Alice Bailey

Alice Bailey
File:Alice Bailey 2.jpg
Born	Alice LaTrobe Bateman June 16, 1880 Manchester , England
Died	December 15, 1949), New York

Alice Ann Bailey (June 16, 1880 – December 15, 1949), known as Alice A. Bailey or AAB, was born as Alice LaTrobe Bateman, in Manchester, England, but moved to the U.S. in 1907, where she spent most of her life as a writer and teacher. Writing on spiritual, occult, esoteric and religious themes, Bailey was among the earliest authors to popularize the terms New Age and Age of Aquarius. Her theosophy is still influential among the groups, schools, and organizations that study and implement her ideas worldwide.

She described many of her books as being telepathically dictated to her by a "Master of the Wisdom" she referred to as "The Tibetan." Her writings range from the microcosm to the macrocosm, and expound a system of esoteric thought that includes subjects such as meditation, faith healing, spiritual psychology, the destiny of nations, and prescriptions for society in general.

Her writings have much in common with those of Madame Blavatsky, yet they differ from Theosophy. She wrote about religious themes, especially Christianity, but her writings are fundamentally contrary to many aspects of orthodox Christianity and to orthodox religions in general. Her vision of a unified society includes a global "spirit of religion" different from traditional religious forms.

Bailey's writings stirred controversy with various statements about orthodox Christianity, race relations, American isolationism, nationalism, Soviet totalitarianism, fascism, and nazism. She criticized Zionism, the Jewish people, their religion, and their historical actions. Some authors have described elements of her writings as racist, and anti-Semitic.

Biography

Childhood

Alice Bailey was born to a wealthy aristocratic British family, and as a member of the Anglican Church, received a thorough Christian education. She describes a lonely and "over-sheltered" childhood and was unhappy despite the luxury of her physical circumstances. (Bailey, 9. 12). Of her early life she wrote that she was appalled at the influences of the Victorian era, especially the wide gulf between the comforts of the upper classes and the struggles of the laboring classes, that those problems were caused at least in part by the unfairness of the "theology of the past", and that in turn those issues led to what she called the "present word war", referring to the years between 1914-1945.

In her autobiography she relates three childhood suicide attempts, the first at the age of five.

At age 15, on June 30th, 1895, Bailey was visited by a stranger, "...a tall man, dressed in European clothes and wearing a turban" who told her she needed to develop self-control to prepare for certain work planned for her to do. She supposed this individual was Jesus, but later she identified him as Master Koot Hoomi.

India, evangelical work, and first marriage

At age 22 Bailey did evangelical work in connection with the YMCA and the British Army. This took her to India where, in 1907, she met her future husband, Walter Evans. Together they moved to America where Evans became an Episcopalian priest. However, this marriage did not last. She stated that her husband mistreated her and in one of his fits of temper, threw her down the stairs. Bailey pushed for and received a divorce. (Bailey, p. 121–122) She left with their three children; after formal separation in 1915. Then followed a difficult period in which she worked as a factory hand to support herself and the children. (Bailey, p. 121–122)

Bailey's break was not only with her Christian husband, but with Orthodox Christianity in general. In her autobiography she wrote that “a rabid, orthodox Christian worker [had] become a well-known occult teacher.”(Bailey, p. 1 & p. 47).

With the Theosophical Society

In the United States, in 1915, Bailey discovered the Theosophical Society and the work of Helena Petrovna Blavatsky (Bailey, pp 134–136). In 1917, Bailey became involved in the Theosophical Society. In 1918 she became a member of the Esoteric section of the the society. "She quickly rose to a position of influence in the American Section of the Adyar society, moving to its headquarters at Krotona in Hollywood. She became editor of its magazine, "The Messenger, and member of the committee responsible for Krotona."

Bailey claimed to recognize Koot Hoomi, the master who had visited her in her childhood, from a portrait she saw in the Shrine Room of the Theosophical Society. (Bailey, pp 156) . Bailey wrote much about those she called the “Masters of the Wisdom,” which she believed to be a brotherhood of enlightened sages working under the guidance of "the Christ." In part, she stated her writings were an effort to clarify the nature of these Masters, and their work.

"The Tibetan", split from Theosophy, and second marriage

Bailey wrote that, in 1919, she was contacted by a Master known as The Tibetan (later associated with the initials D.K., and eventually the name Djwhal Khul). Bailey stated that after initial resistance, she was eventually persuaded to write down the communications from this source. She wrote for 30 years, from 1919 to 1949.. The result was 24 published books on ancient wisdom, philosophy, religion, contemporary events, science, psychology, nations, astrology, and healing. Also in 1919, 32nd degree Freemason Foster Bailey (1888-1977), who was to be her second husband, became National Secretary of the Theosophical Society; (Bailey, p. 157) they married in 1921.

