power” could be part of the second sentence, careless speed, and thereby inferred as signifying a characterizes discriminating concept, because both capacity, because Bailey misjudge what is true or Bailey and ACIM use mentions, “Discriminating false. Bailey corroborates the word power to capacity, or the power to characterize the ability choose and thereby gain this inference by saying: of a concept to domi- experience.”27 The verb re- “Third ray people are . . . nate or dictate mental jected, which is also part of susceptible to . . . the rapidi- processes. Bailey cor- the second sentence, also roborates this inference characterizes discriminating ty with which they can de- through her frequent capacity, because Bailey ceive themselves, and . . . use of the verbs refuse also says, “Learn to reject hardly know where truth and accept, which are and thus discriminate the also part of the third best.”28 Thus the second begins and delusion ends.” sentence, in relation to sentence has this meaning: a concept or statement, such as in these two They have discriminating capacity that enables passages: them to choose and reject from what they have gathered. Aspirants lose much by refusing to let go of that which the lower mind cherishes. When 3. This power He refused and this power He they do succeed in being entirely open accepted. minded and are ready to accept the new Bailey writes, “Under the occult method, we theories and hypotheses, they discover that must begin with the universal and the whole; the old and dearly held truth is not really in time the individual and the particular will lost, but only relegated to its rightful place stand revealed, but in relation to the whole.”29 in a larger scheme.32 The third-ray stanza is composed according to Must all that a Master says be accepted as the occult method, because the first and second true and infallibly correct? Is the disciple sentences depict two general characteristics of wrong when he refuses (if he does) to rec- third-ray people, whereas the third sentence ognise the Master’s point of view and the portrays how these general characteristics are statements He may make?33 applied in a specific case. What is the meaning of the verbs refuse and What is the meaning of “power” in the third accept in the third sentence? As illustrated by sentence? Bailey speaks of “the power of some the above passages, each person has the re- mental thoughtform, of some ideal, and some sponsibility to choose the concepts that he or concept—sensed, grasped and interpreted in she believes: refusing some concepts and ac- mental form—to dominate the mental process- cepting others. ACIM has a similar perspective es of the individual.”30 A Course in Miracles by saying, “you are responsible for what you (ACIM), a modern system of spiritual psychol- believe.”34

It might be thought, however, that many be- 4. He had no purpose linked to the six liefs are imposed upon children by their par- purposes of His six Brothers. ents, but ACIM (Urtext Manuscripts) indicates Bailey describes the evolution of will from that even children choose the concepts that individual purpose to group purpose: they accept as beliefs: The little will of the little lives must be No one has adopted ALL of his parents’ at- merged in the larger will of the whole. titudes as his own. In every case, there has Individual purpose must be identified with been a long process of choice, in which the group purpose, which is as much of the individual has escaped from those he him- purpose of the Whole or the One Life as the self vetoed, while retaining those he voted little life can grasp at any given point in FOR.35 time and space.38 The third sentence uses the phrase, “this pow- She also describes how individual purpose er,” twice. The adjective “this” refers to some- entails a sense of separation: thing that is nearby or present, and “power” signifies a concept, as discussed previously, so As long as your state of awareness lays “this power” denotes the concept being evalu- emphasis upon the fact of your ated. Consequently, the repeated use of the individuality, the group idea cannot take phrase depicts people who approach their con- form as a group ideal. The sense of cepts in a serial way: they make a judgment separativeness is still present. It is a sense about one concept, which is either refusal or which has been laboriously developed— acceptance, and then they make a judgment under evolutionary law—from the moment about another concept. Their serial approach when your soul decided to experiment, to does not allow them to postpone making a experience, and to express divinity. judgment about a concept that they have begun Separative effort, separative emotional to evaluate, or to conclude that they do not reactions and separative materialistic know its validity. Moreover, the sentence does endeavour have been (if I may so not depict a process of extended evaluation but unfortunately express it) the spiritual simply shows the movement from the judg- essentials which must perforce precede ment of one concept to that of another. group effort and conscious group relations.39 Let us make the following inference from the foregoing depiction: Third-ray people tend to Many third-ray people, such as Epictetus and make their judgments cursorily, which means Krishnamurti, have certainly identified with with careless speed, and thereby misjudge the purpose of a larger group, but what about what is true or false. Bailey corroborates this the third-ray people being portrayed in the inference by saying, “Third ray people are … third-ray stanza? Bailey writes, “The seven susceptible to … the rapidity with which they brothers are all the children of the same can deceive themselves,”36 and, “Third ray Father,”40 so seven brothers signify an entire people … hardly know where truth begins and group of members. The fourth sentence delusion ends.”37 assumes that a portrayed person is participating in a group, so “His six Brothers” Thus, in the third sentence, third-ray people signify all other members of that group. apply their general characteristics, which were Accordingly, the entire sentence, “He had no portrayed in the first and second sentences, to purpose linked to the six purposes of His six the following specific case: They gather con- Brothers,” means that a portrayed person does cepts that have the potential of meeting their not share an interest in common with any other need, and then use their discriminating capaci- group member. Thus the following inference ty on them, refusing some and accepting others can be made: Each portrayed person has as their beliefs. They tend to make their judg- individual purpose even when participating in ments cursorily and thereby misjudge what is a group. true or false.

The foregoing inference can be corroborated in When you see a person weeping in sorrow the following way. The personality is defined either when a child goes abroad or when he as the threefold lower self that consists of the is dead, or when the man has lost his prop- physical body, emotional body, and mental erty, take care that the appearance do not body.41 Bailey mentions, “the third ray hurry you away with it, as if he were suffer- faculties and capacities of your personality— ing in external things. But straightway critical, analytical, separative, prideful and full make a distinction in your own mind, and of self-interest,”42 which shows that these be in readiness to say, it is not that which third-ray faculties and capacities have has happened that afflicts this man, for it characteristics that foster individual purpose. does not afflict another, but it is the opinion about this thing which afflicts the man.46 Consequently, the fourth sentence has this meaning: They are motivated by individual To throw away could mean to “waste or use in purpose even when participating in their a foolish way.”47 For example, one might say: various groups. He threw away his inheritance. Accordingly, the third phrase, “threw it away,” is interpreted 5. He acquired a form and liked it not; threw as follows: The portrayed people use their ac- it away and chose another. quisition in a foolish way, because they blame A form could signify “the shape of a thing it, rather than their own beliefs, for being the or person,”43 and shape could denote the “out- cause of their dissatisfaction. 44 ward appearance,” so the first phrase, “He Epictetus teaches his students to resist such acquired a form,” could indicate the acquisi- foolishness: tion of a thing or person for the outward appearance. Such a goal would be selfish and The foolish person thinks that those things personal, and it would be consistent with the that initially strike the mind as dreadful and individual purpose that was depicted in the horrifying really are what they first appear, fourth sentence. In her earlier commentary on and, as if they were properly to be feared, the third-ray stanza, Bailey mentions the “use he approves them by his assent “and con- of this third ray energy for selfish and personal firms them by his judgment” (the word that ends,” so let us render the meaning of the first the Stoics use when they discuss this topic). phrase in a corresponding way: The portrayed But the wise person, although affected su- people acquire some thing or person for their perficially and briefly in colour and expres- selfish and personal ends. sion “does not assent,” but keeps the con- sistency and firmness of judgment which he The second phrase, “and liked it not,” indicates has always had about things that look like that the portrayed people are dissatisfied with this to the mind, namely that they are not their acquisition. Epictetus, however, teaches proper objects of fear at all, but that they that such dissatisfaction is an effect of their frighten with a false face and empty ter- earlier selection of beliefs, or opinions, which ror.48 occurred in the stage represented by the third sentence: The above quotation is consistent with the initial part of the third sentence’s meaning: name- Men are disturbed not by the things which ly, one can refuse or accept a given concept. In happen, but by the opinions about the particular, with respect to the concept that things: for example, death is nothing terri- things appearing “as dreadful and horrifying” ble, for if it were, it would have seemed so are “proper objects of fear,” the “foolish per- to Socrates; for the opinion about death, son” accepts it when “he approves them by his that it is terrible, is the terrible thing. When assent,” whereas the “wise person” refuses it then we are impeded or disturbed or when he “does not assent.” grieved, let us never blame others, but ourselves, that is, our opinions.45 Since the portrayed people accept the concept that their acquisition is the cause of their

54 Copyright © The Esoteric Quarterly, 2017. Spring 2017 dissatisfaction, they must also believe that an- remain with, observe, see, “what is”— other thing or person can be the cause of their nothing else?52 satisfaction. To choose could mean to “think Thus the fifth sentence is consistent with the of—choose in one’s mind.”49 Accordingly, the final part of the third sentence’s meaning: fourth phrase, “and chose another,” is inter- namely, third-ray people tend to reach their preted in this way: The portrayed people think conclusions cursorily and thereby misjudge of a replacement that would satisfy them. what is true or false. Let us suppose that Epictetus’ teaching is cor- In summary, the fifth sentence has this rect: when the portrayed people accept the meaning: They acquire some thing or person concept that their acquisition is the cause of for their selfish and personal ends, and are their dissatisfaction, they accept an illusion, dissatisfied with it; they foolishly blame it, which is an erroneous concept. After accepting rather than their own beliefs, for being the this concept as their belief, they have difficulty cause of their dissatisfaction, and think of a in recognizing it as an illusion. Krishnamurti replacement that would satisfy them. In this describes this difficulty: manner they accept an illusion, or Ignorance of the ways of the self leads to erroneous concept, but avoid the means for illusion; and once caught in the net of recognizing it as an illusion. illusion, it is extremely hard to break 6. He had no settled point or plan but lived in through it. It is difficult to recognize an glamour and liked it well. illusion, for, having created it, the mind cannot be aware of it.50 The first phrase is: “He had no settled point or plan.” Here, “settled point” refers to a clear- To recognize that their concept is an illusion, cut, positive goal set in advance, and “settled the portrayed people need to, in Bailey’s … plan” refers to the means to make that goal words, “stand aside and observe with dispas- 51 happen. As ACIM explains, a settled goal mo- sion”; but they do not do so, because the tivates the implementation of the correspond- fourth phrase depicts them as mentally turning ing plan: toward a future replacement and thereby avoiding dispassionate observation of their The value of deciding in advance what you present circumstance. Krishnamurti describes want to happen is simply that you will per- how such avoidance blocks understanding: ceive the situation as a means to make it happen. You will therefore make every ef- If one can understand what to do with fort to overlook what interferes with the ac- “what is”, then one will not escape to “what complishment of your objective, and con- should be”. Because one does not know centrate on everything that helps you meet what to do with “what is”, one hopes that it.53 by inventing an ideal that one can somehow through the ideal change “what is”. Or, be- Let us consider some examples. Bailey says to cause one is incapable and does not know “add virtue to virtue in the building of the form of the ideal self until all the virtues have been what to do, one’s brain becomes condi- 54 tioned to living always in the future—the attempted,” so a settled goal might be to “what one hopes to be”. One is essentially build the form of the ideal self, and the corre- living in the past but one hopes by living sponding plan would be to add virtue to virtue. for an ideal in the future to alter the present. Bailey also mentions people who “identify If one were to see what to do with “what is” themselves discriminatingly with group purpose, and submerge their separative identities then the future does not matter. It is not a 55 question of accepting “what is”, but rein organised group activity and synthesis,” so maining with “what is”. One can only un- another goal might be to identify with group derstand something if one looks at “what purpose, and the corresponding plan would be is” and does not run away from it—not try to submerge one’s separative identity in orga- to change it into something else. Can one nized group activity. A third goal might be to express what Marshall Rosenberg, an Ameri-

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly can psychologist and peacemaker, calls “Non- dissatisfy them. In the stage represented by the violent Communication,” and the correspond- second phrase of the sixth sentence, they find ing plan would be to practice the language and glamour by intensifying their illusion with de- communication skills that he espouses.56 sire, but how do they do that? The word ego has various meanings. ACIM, Bailey says, “the use of the creative imagina- which often uses this word, gives it the tion is the outstanding characteristic” of “third following meaning: “Everyone makes an ego ray results,”62 and “the use of the imagination or a self for himself, which is subject to enor- … brings in the realm of desire.”63 Krishna- mous variation because of its instability”;57 murti describes how the imagination gives rise “The ego’s … purpose is to be separate, suffi- to desire: cient unto itself and independent of any power 58 We are asking: what is the source except its own.” When people do not have a of desire? We must be very truthful in this, settled goal or settled plan, ACIM describes very honest, for desire is very, very decep- how their ego determines their emotional re- tive, very subtle, unless we understand the sponse in any situation: root of it … When you see something, the Without a clear-cut, positive goal, set at the seeing brings about a response. You see a outset, the situation just seems to happen, green shirt, or a green dress, the seeing and makes no sense until it has already awakens the response. Then contact takes happened. Then you look back at it, and try place. Then from contact thought creates to piece together what it must have meant. the image of you in that shirt or dress, then And you will be wrong. Not only is your the desire arises. Or you see a car in the judgment in the past, but you have no idea road, it has nice lines, it is highly polished what should happen. No goal was set with and there is plenty of power behind it. Then which to bring the means in line. And now you go around it, examine the engine. Then the only judgment left to make is whether thought creates the image of you getting in- or not the ego likes it; is it acceptable, or to the car and starting the engine, putting does it call for vengeance? The absence of a your foot down and driving it. So does de- criterion for outcome, set in advance, sire begin and the source of desire is makes understanding doubtful and evalua- thought creating the image, up to that point tion impossible.59 there is no desire. There are the sensory re- According to the fourth sentence, the portrayed sponses, which are normal, but then thought creates the image and from that moment people are motivated by what Bailey calls “in- 64 dividual purpose,” which is equivalent to what desire begins. ACIM calls “the ego’s purpose.” According to Consequently, the portrayed people create the first phrase of the sixth sentence, these images of themselves as being involved with people do not have a settled goal or settled their illusions and thereby attach desires to plan, so the foregoing quotation implies that their illusions. In her earlier commentary on their individual purpose determines their emo- the stanza, Bailey describes the outcome: tional response in any situation. “Glamour results from the excessive use of this The second phrase is: “but lived in glamour.” third ray energy for selfish and personal ends Bailey gives this definition, “Glamour, in its and manifests primarily upon the sixth or astral turn, veils and hides the truth behind the fogs plane.” and mists of feeling and emotional reaction,”60 The third phrase, “and liked it well,” depicts and explains how glamour is created from illu- the stage in which the portrayed people are lost sion: “The Problem of Glamour is found when in glamour about their own glamour. Bailey the mental illusion is intensified by desire.”61 also describes this stage: “Many good people In the stage represented by the fifth sentence, today … deify their glamours and regard their the portrayed people accept the illusion that illusions as their prized and hard won posses- things or people have the power to satisfy or sions.”65 These people have a second-order

56 Copyright © The Esoteric Quarterly, 2017. Spring 2017 desire, which is a desire about a desire. A first- Stephen Covey, author of The 7 Habits of order desire is a desire for something other Highly Effective People, provides this defini- than a desire.66 tion: For example, an unwilling addict has a first- For our purposes, we will define a habit as order desire for heroin, but wishes that this the intersection of knowledge, skill, and de- desire were otherwise, which is a second-order sire. Knowledge is the theoretical para- desire. In the context of the third phrase, if the digm, the what to do and the why. Skill is portrayed people took pride in having a re- the how to do. And desire is the motivation, fined, cultivated, or sophisticated taste in such the want to do. In order to make something things as food, art, wine, music, literature, an- a habit in our lives, we have to have all tiques, or clothes, then their pride would reflect three.70 a second-order desire, and their taste would be Desire is needed for developing habits, be- a first-order desire. cause it motivates one to find the appropriate In summary, the sixth sentence has this overall knowledge and to figure out the appropriate meaning: They do not have a settled goal or skill. Consequently, a surfeit of desire implies settled plan, which implies that their individual that there is enough desire to develop a ten- purpose determines their emotional response dency into a habit, so the first phrase is given in any situation; but live in glamour, which this meaning: They lavish desire on both their means that their creative imagination attaches good and bad tendencies so as to develop them desires to the things or people that they believe into habits. can satisfy them; and like their glamour, which For example, Bailey describes the develop- means that they attach second-order desires to ment of a good tendency into a habit: their first-order desires. You can note too, if you will, a growing 7. He smothered both the good and the bad, tendency towards soul control. I say ten- though using both. dency, my brother, for it is when tendency The first phrase is: “He smothered both the is transformed into habit and dynamic daily rhythm that the gates of initiation open be- good and the bad.” To smother could mean, 71 “to lavish a surfeit of a given emotion on fore the disciple. (someone).”67 For example, one might say: Although the word soul has various meanings, The parents smothered the child with affection. it is used in here to denote the inner divine Bailey uses smother in this sense when she voice in a human being.72 Bailey also describes characterizes some people by writing, “They the development of a bad tendency into a hab- were smothered by desire.”68 In her earlier it: commentary on the third-ray stanza, Bailey There are also those tendencies which con- mentions “this manipulation of desire,” so “He stitute a form of dangerous appetite, which smothered,” in the first phrase, is construed to lead to undesirable habits, a letting down of mean: They lavish a surfeit of desire. Bailey the morale, and are dangerous to the will of mentions “all human tendencies, good and 69 the person, rendering him futile to fight the- bad,” so “the good and the bad” could denote se predispositions. He succumbs to them good and bad tendencies. Good tendencies are and pays the price of such habits, which is inclinations, or predispositions, to proceed to- disease and death.73 ward the betterment of humanity, and bad tendencies are inclinations to proceed toward The second phrase, “though using both,” indi- personal gain. Thus the first phrase could have cates that the portrayed people use both good this meaning: They lavish a surfeit of desire on and bad habits. As an example, Bailey pro- both their good and bad tendencies. But what vides the following instruction to a student: is the meaning of this meaning? You have functioned in a glamorous world of your own idea of service and of what

should be done, but there has been no true The Sanskrit word chakra literally means cooperation with what is being done—only wheel. The Hindu tradition describes seven an interest in what your own over-active wheels of energy, called chakras, which belong third ray tendency has sought to produce to the etheric body and have the following lo- has engaged your deepest attention. Super- cations and Sanskrit names: ficially you cooperate, basically you do 1. Head centre—sahasrara chakra not.74 2. Centre between eyebrows—ajna chakra This particular student is described as having an “over-active third ray tendency” that yields 3. Throat centre—vishuddha chakra opposing good and bad habits: “Superficially 4. Heart or cardiac centre—anahata chakra you cooperate, basically you do not.” Lucille Cedercrans (1921 – 1984), who pre- 5. Solar plexus centre—manipura chakra sented a teaching called the “New Thought- 6. Sacral or sexual centre—svadhisthana form Presentation of the Wisdom,” describes chakra the development of habit patterns: 7. Centre at base of spine—muladhara People who place their feet upon the path of chakra.79 mental development move either to the right, toward white magic, or to the left, Bailey describes the kind of diseases that can toward black magic. They are confronted be traced to the condition of the chakras, or with the forked path of decision as they centers: make those many small choices having to All diseases—except those due to do with the routine of daily living. They are accidents, wounds resulting in infections, learning the creative process and establish- and epidemics—can in the last analysis be ing those patterns in mental substance traced to some condition of the centres, and which direct the weight of their creativity, therefore to energy running wild, to energy toward the forces of light for the betterment overactive and misdirected or insufficient of humanity or toward the forces of dark- and lacking altogether, or retained instead ness for what they think is personal gain.75 of used and transmuted into a higher 80 In Cedercrans’ account, people direct the corresponding centre of energy. “weight of their creativity” toward either good Bailey also describes the fundamental cause of habit patterns or bad ones, which suggests that disease: they are emphasizing one kind though using both kinds. Correspondingly, the seventh sen- I have attempted to make clear to you that tence seems to be saying: They lavish desire on the fundamental cause is related to energy, both their good and bad tendencies so as to to its presence in excess as it pours through develop them into habits, emphasizing one kind the centres, or to its deficiency. Here lie the though using both kinds. two main factors in the production of disease. It is essential that those of you 8. Excess in one direction could be seen and who are interested in the study of disease starvation in another. and its healing should admit this and permit 81 Let us introduce some additional terminology it to form the basis of your approach. before considering the eighth sentence. The The above quotation mentions both “excess” physical body of a human being has both dense of energy and its “deficiency,” just as the and subtle portions. The dense physical body eighth sentence mentions both “excess” and contains the muscles, bones, and glands. The “starvation,” so the above quotation suggests subtle physical body is called the etheric or the following explanation of the eighth vital body in theosophy;76 “golden bowl” in the 77 sentence: An excess of energy is in one chakra, Bible (Ecclesiastes 12:6); and prana mayako- and a deficiency of energy in another. sha, a Sanskrit name, in Hinduism.78

