A. Bailey, H.P. Blavatsky and Helena Roerich
Cleavages between the followers of three traditions:
The Theosophical Society, The Arcane School, The Agni Yoga Society
by Phillip Lindsay © 2004
Alice A. Bailey
Alice A. Bailey and The Theosophical Society
Alice Bailey and the Theosophical Society
2. (a) Refutation
of Nicholas Weeks’ article “Theosophy’s Shadow” - Phillip Lindsay
(b) Refutation of Nicholas Weeks' article "Theosophy's Shadow"
- Morten Sufilight
3. (a) ‘Bailey
and Theosophy’ by Nils Bronsted
3. (b) Two
Amanuenses – Bailey and Blavatsky
3. (c) Alice
Bailey's Personal View of the Theosophical Society
4. Alice A.
Bailey - Various Viewpoints (Weblinks)
Alice Bailey and Theosophy - Uri Gorbunov
Two Remarkable Russian Women: Blavatsky & Roerich - Uri Gorbunov
A. Bailey and Helena Roerich
1. Helena Roerich’s Letters About Alice Bailey
2. Astrological Perspectives
of Helena Roerich – Transits for her letters
4. Views and
Commentary on HR's Letters - Uri Gorbunov
Yoga Forum Horoscope
on DK's Ashram? Initiates can 'fall'
7. AAB Anti-semite
between Students of Roerich and Bailey
Alice Bailey's Teaching and Agni Yoga - Yuri Gorbunov
Comparative Biographies of Roerich and Bailey - Uri Gorbunov
12. On Alice
Bailey and Helena Roerich - by James Davis
and Agni Yoga in Concordance - James Davis
Between DK’s and M’s Teaching (Agni Yoga)
A. Bailey, Helena P. Blavatsky and Helena Roerich were three women who
acted as amanuenses
for various Masters to bring through new teachings of the Ageless Wisdom
for the Aquarian Age.
started with Blavatsky (HPB), an advanced initiate, who pioneered the
way in 1888 with the first installment of the mystery teachings – The
Secret Doctrine and Isis Unveiled.
1919-1949 Alice A. Bailey (AAB) continued what HPB had started by working
with the Master DK for thirty years, the same Master who had given much
instruction to HPB. This second installment from the Hierarchy was designed
to build upon and expand what HPB had initiated.
the same time as AAB, Roerich (HR) started her work with the Master Morya
in 1924 for a period almost as long as AAB, producing around twelve books,
generically called the Agni Yoga teachings.
students consider that the three teachings are aspects of the divine trinity,
corresponding to the rays or aspects of 3, 2, 1 respectively. The latter
Agni Yoga, is considered the new yoga that will supercede Raja Yoga. It
is built on an understanding and comprehension of the previous two stages
of the teachings.
course all the teachings have their adherents, and some study one without
the others, or two of the three, or all three. The reasons are varied,
ranging from rayological affinities, to that motivated by sectarian propaganda
and devotion to the Messenger.
is the sectarian and devotional problem that, in the author’s opinion,
has led to cleavages between followers of Agni yoga, Theosophy, and the
teachings of DK through Alice Bailey.
 A person employed to write or type what another
dictates or to copy what has been written by another; secretary.[Latin:
secretary, originally adjective, from (servus) a manu secretary
+ -ensis belonging to] Macquarie Dictionary CD ROM.