"The Theosophist published the first few chapters of her first work, Initiation, Human and Solar, but then stopped for reasons Bailey called 'theosophical jealousy and reactionary attitude.' Bailey, "objected to the neo-Theosophy of Annie Besant" and worked with Foster Bailey to gain more power in the American Section" She became part of a progressive, " 'Back to Blavatsky movement, led mainly by Mr. and Mrs Foster Bailey," She outlined her vision for the Esoteric Section of the Theosophical Society and by annuciating ideals of tolerance and brotherhood. However, her efforts to influence the society failed, and she and her husband were dismissed from their positions.

According to author Olav Hammer, Bailey's early writings of communications with the Tibetan were well received within the society, but society president Annie Besant questioned Bailey's claims of communications with "the Tibetan" and expelled the Baileys from the organization. According to Bailey, she had come to see the society as authoritarian and involved with "lower psychic phenomena.". In her writings, however, she continued to acknowledge the importance of Madame Blavatsky's works, and saw her own task as the continuation and further development of Blavatsky’s teachings. (Bailey, pp. 168–177)

The Arcane School and the Lucis Trust

In 1923, with the help of Foster Bailey, Alice Bailey founded the Arcane School, which gave (and still gives) a correspondence course based on her books and her version of Theosophy (Bailey, pp. 192–193). The Arcane School is part of the Lucis Trust, a not-for-profit foundation that also publishes Bailey's works and a quarterly magazine of esoteric philosophy titled The Beacon. Together with Foster Bailey, she organized an International Goodwill Movement About 100 of Alice Bailey's public talks and private talks to her more advanced Arcane School students are available online. Bailey continued to work up to the time of her death in 1949 Foster Bailey took over as head of the Arcane School and Lucis Trust until his death in 1977 at which time their daughter, Mary Bailey, became president of the Lucis Trust. Mary Bailey authored a book titled A Learning Experience describing her 33 years of work with the Arcane School and accounts of the early years of her mother's work with "the Tibetan".

Teachings

Comparison with Theosophy

Campbell writes that Bailey's books are a reworking of major Theosophical themes, with some distinctive emphases, and that they present a comprehensive system of esoteric science and occult philosophy, cognizant of contemporary social and political developments. Sutcliffe points out that both Bailey and Blavatsky's work evoke a picture of Tibet as the spiritual home of the Masters and that Bailey claimed a more-or-less direct lineage to Blavatsky. He describes Bailey as a 'post-Theosophical' theorist, reporting that Bailey received instruction from "former personal pupils of Blavatsky", and notes that her third book (A Treatise on Cosmic Fire) not only reproduces Blavatsky's apocryphal Stanzas of Dzyan, but is dedicated to Blavatsky, as well.

Jon Klimo, in Investigations on Receiving Information from Paranormal Sources, writes, "As with Blavatsky/Theosophical material, and more recent contemporary channeled material from other sources, we find in the Bailey work the same occult cosmological hierarchy: physical, etheric, astral, mental, causal, and higher inhabited levels of existence." Hammer, in the book Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age, highlights Bailey's Theosophical similarities as well as noting what he thinks are some differences between them: "To a large extent, Bailey's teachings are a restatement and amplification of theosophy of the Secret Doctrine. Bailey inherited from Blavatsky and Leadbeater a predilection for profuse details and complex classificatory schemes. ... Her books have also introduces shifts in emphasis as well as new doctrinal elements."

In contrast to the above, some Theosophical critics contend that there are major differences between the Bailey's ideas and the Theosophy of HPB, such as Bailey's embrace of some mystical Christian terms and concepts and her acceptance of C.W. Leadbeater.