Bailey, however, provides clues as to the Bailey says that an integrated personality is particular chakras that are involved. First, she controlled by a mental plan rather than instinct describes a general principle that relates the or desire: chakras to physical organs: The developed man, with an integrated per- It is essential that spiritual healers should sonality, gradually brings the etheric body get clearly in their minds the picture of the under the control of mental energy and his areas in the body physical plane activity which are governed If we encountered people who is not then so much by the head centres implemented by in- and the other have what Bailey’s earlier stinct or desire as by centres, because commentary calls “the gastric thought energy, dedi- within those areas and intestinal disorders and cated to and expressing are the various the nature of the man’s organs which react the various stomach troubles plan.85 to disease. The which devastate civilized hu- The sixth sentence’s health of these manity,” we might feel sorry first phrase, “He had no organs is largely settled point or plan,” dependent upon the for their misfortune, but the shows that the people centres, as they third-ray stanza would tell us portrayed in the third- condition the glands that their disease is a sign of ray stanza have not yet and as the energy is begun the effort to distributed through- their having reached an ad- 82 integrate their out the body. vanced stage in the stanza. personality. Bailey In her earlier commen- characterizes the ajna tary on the third-ray stanza, Bailey writes, “As chakra as “the centre of personality force and 86 a result of this manipulation of desire, and the integration,” so it is activated through the wild maneuvering for its satisfaction along effort of integrating the personality. Accord- material lines, you have such diseases as the ingly, the portrayed people can be inferred as gastric and intestinal disorders and the various having a deficiency of energy in their ajna stomach troubles which devastate civilised chakra. humanity.” She characterizes the solar plexus Bailey corroborates the foregoing inference in chakra as “the organ of self-conscious personal two ways. First, she tells a third-ray student, desire,”83 and specifically associates its over- activity with gastric, intestinal, and stomach The ajna centre is, in your case, very little disorders: awakened. It is quiescent and revolving slowly … You see, therefore, that for the The solar plexus centre is, at this time, present the ajna centre is the one which highly active among men and women should receive immediate attention.87 everywhere. In every country millions of Second, Bailey writes in her earlier people are over-sensitised, emotional commentary on the third-ray stanza, “Certain frequently to the point of hysteria, full of brain disorders also are effects, and low dreams, visions and fears, and highly vitality.” Low vitality is a symptom of the lack nervous. This produces widespread gastric of personality integration. Moreover, Bailey difficulties, indigestion, stomachic and liver 84 says, “The ajna centre between the eyebrows ills and diseases, and intestinal disorders. [becomes the controlling factor during the Consequently, the portrayed third-ray people stage of mental development], corresponding can be inferred as having an excess of energy to the period of integration and of personality in their solar plexus chakra. control, wherein certain areas of the brain

Copyright © The Esoteric Quarterly 59 The Esoteric Quarterly become sensitised and used.”88 Consequently, 2. The ajna centre—The pituitary gland activity in the ajna chakra is associated with 3. The throat centre—The thyroid gland both use of the brain and personality integration, which indicates that a deficiency 4. The heart centre—The thymus gland of energy in the ajna chakra could be 5. The solar plexus centre—The pancreas associated with brain disorders and low vitality. 6. The sacral centre—The gonads To “see” sometimes means to see mentally or 7. The centre at base of spine—The adrenal to discern,89 so the eighth sentence is given this glands.93 significance: An excess of energy could be Thus the first phrase, “Both these extremes discerned in their solar plexus chakra, which governed His choice of living substance,” has is the center of self-conscious personal desire, this meaning: the imbalance of the solar plexus and a deficiency of energy in their ajna chakra and ajna chakra causes an imbalance in chakra, which is the center of personality the hormones secreted by the pancreas and integration. pituitary gland. 9. Both these extremes governed His choice The second phrase, “He threw together those of living substance, He threw together those that suited not each other,” implies that the that suited not each other, then saw the end portrayed people are responsible for was sorrow and deceit. transmitting hormones into their blood system In the ninth sentence, “both these extremes” that do not suit each other. Bailey expresses refers to the extreme imbalance of the solar this responsibility in the form of the following plexus and ajna chakras that was depicted in law: the eighth sentence. Also, “living substance” Disease is an effect of the basic denotes the hormones from the endocrine centralisation of a man’s life energy. From system, because Bailey mentions “The blood the Plane whereon those energies are stream, the recipient of streams of living focussed proceed those determining energy from the endocrine system, via what conditions which produce ill health. These, 90 are called the hormones,” and says, “And therefore, work out as disease or as freedom 91 energy is substance and nothing else.” from disease.94 Consequently, the ninth sentence is concerned According to Bailey, the imbalance in the with the relationship between the chakras and endocrine system produces a self-engendered endocrine system, which Bailey describes as disease: follows: We might consequently lay down the Much is said today in modern medical premise (one which the medical profession investigation anent the “imbalance” of the will later accept in its entirety) that diseases endocrine glands, and many physical which are self-engendered (if I may use so difficulties are ascribed to this frequent curious and inadequate a phrase), and imbalance. But behind this condition of the which are not the result of contagion or glandular system lies the basic imbalance of infection or of accidents, are caused by the the centres themselves. Only when there is failure, the limitation, the deficiency or the a right understanding of force and its excess, and by the overdevelopment or the reception and consequent use, will right underdevelopment, of the endocrine balance be achieved and the human system. This ductless glandular system, via endocrine system control the physical man the hormones, affects every part of the in the manner that is intended.92 physical organism—via the blood stream— Bailey lists the seven chakras and allied and it may therefore be truly posited that glands: when the ductless glands are perfectly balanced and functioning correctly, there 1. The head centre—The pineal gland will be no diseased areas in the body.95

The third phrase is: “then saw the end was According to the above quotation, the emo- sorrow and deceit.” The word “sorrow” is tional pattern is the first major pattern that is interpreted as sorrow for the self-engendered made. In the series of sentences that comprise disease. The word “deceit” indicates betrayal the third-ray stanza, the emotional pattern is of trust. Bailey says, “the third Ray of made in the sixth sentence. The subsequent Intelligence … is apt to bring with it the sense sentences depict the imposition of the emo- of pride of intellect,”96 and “A deep distrust of tional pattern upon the form nature: the habit one’s reactions to life and circumstance, when pattern is made in the seventh sentence, the such reactions awaken and call forth criticism, etheric pattern in the eighth sentence, and the separativeness or pride, is of value.”97 dense physical pattern in the ninth sentence. Accordingly, the word “deceit” could indicate Bailey says: “First, the mind controls the brain that the self-engendered disease causes one to and the emotional nature. Then the soul con- distrust one’s reactions to life and trols the mind.”99 When the mind controls the circumstance, because those reactions betrayed emotional nature, the mental pattern will have one’s trust by bringing on the disease. been made. When the soul controls the mind, In summary, the ninth sentence is given this the soul pattern will have been made. The sixth meaning: The imbalance of the solar plexus sentence’s first phrase, “He had no settled and ajna chakras causes an imbalance in the point or plan,” shows that the portrayed people hormones secreted by the pancreas and have not yet made their mental pattern or soul pituitary gland; consequently, the portrayed pattern. Bailey says, “your soul-intended life people are responsible for transmitting pattern … will be an expression of a life pur- hormones into their blood system that do not pose.”100 Thus the tenth sentence could have suit each other, then have sorrow for their self- this meaning: the patterns made by the por- engendered disease and distrust of their trayed people are not suited for expressing reactions to life and circumstance. their life purpose, because they have not yet made their soul pattern. This sentence, howev- 10. Patterns He made, but purpose suited not. er, has a more esoteric, or hidden, meaning, as Bailey describes the three major patterns discussed next. associated with a ray: Bailey indicates that the third-ray quest for Every ray produces three major patterns illumination is a philosophical one: which are imposed upon the form nature, The method of approaching the great Quest, whether it be that of a man, a nation or a for this [third] ray type, is by deep thinking planet. These three patterns are: the on philosophic or metaphysical lines till he emotional pattern, embodying the is led to the realisation of the great Beyond aspiration of a man, a nation or a race; it is and of the paramount importance of tread- the sum total of the desire tendency at any ing the Path that leads thither.101 one time; the mental pattern, emerging later in time and governing the thought processes Epictetus describes the beginning of philoso- of a man, a nation or a race. The emotional phy, as it should be taken up: and mental patterns are the negative and The beginning of philosophy with those positive aspects of the personality of a man, who take it up as they should, and enter in, a nation or a race. The soul pattern is the as it were, by the gate, is a consciousness of pre-disposing and spiritual goal, the ring- a man’s own weakness and impotence with pass-not or destiny which the spiritual reference to the things of real consequence principle succeeds eventually in imposing in life.102 upon the personality of a man, a nation or a race. This soul pattern eventually The portrayed people see what the above quo- supersedes and obliterates the two earlier tation calls their “own weakness and impo- pattern-producing processes.98 tence,” because the ninth sentence says that

Copyright © The Esoteric Quarterly 61 The Esoteric Quarterly they “saw the end was sorrow and deceit,” so not on the Path until thou hast learnt the art the above quotation implies that they take up of standing still. Study the spider, brother, philosophy as it should be taken up. How entangled not in its own web, as thou art should philosophy be taken up? Epictetus be- today entangled in thine own.”106 gins one of his discourses with the imperative, Weaving is a method of fabric production in “Examine who you are,”103 and explains that which two distinct sets of threads are inter- only through self-examination can people de- laced at right angles to form a fabric. In the termine the actions that are appropriate for above quotation, “Weavers” is a metaphor for them. third-ray people, because weaving entails ac- Consequently, in the stage represented by the tive intelligence, and active intelligence is the tenth sentence, the portrayed people achieve a synthetic characteristic of the third ray. temporary alignment with their soul and then “Despair,” in the eleventh sentence, corre- examine their personality in a dispassionate sponds to part a in the above quotation: “The way. Bailey describes each one’s discoveries: quality of deep distress.” This distress occurs “He then, having discovered the personality, when third-ray people see the relative useless- discovers the quality of his own soul life, and 104 ness of their manipulations. the purpose for which he has ‘appeared.’” Thus the tenth sentence does not simply To give up can mean, “to cease to do or per- characterize the patterns that the portrayed form.”107 Accordingly, “He gave up,” in the people have made, but it also depicts the self- eleventh sentence, corresponds to part b in the knowledge that they discover via their above quotation: “The quality which might be alignment: They see that the patterns that they expressed as the determination to stand in spir- have made in their personality are not suited itual being and to comprehend the significance for expressing their sensed life purpose. of the ancient aphorism, given frequently to 11. He gave up in despair. third ray aspirants.” The aphorism’s first sentence, “Cease from thy doing,” tells the aspir- Krishnamurti writes, “Self-knowledge is the ants to bring stillness to their outer activities, beginning of wisdom, and therefore the begin- as Bailey explains: ning of transformation or regeneration.”105 After obtaining self-knowledge, how do third- The aspirant upon the third ray is apt to ray people begin their process of waste much energy in perpetuating the transformation or regeneration? As part of her glamourous forms with which he persistent- commentary on the Technique of Integration ly surrounds himself. How can he achieve for the Third Ray, Bailey describes how a his goal when he is ceaselessly running third-ray person is affected by the self- hither and thither—weaving, manipulating, knowledge obtained via the preceding planning and arranging? He manages to get alignment: nowhere. Ever he is occupied with the distant objective, with that which may materi- This alignment naturally produces a crisis alise in some dim and distant future, and he which is characterised by two qualities: fails ever to achieve the immediate objec- a. The quality of deep distress. This is a tive. He is often the expression and exam- period of difficulty and of real concern ple of waste energy.108 because it dawns upon his consciousness The aphorism’s second sentence, “Walk not on how useless, relatively, are his weaving and the Path until thou hast learnt the art of stand- his manipulations, and how much of a ing still,” tells the aspirants to bring stillness to problem he presents to the other Weavers. their mind, as Bailey also explains: b. The quality which might be expressed as Let him stand still at the centre, fixing his the determination to stand in spiritual being eyes on the soul and ceasing activity for a and to comprehend the significance of the brief period of time until the light breaks ancient aphorism, given frequently to third in.109 ray aspirants: “Cease from thy doing. Walk

The aphorism’s third sentence, “Study the spi- any situation; but live in glamour, which der, brother, entangled not in its own web, as means that their creative imagination attaches thou art today entangled in thine own,” tells desires to the things or people that they believe the aspirants to bring stillness to their emo- can satisfy them; and like their glamour, which tions, as Bailey indicates: means that they attach second-order desires to their first-order desires. The spiritual man is enmeshed in the web of the emotions; desire, fear, ambition, pas- 7. They lavish desire on both their good and sion.110 bad tendencies so as to develop them into habits, emphasizing one kind though using Thus the following meaning is given to the both kinds. eleventh sentence: They are deeply distressed by seeing the relative uselessness of their ma- 8. An excess of energy could be discerned in nipulations, so they are determined to stand in their solar plexus chakra, which is the center of spiritual being and bring stillness to their out- self-conscious personal desire, and a deficien- er activities, mind, and emotions. cy of energy in their ajna chakra, which is the center of personality integration. Conclusions 9. The imbalance of the solar plexus and ajna ailey’s third-ray stanza, which we call chakras causes an imbalance in the hormones B the “Third-Ray Cause of Inharmony and secreted by the pancreas and pituitary gland; Disease,” consists of eleven symbolic consequently, the portrayed people are sentences that can be interpreted in the responsible for transmitting hormones into following manner: their blood system that do not suit each other, then have sorrow for their self-engendered 1. Third-ray people use a process of selective disease and distrust of their reactions to life manipulation to gather materials that already and circumstance. have the needed quality. 10. They see that the patterns that they have 2. They have discriminating capacity that made in their personality are not suited for enables them to choose and reject from what expressing their sensed life purpose. they have gathered. 11. They are deeply distressed by seeing the 3. They gather concepts that have the potential relative uselessness of their manipulations, so of meeting their need, and then use their dis- they are determined to stand in spiritual being criminating capacity on them, refusing some and bring stillness to their outer activities, and accepting others as their beliefs. They tend mind, and emotions. to make their judgments cursorily and thereby misjudge what is true or false. These sentences embody a common theme. The first and second sentences portray the 4. They are motivated by individual purpose gathering of general materials and the selection even when participating in their various among what has been gathered; and then the groups. third, fourth, fifth, sixth, seventh, eighth, ninth, 5. They acquire some thing or person for their and tenth sentences portray the appropriation selfish and personal ends, and are dissatisfied of these specific materials: concepts, with it; they foolishly blame it, rather than individual purpose, illusions, emotional their own beliefs, for being the cause of their pattern, habit pattern, etheric pattern, dense dissatisfaction, and think of a replacement that physical pattern, and self-knowledge, would satisfy them. In this manner they accept respectively. an illusion, or erroneous concept, but avoid the When third-ray people reach the stage means for recognizing it as an illusion. represented by the eleventh sentence, they are 6. They do not have a settled goal or settled “determined … to bring stillness to their outer plan, which implies that their individual activities, mind, and emotions.” On the other purpose determines their emotional response in hand, Bailey says that the “first result” of using

Copyright © The Esoteric Quarterly 63 The Esoteric Quarterly the Technique of Integration for the Third Ray can be summed up in a single word: 8 Alice A. Bailey, Esoteric Healing (1953; “Stillness.”111 Thus Bailey’s two symbolic reprint; New York: Lucis Publishing formulas for third-ray people—the Third-Ray Company, 1978), 298. Cause of Inharmony and Disease and the 9 Ibid., 292-293. Technique of Integration for the Third Ray— 10 Helena P. Blavatsky, Collected Writings fit together as progressive unified instruction. (Wheaton, IL: Theosophical Society in The major premise of this article is the America, 2002), vol. XIV, 217. following: the third-ray stanza indicates the 11 Helena P. Blavatsky, The Secret Doctrine quality of the descending third-ray energy and (1888; reprint; Pasadena, CA: Theosophi- the taints that this energy carries and conveys cal University Press, 1977), vol. I, 573. to third-ray people.112 As indicated by the third 12 Bailey, Esoteric Healing, 298-304. sentence, we have the ability to refuse or 13 Ibid., 293. accept this premise as our belief. What are 14 Ibid., 297. some consequences of accepting this premise? 15 Ibid., 304. 16 Ibid., 300. If we encountered people involved with what 17 Alice A. Bailey, Initiation, Human and Bailey’s earlier commentary calls “this Solar (1922; reprint; New York: Lucis manipulation of desire, and the wild Publishing Company, 1974), 31. maneuvering for its satisfaction along material 18 Bailey, Esoteric Healing, 300-301. lines,” we might be critical of them for their 19 Ibid., 298. lack of self-control, but the third-ray stanza 20 Alice A. Bailey, Discipleship in the New would tell us that their uncontrolled behavior Age, vol. I (1944; reprint; New York: Lu- actually reflects the imperfection of the third cis Publishing Company, 1976), xiii. ray. If we encountered people who have what 21 Alice A. Bailey, Telepathy and the Ether- Bailey’s earlier commentary calls “the gastric ic Vehicle (1950; reprint; New York: Lu- and intestinal disorders and the various cis Publishing Company, 1975), 135. stomach troubles which devastate civilised 22 Zachary F. Lansdowne, “Epictetus’ Dis- humanity,” we might feel sorry for their courses compared to Bailey’s Technique misfortune, but the third-ray stanza would tell of Integration for the Third Ray,” The Es- us that their disease is a sign of their having oteric Quarterly, Winter 2013. reached an advanced stage in the stanza. Thus 23 Zachary F. Lansdowne, “Krishnamurti’s our acceptance of the major premise would Teachings compared to Bailey’s Third- enable us to have more understanding of third- Ray Method of Building the Antahkara- ray people and their diseases. na,” The Esoteric Quarterly, Fall 2015. 24 Alice A. Bailey, Esoteric Psychology, vol. II (1942; reprint; New York: Lucis Pub- 1 Zachary F. Lansdowne, “Vedic Teachings lishing Company, 1981), 81-82. on the Seven Rays,” The Esoteric Quar- 25 Bailey, Esoteric Psychology, vol. I, 68. terly, Spring 2010. 26 The Oxford Dictionary of Difficult Words 2 Alice A. Bailey, Esoteric Psychology, vol. (New York: Oxford University Press, I (1936; reprint; New York: Lucis Pub- 2004), 131. lishing Company, 1979), 316. 27 Alice A. Bailey, A Treatise on Cosmic 3 Ibid., 126-127. Fire (1925; reprint; New York: Lucis 4 Ibid., 69. Publishing Company, 1973), 252. 5 Ibid., 63-83. 28 Alice A. Bailey, Discipleship in the New 6 Alice A. Bailey, The Rays and the Initia- Age, vol. II (1955; reprint. New York: tions (1960; reprint; New York: Lucis Lucis Publishing Company, 1972), 516. Publishing Company, 1976), 568. 29 Alice A. Bailey, Esoteric Astrology 7 Ibid., 150. (1951; reprint; New York: Lucis Publish- ing Company, 1979), 591.