Alice Bailey and the Theosophical Society
perennial problem of Alice A. Bailey’s (AAB) relation to the Theosophical
Society has caused a major split between students of the Ageless Wisdom
for over eighty years.
of it started when Alice Bailey was the head of the Krotona Theosophical
Society (California) in 1918. She describes in The Unfinished Autobiography,
the spiritual snobbery of some theosophists. They took exception to the
fact that she had a personal ‘recognition’ of the portrait of her Master
Koot Hoomi at the local TS lodge, and also later that she was receiving
transmissions from the Master DK (Djwhal Khul).
there was a split in the Theosphical Society. The Esoteric
Section (ES) dominated and some members tried to remove AAB and Foster
Bailey from Krotona. Later at a conference:
cleavage between the authoritarians of the E.S. and the more democratic
minds in the T.S. was steadily widening…I had never been present at any
convention in my life and to say that I was disillusioned, disgusted and
outraged is putting it mildly. Gathered together was a group of men and
women from all parts of the United States who were presumably occupied
in teaching and spreading brotherhood. The hatred and rancour, the personality
animus and the political manipulation was so outrageous and shocking that
I made a vow never to attend another Theosophical Convention again in
my life...It was obvious from the first moment of the Convention that
the E.S. was in control and that those who stood for brotherhood and democracy
were hopelessly outnumbered and, therefore, beaten…[Mr Warrington was
succeeded by] Mr Rogers who was bitterly opposed to us and far more personal
in his opposition than Mr. Warrington…Thus ended our time at Krotona and
our very real effort to be of service to the Theosophical Society.” 
some reason possibly associated with these events, the tag ‘black magician’
was bandied about: quite irresponsibly it seems, by some leading theosophists
of the day. Geoffrey Hodson was apparently one of those individuals,
a fairly advanced soul by all accounts. It has been said by some theosophists
in the Esoteric Section (ES) (personally to this author) that AAB betrayed
her oath of silence by releasing a mantram to the general public:
"May the Holy Ones, Whose pupils we aspire to become, show us the
light we seek; give us the strong aid of Their compassion and Their wisdom.
There is a peace that passeth understanding; it abides in the hearts of
those who live in the Eternal. There is a power that maketh all things
new; it lives and moves in those who know the Self as one. May that peace
brood over us, that power uplift us, till we stand where the One Initiator
is invoked, till we see His Star shine forth. May the peace and the blessing
of the Holy Ones pour forth over the worlds." 
is a mantram that the Master DK (Djwhal Khul) gives to one of his disciples
to use in the above book. Its powerful and inspirational quality may not
have seen further light of day if the ES chose to keep it under wraps
as ‘theirs’, or as the only true ‘custodians’ of such material.
1920’s, right up to present day, generations of theosophists have gone
on perpetrating these negative notions about Alice A. Bailey. Most theosophists
that this author has questioned about the AAB/TS split, do not know why
AAB was ‘working for the Black Lodge’. They cannot give a reasoned explanation
of it, showing an unquestioning acceptance, a mystical and non-occult
understanding of the situation. The same goes for some followers of Helena
Roerich as will be shown quite shockingly later.
also demonstrate how conditioning affects us all, particularly if well-respected
members make those claims. Even advanced disciples can get it wrong. Their
seems to be an inertia or laziness demonstrated where the books of AAB
have not even been sought out and read – so that discrimination can be
exercised, and a decision made by the individual. Some Roerich followers
have also adopted this attitude.
the insidious conditioning which itself has been working through the TS,
even since the days of HP Blavatsky (HPB), something she remarked upon
herself. The form of the TS had become crystallised and fanatical, obscuring
some of the original essence that underlies the organisation. Even the
current head of the world Theosophical Society, Radha Burnier, adopts
these anti-Alice Bailey viewpoints along with many of her contemporaries.
then, due to the internal wrangles and politicking of the TS in the 1920’s,
accompanied by the Krishnamurti debacle, the TS probably opened itself to the
attacks from the very materialistic forces which they accused AAB of working
with, thereby succeeding in helping establish negative propaganda toward
if this happened, it would not have been difficult to accomplish, given
some of the hateful sniping that was going on in the TS. Even Krishnamurti,
hailed as the new World Teacher, was accused of having a black magician
speaking through him by certain theosophists! 
gives rise to the question, how can a person who is basically an aspirant
to the mysteries, distinguish between such things? How can most of us
know what path a fellow traveller treads? It is an entirely subjective
process and one not lent to speculation and hysteria, or some of the exaggerations
of those tumultuous times.