Nicholas Weeks, writing for the Theosophical magazine Fohat in 1997, felt Bailey's assertion that "... her teachings are grounded in and do not oppose in any fundamental way Theosophy as lived and taught by HPB and her Gurus" was false, claiming her books are in fact "rooted in the pseudo-theosophy pioneered by C. W. Leadbeater." He claimed Bailey accepted the Leadbeater's "fantasy" of the return of Maitreya, and disparaged Bailey's Great Invocation, a prayer supposed to "induce Christ and his Masters to leave their hidden ashrams [and] enter into major cities" to lead the Aquarian Age. This contrasts with the Theosophy of HPB, he says, which emphasizes reliance on "the Christos principle within each person".[8]

Theosophists are divided on their assessment of Alice Bailey's writings. For instance, the noted contemporary Theosophical writer Geoffrey Hodson wrote a highly favorable review of one her books, saying, "Once more Alice Bailey has placed occult students in her debt." And Gallagher writes, "Her first book, Initiation Human and Solar, was at first favorably received by her fellow theosophists. Soon, however, her claims to be recipient of ageless wisdom from the Masters met with opposition." The conflict is understandable since her works contain some criticisms of Theosophy, and at the time of the break she voiced her criticism of what she saw as dogmatic structures within the society, while questioning the pledges of loyalty to Theosophical leaders that were required. "During the annual convention of 1920 in Chicago, there was a power struggle between forces loyal to Besant and the Esoteric Section and others who believed that the ES had become too powerful. Below the surface was a hidden controversy regarding Alice's work with the Tibetan."

In the 1970s the lodges of the Danish Section of TS Adyar, as association of Theosophy in Scandinavia, began to study the works of Alice Bailey. The TS Adyar was opposed to the teachings of Bailey, and this situation led to a crisis with the Danish Section becoming independent in 1989.

Like Theosophy, Alice Bailey’s writings repeatedly emphasize unity. She believed her works were part of an unfolding revelation of ageless wisdom to humanity, of which Theosophical teachings were the predecessor and preparation. Some writers state that Bailey's writings have much in common with Theosophy, and both contain these ideas.

Some mainstream Theosophists consider Bailey's books to be a form of Neo-Theosophy, in that a great many of her ideas were borrowed from Theosophy while also including perspectives that were not part of Blavatsky's original teachings. Bailey, on the other hand, claimed her works were part of an unfolding revelation of "Ageless Wisdom" to humanity, of which the Theosophical teachings were the predecessor and preparation, While her writings do diverge from Theosophy, New Age observers such as James Lewis and Ron Rhodes find they also have much in common.

The Seven Rays of energy

Underlying her writings is the idea that all is energy and that spirit, matter, and the psychic forces intermediate between them are forms of energy. This energy is life itself. From one essential energy, divinity, procedes seven rays that underly and shape the evolution of human life and the entire phenomenal world. On a cosmic level these seven rays of energy are the creative forces of planets and stars. On a microcosmic level they are the creative forces conditioning the physical, psychic, and spiritual constitution of man. (Jurriaance, p. 73-152)

In Esoteric Psychology I, the first book of A Treatise on the Seven Rays, Bailey writes that the "one Life sought expansion" resulting in seven aeons, or emanations, manifesting in the expression of life, becoming the "seven Rishis of all the ancient scriptures."

She enumerates these seven as

1. The Lord of Power or Will
2. The Lord of Love-Wisdom
3. The Lord of Active Intelligence
4. The Lord of Harmony, Beauty and Art
5. The Lord of Concrete Knowledge and Science
6. The Lord of Devotion and Idealism
7. The Lord of Ceremonial Order or Magic

Although described as "Lords" and "persons", Bailey states that these "great forces" are not to be understood in terms of human personality. She also cautions that any description of such things must be couched in terms of our particular planet, such that humanity can understand it, but that these "pure Being[s] ... have purposes and activities in which our Earth plays only a minor part."

In Bailey's concept the rays and all things manifest in centers of energy and their relationships. All rays and centers are focuses of some type of evolving life or consciousness. (Jurriaance, p. 35-52) This includes everything from atoms to centers or chakars in the human consitution, and upwards through the human aura to groups of humans as centers, and cities and nations as centers. (Jurriaance, p. 79- 90 ) Humanity as a whole is conceived as a center of energy as are the masters of wisdom of which she writes. Likewise, planet Earth as a whole, with all its subsidary centers of life, is viewed as a center of life within the large life or divinity of our solar system.

The concept of the seven rays can also be found in Theosophical works. Campbell writes that Bailey, "...was the first to develop the idea of the seven rays, although it can be found in germ in earlier Theosophical writings."

The constitution of man

In line with previous Theosophical teachings, Bailey taught that man consists of a soul of abstract mental material, working through a personality — a technical term used to describe the physical, emotional, and less-abstract mental bodies considered holistically. She uses traditional terms for these lower three "vehicles" or "sheaths": etheric body, astral body and mental body. These auric aspects of the human being are defined as partial emanations or expressions of the soul, which is itself synonymous with the evolving human consciousness. The mind is not conceived to be simply an ephemeral brain effect, but as the motivating energy responsible for the inner constitution of individuals, and which also manifest as the aura.