30 Alice A. Bailey, Glamour: A World Prob- 51 Bailey, Discipleship in the New Age, vol. lem (1950; reprint; New York: Lucis Pub- I, 444. lishing Company, 1973), 128-129. 52 Jiddu Krishnamurti, The Wholeness of 31 A Course in Miracles (third edition; Mill Life (San Francisco: Harper & Row, Valley, CA: Foundation for Inner Peace, 1979), 216-217. 2007), Text, 499. 53 A Course in Miracles, Text, 366. 32 Bailey, Esoteric Healing, 2. 54 Alice A. Bailey, Letters on Occult Medi- 33 Bailey, Discipleship in the New Age, vol. tation (1922; reprint; New York: Lucis I, 686. Publishing Company, 1974), 146. 34 A Course in Miracles, Text, 91. 55 Bailey, Esoteric Psychology, vol. II, 12. 35 A Course in Miracles: Urtext Manuscripts 56 Marshall B. Rosenberg, Nonviolent Com- (Jaffrey, NH: Miracles in Action Press, munication: A Language of Life (third 2008), Text, 41. edition; Encinitas, CA: PuddleDancer 36 Bailey, Glamour, 222. Press, 2015). 37 Bailey, Telepathy and the Etheric Vehicle, 57 A Course in Miracles, Text, 56. 89. 58 Ibid., 203. 38 Bailey, The Rays and the Initiations, 107- 59 Ibid., 366. 108. 60 Bailey, Glamour, 241. 39 Bailey, Discipleship in the New Age, vol. 61 Ibid., 21. II, 94-95. 62 Bailey, Esoteric Psychology, vol. II, 387. 40 Bailey, Esoteric Psychology, vol. I, 351. 63 Alice A. Bailey, The Light of the Soul 41 Alice A. Bailey, From Intellect to Intui- (1927; reprint; New York: Lucis Publish- tion (1932; reprint; New York: Lucis Pub- ing Company, 1978), 192. lishing Company, 1960), 228. 64 Jiddu Krishnamurti, The Network of 42 Bailey, Discipleship in the New Age, vol. Thought (San Francisco: Harper & Row, I, 233. 1983), 47-48. 43 Random House Webster’s College Dic- 65 Bailey, Glamour, 45. tionary (New York: Random House, 66 Chris Eliasmith (2004), “desire, second- 1997). order” in Dictionary of Philosophy of 44 American Heritage Dictionary of the Eng- Mind, lish Language (fifth edition; Boston: https://sites.google.com/site/minddict/desi Houghton Mifflin Harcourt, 2011). re-second-order (accessed October 28, 45 Epictetus and George Long (translator), 2016). Enchiridion (Mineola, NY: Dover Publi- 67 American Heritage Dictionary of the cations, 2004), V, 3. English L anguage. 46 Epictetus and Long (translator), Enchirid- 68 Bailey, Esoteric Healing, 232. ion, XVI, 20. 69 Bailey, Discipleship in the New Age, vol. 47 American Heritage Dictionary of the Eng- I, 708. lish Language. 70 Stephen R. Covey, The 7 Habits of Highly 48 Epictetus and Robin Hard (translator), Effective People (1997; reprint; New The Discourses of Epictetus (London: J. York: Simon & Schuster, 2013), 55. M. Dent, 1995), Fragments, IX, 310. 71 Bailey, Discipleship in the New Age, vol. 49 Fine Dictionary, I, 283. http://www.finedictionary.com/think%20 72 Bailey, Esoteric Psychology, vol. II, 492. of.html (accessed August 16, 2016). 73 Bailey, Esoteric Healing, 19. 50 Jiddu Krishnamurti, Commentaries on 74 Bailey, Discipleship in the New Age, vol. Living, First Series (1956; reprint; I, 612. Wheaton, IL: Theosophical Publishing 75 Lucille Cedercrans, Creative Thinking House, 1970), 82. (Roseville, MN: Wisdom Impressions, 2001), 206.

76 Arthur E. Powell, The Etheric Double 96 Bailey, Discipleship in the New Age, vol. (1925; reprint; Wheaton, IL: Theosophi- I, 233. cal Publishing House, 1979). 97 Bailey, Glamour, 82. 77 Bailey, A Treatise on Cosmic Fire, 79. 98 Alice A. Bailey, The Destiny of the Na- 78 Swami Jnaneshvara Bharati, “Five tions (1949; reprint; New York: Lucis Sheaths or Koshas of Yoga,” Publishing Company, 1974), 57-58. http://www.swamij.com/koshas.htm (re- 99 Bailey, From Intellect to Intuition, 205. trieved September 15, 2016). 100 Bailey, Discipleship in the New Age, vol. 79 Alice A. Bailey, The Soul and Its Mecha- II, 366. nism (1930; reprint; New York: Lucis 101 Bailey, Esoteric Psychology, vol. I, 205. Publishing Company, 1976), 111. 102 Epictetus and William A. Oldfather 80 Bailey, Esoteric Healing, 240-241. (translator), The Discourses (Cambridge 81 Ibid., 270. MA: Harvard University Press, 1925), 82 Ibid., 203. Book II, Chapter 11, 283. 83 Bailey, Esoteric Psychology, vol. II, 523. 103 Epictetus and Hard (translator), The Dis- 84 Ibid., 539. courses of Epictetus, Book II, Chapter 10, 85 Bailey, Discipleship in the New Age, vol. 95. I, 699. 104 Bailey, Esoteric Psychology, vol. I, 37. 86 Ibid., 495. 105 Jiddu Krishnamurti, The First and Last 87 Ibid., 112. Freedom (1954; reprint; London: Victor 88 Bailey, Esoteric Psychology, vol. II, 581. Gollancz, 1972), 43. 89 American Heritage Dictionary of the Eng- 106 Bailey, Esoteric Psychology, vol. II, 361. lish Language. 107 American Heritage Dictionary of the Eng- 90 Bailey, Esoteric Healing, 628. lish Language. 91 Bailey, Telepathy and the Etheric Vehicle, 108 Bailey, Esoteric Psychology, vol. II, 360. 118. 109 I bid., 374. 92 Bailey, Esoteric Healing, 84. 110 Bailey, The Light of the Soul, 357. 93 Ibid., 624-625. 111 Bailey, Esoteric Psychology, vol. II, 362. 94 Ibid., 558. 112 Bailey, Esoteric Healing, 298. 95 Ibid., 208.

The Origins and Evolution of the Tarot

John F. Nash

Summary British English, a “pack.” The Tarot is used for esoteric study, meditation, divination, and oc- his article explores the origins and com- casionally ceremonial magic. The images sug- Tplex history of the Tarot, setting aside is- gest an underlying system of symbolism, sues of symbolism, which are already covered though opinions differ as to how the symbols extensively in the literature. Reproductions of should be expressed and interpreted. Some selected cards illustrate the Tarot’s develop- esotericists hold the Tarot in the highest re- ment over the last six centuries. The Tarot can gard; others, along with much of the general be traced back to card games from the East as public, view it as unwholesome. For a long well as to the mysteries and magic of the West. time the Tarot bore the epithet: “The Devil’s The oldest extant Tarot decks, in which the Picture Book.” Major and Minor Arcana are combined, come Notwithstanding the diversity of attitudes, from fifteenth-century Italy. The Minor Arcana broad consensus exists that the Tarot is an im- resemble medieval playing cards, bearing in portant element in the western esoteric tradi- mind that games of chance had broader mean- tion. Arthur Edward Waite, who designed the ing than they do today. The “pip” cards origi- most familiar Tarot deck currently in use, de- nated in China, and court cards were added as clared: “The true Tarot is symbolism . . . . On games migrated westward. The origins of the the highest planes it offers a key to the Myster- Major Arcana are less clear. The claim that ies.”1 To Harriette and Homer Curtis: “The they were invented to enhance card-game Tarot is the most ancient of books, a collection complexity is unconvincing. Rather they seem of cards embodying the Secret Doctrine of the to have evolved from the talismans of Hermet- ages.”2 To Paul Foster Case, writing in 1947: ic, Neoplatonic and medieval magic. Plausible “The Tarot is a pictorial text-book of Ageless theories link the Major Arcana with the mys- Wisdom. From its pages has been drawn inspi- tery schools of ancient Egypt. The Tarot may ration for some of the most important works on bear traces of Sensa, the language of high initi- occult science published during the last seven- ates, and seems to have emerged with the ty-five years.”3 Eden Gray commented that blessing of the Planetary Hierarchy. “[t]he very word Tarot seems to strike a hidden The aesthetic quality of Tarot cards has de- chord—the love of mystery—in the hearts of pended on card creation and reproduction many when they first look upon the strange 4 technologies as well as on users’ needs and and beautiful cards of the Tarot pack.” Carl resources. Inexpensive woodcut images suf- Jung viewed the images as archetypes “which ficed for gaming and fortune telling, but the ______nobility of the Italian Renaissance insisted on decks hand-painted by leading artists. Symbol- About the A uthor ism and aesthetics may be of comparable im- John F. Nash, Ph.D., is a long-time esoteric stu- portance in our own choice of Tarot decks for dent, author, and teacher. Two of his books, Quest study, meditation, divination or magic. for the Soul and The Soul and Its Destiny, were reviewed in the Winter 2005 issue of the Esoteric Introduction Quarterly. Christianity: The One, the Many, was he Tarot, as we know it today, consists of reviewed in the Fall 2008 issue. His latest book: The Sacramental Church was published in 2011. seventy-eight images, customarily printed T For further information see the advertisements in on cards resembling conventional playing this issue and the website http://www.uriel.com. cards. We speak of a “deck” of cards, or in

Copyright © The Esoteric Quarterly. 67 The Esoteric Quarterly mingle with the ordinary constituents of the French influence on the Tarot in the eighteenth flow of the unconscious, and therefore it [the and nineteenth centuries. Each suit contains ten Tarot] is applicable for an intuitive method that “pip cards,” numbered ace (or one) through has the purpose of understanding the flow of ten, and four court cards, usually denoted life, possibly even predicting future events.”5 Page, Knight, Queen and King.11 Note that the Many people view the Tarot as a guidebook to Tarot has an extra court card, versus the three the spiritual path. To quote one source, the Ta- in playing cards. rot is “a finely tuned communication system, The images on the twenty-two Major Arcana employing symbolism, mythology, and univer- are archetypal in quality. Their names, and sal motifs, unrestricted by time, culture, and even the order of the cards, vary from one deck semantics.”6 Another writer commented: “As to another, but a representative list is shown in anybody who has embarked upon a journey Table 2.12 French names are included as be- with the Tarot knows, the journey never actu- fore. Twenty-one of the cards are assigned the ally ends, and the Tarot cards hold within their Roman numerals I through XXI, while the symbolism the mysteries of Creation in their Fool is either left unnumbered or is assigned telling of the tale of the soul’s return to its the Hindu-Arabic zero (0). original home.”7 A third declared: “When you The symbolism of Tarot cards is already ad- discover the true nature of the Tarot, you will dressed by an extensive literature, and the in- be taking your first step on the path of the ini- terested reader is referred thereto.13 The pur- tiate; this path takes you step by step toward 8 pose of this article is to trace the history of the the highest levels of spiritual awakening.” We Tarot and examine theories of its origins. The shall suggest that the Tarot came into exist- literature touches on these latter topics; but the ence, at the time of the Renaissance, in re- published information is fragmented, much of sponse to a broad initiative by the Planetary it is speculative, and some is patently errone- Hierarchy to raise human consciousness. ous. The most useful treatment is Paul Huson’s The Tarot is divided into two sections, known book Mystical Origins of the Tarot,14 though as the Minor and Major Arcana. Arcana is a his focus is more on the history of Tarot sym- plural Latin noun (singular: arcanum), which bols. Catherine Hargrave’s A History of Play- ordinarily means “mysteries” but can also be ing Cards is a useful companion source.15 interpreted to mean “keys (or even portal) to Readers may also be interested in historian the mysteries.” An anonymous author, be- Mary Greer’s blog,16 though it is not used as a lieved to be the Russian-born Valentin Tom- source in the present work. berg, explained that the arcana The oldest known Tarot decks date from early conceal and reveal their sense at one and fifteenth-century Italy. But the Tarot’s real the same time according to the depth of origins are clouded in mystery, and competing meditation. That which they reveal are not theories attempt to explain how it came into secrets, i.e., things hidden by human will, existence and what its antecedents might have but are arcana, which is something quite been. The academic consensus is that the Tarot different. An arcanum is that which it is evolved from card games that spread from necessary to “know” in order to be fruitful China via the Middle East to Europe. A con- in a given domain of spiritual life. It is that trasting belief, expressed by many esotericists, which must be actively present in our con- is that the Tarot encodes the mystery teachings 9 sciousness. of ancient Egypt; one version asserts that it The fifty-six Minor Arcana closely resemble was preserved by Romani fortune tellers after conventional playing cards. Four suits: Wands, destruction of the Library of Alexandria. The Cups, Swords and Pentacles, correspond, with various theories will be examined and evaluat- some historical justification, to clubs, hearts, ed herein. 10 spades and diamonds, respectively. Alterna- A major thesis of the present article is that the tive names of the suits are listed in Table 1. Major Arcana have roots in the talismans of French names are included because of strong

68 Copyright © Esoteric Quarterly, 2017. Spring 2017 medieval and earlier magic, and approached Tarot Decks: a Brief History their present form in the Hermetic and Neopla- tonic revivals of the Italian Renaissance. Mag- Early Playing Cards ic, in its broadest sense, is the transfer of ener- ard games were played in China as early gy from one level of reality to another, through Cas the ninth century CE. Decks of twenty- the agency of a magician, or magus. Lying at two monochromatic (black and white) cards the heart of occultism, magic is an activity in were in common use by the eleventh century. which all disciples will participate—by means In some cases playing cards served as curren- of the Tarot or otherwise—at some point on cy, or at least “play money,” presumably to the initiatory path. Participation requires a high facilitate gambling. The fifteenth-century Chi- level of responsibility and inner purity because nese scholar Lu Rong described an earlier deck the powers involved are potent, and the magus consisting of thirty-eight cards, divided into determines whether they are to be used for four suits: nine each in “coins,” “strings of good or evil. “Good,” or “white,” magic over- coins,” and “myriads” of coins (10,000); and laps in intent and/or form with religious liturgy eleven in the suit “tens of myriads.” and traditionally has been undertaken in the context of sacred ritual. Today it is often used Cards were produced by woodcut printing in healing therapies. techniques, which, along with methods for producing paper or cardstock to print them on, “Talisman” is derived, via the Arabic talsam also came from China.19 As these technologies and the Byzantine Greek telesma (“perfor- spread to India, Persia, Egypt, and finally Eu- mance of a religious rite”), from the Greek root rope, so did card games. Playing cards seem to teleo (“to complete or consecrate”). A talis- have reached southern Europe in the 1370s, man, to quote twentieth-century occultist Israel with almost simultaneous appearances in sev- Regardie, is “any object, sacred or profane, eral locations. At first, card decks may have with or without appropriate inscriptions or been imported from Malmuk sources in symbols, uncharged or consecrated by means 20 17 Egypt. But by 1380 one Rodrigo Borges was of appropriate ritual magic or meditation.” operating as a “painter and playing card mak- Another authority insists that, whereas an amu- er” in Perpignan, then ruled by the count of let may have intrinsic magical properties, a Barcelona.21 talisman must be consecrated for its intended use.18 In either case, a talisman is designed to Most card players accepted the relatively crude resonate with an elemental force, nonphysical images produced by woodcuts, and in their entity, or other source of power. Exploiting the simplest application woodcut images are mon- Law of Correspondences, it helps span, or ochromatic. From time to time, however, break down, the barriers between the different wealthy individuals commissioned hand- levels of reality and serves as a visual aid in painted playing cards. In 1392 Jacquemin the invocation or evocation of the targeted Gringonneur painted three decks of cards for power. Charles VI of France, widely known as “Charles the Mad.” Claims that these were the Another major thesis of this article is that, in first known Tarot cards are dismissed by histo- order to serve as talismans, or indeed to be rians; they were probably playing cards, used effectively for meditation or divination, though the Fool may have been included, serv- attention should be paid to the aesthetic value ing the role of today’s Joker. of Tarot images, as well as to their symbolism. Aesthetics has a positive effect on our own The fifteenth-century Topkapı deck, discov- consciousness. It also serves to attract the ered in Istanbul in 1939, consisted of four suits higher devas who facilitate white magic and of thirteen cards each: polo sticks, coins, may guide divination. Recent efforts to recover swords, and cups. Each suit contained ten pip the artistic quality of the Renaissance Tarot are cards and three court cards: malik (king), nā'ib to be commended.

Copyright © The Esoteric Quarterly. 69 The Esoteric Quarterly malik (viceroy), and thānī nā'ib (deputy vice- term links the Major Arcana to the superior roy).22 The Seven of Swords from the Topkapı values assigned to designated cards in card deck is shown in Figure 1.23 games—leaving aside the issue of which came Figure 1. Seven of Swords from the first. Topkapı Playing Card Deck (15th century) Early in the fifteenth century, the Milanese painter and illuminator Michelino Molinari da Besozzo (c.1370–c.1455) is credited with painting a Tarot deck, commissioned by an unknown patron. It consisted of four suits depicting different kinds of birds, and sixteen Major Arcana bearing images of Greek gods. None of Besozzo’s cards survives, but we have twenty-four images Besozzo created to illustrate a devotional text. The illustrations are similar in shape, size and decoration to the Ta- rot cards of a few years later and may indicate the style of the lost cards. Figure 2 shows “St Anthony” from the prayer book.26 Figure 2. St Anthony from the Besozzo Prayer Book (15th century)

Since the Chinese deck described by Lu Rong included no court cards, we may conclude that these were added after card games began their westward migration. The court cards of the Topkapi deck bore purely symbolic images because Islam prohibited human representation.24 When card decks reached Europe, where no such proscriptions applied, the court cards acquired faces.25 The queen may have been added to the uniformly masculine king, viceroy, and deputy viceroy—the two latter renamed knight and page—in response to in- stincts of courtly love. Evolution of Tarot Decks The oldest surviving Tarot cards, and even near-complete decks, date from the middle of For a card deck to be considered a Tarot deck, the fifteenth century. In 1442 the D’Este fami- it must include some number of Major Arcana ly of Ferrara commissioned four decks, each in addition to the four suits of the Minor Arca- containing the conventional four suits, plus a na. The oldest known decks to meet this re- fifth suit that served as the Major Arcana. quirement date from the fifteenth century, the Eight cards survive, including one resembling height of the Italian Renaissance. the Lovers.27 Why the Major Arcana came to be called “tri- From the same time period we have the master umphs,” or “trumps,” is unclear. The term may prints of a set of fifty engravings. Now thought have been a reference to the six triumphs in to have been created by two unknown artists, Francesco Petrarch’s (1304–1374) epic poem they were long attributed to the Paduan painter Triumphus Cupidinis (“the Triumph of Love”): and printmaker Andreas Mantegna, and “Man- Love, Chastity, Death, Fame, Time and Eterni- tegna deck” continues to serve as a convenient ty. Significantly, Petrarch is often lauded as label. All of the Mantegna images resemble “father of the Renaissance.” In any event, the

Major Arcana, and some have captions like Figures 4(a) and 5(a) show, respectively, the “The Emperor,” “Pope,” and “Justice,” which Seven of Swords and The High Priestess from appear in the modern Tarot. But the deck also the Visconti–Sforza deck.30 includes “Servant” and “Gentleman,” along A second deck, created sometime between with cards representing the liberal arts, muses 1442 and 1447, now consists of forty-eight and planets.28 Figure 3 shows the virtue cards. The third, dated to around 1466, may Speranza (“Hope”) from the Mantegna Tarot. originally have consisted of eighty-six cards, Figure 3. Speranza (Hope) from the of which sixty-seven survive. Interestingly, it Mantegna Tarot(15th Century) includes two extra court cards in each suit: “Damsel” and “Lady on Horse”—that is, female knight—in addition to the King, Queen, Knight and Page. An important contribution from the late fifteenth century was the Sola Busca deck, named for the Milanese family who donated the deck to the British Museum in 1907. Con- ventionally dated to about 1491, and attributed to either Marco Zoppo or Nicola di maestro Antonio, the complete deck of seventy-eight cards survives.31 The twenty-two Major Arca- na include eighteen depicting characters of ancient Rome and four from the Bible. Most significant is pictorial illustration of the pip cards of the Minor Arcana, contrasting with the usual practice of showing only the requisite The Mantegna deck does not fit easily into ei- number of symbols of each suit. Pictorial illus- ther the playing cards or the “mainstream” Ta- tration of the pip cards was not revived until rot of the period. But it illustrates the type and the twentieth century. degree of experimentation that took place in the development of the Major Arcana. Moreo- The Renaissance Tarot’s golden age lasted less ver, we shall see that it remains relevant to than a century. Little or no activity was report- modern interpretations of the Tarot. ed in Italy after 1500, when war and foreign occupation took its toll. But the Tarot reap- The mainstream evolution of the Tarot in the peared in France a century-and-a-half later. mid-fifteenth century is exemplified by three Rouen and Lyons became centers of French decks commissioned by Duke Filippo Visconti 32 card production in the sixteenth century, fol- and his son-in-law, and successor, Francesco lowed in due course by Marseille, on the Medi- Sforza. The best known was painted between terranean coast. 1451 and 1453. Usually referred to as the Vis- conti–Sforza deck, it was commissioned by In about 1650, French master card maker Jean Sforza and his wife Bianca Maria Visconti, Noblet produced a Tarot deck. Noblet lived in Filippo’s daughter, probably to celebrate Fran- Paris, but his deck is regarded as the first of the cesco’s and Bianca’s victorious entry into Mi- several “Marseille” decks, so named because lan in 1450. The principal artist is believed to of that city’s increasing preeminence in card have been Bonifacio Bembo, who was active printing. François Chosson produced another as a painter and manuscript illuminator from deck in 1672, Jean Dodal produced a third in 1444 to 1477.29 1701, and Nicolas Conver a fourth in about 1760.33 They all have a similar flavor, with The Visconti–Sforza Tarot consisted of seven- images less artistically sophisticated, but per- ty-eight cards, of which all but four survive. haps more lively, than those in the Visconti- Reproductions are readily available today, with Sforza deck. Figures 4(b) and 5(b) show the plausible reconstructions of the missing cards.