 The Unfinished Autobiography, Alice
A. Bailey. p.155.
 The Unfinished Autobiography, Alice
A. Bailey. p.173.
 Discipleship in the New Age Vol.1,
Alice A. Bailey. p.537.
 See The Initiations of Krishnamurti,
 The Intitiations of Krishnamurti:
An Astrological Biography. Phillip Lindsay.
 A Treatise on White Magic, Alice
A. Bailey. p.11.
 Initiation Human and Solar, Alice
A. Bailey, pp.51-2.
 Masters of the Seven Rays, Phillip
 Extract from a Statement by the
Tibetan. (Printed at the front of all 24 books by DK)
Theosophy's Shadow by Nicholas Weeks
The following article against the validity of AAB's source
reprinted in full, with this author’s commentary interspersed.
Warning, it is a little long, so the reader may wish to skip to the next
is a revised and expanded version of one that appeared in the Summer 1997
issue of Fohat, a Theosophical magazine published in Edmonton,
Alberta, Canada.] Men
must learn to love the truth before they thoroughly believe it. (1)
Weeks (NW): This article is intended mainly for those attracted to
the New Age books of Alice A. Bailey. Her claim that her teachings came
from the same Occult Brotherhood that taught HP Blavatsky, the founder
of the modern Theosophical Movement, is not valid. This short piece is
not about whether Bailey's writings are inspiring, wonderful or contain
any truth; but simply whether HPB and AAB had the same mentors,
as claimed by Bailey. Bailey's guide professed to be the same Djual Khool
that was one of HPB's teachers. Bailey also declared that her guru was
the same Master Koot Hoomi that Blavatsky knew. This paper will propose
that the so-called Tibetan and the Hierarchy of Masters portrayed in Bailey's
books, were not Djual Khool and the Adept Brotherhood known to HPB.
Bailey asserted that her teachings are grounded in and do not oppose
in any fundamental way Theosophy as lived and taught by HPB and her Gurus.
This assertion is false. Her books are rooted in the pseudo-theosophy
pioneered by CW Leadbeater. For example, one of CWL's favorite revelations
was the return to earth of "Maitreya" the Christ. Bailey accepted
Lindsay (PL): It is actually the other way around. Leadbeater
used some of AAB’s original material from books such as Intiation,
Human and Solar and took the credit for it in his book The Masters
and the Path. This has been the prevailing theosophical view since
the early 1920’s, particularly after the damaging articles of theosophists
Crump and Cleather. (See later in text) Also, consider the following:
A Treatise on Cosmic Fire the Tibetan has given us what H. P. Blavatsky
prophesied he would give, namely the psychological key to the Cosmic Creation.
H.P.B. stated that in the 20th century a disciple would come who would
give the psychological key to her own monumental work The Secret Doctrine
on which treatise the Tibetan worked with her; and Alice A. Bailey worked
in complete recognition of her own task in this sequence." FOSTER
BAILEY Tunbridge Wells December 1950.
Also bear in mind the following quote as an overall consideration in this
discussion: (web-editor's emphasis)
" The age-old method of arriving at truth by the process of accepting
new authorities and comparing them with previously established doctrines,
while of undoubted value in the training of the mind, is gradually being
transcended. In its place is emerging in both the religious and philosophical
worlds a new capacity to take a more scientific position. Spiritual teaching
will be increasingly accepted as an hypothesis to be proved less by scholasticism,
historical foundation and authority, and more by the results of its effect
upon the life lived and its practical usefulness in solving the problems
of humanity. Heretofore, advanced esoteric teaching has almost invariably
been obtainable only by the student's acceptance of the authority of the
teacher, varying degrees of personal obedience to that teacher and pledges
of secrecy. As the new Aquarian dispensation progresses these limitations
will disappear..." (Alice Bailey & Djwhal Khul - A Treatise on Cosmic
Fire - Foreword)
Weeks (NW): She placed an immense spiritual value on the Great Invocation (2) which is supposed to induce Christ and his
Masters to leave their hidden ashrams, enter into major cities and begin
to dictate the redemption of Aquarian society.