In Bailey's writings, evolution is defined as the process of bringing the "lower sheaths" into integration and alignment with the will of the soul — the "at-one-ment" of the personality. It is this transformation that leads to "right human relations" and spiritual revelation or awakening. Discrete steps on the spiritual path are called initiations, which is to say that the evolving consciousness is entering into new and wider fields of awareness, relationships, responsibilities, and power. In terms of her ray concept, the note of the soul is imposed (or superimposed) on the note of the personality.

The spiritual hierarchy

She wrote that, behind all human evolution stands a brotherhood of enlightened souls who have guided and aided humanity throughout history.For Bailey, the evolution of humanity is intimately bound up with its relationship to this spiritual hierarchy. The stimulating and uplifting influences of religions, philosophies, sciences, educational movements, and human culture in general are the result of this relationship. Though in time humanity debases all these developments, they are all in their original impetus, conceived as the result of spiritual hierarchy working in concert with evolving human potentials.

Discipleship

Bailey elaborates the relation of humanity to the Hierarchy in her teaching on Discipleship in the New Age. A disciple is an accepted student, or chela, in the spiritual ashram of a Master. In this scheme, all awakening souls stand in some relationship—for a long time unconsciously, but eventually in full conscious awareness—to some particular Master. The integrated personality, coming under the influence of the soul, is simultaneously coming under the influence of this Master. This relationship is determined by karma, by evolutionary status, and (most importantly) by the aspirant's capacity for work to be done on behalf of humanity. This service aspect is strongly emphasized throughout Bailey's writings. In her concept, the greatly increased ("stepped-up") evolution of consciousness that results from this Master–pupil relationship is made possible only in and through service to humanity. Bailey's writing downplays the traditional devotional and aspirational aspects of the spiritual life, in favor of serving "the Plan of the Hierarchy" by serving humanity. According to her, this is primary, and everything hinges upon it. For Bailey, discipleship means work—service—and the evolution of those sensitivites and powers that enhance that labor. Disciples will never gain such powers or awareness unless and until they will be used solely for unselfish service. (Bailey, p. 38)

Unity and divinity of nations and groups

Underlying Alice Bailey's writings are the central concepts of unity and divinity . And with regard to races and religions she asserted that, "Every class of human beings is a group of brothers. Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God." She believed that an individuals primary allegiance is to humanity and not to any subgroup within it: "I call you to no organizational loyalties, but only to love your fellowmen, be they German, American, Jewish, British, French, Negro or Asiatic."

Human equality and religion

Ross describes Bailey's writings as emphasizing the "underlying unity of all forms of life," and the "essential oneness of all religions, of all departments of science, and of all the philosophies." Campbell notes that the New Group of World Servers was established for "... promotion of international understanding, economic sharing, and religious unity."

She wrote that all religions originate from the same spiritual source, and that humanity will eventually come to realize this. As they do so, she said, the result will be the emergence of a universal world religion and a "new world order." Bailey described a world where there would be no separate religions but rather "one great body of believers." She predicted that these believers would accept unified truths based on brotherhood and "divine sonship", and would "cooperate with the divine Plan, revealed to them by the spiritual leaders of the race." She wrote that this was not a distant dream but a change that was actually occuring during the time of her writing.(Bailey, p 140)

Author Steven Sutcliffe wrote that Bailey's "World Goodwill" organization was promoting groups of "world servers" to, as he quotes Bailey, "serve the Plan, Humanity, the Hierarchy and the Christ."

On fanaticism and intolerance

Alice Bailey spoke out strongly against all forms of fanaticism and intolerance. She saw this fanaticism in churches, in nationalism, and in competing esoteric schools. (Bailey pp. 15 & 453) She associated this fanaticism with unintelligent devotion and holding on to old ways and ancient theologies. Bailey indicated that these problems were found mostly in the older generations, that their fanaticism would limit their personal growth and that they would mostly find a solution for that limitation through devotion, and the forward movement of spiritual evolution.