Seven of Swords and High Priestess, respec- first since the fifteenth century to involve pic- tively, from the Dodal Marseille deck.34 The torial illustration of the pip cards. In any event cards of the Marseille Tarot originally bore the symbolism and lively artwork made the French names; names in multiple languages Waite–Smith deck the most widely used Tarot {for example Figure 5(b)} were added by a deck in the English-speaking world. Figures modern publisher. 4(c) and 5(c) show the Seven of Swords and High Priestess, respectively.38 While the Marseille Tarot owed its structure to the Renaissance—especially to the Visconti– The “Universal Waite Tarot Deck” was pub- Sforza deck—its imagery drew upon Middle lished in the early 1990s, based on Smith’s Eastern precedents. Swords in the Italian Tarot original line drawings, but with enhanced col- decks are straight, following European tradi- ors. While some users have criticized the tion dating back to the Age of Chivalry {Fig- changes, others, including the present author, ure (4(a)}. By contrast, most of the swords in feel that they improve the look and feel of the the Marseille decks look like scimitars, resem- deck. bling those in the Topkapı playing-card deck; Aleister Crowley and Lady Frieda Harris cre- the respective Seven of Swords cards are ated the “Thoth” deck, whose early version is shown in Figures 1 and 4(b). Aside from these described in Crowley’s The Book of Thoth differences, the Visconti–Sforza and Marseille (1944).39 Crowley and Harris continued to decks jointly served as the prototypes for most work on the cards after the book appeared, and modern Tarot decks. the final version was not published until In the late nineteenth century, the Marseille 1969—after their deaths. Figures 4(d) and 5(d) Tarot became the focus of attention of two in- show the Seven of Swords and High Priestess dividuals who became famous in their respec- from the Thoth Tarot.40 tive circles. British occultist Macgregor Another new deck was created, with the help Mathers wrote a pamphlet on divination in of artist Jessie Burns Parke, by Paul Foster 1888, subsequently published in book form: Case founder of Builders of the Adytum, a de- The Tarot: Its Occult Significance.35 The fol- rivative of the Golden Dawn. Hundreds of oth- lowing year Gérard Encausse (1865–1916), er Tarot decks have been created over the past who adopted the pseudonym Papus, published one hundred years, and new ones continually his influential Le Tarot des Bohémiens (“The appear, offering the insights, esoteric persua- Tarot of the Bohemians”) in France.36 Mathers sions, and artistic talents of a wide variety of illustrated his book with the Dodal Marseille people. deck, while Papus showed the Dodal and Con- vey decks side-by-side for comparison. Attempts have been made to imitate the artwork of the Renaissance Tarot—digitally, ra- Mathers co-founded the Hermetic Order of the ther than by painting. One is the “Golden Golden Dawn, in 1888, and two of its most Deck,” created by Kat Black and published in prominent members created new Tarot decks: 2004, which consists of collages of details Arthur Waite and Aleister Crowley. Waite was from the Visconti–Sforza Tarot but with sym- assisted by artist Pamela Coleman Smith, who bolism reflecting more recent precedents. Fig- reportedly spent two years on the project. The ures 4(e) and 5(e) show the Seven of Swords Waite–Smith deck, published in 1909, is also and High Priestess in the Black deck.41 Anoth- known as the “Rider” deck after its original er is the “Botticelli” deck, created by Atanas publisher, the Rider Company.37 Reportedly, Atanassov and published in 2007; it was as- Waite communicated his ideas in the form of sembled from details from the paintings of Ital- verbal or written instructions, giving Smith ian artist Allesandro Botticelli (1445– broad latitude in the choice and treatment of 1510).42 Figures 4(f) and 5(f) show the Seven images. She may have studied and been influ- of Swords and High Priestess in the Atanassov enced by the Sola Busca deck, which had just deck.43 Gone from both Black’s and At- been made available for public examination. anassov’s High Priestess is the iconic, blue- Significantly, the Waite–Smith deck was the

72 Copyright © Esoteric Quarterly, 2017. Spring 2017 robed Isis/Mary figure of the Waite–Smith carved into a flat block of wood. Areas to re- card {Figure 5(c)}. main uncolored were carved away, leaving the image in relief. Pressing an inked block against Perhaps the lack of a continuous historical the paper or card produced the desired copy. precedent for illustrating the pip cards has giv- The technique produced monochromatic (typi- en designers latitude in the way they treated cally black and white) their subjects. For exam- images. Once a wood- ple, we can see a resem- Arthur Edward Waite, who cut was prepared, it blance between the Seven designed the most familiar could be used multiple of Swords in the Waite– times, offering a rudi- Smith and Black decks Tarot deck currently in use, mentary form of mass {Figures 4(c) and (e)}, declared: “The Tarot is true production. but Atanassov’s treatment symbolism. . . . On the high- is entirely different {Fig- Color printing, which ure 4(f)}. Crowley re- est planes it offers a key to came to the West from turned to the custom of the Mysteries.” To Harriette Japan in the sixteenth purely symbolic pip cards century, required mul- {for example Figure and Homer Curtis: “The Ta- tiple woodcuts for a 4(d)}. rot is the most ancient of single image. It could books, a collection of cards produce vivid effects Methods of Production but was impracticable When we speak of “pro- embodying the Secret Doc- for more than three or ducing” a playing-card or trine of the ages.” To Paul four colors. Alterna- Tarot deck, we have to Foster Case, writing in 1947: tively, color could be recognize that, prior to the added by hand painting twentieth century, crea- “The Tarot is a pictorial text- or, more often, by sten- tion and reproduction of book of the Ageless Wisdom. ciling the monochrome images meant either hand woodcut images. Alt- painting or some form of printing, using hough some of the economy of mass produc- woodcuts, etching or engraving. tion was lost, stenciling was effective and could be performed by relatively low-paid Production also implies the availability of pa- workers. The fourteenth-century Rodrigo Bor- per, parchment, card stock, or other medium ges, described as a “painter and playing card on which the image could be displayed. Paper maker,” may have painted other works. But was invented in China in the first or second most likely he used woodblocking to print his century CE. Paper manufacturing came to playing cards and then had colors applied by Moorish Spain in the eleventh century. By the stenciling. thirteenth century it had spread other parts of Europe, soon to replace fabric, parchment and Fine detail is hard to achieve in a woodcut, and velum for all but the most valued documents. colors—where they are applied at all—are “flat,” without subtle variations in The standard method of printing cards was hue, tint, tone or shade. The Marseille decks woodblock printing, or what is now called xy- {see for example Figures 4(b), 5(b)} illustrate lography. It was invented in China and spread stenciled woodcut images of relatively high- westward, along with paper production. Card quality; poorer examples may have preceded games followed at every step, and the printing (or followed) them. of cards was one of the first applications of woodcut techniques in the West. In the fif- Card images could, of course, be created en- teenth century Milan became a center of tirely by hand painting. Hand painting permit- woodcut printing and card production. ted the incorporation of a whole spectrum of colors, subtle shading, and fine detail. Silver or In its simplest application a single woodcut gold leaf could be used to enhance visual ef- was required for each image. The image was fect. As we have seen, the wealthiest families

Copyright © The Esoteric Quarterly. 73 The Esoteric Quarterly of Renaissance Italy hired leading artists to Etching and engraving were more expensive create Tarot decks—artists whom, at other than woodblocking but could produce finer times, might be painting altarpieces, frescoes, detail. They were used primarily for reproduc- or portraits of the nobility. The artists might ing maps and portraits, which demanded high include heraldic devices in the designs and/or resolution. But we have two examples of the portrayals of the patron or the patron’s family, use of engraving to produce Tarot cards. One as was also the custom when painting sacred or was the Mantegna Tarot. The other, allegedly mythological scenes. Appreciative patrons inspired by it, was a selection of Tarot images meant further commissions and referrals. created by German artist Albrecht Dürer (1471–1528).44 Besozza’s illustrations and the cards of the Visconti–Sforza deck are of the highest artistic Preparing woodcuts, and even engraved or quality. Hand painting was extremely labor- etched plates, was relatively easy for highly intensive, however; to paint a complete deck stylized images—like the traditional pip cards could take months or years. Few decks could in which the suit symbol was repeated a given be produced, and the cost was high, restricting number of times, and minimal decoration add- availability to a very few individuals or fami- ed. It was considerably more time-consuming lies; Visconti reportedly was the richest man in for pictorial images, like the Major Arcana and Italy. The uniqueness of a Tarot deck hand court cards, and the costs were corresponding- painted by a recognized artist afforded pres- ly higher. Fortunately, the initial costs could be tige. But we cannot imagine such decks being amortized over substantial numbers of copies. handled on a regular basis; the delicate artwork Nevertheless, printers pressed for more effi- could easily be damaged. More likely they cient, and more versatile, reproduction tech- would be created for special occasions, and nologies for all kinds of images. then would reside in display cabinets, to be The Waite–Smith deck included pictorial pip brought out on other special occasions. Decks cards, inflating the initial costs still more. The intended for frequent handling would be pro- deck became popular because of the easy-to- duced by less expensive methods. remember symbolism of its seventy-eight pic- While we have examples of Tarot decks paint- torial images, as well as growing interest in ed by prominent artists, we do not know how esoterica that the Golden Dawn helped create. many decks were painted by lesser-known art- But the deck would never have become a best- ists—or, for that matter, artisans with minimal seller if newly emerging printing methods had artistic skills. Crude copies of existing decks not driven prices down to affordable levels. could be made for sale at markets or fairs. The The Waite–Smith deck was reproduced by a fact that no cheap decks of that nature survive chromolithographic technique, or, from 1940 45 is unsurprising. onward, by photographic techniques. Etching or engraving provided an alternative to Most recently, digital image processing has woodblocking, where monochromatic images made possible the reproduction of colored im- were acceptable. The initial step was to etch or ages in all their detail and subtlety. Taking ad- cut fine slits, defining the image, in a thin met- vantage of this new capability, hand-painting al plate. The second step, which could be re- of Tarot cards is again becoming popular. peated multiple times, was to place the plate Time, effort and artistry can be invested in a onto the paper, card, or other material, and to deck in the hope of selling hundreds or thou- pour ink onto the plate. The image was repro- sands of copies. The “Golden Dawn Temple duced by ink seeping through the slits. Tarot deck,” published in 2016, took Harry and Nicola Wendrich seven years to complete.46

Figure 4. The Seven of Swords in Tarot Decks through the Ages

(a) Visconti–Sforza (15th century) (b) Marseille (18th century)

(e) Black (2004) (f) Atanassov (2007)

Figure 5. The High Priestess in Tarot Decks through the Ages

(a) Visconti–Sforza (15th century) (b) Marseille (18th century)

(e) Black (2004) (f) Atanassov (2007)

The Tarot as a Card Game have referred to games with different rules. Further comments on the origin and signifi- n enduring theory, with strong support cance of the word “Tarot” will be made later. A from academic historians, is that the Tarot originated as a card game. Significantly, the The theory that the Major Arcana were added earliest records of the Tarot date from a few to enhance card-game complexity has merit, decades after the arrival of card games in Italy. but it leaves unanswered questions: And we know that Tarot decks were used for  The worldwide community of modern gaming in fifteenth-century Italy. card players, like its medieval coun- Pre-European playing card decks, like the Lu terpart in Asia and the Middle East, Rong and Topkapı decks, were surprisingly views a deck of four suits, and possi- similar to modern playing cards. They con- bly a Joker, as an adequate basis for a tained nothing resembling Major Arcana. Yet wide variety of games. Certain cards games appeared in northern and central Italy can be designated as trumps, according with additional cards that could triumph over, to the rules of a particular game. Why or “trump,” cards of the four suits. The rules of then were fifteenth-century Italian card one such game were published in a manuscript players not content with traditional by Martiano da Tortona, dated to 1425.47 decks? Why did they suddenly find it necessary to add extra cards to serve as These additional cards, or what we now know trumps? as the Major Arcana, supposedly were invented and added to existing card decks to facili-  Perhaps the Renaissance mind de- tate more complicated games. Soon, between manded particularly challenging sixteen (the Besozzo deck) and fifty (the Man- games. But why were so many new tegna deck) new cards were in use. By 1500, cards added within a short period of typical decks included the now-familiar twen- time? The potential complexity of a ty-two Major Arcana, and the identities of game played with seventy-eight (or most of the cards were established.48 more) cards is many times greater than a game played with fifty-two or fifty- Card games involving separate trump cards six.50 One might have expected a more were referred to as trionfi. The first known use gradual evolution in which one or two of the term was in 1440, when a Florentine extra cards were added every few notary recorded the transfer of two trionfi years, as players adapted to and ac- decks to a Sigismondo Pandolfo Malatesta. cepted the new challenges, or as new Trionfi is the Italian equivalent of the Latin games were created. plural noun triumphi (singular triumphus: “triumph,” “victory,” or possibly “trump”). In  If the objective was simply to expand about 1450 Jacopo Antonio Marcello of Ven- game complexity, and trumps had to ice, who had come into possession of the be separate from the four suits, why Besozzo Tarot deck, seems to have re-gifted it were the trumps not designated in to Isabelle of Lorraine, wife of King René of some simple manner, say by letters of Anjou.49 Marcello’s accompanying letter, writ- the alphabet, with minimal decoration? ten in Latin, indicated that the deck was in- Instead, images of rich, symbolic or tended to be used in a game, which he de- archetypal value were chosen, involv- scribed as ludus triumphorum. Triumphorum is ing high initial costs, even when the genitive plural of triumphus. woodblocking was used. By 1500 the term trionfi had disappeared, and  Finally, why did families like the Vis- tarocci, tarocchi or tarock—from which the contis and Sforzas invest so heavily in French word Tarot evolved—had taken its the artwork of their Tarot decks, when place. These latter terms may have come from that very artwork was vulnerable to regional dialects in Italy and the German- damage from the frequent shuffling speaking area of Switzerland, or they may card games imposed?51

The more plausible scenario is that proto- fourth century CE. Gébelin’s thesis was that Major Arcana were already in existence in the Tarot, by his own time readily available 1400. They had been created for some other throughout Europe, encoded the essence of the purpose, which shall argue was ceremonial Egyptian mysteries. Priests had distilled the magic, and new cards were created, in the ancient Book of Thoth into these images. same lineage, as that purpose expanded. Card Thoth was originally an Egyptian moon god, game players co-opted and exploited the avail- later to invent writing, reveal hieroglyphics to able Major Arcana and may have been respon- humankind, and serve as scribe to the sun sible for conflating them with the playing card god Ra.55 He was depicted in Egyptian art as a decks that formed the Minor Arcana. But they man with the head of an ibis, his long beak were not the driving force behind the devel- suggestive of a quill. Thoth became identified opment of the Major Arcana. with the pre-existing Olympian god Hermes, upon the Hellenization of Egypt in the fourth Tarot, Egypt, and the Romani century BCE, and eventually with the Roman The “French School” messenger-god Mercury. As for “Book of Thoth,” we do not know whether there was rench occultist Jean-Baptiste Al- actually a book or whether it referred to a body Fliette (1738–1791), who wrote under the of teachings. pseudonym “Etteilla,” was the first-known professional Tarot reader. His book Etteilla, or According to Gébelin proto-Tarot cards encod- How to Entertain Yourself With the Deck of ing the Egyptian teachings were brought to Cards Called Tarot (1770) helped popular- Rome, preserved secretly by the popes, and ize use of the Tarot for divination.52 It de- eventually brought to Avignon during the pa- scribed a number of spreads and provided hints pal exile in the fourteenth century. From Avi- on interpretation. But he did not take credit for gnon the cards—or at least the associated im- that knowledge; he attributed it to an unnamed ages—spread throughout France and beyond. 53 Italian whom he had met sometime earlier. In the same work Gébelin credited his contem- A close contemporary of Etteilla’s was the porary, Louis-Raphaël-Lucrèce de Fayolle, French Freemason and former Huguenot cler- Comte de Mellet, with suggesting correspond- gyman Antoine Court (1725–1784), who ences between the twenty-two cards of the Ma- called himself Antoine Court de Gébelin. De jor Arcana and the letters in the Hebrew alpha- Gébelin claimed that the Tarot was an arcane bet. Soon, esotericists began to see corre- repository of timeless esoteric wisdom. In spondences between the Tarot and the Kabba- 1781 he wrote: lah. And within a few years of the Gébelin’s publication, Tarot cards were being used for Were we to hear that there exists in our day esoteric study and meditation, as well as for a Work of Ancient Egyptians, one of their divination. books which had escaped the flames that devoured their superb libraries, and one In the latter part of the nineteenth century the which contains their purest doctrine on Tarot became a focus of intense study by most interesting subjects, everyone would French occultists led by Alphonse Louis Con- doubtless be anxious to acquire the stant (1810–1875). Constant, who referred to himself as a magus and adopted the pseudo- knowledge of so valuable and extraordinary 56 a work. Were we to add that this book is nym Éliphas Lévi Zahed, claimed optimisti- widely spread through a large part of Eu- cally that “a prisoner devoid of books, had he rope, and for several centuries it has been only a Tarot of which he knew how to make accessible to any one, would it be still more use, could in a few years acquire a universal surprising?54 science, and converse with an unequalled doctrine and inexhaustible eloquence.”57 The flames Gébelin referred to were those that destroyed the Library of Alexandria, and per- Lévi’s Spanish-born student, Papus, agreed haps other academic facilities in Egypt, in the with Gébelin on the Tarot’s Egyptian origins,

78 Copyright © Esoteric Quarterly, 2017. Spring 2017 but he rejected the notion that the papacy had thought to have survived the end of the fourth been its custodian; instead it was the nomadic century CE. Sometime prior to that date, if we ethnic group known as the Romani.58 Papus are to believe Papus, priests of the ancient referred to the Romani by the then-popular mysteries encoded their teachings onto Tarot term Bohémiens (Literally “Bohemians,” but cards and gave them to the Romani. Allegedly rendered in English translations of his books as the priests trusted that mundane use would en- “Gypsies”).59 The Romani are believed to have sure the images’ survival until such time as migrated to Europe from India about 1,500 enlightened people recognized the images for years ago. what they were and could reconstruct the ancient teachings. Reports from eleventh-century Constantinople and fourteenth-century Germany refer to no- We do not know whether any Romani had madic ethnic groups engaged in fortune tell- reached Egypt by the fourth century, or if ing.60 Whether they were Romani is unclear, Romani anywhere were involved in fortune and whether they used Tarot cards was not telling or gambling at that time. Even if they recorded. Yet Papus boldly linked the Romani were, the only available means of reproducing with the Tarot and saw in their divination and the cards would have been hand painting. gaming interests the fortuitous preservation of Woodblock printing was invented in China in a most important “book”: the second century CE, but it did not reach the Middle East until well into the Middle Ages. The Gypsies possess a Bible which has Use of the Tarot would necessarily have been proved their means of gaining a livelihood, on a small scale, in competition with gaming for it enabled them to tell fortunes; at the or divination alternatives that were more im- same time it has been a perpetual source of mediately accessible and made fewer techno- amusement, for it enables them to gamble. logical demands. Yes, the game of cards called the Tarot, which the Gypsies possess, is the Bible of Papus mentioned the Tarot decks of the Re- Bibles. It is the book of Thoth Hermes naissance, but he did not explain whether their Trismegistus, the book of Adam, the book creators built upon the decks used by the Rom- of the primitive Revelation of ancient civi- ani or had independent channels extending lization.”61 back to ancient Egypt. Neither did he credit Renaissance Italy, or for that matter his own Papus further asserted that the Marseille Tarot countrymen, Etteilla and Gébelin, for making was “really the exact representation of the any meaningful contribution to the Tarot: “On- primitive Egyptian Tarot, slightly altered to the ly the Gypsies possess the primitive pack in- epoch denoted by the costumes.62 He added: tact.” “Only the Gypsies possess the primitive pack intact.”63 Hermes, the “Egyptian Tarot,” and the Papus’ assertions are vulnerable to challenge Kabbalah on several fronts. The famous library of Alex- De Gébelin and Papus both made reference to andria, founded by the Ptolemies in the third Thoth, and associated with him the name Her- century BCE, is credited with having accumu- mes Trismegistus. The title Trismegistus lated a wealth of ancient teachings. But the (“Thrice Great”) first appeared in an inscrip- library was torched by Julius Caesar in 50 tion on the second-century BCE Ibis shrine at BCE, severely damaged in about 270 CE, and Sakkara, Egypt.64 And Plutarch mentioned almost totally destroyed by Patriarch Theophi- Hermes Trismegistus in the first century CE. lus of Alexandria in 391 CE. It ceased to exist But Hermes Trismegistus came to be revered in any form after the Muslim invasion in the as a high initiate, a priest-king, who lived at a seventh century. much earlier time. Some people believed that Valuable materials were lost every time the he was Moses’ teacher, or even Abraham’s, library suffered damage. Little material of any while others suggested that he lived at the time significance, and none of the oldest, are of Noah or Zoroaster. His original name must