Contrariwise, the Theosophy of HPB and her Gurus emphasizes reliance
on the Christos principle within each person. As Blavatsky explained:
"[Christian theology] enforces belief in the Descent of the Spiritual
Ego into the Lower Self; [Theosophy] inculcates the necessity of endeavouring
to elevate oneself to the Christos... state." (3) The discovery
and altruistic expression of our innate divinity uplifts each individual
and thus, very slowly, all of humanity.
PL: It seems
that Weeks and others such as Clump and Cleather, have taken great exception
to the Christian terminology in the Great Invocation, rejecting it solely
on this basis. This can be easily seen, particularly as the TS was very
strongly influenced by eastern religions.
However, The Great Invocation is much more than this, as the book Sacred
Vessel of the Mysteries, by John Berges, amply illustrates. It
is about the invocation of extra-planetary energies, intimately related
to the evolution of the Solar Logos and of Sirius. There is no argument
by AAB or her students that the Christos principle is something to be
contacted by each individual. However, DK through AAB, (this must be
emphasised), wanted to describe the immanent reappearance of the Masters,
a great planetary event that has not occurred since the ancient days of
Atlantis. This is described particularly in the book Externalistion
of the Hierarchy and The Reappearance of the Christ.
such as Bailey are sincere and convinced that their inner voices and visions
are real Masters. Unhappily, sincerity is no protection from delusion.
In 1884 Master KH wrote to a psychic of that time, giving an explanation
for the befuddling of a channel or seer.
you have scarcely learned the elements of self-control, in psychism, you
must suffer bad consequences. You draw to yourself the nearest and strongest
influences " often evil " and absorb them, and are psychically
stifled or narcotised by them. The airs become peopled with resuscitated
phantoms. They give you false tokens, misleading revelations, deceptive
images. Your vivid creative fancy evokes illusive Gurus and chelas [disciples],
and puts into their mouths words coined the instant before in the mint
of your mind, unknown to yourself. The false appear as real, as the true,
and you have no exact method of detection since you are yet prone to force
your communications to agree with your preconceptions.” (4)
PL: No truer
statement made by the Master KH, but by what criteria does Weeks judge
AAB? - His own theosophical conditioning or his in-depth study of AAB’s
works? "Illusive gurus" etc may apply to several other twentieth
century teachers of the Masters, but certainly not Bailey. One has to
only look at the quality of the teachings contained therein, to really
to discern reality from illusion must not be confined to our study and
meditation times, but should also pervade our ordinary daily life. Should
devotees of Bailey wish to compare closely the main principles of real
Theosophy with their present faith, they might consider using some of
the three methods mentioned in this article. Hopefully, followers of Bailey
will not rely exclusively on her own explanations. Surely, if she really
teaches the same basic Theosophy as HPB, one could resolve any conflicts
between their teachings without acceding to AAB's every proclamation.
The template of basic Theosophy is in the original writings of HPB and
her Gurus. Bailey's key teachings must match this template or they cannot
be from the same sources that taught HPB.
PL: One good
example is A Treatise on Cosmic Fire, given by the Master DK as
a major key to The Secret Doctrine. Has Weeks or many theosophists
given this extraordinary book any close scrutiny? Have they studied closely
the extended Stanzas of Dzyan given out in A Treatise on Cosmic Fire?
Many students in the world who are not saddled with some of the prejudices
so ingrained in the Theosophical Society, are easily able to'match the
template' between the two teachings.