Nations, races, and religions

Bailey criticized many nations, groups and religions, based on what she believed were their violations of the spirit of unity and brotherhood. Bailey said the key matter was not race or religion but the evolution of consciousness that transcends these labels. In her writings about the races, Bailey focused on the humanitarian concept of unity and stated that the source of human problems is the spirit of separation that causes individuals and groups to set themselves apart from the rest of humanity. (Bailey, p. 375)

Her writings in this area were criticized by Victor Shnirelman, a cultural anthropologist and ethnographer, who in a survey of modern Neopaganism in Russia, drew particular attention to "… groups [that] take an extremely negative view of multi-culturalism, object to the 'mixture' of kinds, [and] support isolationism and the prohibition of immigration." He noted that a number of Bailey's books, as well as those of her contemporary Julius Evola, had been recently translated into Russian, and said that "… racist and antisemitic trends are explicit, for example, in the occult teachings of Alice Bailey (founder of the New Age movement) and her followers, who wish to cleanse Christianity of its 'Jewish inheritance' and reject the 'Jewish Bible' as a prerequisite for entering the Age of Aquarius."

Monica Sjöö, a Swedish-born British artist, writer, radical feminist, and advocate of the Goddess movement, also opined that Bailey had a "reactionary and racist influence on the whole New Age movement."

Racial theories

Bailey upheld theories of racial differentiation that posited a division of humanity into races that are on different levels in a "ladder of evolution". For example, she said that the Aryans, as an "emerging new race", are the most evolved people on Earth. In her book Education in the New Age, Bailey made predictions about the use of occult racial theories in the schools of the future, which she said would be based on racial cohorts such as Lemurians (physically adept), Atlanteans (emotionally adept), Aryans (mentally adept), and the New Race with "group qualities and consciousness and idealistic vision." In her The Destiny of the Nations, Bailey described a process by which the "new race" will evolve from Caucasians, after which "low grade human bodies will disappear, causing a general shift in the racial types toward a higher standard".

Monica Sjöö wrote that she found worrying that some of the New Age thinking of Bailey and the Theosophists relied on "very reactionary and pro-fascist religious views", such as the belief in a secret elite of "Masters" who control world events and human minds through occult means and attempt to bring about the evolution of an Aryan super-race.

On the United States and France

While praising the United States and France in some respects, Bailey saw in them political corruption. She regarded the talk about a free press as largely an illusory ideal and stated, "… particularly is it absent in the United States, where parties and publishers dictate newspaper policies."

On orthodox Christianity

Bailey wrote of "the return of the Christ", but her concept had little in common with that of the orthodox Christian churches. Bailey almost always uses the phrase "the Christ" when not referring specifically to the Christian idea. For her, the leadership of the Hierarchy is an "office" (so to speak), to be occupied by various Masters, including the Master Jesus, in the course of Their unfolding evolution. She saw the Christ as a great "Person", embodying the energy of love, and His return as the awakening of that energy in human consciousness. She also introduced the ideas that the new Christ might be "of no particular faith at all", that he may be from any nation, race, or religion, and wrote that his purpose of returning will be to "restore man's faith in the Father's love" in a close personal relationship with "all men everywhere".

She stated that no one particular group can claim Him — that the New Age Christ belongs to whole world, and not to Christians alone, or to any nation or group. (Bailey, p 109) Bailey was highly critical of orthodox Christianity; she wrote that much of the Church's teaching about Christ's return is directly opposed to His own intentions and that "he history of the Christian nations and of the Christian church has been one of an aggressive militancy" (Bailey, p 110)

Several writers mention the affinity of some of Bailey's concepts with modern expressions of paganism.

On the Negro race

Bailey stated that the Negro race consists of "child souls" and that their lives emphasize "physical activity as it is motivated by the desire for satisfaction of some kind, and by a shallow "wish-life" or desire nature, almost entirely oriented towards the physical life." She also wrote of the need for the white races to "train the Negroes that they will be fitted for true self-government".

She described Negro people as "creative, artistic and capable of the highest mental development when taught and trained -- as capable as is the white man;" and she emphasized the need for the white races to accord the Negro "the respect and the opportunity which is due him", stating that "The future peace of the world depends today upon enlightened, farseeing statesmanship and an appreciation of the fact that God has made all men free."

She wrote that what she described as "the Negro Problem" is divided into two areas: "the problem of the future of the African Negro and the problem of the future of the Negro in the western hemisphere."

On "the Negro problem" in Africa

Bailey considered the indigenous people of Africa to be in the "embryonic stage" of evolutionary development, and wrote that, "Behind the many separative religious cults of that dark land, there emerges a fundamental and pure mysticism, ranging all the way from nature worship and a primitive animism to a deep occult knowledge and an esoteric understanding which may some day make Africa the seat of the purest form of occult teaching and living." She said that "Right human relations must be firmly established between the emerging Negro empire and the rest of the world; the new ideals and the new world trends must be fostered in the receptive Negro consciousness and in this way darkest Africa will become a radiant center of light, ready for self-government and expressing true freedom."