Copyright © The Esoteric Quarterly. 79 The Esoteric Quarterly have been something other than the Latinized discovered much later than the classical Her- Greek Hermes Trismegistus, but we do not metic texts, but it too was attributed to Hermes know what it was. Trismegistus.67 The work contains the famous quote (paraphrased): “As above, so below.” Authors who described themselves as “Three Initiates” wrote in 1912 that the Egyptians dei- Hermeticism was a blend of magic, astrology, fied Hermes Trismegistus and called him divination and alchemy. Hermes Trismegistus Thoth; in due course Thoth became the Greek is often described as the “father of alchemy.” god Hermes.65 Whether or not that scenario is But the Corpus Hermeticum never mentions true, the alleged sequence of events can be alchemy, and the Emerald Tablet only refers to reconciled with key dates. If Hermes Trisme- it indirectly. Alchemy may have been studied gistus—or whatever he was called then—was in ancient Egypt, but it was virtually unknown Abraham’s teacher, that would place him at in Europe until westerners came into contact around 2000 BCE. The earliest known depic- with Arab scholars in the tenth century. tion of the Egyptian god Thoth dates from Hermeticism played a relatively small role in about 1,400 BCE—or the time of the Exodus. medieval European esotericism. It blossomed Hermes, son of Zeus, was mentioned in the in the Italian Renaissance and continued to Homeric poems, which are believed to have grow in influence thereafter. Yet Hermeticism been written in the eighth or seventh century would soon receive a potentially devastating BCE, and widespread awareness of him proba- blow. bly reached Egypt no later than the fourth century BCE, when Alexander the Great con- Swiss classical scholar and philologist Isaac quered Egypt. Casaubon (1559–1614) demonstrated, by means of textual analysis, that the Corpus Reverence for Hermes Trismegistus produced Hermeticum and associated texts were not the Greco-Roman esoteric system known as nearly as old as previously thought: the vocab- Hermetism. It drew its inspiration from texts ulary was relatively modern; and, rather than that came to light early in the Common Era.66 prophesying the coming of Christ, the texts The texts included fifteen tractates, collective- referred to events that had already taken place. ly known as the Corpus Hermeticum, and a The texts apparently were written early in the few companion texts like the Asclepius. Alt- Common Era. Academic critics seized upon hough the texts were written in Greek, they Casaubon’s revelation to assert—without justi- claimed to present the mystery teachings of fication—that the ancient Egyptian “Hermes ancient Egypt. Trismegistus” was fictitious. Neither could The Hermetic texts described a system of mag- Casaubon’s work rule out the possibility that ic, which will be discussed in its turn. They the texts were based on earlier teachings, per- also spoke of God, man, and the quest for en- haps an oral tradition extending back to a real lightenment; and they contained prophecies Hermes Trismegistus. that seemed to foretell the coming of Christ By then Hermeticism had acquired a life of its and the Redemption. The writings of this an- own and was sufficiently robust that it did not cient Egyptian sage apparently corroborated collapse, either from Casaubon’s revelation or and expanded on the writings of the Old Tes- from Enlightenment rationalism, which swept tament prophets. As a result, the Corpus came Europe a few decades later. Indeed, Hermeti- to the attention of the church fathers and other cism experienced a revival, beginning in the Christian scholars. nineteenth century, to which Lévi; Papus; An- After the Greco-Roman civilization went into na Kingsford, former Theosophist and co- decline, Hermetism gradually evolved into the founder of the Hemetic Society; and prominent broader system of Hermeticism, which incor- members of the Golden Dawn all contributed. porated concepts and practices from other eso- Papus and others continued to believe that teric traditions and added the Emerald Tablet Hermes Trismegistus was a real personage. to its core literature. The Emerald Tablet was The “Three Initiates,” referred to earlier, reit-

80 Copyright © Esoteric Quarterly, 2017. Spring 2017 erated that Hermes Trismegistus was a con- Fortune associated the Minor Arcana with the temporary of Abraham, adding: “All the fun- sephiroth themselves, the four suits symboliz- damental and basic teachings embedded in the ing the four “worlds” of the Kabbalah. Thus esoteric teachings of every race may be traced the Ace of Wands corresponds to Kether in the back to Hermes. Even the most ancient teach- highest world of Atziluth, the “World of Ema- ings of India undoubtedly have their roots in nations”; the Ace of Cups to Kether in Briah, the original Hermetic Teachings.”68 A bold the “World of Thrones”; the Ace of Swords to statement indeed! Kether in Yetzirah, the “World of Formation Aleister Crowley was indifferent to the histori- and of Angels”; and the Ace of Pentacles to Kether in Assiah, the “World of Action, or cal record, to Papus’ account of Romani in- 74 volvement, and to the wisdom allegedly com- Matter.” municated to Mathers by the “Secret Chiefs.” Gareth Knight, who never met Fortune but Crowley was even indifferent to the veracity of considered her his mentor, agreed that “the his own earlier work, which claimed that his twenty-two Trumps of the Tarot relate to the (Crowley’s) teachings were communicated by Paths.” But he took a somewhat different per- the “Lord of Silence.”69 “It is not here useful,” spective with regard to the Minor Arcana: “As he explained, “to discuss the evidence which correspondences to the Tree of Life, the six- goes to establish the truth of this claim. . . . It teen Court Cards to the four worlds, and the would make no difference if the statement of forty small cards to the Sephiroth according to any of the persons concerned turned out to be number.”75 false.”70 The Tarot as Talismans Crowley nevertheless based his whole concept of the Tarot on an Egyptian connection. He Hermetic and Neoplatonic Magic declared that the Tarot was self-authenticating, he Tarot seems to be connected, not only at least as studied with “the assistance of supe- with Hermeticism, but also with the earlier riors whose mental processes were, or are, per- T Hermetism, which involved a strong belief in taining to a higher dimension.”71 The Tarot magic and the practice of magical ritual. Her- came from Egypt and it is “beyond doubt a metic magic exploited the resonance believed deliberate attempt to represent, in pictorial to exist between the natural world and benefi- form, the doctrine of the [Kabbalah].”72 cent celestial bodies, or the lives that animated As early as the sixteenth century Judaic schol- them. Its methods, to quote historian Frances ars had studied paths, or pathways, connecting Yates, “presuppose that continued effluvia of adjacent sephiroth on the Kabbalistic Tree of influences pouring down on earth from the Life. Twenty-two paths had been identified, stars . . . could be canalized and used by an each corresponding to a Hebrew letter. operator with the requisite knowledge.”76 This In the Golden Dawn tradition these paths were knowledge included the creation of effective recognized as opportunities to contemplate the talismans. juxtaposition of energies represented by the Hermetism shared its appeal to the upper clas- connected sephiroth. The paths became associ- ses of the Mediterranean region with other eso- ated, not only with Hebrew letters, but also teric traditions, including Gnostic and proto- with Major Arcana in the Tarot. Dion Fortune, orthodox Christianity, esoteric Judaism, and who claimed to have received the information Neoplatonism. The several traditions competed in visionary experiences, commented that the with one another for attention and followers paths “correspond perfectly with the Tarot but also overlapped in their ideals and meth- trumps” and provide “the keys to esoteric as- ods. Many people dabbled in more than one. trology and Tarot divination.”73 For example, she associated the path from Malkuth to Yesod Most important for our present discussion was with the letter tav and the Tarot card XXI: “the Neoplatonism. Over the course of 200 to 300 World”; she associated the path from Yesod to years, Platonism had moved from the strict Hod with resh and card XIX: “the Sun.” intellectualism of classical Greece to the more

Copyright © The Esoteric Quarterly. 81 The Esoteric Quarterly intuitive “Middle Platonism.” Neoplatonism retranslation into Greek and Latin at the time moved still farther, embracing mysticism and of the Renaissance. magic, while preserving a thread of philosoph- Some occult teachings may have degenerated ical concepts extending back to Plato. Neopla- into folk magic, or were absorbed into the folk tonism had its sacred text: the Chaldean Ora- magic that had existed from time immemorial. cles. Now dated to the second century CE, the Medieval folk magic was a collection of spells, Oracles consist of Hellenistic commentary on enchantments, divinations, evocations and in- a mystery poem believed to have originated in cantations designed for almost every conceiva- ancient Chaldea, or Babylonia. Because Neo- ble purpose. On ethical lines it broke down platonism had philosophical underpinnings, into “good” or “white” magic, in which the however, it depended less on its core text than power was directed to benefit users or clients; Hermetism did on the Corpus Hermeticum. and “bad” or “black” magic, whose purpose Prominent Neoplatonists Plotinus (204-270), was to harm enemies or rivals. Iamblichus (245–325), and Proclus (412–485) In the Middle Ages institutional Christianity all wrote of the branch of ritual magic known walked a fine line in its attitude to folk magic. as theurgy (literally “divine work”). Its goal The church tried to suppress black magic but was to attract divine beings—sometimes ac- tolerated what it considered white magic. It companied by entourages of daemons—to de- could hardly do otherwise. Christian emblems scend into sacred objects, like statues, or into and medals overlapped in form and intent with participants themselves.77 In the latter case, the talismans, and sacred relics overlapped in in- participants hoped to attain a state of prophetic tent. The cult of saints’ relics was at its peak, ecstasy—or even mystical union, though the and relics were fought over, traded and vener- latter state was rare.78 Notwithstanding the Or- ated in the belief that they could work mira- acles’ ostensible connection with Chaldea, cles. Relics were used for the healing of sick- theurgy claimed Egyptian roots, as is revealed ness, in both people and their animals; to se- by the title of Iamblichus’ major work Theur- cure political or economic advantage; and even gia, or The Egyptian Mysteries. to sway the outcome of battles. Differences Whereas institutional Christianity valued the between “pagan” practices and what the Hermetic teachings insofar as they seemed to church endorsed and benefited from were prophesy the coming of Christ, it was more slight and hard to explain. hostile to Neoplatonism, which it regarded as a The church took much the same stance in its theological competitor.79 Yet the church em- attitudes to magic of a higher level of sophisti- braced the work of the Pseudo-Dionysius, cation. Prominent Christian personages were largely because this unknown Neoplatonic aware of the Hermetic and Neoplatonic tradi- scholar of the sixth century or thereabouts was tions and contributed to the study of both mag- confused with Dionysius the Areopagite men- ic and alchemy. Albertus Magnus (c.1200– tioned in the Acts of the Apostles. His most 1280)—Dominican friar, mentor of Thomas important contribution concerned the angelic Aquinas, and alchemist—criticized “demonic hierarchy of nine “choirs.”80 But the Pseudo- magic” but approved of celestial, or astrologi- Dionysius also discussed the symbolism of cal, magic.84 stones and their use in the construction of talismans.81 Albertus and others of his time learned of the esoteric arts as Hermeticism seeped into Chris- When the Dark Ages descended on Europe, tian Europe through Moorish Spain, southern those esoteric traditions could easily have been Italy, and countries bordering the Ottoman lost.82 They survived, at least in fragmented Empire. Hermeticism encouraged new perform, in orthodox Christianity, in neo-Gnostic spectives on the role of magic. Traditional me- movements like Manichaeism, and in the Juda- dieval forms of magic and general rules of ic Kabbalah.83 Large portions of the teachings practice were not rejected. But less attention also found their way into the Arab world; key was paid to spells, enchantments, and the like; texts were translated into Arabic—to await

82 Copyright © Esoteric Quarterly, 2017. Spring 2017 and more emphasis was placed on the use of those that comprise the zodiac. Most important magic for spiritual development. was the decan through which the planet was passing. Each sign of the zodiac was divided Closely paralleling these developments, west- into three decans of ten degrees, making a total erners rediscovered the theurgic rituals of Ne- of thirty-six decans. Some decans were benefi- oplatonism. A ritual might invoke a variety of cent, while others were malevolent. celestial beings, even God. Parallels were recognized between ceremonial magic and reli- In order to achieve maximum resonance, the gious liturgy. In the twelfth century Patriarch inscribed image and text must be chosen with Michael Cerularius of Constantinople was crit- insight into the source of power. Symbolism icized for introducing theurgic ritual into the and color were considered particularly im- Christian liturgy.85 The achievement of altered portant, taking advantage of the Law of Corre- states of consciousness, the permanent eleva- spondences. Efficacy could be enhanced by tion of consciousness, and personal transfor- embedding in it gemstones of the appropriate mation were added to traditional motives for vibration. Frances Yates explained: performing theurgic rituals. The operator who wished to capture, let us The Creation of Talismans say, the power of the planet Venus, must know what plants belonged to Venus, what Both Hermetism and the Neoplatonic theurgy stones and metals, what animals, and use made extensive use of talismans in their re- only these when addressing Venus. He spective rituals. Our thesis is that these and must know the images of Venus and know other talismans were the precursors of the Ta- how to inscribe these on talismans made of rot’s Major Arcana. the right Venus material and at the right as- The medieval “bible” on talismans was the trological moment. Such images were held Picatrix, often termed in English the “Goal of to capture the spirit or power of the star and The Wise.” A handbook, or grimoire, of talis- to hold it or store it for use.86 manic magic, it was written in Arabic in the Apparently speaking as an authority, Albertus eleventh century, translated into Spanish and Magnus described talismans intended for spe- then into Latin. The Picatrix specifically re- cific purposes: ferred to Hermetic magic, but many of its rec- ommendations could be applied to theurgy and Andromeda is the image of a girl turned other forms of magic. sideways, seated upon [a rock], with strain- ing hands. And this image, engraved upon A typical medieval talisman was an image, gems that are by nature conciliating in love symbol, or other device inscribed on some ap- . . . brings about lasting love between man propriate material such as on paper, parch- and wife; indeed it is said to reconcile even ment, wood, metal or stone. It could be set up those who have been adulterous. Cassiopeia in a sacred space, as the backdrop for a magi- is a maiden sitting in an armchair, with her cal ritual; or it could be placed where the de- arms uplifted and bent; and this sort of en- sired results were to play out. According to the graving upon [gems] that bring sleep and prevailing wisdom, the person desiring to restore the members is said to give rest after evoke or invoke power should, wherever pos- toil and to strengthen weakened bodies.87 sible, create the talisman him- or herself, though expert advice might be sought on its A talisman that was properly created and con- design. Consecration required the services of a secrated possessed the desired power and magus, priest or hierophant. could be used in a number of ways. Albertus offered some examples: A talisman should be created at an astrologi- cally auspicious time. Determining such time [W]hen the image has been made according required detailed knowledge of planetary posi- to these and other conditions, it should be tions relative to one another and in relation to buried in the middle of the place from the background of fixed stars, particularly which you wish to expel the particular

thing, placing earth from the four corners of Cosimo de’ Medici’s choice to head the acad- the place in the belly of the image. If, on emy was Marsilio Ficino (1433–1499), priest, the other hand, you wish to make an image physician, and linguistic scholar. Among his for joy and success, make it at a time con- accomplishments Ficino translated the fifteen trary to what we have said, additionally the treatises of the Corpus Hermeticum from image should be made at a time that has Greek into Latin. Like most of his contempo- been elected, and it will have its effects ac- raries, Ficino believed that the Corpus had cording to the powers of the Heavens by the been written by a real, very ancient, Hermes command of God.88 Trismegistus. His translation and accompanying commentary were published in 1463 and Renaissance Magic reprinted more than twenty times over the next Although the revival of Hermetic and Neopla- 150 years. tonic occultism began in Europe as early as the Through Pletho’s Neoplatonic influence and eleventh or twelfth century, interest remained his own work on the Corpus Hermeticum, Fi- at a relatively low level. At the end of the four- cino became fascinated with magic. But he teenth century, however, everything changed; was dissatisfied with what he considered the within a few decades those time-honored eso- crudity of traditional occult practices. As Yates teric systems were propelled to the forefront of observed, his magic became more refined, attention among the elite of Italian society. more elegant, and in many ways more “spiritu- Even popes became interested. 91 al” than that of earlier forms. In 1434 wealthy banker Cosimo de’ Medici Ficino and his student Pico della Mirandola (1389–1464) became de-facto ruler of the Re- (1463–1494) orchestrated a transformation in public of Florence and founder of the Medici the way magical rituals were performed. Great political dynasty. A patron of the arts and care went into the design and performance of scholarship, Cosimo established a library, the rituals. The setting, paraphernalia, symbols, which grew to be the largest in the world since and words and gestures of power were consid- the Library of Alexandria. Italian nobleman ered critically important, and magi often pre- Giovanni Lascaris returned from one buying pared themselves by fasting and prayer before spree in the East with more than 200 ancient performing important rituals. Ficino envi- manuscripts.89 The library became a treasure sioned the possible integration of ceremonial trove of religious, philosophical and esoteric magic into Christian worship—an aspiration texts, and the broad range of languages in shared by Patriarch Cerularius three centuries which they were written stimulated linguistic earlier, and by Éliphas Lévi four centuries lat- studies. er. Scholars from all over Europe flocked to Flor- Ficino emphasized the role of aesthetics in ence to study in the Medici library and, not magical rituals. His talismans—visual tools for incidentally, to exchange ideas. Already in the use in the rituals—were not the crude images city was Georgius Gemistos Pletho (c.1355– typical of medieval magic but works of art c.1452), who had studied at the Islamic School based on classical themes. And his chanted or of Theology at Brusa, Turkey. He was a stu- sung incantations—auditory tools—were ac- dent of Neoplatonism and an authority on Plato 90 companied by the best musical instruments of and Zoroaster. Pletho’s presence in Florence, 92 the period. Historian Gary Tomlinson spoke along with so many other scholars, inspired 93 of Ficino’s “musical metaphysics”; but it Cosimo de’ Medici to found the Accademia seems clear that his metaphysics had a strong Platonica, or Florentine Platonic Academy. By visual dimension as well as a musical one. In the time it closed in 1492 the academy had any event, it is not difficult to see how these translated all of Plato’s works into Latin, along aesthetic enhancements of ceremonial ritual with the Enneads of Plotinus, and several other could help raise participants’ consciousness. Neoplatonic works previously available only in Greek or Arabic.