(BM): But the basic problem is that TS does not admit even the possibility
of anything being new. If it is not consistent with HPB, it is already
wrong. Yet if the Teaching is ever to grow and respond to the need of
today's humanity, it must, at some point, differ! Thus TS binds itself
in a straightjacket of ever-more obsolete esoteric teachings. Until the
TS accepts the possibility of new teachings from the Masters, commonality
of thought is not possible. It is this aspect that must be addressed,
not differences or similarity of teaching.
Contrast primary goals and objectives. One such purpose of the
real Brotherhood was expressed by Koot Hoomi, the actual Guru of Djual
Khool and supposed mentor of Bailey's Tibetan guide.
The God of
the Theologians is simply an imaginary power... Our chief aim is to deliver
humanity of this nightmare, to teach man virtue for its own sake, and
to walk in life relying on himself instead of leaning on a theological
crutch, that for countless ages was the direct cause of nearly all human
misery... The best Adepts have searched the Universe during millenniums
and found nowhere the slightest trace of [God], but throughout, the same
immutable, inexorable law. (5)
Bailey's Tibetan theologian (the supposed disciple of KH, the author of
the passage above) gives his view of deity and law.
law presupposes a superior being who, gifted with purpose, and aided by
intelligence, is so coordinating his forces that a plan is being... matured...
A law is but the spiritual impulse, incentive and life manifestation of
that Being in which [a person] lives and moves. [A law] which is sweeping
him and all God's creatures on to a glorious consummation.” (6)
being is gifted and aided from the Supreme Being with purpose and intelligence,
no self-induced evolution needed for him. This deity is certainly a law
unto himself, which is just what the Church has preached for hundreds
of years. God's law will simply sweep all of us up and away to some sublime
end. One just needs to "pass... through himself as much of that [Being's]
spiritual life impulse" (7) as one can. This
New Age theology sounds familiar. Her Tibetan has just replaced that old,
prosaic God and His angelic cloud of witnesses with the Solar Logos and
his devas. Jesus and his disciples are supplanted by Maitreya Christ
and his disciples, the Masters of the Hierarchy.
is an extremely biased, simplistic and out of context interpretation of
DK’s words. It shows a lack of understanding of the basic purpose of Deity.
I would ask if Weeks is labelling AAB as 'theological' based upon his
reaction to the Christian phraseology in the Great Invocation? The quote
above is about how the spiritual aspirant recognises the greater ‘plan’
which is unfolding in the mind of God, and how an alignment takes place
using creative free will to determine destiny. It also ironically shows
signs of the author being somewhat of a ‘theosophical theologian’. It
may pay to put a little more of the original quote back in to achieve
a little more context:
then himself begins to wield the law or to pass wisely, lovingly and intelligently
through himself as much of that spiritual life impulse which his particular
organism can respond to, transmit and utilise. He ceases to obstruct
and begins to transfer. He brings to an end the cycle of the closed self-centered
life, and opens the doors wide to spiritual energy. In so doing he finds
that the law which he has hated and mistrusted is the vitalising, purifying
agency which is sweeping him and all God's creatures on to a glorious
NW: But does
the problem of personal God or impersonal Principle really matter? The
Master Koot Hoomi answered a similar query long ago.
say it matters nothing whether these laws are the expression of the will
of an intelligent conscious God, as you think, or constitute the inevitable
attributes of an unintelligent, unconscious "God," as I hold.
I say, it matters everything... Immutable laws cannot arise, since they
are eternal and uncreated; propelled in the Eternity and... God himself,
if such a thing existed, could never have the power of stopping them.”
also wrote that the "very ABC of what I know" and "the
rock upon which the secrets of the occult universe" are "encrusted"
is the certainty of there being no personal God, only the infinite mind's
"regular unconscious throbbings of the eternal and universal pulse
of Nature." (9)
Entity, Whom we call the solar Logos, is in no sense the same as the personal
God of the Christian, who is no more nor less than man himself, expanded
into a being of awful power, and subject to the virtues and vices of man
himself. The solar Logos is more than man, for He is the sumtotal of all
the evolutions within the entire solar system, including the human, which
is an evolution standing at a middle point in relation to the other evolutions."