On "the Negro problem" in the Americas

Regarding the relations between the Negro race and other races in the Western Hemisphere, Bailey wrote that it "constitutes a very ugly story, seriously implicates the white man and provides an outstanding disgrace", and that "The white people face a grave responsibility and it lies in their hands to change conditions." She was a vocal advocate of humane treatment and equal rights for the Negro race, acknowledged that they had been subject to much cruelty and exploitation by the white race, but also said that good had come of this for Negroes, and described reason for optimism regarding their future prospects. She advocated improvement in the situation of the Negro in the United States, calling for the people of America to end discrimination, to accept the Negro population as brothers and friends and thereby bring about positive change. She also wrote that in the black peoples attempt to resolve their problem of separation in society, "the spiritual forces of the world are on the side of the Negro."

On the Jewish race

Bailey wrote much about the Jewish people, referring to them collectively as a race, with group karma, characteristics, and behaviors, rather than as individuals. Specifically, she was of the opinion that Jews embody the characteristics of "materialism, cruelty and a spiritual conservatism" and the "separative, selfish, lower concrete mind."

She explained that what she called the "Jewish problem" was a result of negative karma accumulated by the Jews due to "acts and deeds there claimed by him as his racial acts and deeds (conquest, terrorism and cruelty)..." and wrote that the solution will come "...when the races regard the Jewish problem as a humanitarian problem but also when the Jew does his share of understanding, love and right action. This he does not yet do, speaking racially."

Bailey described Jews as "the most reactionary and conservative race in the world", explaining this as a result of their need to preserve their cultural identity as a wandering people under persecution.

She wrote that Jews "take what they want, to see to it that their children get the best of everything available, no matter what the cost to others"; they "blame the non-Jewish nations for their miseries"; and, "The Jew needs to recognize his share in bringing about the dislike which hounds him everywhere"

She stated that even though the Jews are "posessed of great wealth and influence", they create "dissension among the nations" and "almost abusive, demands for the Gentile to shoulder the entire blame and end the difficulty."

Before World War II, she wrote: "The major racial problem has, for many centuries, been the Jewish, which has been brought to a critical point by Germany..."; that the Jews "constitute an international minority of great aggressiveness, exceedingly vocal"; and that while they are an ancient, civilized and cultured people, their problems as a "struggling minority" are the result of "certain inherent characteristics", and the "untidy effect they have on any community".

In 1939 as World War II approached, Bailey wrote that what "the Jewish problem, is definitely producing cleavage as a part of the divine plan... to bring humanity to certain realizations and decisions." After the war and the Holocaust, she criticized the Jews and spoke against Zionism, stating it to be, "… contrary to the lasting good of mankind" and, regarding Palestine, that "The Jews, by their illegal and terrorist activities, have laid a foundation of great difficulty for those who are seeking to promote world peace." In 1948, Bailey wrote that "there are eighty percent of other people in the concentration camps, only twenty percent Jews", and that Jews have not only repudiated the Messiah, but they have forgotten their unique relation to humanity.

Because of writings like these, the American Chassidic author Rabbi Yonassan Gershom wrote that Bailey's plan for a New World Order and her call for "the gradual dissolution—again if in any way possible—of the Orthodox Jewish faith" revealed that "her goal is nothing less than the destruction of Judaism itself."

Bailey also spoke out strongly against hatred of the Jews and believed in a future in which Jews would "fuse and blend with the rest of mankind." In her autobiography, she stated that she was on Hitler's "blacklist", and she believed it was because of her defense of the Jews during her lectures throughout Europe. Bailey also criticized the cruelty of "the Gentile" (non-Jewish people) for their treatment of the Jews, stating that the Gentiles bear "responsibility for wrong doing and cruel action." (Bailey, p. 401)

Bailey further stated that the Jews are themselves responsible for the bad treatment they received, writing: "Changed inner attitudes are needed on both sides, but very largely on the side of the Jews". She was aware of and accepted the controversial nature of her comments in this regard.

On interracial marriage

Bailey wrote regarding interracial marriage that "the best and soundest thinkers in both the white and black races at this time deplore mixed marriages. They mean no happiness for either party." She also advised against intermarriage between caucasians and oriental races and wrote that children of interracial unions would be unavoidable following World War II due to the actions of what she called the "inevitable promiscuity" of the armies during that period. She wrote that "children of mixed race, as well as the half-castes and the Eurasians may be the answer to a large part of the problem. There will be hundreds of thousands of these children of mixed parentage, forming part of the world population in the next generation and immediate cycle and they are a group with which we will have to reckon."