Cosimo de’ Medici and Francesco Sforza Hermeticism and the Hermetic Kabbalah at- formed a political alliance that brought relative tracted the attention of many Christian schol- peace and cooperation between the city states ars, and even high churchmen, in the fifteenth of Florence and Milan—along with mutual century. But ecclesiastical authorities—shaken resistance to the ambitions of Venice and by the fall of Constantinople to the Ottomans Rome. At the very time when Ficino was rais- in 1453—were becoming increasingly defen- ing the aesthetic quality of magic in Florence, sive and suspicious. Pico was interrogated by Bonifacio Bembo was painting the Visconti– Roman authorities on charges of heresy. Pope Sforza Tarot deck in Milan. Some authorities Alexander VI intervened on Pico’s behalf, believe that Ficino actually designed the Vis- when he was elected to office in 1492.98 Her- conti–Sforza deck, though he may not have meticists nevertheless saw the writing on the painted it. On the other hand, Bembo himself wall. For safety’s sake, the magical elements was not devoid of esoteric training. He was of Hermeticism were played down, leaving it influenced by Gemistos Pletho’s Neoplaton- primarily as a philosophical system and a ic teachings and may even have been Pletho’s source of prophecy. Pico had already played student.94 down the astrological elements. The investment of time, energy and money in The Tarot essentially vanished from Italy at the hand-painting Tarot cards does not need to be end of the fifteenth century. Its demise may attributed simply to aristocratic extravagance. have been caused primarily by war, but the It can also be explained by the urge to create shift of emphasis within Hermeticism may the most effective talismans possible for use in have contributed. The structure of the Major ceremonial magic, which was rising to new Arcana remained intact, but the aesthetic ele- levels of sophistication and spirituality. ment nurtured during the Italian Renaissance was lost. The images on the Marseille Tarot Pico della Mirandola shared Ficino’s interest exemplified folk art rather than great art. in magic, though he treated it more from a theoretical angle and denounced the use of astrol- Talismans in the Golden Dawn and Be- ogy for purposes of divination.95 On the other yond hand, a major focus of Pico’s work was the integration of the Kabbalah into Hermeticism. Talismans were employed in the magic rituals He benefited from the writings of Christian of the Hermetic Order of the Golden Dawn. scholars who, from the thirteenth century on- Israel Regardie, one-time secretary to Aleister ward, had come into contact with Jewish Kab- Crowley, reiterated the need for care in creat- balists in Spain, Provence, and eventually Ita- ing talismans: “[C]are should be taken to make ly.96 Pico’s legacy, reinforced a generation lat- it, as far as is possible, so to represent the uni- er by German esotericist Agrippa von Nettes- versal Forces that it should be in exact harmo- heim (1486–1535), was the “Hermetic,” or ny with those you wish to attract, and the more exact the symbolism, the more easy it is to at- “Christian,” Kabbalah—into which the Tarot 99 itself would eventually be integrated. tract the Force.” Esoteric historian Mary Greer showed that many rituals performed by Pletho is said to have headed a secret occult members of the Golden Dawn drew their inspi- group, one of whose members was Baslios ration, at least in part, from Tarot cards.100 In Bessarion (1403–1472), Latin patriarch of Ni- one case Annie Horniman meditated on a card caea. One source claimed that Bessarion, with during a ritual: “I take the High Priestess, the the help of Pope Pius II and German theologi- Moon, in my hand and look and look at the an Nicholas of Cusa, created the Mantegna figure and imagine it as a stately woman in deck. Their motivation allegedly was the same golden mitre in red gold-bordered robes on a as the Alexandrian priests’ creation of the Ta- throne with a book in her hand.”101 Regardie rot of the Bohemians: to protect the teachings suggested copying the content of Tarot cards 97 against future destruction of esoteric texts. If onto larger talismans: so, Bessarion’s initiative was prophetic.

Some of the symbols on the Tarot cards of its uses was the performance of rituals for could be reproduced to great advantage on the consecration of talismans.105 the talismans, if the student wishes. For in- Elsewhere, Regardie provided a detailed de- stance, if he were making a talisman to scription of a ritual for consecrating the “four produce pleasure and joy, the Ace of Cups elemental weapons”: the Wand, representing in any of the conventional packs is a beauti- fire; the Cup, water; the Sword (or Dagger), ful symbol to be copied in ink or painted on air; and the Pentacle, earth. He related them, as to the silver crescent of Apas. For spiritual various people had previously done, to the four help in the hour of trouble, the sword and letters of the Hebrew Tetragrammaton, respec- crown of the Ace of Swords – which literal- tively: Yod, He, Vah, He.106 ly means evoked strength – would be an ideal symbol to transpose on the blue circle Aside from the Golden Dawn literature we of Vayu. The need for change in an other- have few insights into the use of Tarot cards as wise dull poverty-stricken existence could talismans in ritual magic. This is understanda- well be represented by the Two of Penta- ble, given the secrecy with which occult lodges cles.102 guard their ritual secrets. One interesting insight, however, is provided by a book by Jean- “If the student wishes” seems to imply that the Louis de Biasi. De Biasi recommended study use of Tarot cards in Golden Dawn rituals was of, and meditation on, the symbols and aesthet- not a common practice. That would be surpris- ics of each card: “the colors, the minute de- ing, given prominent members’ emphasis on tails, any magical words that might be associ- the Tarot. On the other hand, Macgregor ated with this card.”107 Creative imagination is Mathers’ main interest may have been divina- utilized to move to a state of invocation, which tion. And Arthur Waite is known to have es- “explicitly employs contact with a dimension chewed ritual in favor of mysticism. Crowley, that is not normally a part of your conscious- who was heavily involved in magical ritual did ness and reality.”108 not publish his Tarot deck and accompanying text until long after the Golden Dawn closed Biasi proceeded to outline the rituals that its doors. should be used for each card of the Major Ar- cana: including its astrological correlate, color, Other members of the Golden Dawn saw the fragrance, gemstone, and plant. He recom- Tarot—at least the Marseille-style decks then mended suitable words and gestures. And he in use—as a poor imitation of talismans of a suggested situations in which a particular card more fundamental nature. Maud Gonne com- might be appropriate. The ritual for each card mented that four talismans, used by William was described in detail. Butler Yeats and herself in a ritual in Ireland, “are universal symbols appearing in debased Unfortunately, Biasi’s rituals were designed, form in the Tarot.”103 The symbols, known as not for the conventional Tarot deck, but for a the jewels of the Tuatha de Danaan, corre- specialized Tarot used by his occult order. sponded to the four suits of the Minor Arcana. With some resemblance to the Mantegna Ta- rot, the twenty-four Major Arcana are divided Be that as it may, Regardie emphasized the into “Arcana of the Planets,” “Arcana of the need to consecrate talismans. He likened the Zodiac,” and “Arcana of the Elements.”109 Bi- preparation of the talisman to the candidate’s asi’s book could provide the stimulus for the preparation for initiation. At that stage the tal- development of more generally applicable ritu- isman “is nothing but dead and inert material.” als or the disclosure of rituals already per- It awaits “initiation,” to open the talisman to formed by occult orders. higher forces.104 This initiation process could, he said, be achieved through either meditation Reflections and Synthesis or magical ritual. A vault resembling the burial Roots and Evolution of the Tarot site of Christian Rosencreutz, was constructed at the Golden Dawn’s London temple, and one There is little doubt that the Minor Arcana evolved from card games dating back to ninth-

86 Copyright © Esoteric Quarterly, 2017. Spring 2017 century China. But to insist that they were ing toward greater appreciation of the Tarot’s purely mundane in origin is to project modern esoteric potential. understanding of gaming on a culture remote Nobody would claim that talismans closely from our own. Mathematical randomness, or resembling the Fool, the Magician, and so on, its approximation by shuffling a card deck, is a were in use in 1400. As the Besozzo, Mante- modern concept. In times past, the turn of a gna, Visconti–Sforza, and Sola Busca decks card was thought to be driven by unseen forc- testify, considerable experimentation took es.110 Today’s casino gambler who exclaims: place in the number of Major Arcana and the “Fortune is smiling on me”—or: “This is not images they bore. But the evolution of the Ma- my lucky day”—is echoing the firmly held jor Arcana to forms we would recognize today beliefs of a pre-scientific age. was rapid and was driven by factors we shall A card game might elicit a conversation with a examine. Experimentation also took place multitude of unseen forces. A lucky outcome within the Minor Arcana, as exemplified by could bring monetary gain, but it might also the Damsel and Lady on the Horse in the augur success in a hunt, battle, or love pursuit. eighty-four card deck commissioned by the Card games were tools for divination,111 and Visconti family. they remained so, even after modern concepts The Italian Renaissance saw the convergence of randomness began to take hold. Playing of multiple esoteric movements, religious tra- cards were used for divination in the sixteenth ditions, and philosophies, and the emergence century.112 Manuals appeared in the eighteenth of new styles of art and music. Hermeticism century providing divinatory meanings of the and Neoplatonism, which had remained at a Tarot cards and describing what we now call low level during the Middle Ages, blossomed “spreads.”113 Divination with playing cards is in the new environment and soon merged into still performed today, and divination is one of a single esoteric system. the principal uses of Tarot cards. New insights into the spiritual dynamics and A different kind of conversation with the un- significance of the Renaissance are found in seen powers could be facilitated by the judi- the trans-Himalayan teachings. According to cious choice of cards. Intense focus on the se- esoteric teacher Alice Bailey, the Third Ray lected cards, combined with suitable invoca- came into manifestation in 1425, permitting tions, could mold the future to a player’s ad- the incarnation of Third-Ray souls.114 Among vantage. Playing cards were used as talismans. them may have been Marsilio Ficino, Pico del- Conflation of the Minor and Major Arcana in la Mirandola, and Georgius Gemistos Pletho. the fifteenth century may have filled a desire They and other key figures may well have for more challenging card games. But it would been involved in the ancient mysteries in pre- be naïve to think that so many cards, bearing vious lives. evocative images—created and reproduced at The Renaissance may have represented a mi- considerable cost—were invented solely for nor initiation for humanity as a whole. At the that purpose. Instead, the weight of evidence same time the Planetary Hierarchy raised the suggests that the Major Arcana were created standard for individual initiation, as recognized for a more important purpose and then were by the Hierarchy. Bailey explained: “[T]he co-opted by game players. conditional demands of the Initiator (until the A major thesis of this article is that the imme- period of the year 1400 A.D.) were for con- diate predecessors of the Major Arcana were scious soul contact; today, it is for a measure talismans used in ritual magic. The talismans of established relation to the Spiritual Triad, described by Albertus Magnus and others pro- via the antahkarana. . . . A great change in the vide hints as to what those proto-Major Arcana human consciousness made it possible—in the may have looked like. Evidence that Tarot year 1425 A.D.—to inaugurate changes in the cards have been used as talismans in more re- requirements for initiation and definitely to lift cent times supports the thesis, as well as point- the standard.”115

The Major Arcana took recognizable form in the hazards of the afterlife. They may also the Renaissance environment of increasingly have been used in initiation rites involving rit- sophisticated magic, driven by, or at least tak- ual death. Significantly, the title of the most ing advantage of, the Hermetic and Neoplaton- famous funerary text, the Egyptian Book of the ic revivals. Esoteric teachings now indicate Dead, is translated by some authorities, Book that these interrelated developments may have of Coming Forth into the Light.116 been orchestrated by the Hierarchy. Since ritu- The Egyptians called their hieroglyphic script al was the dominant element of the western mdju netjer (“words of the gods”) and believed esoteric tradition—contrasting with meditation that it was given to them by the god Thoth.117 in the East—the “great change in the human By extension, western esotericists from the consciousness” and “changes in the require- eighteenth century onward concluded that the ments for initiation” no doubt extended to cer- Tarot was divinely inspired by Thoth—or by emonial magic. Emergence of the Tarot may his alleged predecessor, Hermes Trismegistus. have been one outcome of the Hierarchy’s ini- Many writers, including Helena Petrovna Bla- tiative. vatsky, co-founder of the Theosophical Socie- Whether we can trace the Major Arcana, or ty, spoke of an “Egyptian Tarot.”118 But their prototypes, back to antiquity—in exoteric whether anything ever existed that could justi- terms—is more speculative. However, the fiably bear that description is a matter of spec- Greek gods depicted on the Besozzo Tarot fit ulation. in well with ancient Neoplatonic practices, and Archeologists have discovered rectangular more than ten of the images on the Mantegna gold and silver plates inscribed with references Tarot have an astronomical/astrological asso- to the sixth century BCE Persian king Darius ciation typical of ancient Hermeticism. Theo- the Great.119 And Etruscan plates from the ries that the Tarot had roots in the ancient mys- same general period were discovered in Italy. teries cannot be dismissed. It is tempting, But extant images from ancient Egypt, which though probably unfounded, to equate the Mi- could be compared with the Tarot, were either nor and Major Arcana with the Lesser and painted on walls or tombs, or were drawn on Greater Mysteries of antiquity. papyrus scrolls. We have no evidence of Esotericists, from Etteilla and Antoine Court “decks” of moveable icons that could be shuf- de Gébelin, to Papus and Aleister Crowley, fled, or from which “cards” could be drawn at pointed to Egypt as the source of the Tarot— random or by choice. with the strong implication that they were referring to a period in Egyptian history prior to The rich Egyptian civilization, which lasted the Hellenic era when Neoplatonism and Her- through many phases for at least three millen- meticism flourished. One can see Tarot cards’ nia, was in its death throes in the fourth centu- resemblance to depictions of Egyptian phar- ry CE and had entirely collapsed by the sev- aohs and deities, and some resemblance to hi- enth. De Gébelin and the others insisted that eroglyphics. Philologists claim that hiero- Egyptian mystery teachings were transcribed glyphics emerged in the third or fourth millen- onto cards to ensure preservation. Theories of nium BCE, and survived—despite strong the involvement of the popes or the Romani movements toward other kinds of script—until are appealing. But more likely the mysteries the fourth century of the Common Era. Some passed into the hands of multiple ethnic 1,000 distinct hieroglyphs have been cata- groups, Christians, Jews, and magi of no par- logued. ticular ethnic or religious identity. Hieroglyphics were used for mundane purpos- Also, many of the ancient texts of Alexandria, es like recording grain inventories and com- Athens, Rome, and other centers of learning in mercial transactions. But they played a more the Mediterranean region found their way into important role in Egyptian religion and no Arab hands and were studied extensively dur- doubt the Egyptian mysteries. Funerary texts ing the golden age of Islam. Arabic versions of were written to help deceased persons navigate

Greek classics and esoteric literature began to the aristocracy could afford them, but it was a reach Italy in the thirteenth century. social elite that dabbled in the sophisticated forms of ceremonial magic. Members of the Some brief remarks are in order regarding the nobility would have been dissatisfied with etymology of the word Tarot, the Francized woodcut talismans, even for card games. Dis- form of the Italian tarocci, and its variants ta- satisfaction would have been all the greater rocchi and tarock. The term came into use when the nobility participated in magical ritu- when the Tarot and its associated card games als, where so much more was at stake. Artists migrated from Italy to France. Speculation on were only too pleased to cater to expensive its etymology, beginning with de Gébelin and tastes, and enlightened magi saw a way to en- continuing today, has focused either on the hance the aesthetic and spiritual status of their common root taro or on the French name it- craft. Whether the Visconti–Sforza deck self.120 Some authorities claim that the root achieved that goal is debatable; perhaps the was derived from the Egyptian taru (“consult”) artist sacrificed symbolism in favor of aesthet- or the Hebrew taro (“law”). ics. The Besozzo and other lost Tarot decks of Two difficulties confront these speculations, the period may have offered a better balance, however. One is to explain how the root taro but we shall never know. spanned the thousand years between antiquity Ordinary people who played trionfi or tarocci and the Renaissance. The card-game precur- did not have the aristocracy’s resources; nor sors of the Minor Arcana were never known by would they have regarded any significant cost that name, so any continuity of terminology as worthwhile. They would continue to use must lie in the Major Arcana. If, as we have cheap woodcut cards. Nonetheless, gamblers concluded in this article, the latter’s precursors as well as aristocrats and magi evidently saw were the talismans of medieval and earlier utility in the emerging Major Arcana. magic, the real discussion of etymology should focus on whether ancient talismans were ever The apparent collapse of Tarot-related activity known by a name resembling taro or Tarot. in Italy, at the end of the fifteenth century, is That discussion has yet to begin. usually attributed to invasion and occupation of the Italian city-states by French forces.121 Another difficulty lies in the fact that the first Allegedly, French troops developed an interest card game to use the conflated Major and Mi- in the tarocci card game and carried it to their nor Arcana was called trionfi (“triumphs”). homeland and elsewhere. This explanation of Tarocci and its variants do not appear in the the Tarot’s migration to France is plausible, record until several decades later. Tarocci though the gap of 150 years in the historical seems to have received its name sometime af- record—from the Sola Busca deck to the ter the Tarot, as we know it, came into exist- Noblet deck—is worrisome and raises im- ence. The real origin of the name, like the Ta- portant questions. rot itself, remains a mystery. Did, for instance, the social elite of Europe Aesthetics stop performing magical rituals requiring ex- The new interest in Hermeticism and Neopla- pensive, artistic Tarot decks? We have already tonism, at the time of the Renaissance, gave noted that ecclesiastical hostility toward all rise to a major transformation in the styles of kinds of magic led to a shift of priorities within ritual magic: a return to styles used in antiquity Hermeticism. Perhaps the Tarot found its way or perhaps the development of new styles en- into secret occult societies, like Pletho’s, that tirely. More sophisticated styles of magic de- preserved esoteric wisdom during times of re- manded talismans that were more aesthetically ligious persecution. Or perhaps it moved to pleasing, and more “spiritual,” than their me- countries where the religious climate was more dieval forebears. accommodating. One outcome was the creation of Tarot decks In Cornelius Agrippa’s encyclopedic work on by some of the leading artists of the time. Only magic, published in Germany, one talisman is

Copyright © The Esoteric Quarterly. 89 The Esoteric Quarterly described thus: “a king crowned, sitting in a occult practices are well known, and the karma chair, having a raven in his bosom, and under of sorcery can act swiftly. his feet a globe; he is clothed in saffron col- The white magician works under soul guid- ored clothes.”122 We can easily visualize it as a ance, with the help of higher devas. These lat- court card, or even a Major Arcanum, in the ter can only be invited to cooperate, and they Tarot. Indeed we can see will do so only if they continuity from Albertus The Tarot seems to be con- recognize purity of mo- Magnus’ Andromeda and tive and an environment Cassiopeia talismans, nected . . . with Hermeti- favorable to their particu- through the Major Arcana cism. Hermetic magic ex- lar vibration. The work of of the Renaissance, to ploited the resonance be- Geoffrey Hodson has Agrippa’s talismans and shown that sacred music beyond. lieved to exist between the can attract powerful devic The Marseille decks that natural world and benefi- beings.123 And more gen- survive today contain cent celestial bodies, or the erally we know that high twenty-two Major Arcana, lives that animated them, devas are attracted by with meanings similar to sound and color, which those of the Italian Re- It’s methods . . . “presup- merge on the higher naissance. Etteilla, who pose that continued effluvia planes. The use of silver allegedly had contacts and gold leaf in the Re- with an unnamed Italian, of influences pouring down naissance Tarot decks may have influenced the on earth from the stars . . . represented the greatest structure of published Ta- could be canalized and used possible investment that rot decks as well as popu- could be made in the vi- larizing them for purpose by an operator with the bration of the cards. In of divination. Etteilla and requisite knowledge.” addition to their monetary de Gébelin may both have value, those two metals had access to the high-quality decks of the Ital- resonate with the Moon and Sun, respectively, ian Renaissance. or perhaps with the World Mother—Queen of the Angels—and the Christ or Logos. Yet in the latter part of the nineteenth century, Éliphas Lévi and Papus in France, and Mathers The use of Tarot cards for purposes of medita- in Britain used the “folk art” decks of the Mar- tion or divination, or their use as talismans in seille type. Waite’s deck was a significant im- magical ritual, demands decks of high aesthetic provement, but in artistry it still fell short of quality. Most of us could not afford real gold, the Renaissance decks. Crowley’s deck, pub- but the decks created by Kat Black and Atanas lished long after the Golden Dawn’s demise Atanassov are both embellished with gold was an attempt to reconstruct “the Egyptian paint. For a long time aesthetics took a back Tarot.” Perhaps it is rich in symbolism, but its seat in the creation of Tarot decks, understand- artistic value is questionable, and some people ably so because of reproduction constraints. feel that it has a low vibration. But Tarot cards, comparable in their artistry with those of Renaissance Italy, can now be The power of talismans lies in their ability to produced at minimal cost. The Black and At- generate images on the etheric and higher lev- anassov decks may raise some eyebrows, but els. Creative imagination can take those higher they make important contributions to the eso- images and bring to bear the full power of the teric value of the Tarot and may point the way higher mental subplanes. We know from mod- to even greater enhancements in value. ern esoteric teachings that magic, and probably divination, require the cooperation of ele- In addition to acquiring a suitable Tarot deck, mental or devic beings. Elementals and lower something must be done to bring the cards into devas can be conjured by the magi’s will and vibrational harmony with their user. In medie- forced to perform. But the dangers of unwise val times it was considered preferable if the