While she believed that intermarriage would not solve "the Negro problem" , she implied this might change and on this issue, "I make no prophecy about the future." Her comments on the topic are conflicting: On the one hand she suggests that mixed marriages have unhappy effects, on the other hand she seems to view them as positive and contributing to the solution of racial tensions. — and elsewhere she writes that marriages are rooted in soul relationships, and that intermarriage in general is not a solution, but that the solution is in appreciation of the good qualites in groups other than one's own and the killing out of the sense of racial superiority.

Religious controversies

Prophecies and obscurity

In Prophecy on Trial, James Stephenson analyzed the prophecies contained in Alice Bailey's works, breaking them down into dated and undated prophecies, prophecies that had been confirmed, and those that were non-determinable. According to his analysis, while some her prophecies appear to have been accurate, others were not.

in Nature Religion Today the co-authors Richard Roberts, Joanne Pearson, and Geoffrey Samuel criticized Bailey's writings for not being empirical, naturalistic, or humanistic but rather romantic and symbolical, and for their use of a bewildering variety of specialized terms.

Diversion from orthodox belief systems

Bailey has been criticized by some religious writers because she wrote of Christian, Jewish, Buddhist, and Theosophical beliefs with authority while expressing non-conformity to the orthodox belief systems of these varied religious traditions.

David G. Bromley, professor of sociology at Virginia Commonwealth University, and Phillip E. Hammond, wrote:

"After World War II, Eastern thought was filtered through (and more or less distorted by) the likes of Manley Palmer Hall, Alice Bailey, Baird T. Spaulding, and Edwin Dingle. Possibly more important than their individual teachings, however, occultists as a group hammered home the central idea, 'The East is the true home of spiritual knowledge and occult wisdom.'

Influence

Sir John Sinclair, Bt., gives a commentary on the seminal influence of Alice Bailey, which he says underlies the consciousness growth movement in the 20th century. In Perspectives on the New Age we find, "The most important—though certainly not the only—source of this transformative metaphor, as well as the term "New Age," was Theosophy, particularly as the Theosophical perspective was mediated to the movement by the works of Alice Bailey."

In a book on history of the Bollingen Foundation and its pervasive influence on American intellectual life, William McGuire wrote of the influence of Alice Bailey on the work of English-Dutch spiritualist, theosophist and scholar Olga Froebe and novelist Nancy Wilson Ross

Bailey has been cited in numerous professional journals Author Catherine Wessinger writes that Bailey was a liberated woman "… sixty years before it became popular"; that Bailey's books expressed a similar "millennial view" to the works of Annie Besant; and that they were "an important source of the contemporary New Age movement."

Bailey's thought has had an influence in the field of Psychotherapy and Healing. "In Tansley as in Brennan you will find descriptions of a hierarchy of subtle bodies called the etheric, emotional, mental and spiritual that surround the physical body. (Interestingly Tansley attributed the source of his model to Alice Bailey’s theosophical commentary on The Yoga Sutras of Patanjali, the locus classicus of Hindu teaching.)"

George D. Chryssides of the University of Wolverhampton, cites Bailey's influence on the ideas of the Order of the Solar Temple and related organisations.

The Arcane School, founded by Alice and Foster Bailey to disseminate spiritual teachings, organizes a world-wide "Triangles" program to bring people together in groups of three, for daily meditation and study. Their belief was that they received divine energy through meditation; this energy is transmitted to humanity, so raising spiritual awareness. John Michael Greer's New Encyclopedia of the Occult states that the school "seeks to develop a New Group of World Servers to accomplish the work of the Hierarchy of Masters, under the guidance of its head, the Christ."

Roberto Assagioli, founder of Psychosynthesis, had a close association with Bailey, and his school of psychology, called Psychosynthesis, derives at least in part from her influence. Richard Roberts, Joanne Pearson, and Geoffrey Samuel, in their book Nature Religion Today: Paganism in the Modern World note that Assagioli was "closely associated with Alice Bailey in the 1930s"; that some of his early writings were published in Bailey's magazine "The Beacon" ; and that he was a trustee of Bailey's organization, the Lucis Trust. However, authors John Firman and Ann Gila write that Assagioli developed psychosynthesis in 1910, before he began his work with Bailey in 1930, and that he kept what he referred to as a "wall of silence" between the areas of psychosynthesis and religion or metaphysics, insisting that they not be confused with each other.

According to the Encyclopedia of Women And Religion in North America, several leaders of New Age philosophy have further developed Bailey's teachings, including the well-known personalities JZ Knight (who channels the entity known by the name Ramtha), Helen Schucman (author of A Course in Miracles through the process of telepathic dictation she called "scribing"), Elizabeth Clare Prophet (who published what she referred to as "dictations from Ascended Masters"), and Jean Houston (one of the founders of the Human Potential Movement).

Bailey's legacy as a channeler of Djwal Khul, the "Tibetan" teacher whom she claimed was the co-author of many of her books, continued when Djawl Khul returned to print in the early 21st century as a co-author with two new channelers, Violet Starre and Moriah Marston. Starre has channeled Bailey's old teacher twice: the title of her first book, Diamond Light, Cosmic Psycholoogy of Being, 4th Dimension, 7 Rays & More, owes an obvious debt to Bailey's writings, and is sometimes listed in book catalogues under the full title "Diamond Light, Cosmic Psycholoogy of Being, 4th Dimension, 7 Rays & More (Teachings Similar to Those Given to Alice A. Bailey) by Djwhal (channeled Through Violet Starre) Khul." . The same influence can also be seen in Starre's The Amethyst Light: Djwhal Khul Through Violet Starre, published in 2004. Marston's Soul Searching with Djwahl Khul, the Tibetan, was published in 2006, and according to her publisher, Airleaf Books, "She has been a conscious channel for Ascended Master Djwhal Khul since 1986."

Professor Robert S. Ellwood of the University of Southern California, investigating a wide range of religious and spiritual groups in the United States during the 1970s, found evidence that Bailey had also influenced UFO believers. He attended a meeting held in Inglewood, California by members of a nationwide UFO group called Understanding, Inc., which had been founded by a contactee named Daniel Fry and was headquarted in Oregon, and he reported that, "There is no particular religious practice connected with the meeting, although interestingly the New Age Prayer derived from the Alice Bailey writings is used as an invocation."

Bibliography

The Lucis Trust is the official publisher of Alice Bailey's books. A few books of Alice Bailey that are no longer under copyright are also available online at independent web sites.

Credited to Alice Bailey (works containing the prefatory Extract from a Statement by the Tibetan, generally taken to indicate the book was a "received" work):

• Initiation, Human and Solar — 1922
• Letters on Occult Meditation — 1922
• A Treatise on Cosmic Fire — 1925
• Light of the Soul: The Yoga Sutras of Patanjali — 1927 (commentary by Alice Bailey)
• A Treatise on White Magic — 1934
• Discipleship in the New Age — Volume I - 1944
• Discipleship in the New Age — Volume II - 1955
• Problems of Humanity — 1947
• The Reappearance of the Christ — 1948
• The Destiny of the Nations — 1949
• Glamor - A World Problem — 1950
• Telepathy and the Etheric Vehicle — 1950
• Education in the New Age — 1954
• The Externalization of the Hierarchy — 1957

• A Treatise on the Seven Rays:
  • Volume 1: Esoteric Psychology I — 1936
  • Volume 2: Esoteric Psychology II — 1942
  • Volume 3: Esoteric Astrology — 1951
  • Volume 4: Esoteric Healing — 1953
  • Volume 5: The Rays and the Initiations — 1960

Credited to Alice A. Bailey alone (works in which Bailey claimed sole authorship of the material):

• The Consciousness of the Atom — 1922
• The Soul and its Mechanism — 1930
• From Intellect to Intuition — 1932
• From Bethlehem to Calvary — 1937
• The Unfinished Autobiography — 1951
• The Labors of Hercules — 1974
• The Labours of Hercules: An Astrological Interpretation — first published 1982

See also

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• A Treatise on White Magic
• Anthroposophy
• Archeosophy
• Esoteric cosmology
• Esotericism
• Initiation (Theosophy)
• Karma
• List of Masonic organizations
• List of spirituality-related topics
• List of religious, esoteric, metaphysical and mystical symbols
• Magic and religion
• Merkabah

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• New Age
• Numerology
• Occult
• Odic force
• Qigong
• Planes of existence
• Reincarnation
• Rosicrucianism
• Spiritual evolution
• Spirituality
• Theosophy
• Western mystery tradition

External links

• Lucis Trust
• Alice Bailey lectures
• Complete Works of Alice Bailey that can be downloaded
• Dissertation from the U of W. Sydney, The texts of Alice A. Bailey: An inquiry into the role of esotericism in transforming consciousness.