90 Copyright © Esoteric Quarterly, 2017. Spring 2017 person planning to use a talisman prepared it the ordinary sense—and also a vertical dimen- him- or herself. In Paul Foster Case’s Builders sion, captured by notions of the WORD: the of the Adytum, students color their own Tarot Logos’ creative and sustaining “communica- cards. The notion of consecrating, charging, tion” with his world.124 Jinpa made the point magnetizing or blessing a talisman offers a hint that, at our level, Sensa could not be reduced for successful use of the Tarot. One cannot simply to an alphabet, dictionary, and set of expect the cards to work right out of the box— grammatical rules; it would extend beyond or straight from the artist’s workshop. Another language, as we use the term, to embrace geo- consideration: Tarot decks should not be metric forms, symbols, and “gestures,” or ritu- shared; one user’s vibration may be inharmo- al.125 The use of Tarot cards as talismans in the nious with another’s. rituals of ceremonial magic may take us closer to an understanding of Sensa. It may help us, Digital processing techniques have greatly fa- in a small way, draw upon the power of the cilitated the creation, editing and reproduction ancient language as well as on whatever power of high-quality Tarot images. Typically, how- is specifically invoked. The need for care in ever, the images are still printed on cardstock. selecting a Tarot deck—or its electronic equiv- Display on electronic devices might be a logi- alent—arises once again. cal next step, making cards obsolete. The “random” selection of a card or spread could easily These intentionally brief comments are shared be accomplished. To what extent electronic in the hope that further work on the nature and display would affect the Tarot’s efficacy for function of Sensa will include a focus on its divination and magic, or even for esoteric expression through sacred images, texts and study and meditation, is unknown. Moreover, rituals. The Tarot should feature prominently it is unclear how volatile images on a screen, in such work. or the device itself, could be consecrated or magnetized. Yet the issue forces us to consider Conclusions precisely what we consecrate in the case of he purpose of this article has been to ex- conventional Tarot cards: is it the image, or the Tplore the Tarot’s origins and complex his- image together with the medium on which it is tory, setting aside issues of Tarot symbolism, printed? which are discussed elsewhere in the literature. The Tarot and Sensa Selected Tarot cards are reproduced herein to illustrate their evolution over time. The Tarot Based on what we have learned, what precisely took shape in Italy, during the fifteenth centu- is the Tarot, and whence did it come? From ry, and the oldest extant decks date from that their different perspectives, de Gébelin, Papus, period. During a mere 100 years, the Minor Waite, Tomberg, Jung, and others intuited that and Major Arcana were conflated, and a set of the Tarot possessed special significance, great- Major Arcana emerged that have won wide er than they could explain or whose historical acceptance. roots they struggled to identify. There is little doubt that the Minor Arcana Tarot cards, other talismans, sacred icons, evolved from card games played in medieval mandalas, yantras, Egyptian hieroglyphics, and China. Significantly, both paper and wood- Hebrew and Sanskrit letters all draw inspira- block printing were Chinese inventions, tion from those mighty ideograms of Sensa, providing the resources for producing card the language of high initiates. The images may decks. The westward migration of card games be relics, consciously or unconsciously re- followed the spread of paper and woodblock- called from Atlantean times, when, we are ing, to India, the Middle East, and finally Eu- told, Sensa was shared openly with humanity; rope. Woodblocking remained the principal or they may have been revealed in veiled form means of card production until the develop- more recently. ment of more efficient image-processing tech- In his landmark book, Dorje Jinpa spoke of a nologies in the twentieth century. horizontal dimension of Sensa—a language in

Court cards seem to have been added after The Renaissance was one of the most dynamic playing cards left China. By the time card epochs in history, stimulating far-reaching de- decks reached the Middle East, and certainly velopments in multiple fields of endeavor. We by the time they reached Europe, they closely now know that the Planetary Hierarchy took resembled today’s playing cards, with thirteen action in 1425 to help raise human conscious- or fourteen cards in each of four suits. Al- ness. The elevation of ceremonial magic to though specific names varied from place to new levels of spirituality and emergence of the place, and time to time, the broad meanings of Tarot may have been part of that effort. the suits of the Minor Arcana had assumed Since the fifteenth century the Tarot has served their final form by 1500. multiple purposes. Card games using Tarot One of the first applications of the Tarot deck, decks are still played in parts of Europe. But following conflation of the Major and Minor esoteric study and divination have become the Arcana early in the fifteenth century, was the primary uses. Tantalizing evidence also draws game of trionfi, in which the Major Arcana attention to Tarot cards’ continued use in cer- served as trumps. Yet we cannot believe that emonial ritual. In addition to whatever specific the Major Arcana appeared from nowhere, goals such ritual might have, use of the Tarot simply in response to a desire for more chal- may offer a way to tap into the power of the lenging games. Neither can the heavy invest- ancient Sensa language—which, as we have ment of time, effort and money in the artistic seen, is not only a vehicle for communication Tarot decks of the Italian Renaissance be at- among initiates but is also the medium through tributed solely to the nobility’s desire for luxu- which the Logos creates and sustains his ry and social status. worlds. The more plausible conclusion is that proto- The symbolism of Tarot cards is obviously of Major Arcana already existed and were co- great importance. But their aesthetic quality, opted for gaming purposes. Those proto-Major which rose to a high level in the Renaissance, Arcana were the talismans of ritual magic. is also important, no matter what esoteric pur- Their evolution from the relatively crude me- pose the cards may serve. We know that the dieval forms into the beautiful Major Arcana higher devas, who serve as the Logos’ agents, of the Italian Renaissance ran parallel with are attracted by beauty. Each color is known to increasing interest in, and sophistication of, attract a particular order of devas. A small, but ceremonial magic. Renaissance magic benefit- potentially useful, side effect of enhancing the ed greatly from the rediscovery of Hermetic aesthetics of the Tarot might be to counter cen- magic and Neoplatonic theurgy—both of turies-old negative perceptions of this im- which were popular in Hellenic Egypt but may portant esoteric system. have drawn upon the occult practices of earlier periods.

Table 1. Suits in the Minor Arcana

Most Common Playing Alternative Names French Name Cards* Wands Scepters, Batons, Les Batons Clubs Polo Sticks Cups Chalices Les Coupes Hearts Swords Daggers Les Épées Spades Pentacles Coins, Disks Les Deniers Diamonds

* Note that these correspondences are not universally accepted.

Table 2. Major Arcana in the Modern Tarot Deck

Most Common No. Alternative Name French Name 0* The Fool The Foolish Man Le Mat I The Magician The Juggler Le Bateleur II The High Priestess The Popess, Priestess La Papesse III The Empress La Impératrice IV The Emperor L’Empereur V The Hierophant The Pope Le Pape VI The Lovers Love L’Amoureux VII The Chariot Le Chariot VIII Strength Fortitude La Force IX The Hermit L’Hermite X Wheel of Fortune La Roue de Fortune XI Justice Themis La Justice XII The Hanged Man Le Pendu XIII Death La Mort XIV Temperance Temperance XV The Devil Le Diable XVI The Tower The Lightning Strike La Maison Dieu XVII The Star L’Étoile XVIII The Moon La Lune XIX The Sun Le Soleil XX Judgment The Last Judgment Le Jugement XXI The World The Universe Le Monde

* The Fool is sometimes left unnumbered.

1 Arthur E. Waite, The Pictorial Key to the Ta- Curtiss), The Key of Destiny (New York: Dut- rot: Being Fragments of a Secret Tradition ton, 1923); Gray, The Tarot Revealed; Ange- Under the Veil of Divination (London: Rider, les Arrien, The Tarot Handbook: Practical 1911), 4. Applications of Ancient Visual Symbols (New 2 Harriette A. & F. Homer Curtiss, The Key to York: Tarcher Putnam, 1997); Tali Good- the Universe: Or a Spiritual Interpretation of win et al., Tarot Fundamentals (Woodbury, Numbers and Symbols (New York: Dutton, MN: Llewellyn, 2016); Anthony Louis, Llew- 1919), 75. ellyn's Complete Book of Tarot: A Compre- 3 Paul Foster Case, The Tarot: A Key to the hensive Guide (Woodbury, MN: Llewellyn, Wisdom of the Ages (Richmond, VA: Macoy, 2016). 1947), 1. 14 Paul Huson, Mystical Origins of the Tarot 4 Eden Gray, The Tarot Revealed (New York: (Rochester, VT: Destiny, 2004). Bell, 1960), Author’s introduction (unnum- 15 Catherine P. Hargrave, A History of Playing bered). Cards (New York: Dover, 1930/2000). 5 Carl G. Jung, “Visions,” Notes of a seminar 16 Mary K. Greer's Tarot Blog: given in 1930-1934 (Claire Douglas, ed.). https://marygreer.wordpress.com. Last ac- Princeton NJ, Princeton University Press, cessed March 2, 2017. 1997, 923. 17 Israel Regardie, How to Make and Use Talis- 6 Signe E. Echols et al., Spiritual Tarot: Seven- mans, undated pamphlet (after 1940), 7. ty-Eight Paths to Personal Development (New Online: York: Monroe, 1996), 3. http://www.oldways.org/documents/ceremoni 7 Nicole Wendrich, Introduction to Harry & al/regardie/regardie_talismans.pdf. Last ac- Nicola Wendrich, A Sephirothic Odyssey: A cessed Dec. 3, 2016. Journey in Consciousness with the Golden 18 Migene González-Wippler, The Complete Dawn Temple Tarot, Llanelli (Wales: Book of Amulets and Talismans (St Paul, MN: Wendrich artHouse, 2016), ix. Llewellyn, 1991), 203. For comparison, in 8 Jean-Louis de Biasi, The Divine Arcana of the Christian tradition medals, scapulars and ro- Aurum Solis (Woodbury, MN: Llewellyn, saries are blessed prior to use. 2011), 3. 19 Woodblocking was used to imprint images 9 Valentin Tomberg (attrib. to), Meditations on onto silk, even before the invention of paper. the Tarot: A Journey into Christian Hermeti- 20 The Malmuks originally were slaves con- cism (transl.; R. A. Powell, Shaftsbury, Dor- scripted to serve as soldiers. Over time they set, UK: Element, 1985), 4. Italics in the orig- evolved into a powerful military caste, almost inal. a chivalric order that played significant roles 10 But it should be pointed out that not all au- in Middle Eastern affairs from the ninth to the thorities accept these correspondences. eighteenth century. 11 In Aleister Crowley’s Thoth deck, the court 21 Source: “History of Playing Cards”: cards are designated Princess, Knight, Queen http://www.wopc.co.uk/history/1/2/3/4/5. Last and Prince. In French the court cards are Le accessed Nov. 24, 2016. Roy, La Reyne, Le Cavalier, and Le Valet. 22 Critics claim that the title of thānī nā'ib never 12 In addition to differences arising from transla- actually existed. tion from the original French, certain cards 23 Images of the Topkapı deck are in the public have taken on new connotations. For instance, sector. “The Popess” card from the Marseille decks, 24 Even the printing of text was prohibited on named for the fabled Pope Joan—and proba- religious grounds. Printing did not become bly intended to offend the Roman Catholic common in the Islamic world until the nine- Church—has become “The High Priestess.” teenth century. Furthermore, cards VIII and XI are often in- 25 Huson, Mystical Origins of the Tarot, 5. terchanged, and the Fool is sometimes placed 26 Patricia Corbett & Colin Eisler (eds.), The between cards XX and XXI Prayer Book of Michelino da Besozzo (New 13 See for example Curtiss & Curtiss, The Key to York: Brazilier, 1995), devotion for January the Universe; (Harriette A. & F. Homer 17 (pages unnumbered). This book is based on

an illustrated manuscript in the Pierpoint http://www.wopc.co.uk/tarot/rider-kaite/. Last Morgan Library, New York. accessed Dec. 16, 2016. 27 H u s o n , Mystical Origins of the Tarot, 11-12. 38 Illustrations from the Rider-Waite Deck®, 28 “Cards” 1–10 depict the social hierarchy from know also as the Waite Tarot and the Rider beggar to emperor and pope. Cards 11–20 de- Tarot reproduced by permission of U.S. pict the nine Muses and Apollo. Cards 21–30 Games Systems, Inc., Stamford CT 06902 depict the seven liberal arts and the sciences USA. Copyright Games Systems, Inc. Further of mathematics, astrology and theology. Cards reproduction prohibited. The Rider-Waite Ta- 31–40 depict the three genii and seven virtues. rot Deck® is a registered trademark of the US Cards 41–50 depict the celestial spheres be- Games Systems Inc. lieved to surround the Earth. 39 Aleister Crowley, The Book of Thoth: A Short 29 Among Bonifacio Bembo’s other works Essay on the Tarot of the Egyptians (New were portraits of Francesco Sforza and Bianca York: Weiser, 1944). Visconti (1462), and the main altarpiece for 40 Aleister Crowley and Frieda Lady Harris the Duomo of Cremona (1464–1467). Some Thoth Tarot © Ordo Templi Orientis. All art historians have detected two different rights reserved. Used by permission. styles in the Visconti-Sforza deck, suggesting 41 Illustrations from the Golden Tarot repro- that a second painter may have created some duced by permission of U.S. Games Systems, of the cards. Other historians attribute the Inc., Stamford CT 06902 USA. Copyright © whole deck to Francesco Zavattari, who, with 2004, U.S. Games Systems Inc. Further repro- his brothers, painted a fresco in the Chapel of duction prohibited. Monza. 42 Although Botticelli created works for the 30 Lo Scarabeo: Tarocchi dei Visconti by Dal Medicis, there is no evidence that he ever Negro © 2005 Lo Scarabeo srl, via Cigna 110, painted a Tarot deck. 10155 Torino, Italy. All rights reserved, used 43 Lo Scarabeo: Tarot Botticelli by Atanas Ale- by permission. xandro Atanassov © 2007 Lo Scarabeo srl, 31 Source: via Cigna 110, 10155 Torino, Italy. All rights http://www.tarotpedia.com/wiki/Sola_Busca_ reserved, used by permission. Tarot#Cards. Last accessed Feb. 18, 2017. 44 Huson, Mystical Origins of the Tarot, 12. 32 Huson, Mystical Origins of the Tarot, 13-14. 45 Wintle, “Rider-Waite Tarot.” See also 33 Source: https://en.camoin.com/tarot/-Tarot- http://www.thompsonrarebooks.com/thompso Nicolas-Conver-en-.html. Last accessed No- n/images/pdfs/waite.pdf. Last accessed Dec. vember 18, 2016. See also 15, 2016. http://www.tarotpedia.com/wiki/Nicolas_Con 46 Wendrich & Wendrich, A Sephirothic Odys- ver_Tarot. Last accessed November 18, 2016. sey: A Journey in Consciousness with the 34 Images in the public sector. Golden Dawn Temple Tarot, and Golden 35 S. L. Macgregor Mathers, The Tarot: Its Oc- Dawn Temple Tarot, 2016. cult Significance, Use in Fortune-Telling, and 47 J. D. Rockefeller, A Comprehensive Guide on Method of Play, Etc. (reprint, New York: the Tarot and Its Cards, (location not speci- Weiser, 1888). fied) CreateSpace Independent Publishing 36 Papus, The Tarot of the Bohemians (transl.; A. Platform, 2016, 5. P Morton, reprint, North Hollywood, CA: 48 That said, experimentation continued; the six- Wilshire, 1978), 12. The original French edi- teenth-century “Gemini,” or “Minchiate,” tion was published in 1889. deck contained 97 trumps. Some tarochi decks 37 Several printing runs were made, over a peri- in use today for gaming purposes contain few- od of years, before the physical quality of the er than 22. cards was judged to be satisfactory. Source: 49 Jacopo Antonio Marcello (1398–1463). http://www.thompsonrarebooks.com/thompso Online: http://trionfi.com/jacopo-antonio- n/images/pdfs/waite.pdf. Last accessed Dec. marcello-venetian-provedittore. Last accessed 15, 2016. See also Simon Wintle, “Rider- Jan. 8, 2017. Waite Tarot,” September 07, 2013. Online: 50 To gain insight into the relative degrees of complexity, consider that the number of per-

mutations of p objects drawn from a popula- a Manichaean sect but had taken on the more tion q is equal to q!/(q – p)!, where “!” desig- general, derogatory connotation of “untoucha- nates the factorial function. The number of bles.” In 1350, the German priest Lu- permutations of ten cards drawn from a deck dolf of Sudheim wrote of a group of Romani- of 52 cards is 5.7 x 1016. The number of per- like nomads whom he called Mandapolos (lit- mutations of ten cards drawn from a deck of erally “frenzied”), a word possibly derived 78 cards is 4.6 x 1018, roughly eighty times from the Greek mantis, meaning a prophet or greater. fortune teller. 51 While the Besozzo deck may have been gifted 61 P a p u s , The Tarot of the Bohemians, 8-9. for use in a card game, we do not know 62 I b i d . , 8 2 . whether Besozzo or his patron intended, or 63 I b i d . would have approved of, such use. 64 Clement Salaman, et al., The Way of Hermes 52 The French title was Etteilla, ou Manière de (Rochester, VT: Inner Traditions, 2000), 80. se Récréer avec un Jeu de Cartes. 65 “Three Initiates,” The Kybalion: A Study of 53 Source: http://meanings- the Hermetic Philosophy of Ancient Egypt and tarot.com/people/etteilla.aspx. Last accessed Greece (Chicago: Yogi Publication Society, Dec. 8, 2016. 1912), 17-18. 54 Antoine C. de Gébelin, The Primeval World, 66 For a discussion of Hermetism and Hermeti- Analyzed and Compared to the Modern cism see John F. Nash, “Hermeticism: Rise World, Paris, 1781. Translation quoted in S. and Fall of an Esoteric System: Part I,” The L. Macgregor Mathers, “The Tarot,” Historic Esoteric Quarterly (Winter 2009), 39-51; and Magazine: Miscellaneous Notes and Queries, Part II (Spring 2009), 33-44. (vol. 11, no. 7, 1893), 155-163. 67 The Emerald Tablet supposedly was inscribed 55 Among those who attributed Egyptian hiero- by Hermes on an emerald and discovered by glyphics to Thoth/Hermes was the Jesuit oc- Alexander the Great in Hermes’ tomb, the cultist Athanasius Kirchner, author of the in- Great Pyramid of Giza! But the earliest verifi- fluential Oedipus Aegyptiacus, 1652–1654. able version is in an eighth-century work by 56 “Éliphas Lévi” is a translation of his name the Islamic alchemist Jabir ibn Hayyan. It is in into Hebrew. Zahed, or Zahid, (Arabic: “as- Arabic and written on paper. cetic”) is a title of respect used in various 68 “Three Initiates,” The Kybalion, 8-9. segments of Islam to denote an initiate. Typi- 69 Aleister Crowley, The Equinox of the Gods, cally the title is conferred by others, but Con- London: Ordo Templi Orientis, 1936. The stant applied it to himself. book was based on material circulated private- 57 Éliphas Lévi, The Mysteries of Magic (Lon- ly as early as 1904. The complete text of don: Kegan, 1897), 285. Equinox is available at: 58 Papus, The Tarot of the Bohemians, 12. Papus http://hermetic.com/crowley/equinox-of-the- may have inherited the idea of a connection gods/. Last accessed Nov. 27, 2016. with the Romani from Etteilla. 70 Crowley, The Book of Thoth, 8. This work 59 The French term Bohémiens recalled the pro- was published in 1944, three years before tection given to Romani in the Kingdom of Crowley’s death. Bohemia at a time when their advance into 71 I b i d . , 1 0 . Europe was generally unwelcome. Because of 72 Ibid. Writers in the Golden Dawn—with some that protection, Bohemia acquired an excep- justification—promoted the spelling “Qaba- tionally large Romani population. “Bohemi- lah,” contrasting with “Kabbalah,” preferred ans” carried, and still carries, negative asso- by Jewish scholars. More recent commenta- ciations, as does “Gypsies,” and modern eth- tors sometimes use “Qabalah” specifically to nologists discourage both. denote the Golden Dawn interpretation of 60 An itinerant group resembling the Romani Kabbalistic teachings. visited the Emperor Constantine IX in 1054, 73 Dion Fortune, The Mystical Qabalah (rev. ed.; offering their services as fortune tellers, ven- Boston, MA: Weiser, 1935/2000), 22. We triloquists and wizards. They were called should note that esoteric writers are not unan- Atsinganoi, a term which originally referred to imous in their assignment of particular Tarot

cards to paths through the Tree of Life. Fur- 87 A l b e r t u s M a g n u s , De Mineralibus, ch. 5. thermore, Fortune’s correspondences with 88 Albertus Magnus, Speculum Astronomiae, ch. Hebrew letters differed from those proposed 11. earlier by the Judaic Kabbalist Isaac Luria. 89 G. F. Young, The Medici (New York: Modern 74 Fortune, The Mystical Qabalah, 22. Library, 1910/1930), 197-198. 75 Gareth Knight, A Practical Guide to Qabalis- 90 Pletho’s religious affiliations were ambiguous, tic Symbolism (York Beach, ME: Weiser, but he came to Italy in 1438 as an Eastern Or- 1965/1993), 51. thodox delegate to the Council of Florence, 76 Frances A. Yates, Giordano Bruno and the convened (initially in Ferrara) in the hope of Hermetic Tradition (New York: Vintage healing the Great Schism of 1054. Books, 1964), 45. 91 Yates, Giordano Bruno and the Hermetic 77 Daemons, as the term was used in antiquity, Tradition, 78ff. referred to spirits of various kinds, most of 92 Nash, “Hermeticism: Rise and Fall of an Eso- them beneficent. They should not be confused teric System: Part I.” with demons, as understand today. Daemons 93 Gary Tomlinson, Music in Renaissance Mag- could more properly be equated to devas. ic, Chicago: Univ. of Chicago Press, 1993, 34. 78 R. T. Wallis, Neoplatonism (Bristol, U.K.: Ficino’s work is a theme running throughout Classical Press, 1972/2002), 107. this book. 79 For example, Plotinus proposed a model of the 94 Biasi, The Divine Arcana of the Aurum Solis, Trinity which competed with—and in the eyes 27. of some commentators was superior to—the 95 Giovanni Pico, Disputations against Divinato- one that emerged from the Councils of Nicaea ry Astrology. The work was published in Bo- (325) and Constantinople (381). logna sometime after Pico’s death. 80 Pseudo-Dionysius, Celestial Hierarchies, ch. 96 John F. Nash, “Origins of the Christian Kab- 15. balah,” The Esoteric Quarterly (Spring 2008), 81 Ibid. 43-58. 82 No clear date can be assigned to the end of 97 Biasi, The Divine Arcana of the Aurum Solis, “Antiquity” and beginning of the Dark Ages, 25-26. but a frequently cited one is 529 CE, when the 98 Yates, Giordano Bruno and the Hermetic Emperor Justinian closed the Platonic Acade- Tradition, 113-116. my in Athens. Closure of the school essential- 99 Regardie, How to Make and Use Talismans, 7. ly brought classical Neoplatonism to an end. 100 See for example Mary K. Greer, Women of the 83 If, as some authorities claim, the Celtic Golden Dawn (Rochester, NY: Park Street Church had Egyptian origins, some esoteric Press, 1995), 66, 71, 116, 118, 154. teachings may have found their way to Ireland 101 Ibid., 398-399. Horniman’s reference to “the and been absorbed by surviving elements of Moon” suggests that she identified it with the Druid occultism. We note the role Irish monks High Priestess. There is no suggestion that she played in preserving scholarship while other was also viewing the Moon card. parts of Europe lay in the Dark Ages. 102 Regardie, How to Make and Use Talismans, 84 Albertus Magnus, Speculum Astronomiae 37. (“Instrument of Magic,” transl. unknown), ch. 103 Greer, Women of the Golden Dawn, 218. 11. See also his De Mineralism (“On Miner- 104 Ibid., 47. als,” transl. unknown), ch. 5. Online: 105 Greer, Women of the Golden Dawn, 125. www.renaissanceastrology.com. Last accessed 106 Israel Regardie, The Golden Dawn: An Ac- Jan. 1, 2017. count of the Teachings, Rules and Ceremonies 85 Wallis, Neoplatonism, 162. Patriarch Cerular- of the Order of the Golden Dawn, book 4 (St ius is better known for excommunicating Pope Paul, MN: Llewellyn, 1937-1940), 66-78. The Leo IX. Leo returned the compliment, trigger- Tetragrammaton is the unutterable name of ing the Great Schism of 1054 between the God, composed—as the noun indicates—of Roman and Orthodox Churches. four Hebrew letters: YHVH. Gentiles have 86 Yates, Giordano Bruno and the Hermetic Tradition, 45.

added vowels to create “Yahweh” and “Jeho- advice to individuals, some named, like the vah,” but we do not know how the divine Theban scribe Ani. name was pronounced in biblical times. 117 Source: 107 Biasi, The Divine Arcana of the Aurum Solis, http://www.omniglot.com/writing/egyptian.ht 82. m. Last accessed Dec. 7, 2016. The word 108 I b i d . 86. hieroglyph, c o i n e d b y s e c o n d - c e n t u r y C E 109 More limited information for the conventional church father Clement of Alexandria, is Greek Tarot deck can be found in Case, The Tarot. and literally means “sacred inscription.” 110 Sometimes, of course, the turn of a card was 118 Helena P. Blavatsky, Isis Unveiled: A Master- manipulated. Cheating is probably as old as Key to the Mysteries of Ancient and Modern are card games themselves. Science and Theology II (New York: Bouton, 111 See the discussion in Hargrave, A History of 1877), 235. Playing Cards, 1-5. 119 The existence of these plates has been of great 112 The Oracles of Francesco Marcolino da Forli interest to members of the Church of Jesus (1540) provided instructions for drawing one Christ of Latter Day Saints (Mormons), who or more cards randomly from the coins, or compare them with the plates allegedly dis- pentacles, suit and interpreting the cards for a covered by Joseph Smith in New York State. querent. Source: 113 For a discussion of early examples of divina- http://www.bmaf.org/articles/ancient_metal_p tion see Franco Pratesi, “Tarot in Bologna: lates__johnson. Last accessed Dec. 7, 2016. Documents from the University Library,” The 120 For example, a common claim is that the Playing-Card (vol. XVII, no. 4, 1989), 136- words Tarot and rota (“wheel”) are related. 146. Online: http://trionfi.com/pratesi- 121 The Italian Wars a series of conflicts from cartomancer. Last accessed Nov. 25, 2016 1494 to 1559 that involved, at various times, 114 Alice A. Bailey, Esoteric Psychology I (New most of the city-states of Italy, the Papal York: Lucis, 1936), 26. Elsewhere we are told States, the Republic of Venice, most of the that during times of cyclical pralaya, “Egos major states of Western Europe and who are on that particular Ray will take form the Ottoman Empire. elsewhere on other globes, and in other 122 Henry Cornelius Agrippa, Three Books of chains, and not so much on our planet.” Alice Occult Philosophy (transl.: J. Freake; Wood- A. Bailey, A Treatise on Cosmic Fire (New bury, MN: Llewellyn, 1993), book 2, ch. 61, York: Lucis, 1925), 439. 386. 115 Alice A. Bailey, Discipleship in the New Age, 123 See for example Geoffrey Hodson, Clairvoy- II (New York: Lucis, 1955), 269. Parenthesis ant Investigations (Wheaton, IL: Quest Books; in the original. The antahkarana is a bridge in 1995). consciousness, built by the disciple, linking 124 Dorje Jinpa, Sensa: The Lost Language of the the lower and higher aspects of mind and Ancient Mysteries (Ashland, OR: Pentabarba providing contact between the personality and Publications, 2012), 81ff. See the review of the spiritual triad. this book in The Esoteric Quarterly (Spring 116 The “Egyptian Book of the Dead” was not a 2015), 102-105. single text but a series of texts, written over a 125 Jinpa, Sensa, 81. period of more than a millennium, offering

Book Review

A Sephirothic Odyssey: A Journey in Con- Gershom Sholem and Leonora Leet, came too sciousness with the Golden Dawn Temple late to help the Golden Dawn. Tarot, and Golden Dawn Temple Tarot Deck, What emerged was a distinctive form of the by Harry and Nicola Wendrich, Llanelli, Kabbalah—almost an invention of the Golden Wales: Wendrich artHouse, 2016. Available Dawn—woven into its very institutional fab- from: www.wendricharthouse.com. Book: ric. Initiatory grades were associated with se- US$40.00, deck: US$36.00. phiroth on the Tree of Life. As members ad- he Hermetic Order of the Golden Dawn vanced through the grades, they journeyed T was established in 1888, attracted a color- through the Tree from Malkuth toward ful group of exceptionally gifted people, and Kether. made an enormous contribution to the West- The Tarot had no Judaic roots. The word “Ta- ern Esoteric Tradition. It survived a little rot” is French but is derived from the plural more than ten years before splintering, under Italian tarocci, which may literally mean internal stresses, into a number of derivative “trumps” or “triumphs.” Significantly the Ma- organizations that reflected the interests—and jor Arcana are still occasionally referred to as in some cases the egos—of prominent former “trumps.” In the Middle Ages tarocci was a members. New organizations also sprang up, popular card game. But from an early date the including one sharing the name of the original Tarot also seems to have played a more exalt- Order and claiming lineage with it through the ed role. The oldest extant deck, commissioned graces of Israel Regardie, onetime secretary to by Duke Visconti of Milan in the mid-1450s, the infamous Aleister Crowley. The authors of shares important characteristics with the mag- A Sephirothic Odyssey joined this latter-day ical talismans created by contemporary Her- Hermetic Order of the Golden Dawn in 2004. meticist Marsilio Ficino. The original Golden Dawn made its greatest Interest in the Tarot eventually moved from contribution in the areas of hermetic magic, Italy to France. In the late eighteenth century the Kabbalah, and the Tarot. The latter two Freemason Antoine Court de Gébelin studied are central to an understanding of the present the Tarot’s esoteric symbolism and associated book. Macgregor Mathers, Arthur Waite, and the twenty-two cards of the Major Arcana others recognized that the Kabbalah had a with the letters of the Hebrew alphabet. The long history, both in its native Judaic form Marseille Tarot deck, considered the proto- and in the Christianized form of the “Hermet- type of modern decks, may date from the ic Kabbalah.” Unfortunately, their ability to same period. A century later, the Tarot be- penetrate the Judaic Kabbalah was limited. came of great interest to French occultists Important texts, like the Zohar were available Éliphas Lévi and Papus, and thence to the only in the original Hebrew (or Aramaic), Golden Dawn. For several centuries Tarot and, as one commentator observed, Golden cards have been used for divination, medita- Dawn members’ typical grasp of Hebrew was tion, and esoteric study. what one could expect from two introductory In the Golden Dawn the Tarot became inti- college courses. Meanwhile, interest in the mately related with the Kabbalistic Tree of Kabbalah among Jewish scholars had declined Life. Correspondences were proposed not on- dramatically since the seventeenth-century, ly between the Tarot cards and the sephiroth when it became associated—with little justifi- but between the cards and pathways between cation—with the Sabbatai Ẓevi messiah fias- adjacent sephiroth. The four suits of the Mi- co. Translation of key texts into English, and nor Arcana have traditionally been correlated the new wave of research by scholars like

Copyright © The Esoteric Quarterly 99 The Esoteric Quarterly with the four elements: the Pentacles with texts and works by modern Jewish Kabbalists. earth, Swords with air, Cups with water, and Their description of the Ain Soph made refer- Wands with fire. In the Golden Dawn they ence to the creation story that emerged from were also correlated with the four worlds of the Lurianic school of Kabbalism in sixteenth- the Kabbalah: Pentacles with Assiah, Swords century Safed, Palestine (pp. 54ff). with Yetzirah, Cups with Briah, and Wands The authors had access to the wealth of mate- with Atziluth. The Kabbalistic pilgrim’s path rial on the Kabbalah and Tarot published dur- up the Tree, and from world to world, corre- ing the heyday of the original Golden Dawn sponded to a journey through the Tarot deck. and, during the past one hundred years, by Several members of the Golden Dawn took an writers in the Golden Dawn tradition. The interest in the esoteric significance and di- Wendriches also demonstrate familiarity with vinatory meanings of the Tarot cards. As early key concepts from the trans-Himalayan teach- as 1888 Macgregor Mathers published a man- ings. By any standards they did their home- ual of divination based on the Marseille deck. work. Finally, and importantly, the project Drawing on Kabbalistic analogies, Mathers, was not rushed through in a few weeks, or Waite, Crowley and others also sought to dis- even the two years Pamela Coleman Smith cern the cards’ Hebrew divine and angelic took to paint the cards Waite designed. The names, and their astrological correspondenc- project extended over seven years. es. Color symbolism assumed great im- An interesting feature of the project was the portance. way in which work on a particular card mir- Two of the best-known Tarot decks are the rored—or perhaps was driven by—events in “Rider” deck, named for the publisher but the Wendriches’ and Farrell’s lives. The crea- developed by Waite and artist Pamela Cole- tors of the new Tarot deck really did experi- man Smith, and the “Thoth” deck, developed ence an “Odyssey” and a “Journey in Con- by Crowley and Lady Frieda Harris. The sciousness.” Nicola Wendrich explains: Thoth deck was named for the Egyptian god Throughout the painting of the deck, invis- of writing, who allegedly revealed the hiero- ible agencies would magnetically draw glyphic alphabet to humankind. Thoth, in his toward us the energies which needed to be turn, became identified with the Greek god expressed. Synchronicities existed within Hermes and the Roman Mercury. Also popu- our dreams and events of our outer life, lar is the deck created by Paul Foster Case and and parallels also occurred with the Gold- artist Jessie Burns Parke; Case was founder of en Dawn Temple. . . . It was clear that the the Builders of the Adytum, another Golden Golden Dawn Temple Tarot was to be Dawn derivative. Hundreds of other Tarot much more than a pictorial representation decks have been created, representing a broad of words and symbols in a manuscript— spectrum of scholarship, intuitive insight, and the paintings were a response to and con- artistic value. duit of both the archetypal energies of the Enter Harry and Nicola Wendrich, A Se- Tree of Life and the modern-day Golden phirothic Odyssey, and a new Tarot deck, Dawn currents (p. ix). which they call the “Golden Dawn Temple Clearly the new deck’s creators took the work Tarot.” “Golden Dawn Temple” here refers to very seriously and grew spiritually in the pro- the modern derivative organization, whose cess. lineage with its famous antecedent was established by Regardie’s participation. By contrast The Wendriches and Farrell revisited the to the members of the original Golden Dawn, choice of colors used in the Tarot decks of the the authors—and Nick Farrell, their collabora- original Golden Dawn. Some pigments like tor during part of the project—had access to a magenta, now readily available from art sup- much larger body of literature. They had ac- pliers, were unavailable in the 1890s, or were cess to translations of classical Kabbalistic unusable because of fading or other instabili-

100 Copyright © The Esoteric Quarterly, 2017. Spring 2017 ties. Access to the new pigments allowed the agement in the journey toward the Crown. authors to change from a color chart based on The symbolism as a whole evokes the path red, yellow and blue, as primary colors, to one trodden by Yeshua, culminating in His based on magenta, lemon yellow, and cyan (p. crucifixion (p. 163). 218). Furthermore, they insisted on mixing The Nine of Pentacles glows with abun- the primary colors to produce secondary col- dance, success, and potential growth with- ors, rather than using ready-mixed paint. in a chosen field. The glowing angelic Hand-mixing may have recovered some sense hand holds a beautiful rose branch of nine of an alchemical process. white roses, each touching a pentacle, with The book is well-researched, well-written, and two extra buds readying to blossom. . . . readable. It provides a useful summary of The Nine of Pentacles is the final, raw, work on the Tarot and Kabbalah within the spiritual energy that has been brought original Golden Dawn and its derivative or- down from the other spheres, ready now to ganizations. It contributes in a meaningful manifest in Malkuth [the lowest sephirah] way to our overall understanding of the sub- (pp. 80-81). ject matter. And it provides interesting in- The Hermit is a serious figure. His light is sights into a spiritual journey devoted to the all that one needs to see. All else is but a production of a new Tarot deck. shadow, fraught with danger—the danger But what of the Tarot deck itself? Does the of forgetfulness, the forgetfulness of who end product live up to expectations? The cards we are. The ultimate mystery is the self. are offered as “suitable for Temple use, as We are occult—our true heritage and na- well as for individual meditations and esoteric ture unknown to us. But through the study.” Divination is not mentioned, but Tarot knowledge that the light of the Hermit re- readers presumably might be interested in ac- veals, a new strength is born (p. 29). quiring the deck for such use. The Hermit is not shown standing on a moun- Those of us who are not members of the pre- tain top, as he is in the Waite–Smith and sent Hermetic Order of the Golden Dawn can Case– Parke decks. But the Wendriches can only speculate on what “Temple use” in- point to Golden Dawn precedent, insofar as volves, and what criteria might govern their no mountain appears in the Marseille deck value. For other uses, important criteria for favored by Mathers. any Tarot cards are aesthetic value, the “vi- This reviewer’s main concern is that some of bration” they evoke in users’ consciousness, the cards have a disturbing or distasteful fla- and the quality of symbolism. vor. Figure 2 shows the treatment of the King Many of the cards have considerable aesthetic of Cups in three different Tarot decks. The value, a tribute to the Wendriches’ and Far- Visconti and Waite–Smith decks depict the rell’s artistic talent. Figure 1 shows a sample king as fatherly, nurturing and kindly, where- of three such cards: the Ace of Swords, the as in the Wendrich deck he comes across as Nine of Pentacles, and The Hermit. These sinister and menacing. The Wendriches’ de- cards also have a vibration favorable to medi- scription of the King of Cups is somewhat tation or divination. The authors comment on softer: their symbolism: There is a feeling of transformative energy The Ace of Swords represents the True within the King of Cups, who is placed Will in action. Nothing can stand against it within Chokmah [the second highest se- except oneself, through lack of faith and phirah] where all negative aspects of self forgetfulness. . . . Divine signs and omens have been worked out. This is symbolized are given when needed. From the crown by the three great transformative symbols hang a palm leaf and an olive branch— of the scorpion, the eagle, and the serpent, symbols of divine faithfulness and encour- depicted here emerging from a concentra-

tion of Water symbols—the chalice, on high vibration. Personally, I would be wary of which is the sigil of the King of Cups, and meditating on all but selected cards, and I upon whose finger is a ring also represent- would not select this deck for purposes of div- ing a cup (pp. 178-179). ination. But even this softer description differs radi- In summary, this reviewer recommends the cally from earlier ones. Waite characterized a book A Sephirothic Odyssey to esoteric stu- querent who draws the King of Cups as a dents on the grounds that it presents a good “Fair man, man of business, law or divinity” summary of traditional and more recent work (The Pictorial Key to the Tarot, 1910, 198). on the Tarot, as interpreted in the Golden Mathers portrayed him as exhibiting “Good- Dawn tradition. The authors’ description of ness, Kindness, Liberality, Generosity” (The their spiritual adventures during creation of Tarot, 1888, p. 41). And Crowley comment- the Tarot deck is interesting in its own right. ed: “He is graceful, dilettante, with the quali- On the other hand, I do not find the compan- ties of Venus, or a weak Jupiter. He is amiable ion Tarot deck itself to be an improvement on, in a passive way” (The Book of Thoth, 1944, or even comparable in value with, decks that p. 156). have been available for a century or more. Several cards include depictions of the nude The deck’s creators clearly have put great ef- female form, whose treatment sometimes fort into it, and it may have played an im- seems needlessly sensual. Nobody would portant role in their own development. But question that the human form can be of the their work may not be fruitful as a service to highest artistic value, or that it can symbolize others. I defer to members of the present important esoteric truths. But this reviewer Hermetic Order of the Golden Dawn to de- would have preferred to see a treatment more termine its value for internal temple use, but I typical of classical art. To dwell on the gross cannot recommend the Golden Dawn Temple physical aspects of the human body may ex- Tarot deck to readers of The Esoteric Quar- press liberation from conventional tastes, but terly for either meditation or divination. it is unlikely to promote an elevation of consciousness. Contributed by John F. Nash Johnson City, Tennessee While some of the cards are of commendable value, the deck as a whole does not have a

Figure 1. Three Cards from the Wendrich Deck

Ace of Swords Nine of Pentacles The Hermit

Figure 2. The King of Cups in Three Decks

Visconti Waite–Smith Wendrich