(A Treatise on Cosmic Fire, p.239)
"The problem now is concerned with the mystic and the occultist,
and their eventual synthesis ... the difficulties between thinkers, and
between disciples of all groups, consist in their identifying themselves
with some form, and in their inability to understand the different points
of view of others. As time elapses, ... they are brought into closer relationship
with the two Masters with whom they are concerned (their own inner God
and their personal Master)..." (Initiation, Human and Solar, p.81)
of humanity are primarily personal; of God, they are pre-eminently impersonal
and related to the whole.
view that the Theosophical Movement revolves around humanity invoking
an avatar and his hierarchy is foreign and opposed to Theosophy as taught
by HPB and the Adepts. Theosophists "try to replace fruitless and
useless prayer by meritorious and good-producing actions." (10) Bailey
recommended chanting the Great Invocation to supplicate and vacuum forth
from their high plane, our saviors, the Christ and his Masters. As if
Masters and avatars are too nonchalant, ignorant of mankind's trials or
powerless to come forth and help us, without millions first imploring
PL: A totally
misinformed comment. What DK was talking about is the Science of Invocation
and Evocation, with which avatars and the Hieararchy are intimately related.
This invoking process in the Aquarian Age will be based upon a conscious
and intelligent apprehension of occult laws, but in the past has been
based more upon the unconscious, wish-fulfilling desires of an ignorant
humanity. All avatars, from Krishna to the Buddha and Christ, have been
evoked by the Humanity of the time, consciously or unconsciously and in
their cycle. One of the main purposes of both HPB’s and AAB’s teachings
has been to bring about an awareness of the existence of the Masters and
Hierarchy. Humanity is future Hierarchy – it is therefore a necessary
education. Part of the ‘getting to know’ process is invoking Them into
personal and group awareness.
the question of why and how avatars descend is profound. HPB's teachings
mention causes and conditions such as a divine seed for all avatars, certain
time cycles and the Spiritual Sun being a source. (11)
PL: The Doctrine
of Avatars is one of the keys that HPB gives for cracking the code to
Shankar, a disciple of KH, wrote that the Divine Principle sometimes responds
to someone attaining high Adeptship by sending forth an avatar. (12)
PL: And if
the consciousness of a few, a group, or the collective achieves a critical
mass, it too is capable of invoking divine aid.
NW: As for
the Occult Brotherhood encouraging humanity to pray for (and even supplying
the invocation for) avatars and Masters to come forth and usher in the
New Age, real Theosophy says: "work is prayer." (13)
it is not prayer, although it has been called the new ‘prayer for the
Aquarian Age’. It is a very deliberate and potent mantram, that usually
always culminates at the end of a personal or preferably a group meditation.
There is a big difference between devotional prayer and occult meditation.
Again, worth a look, is a lengthy analysis of the Great Invocation given
by the aforementioned author, John Berges. “Work is prayer” is fine –
nothing wrong with karma yoga. What is 'real theosophy' anyway?
entreaty by the suffering masses for divine aid (with or without the Great
Invocation) is an understandable, ancient attitude, it has no invocative
pull on avatars or Adepts, as Bailey suggests. The Occult Brotherhood
knows the karmic cycles of mankind and is constantly helping us; even
supplying avatars when karma permits, not just when we want them.
PL: As mentioned
above, of course there is an invocative pull - There is an occult law
in operation which makes an evocative response from Masters or Avatars
unavoidable. Yet we are coming to a stage in our evolution where Humanity
is unfolding far more consciousness. It enables a taking on of more responsibility
and working cooperatively with the Masters, as opposed to having our nappies
changed for us.
people are eager to have a constant presence of godly elder brothers guiding
their lives and civilization; which happens to be just what Bailey and
Leadbeater and much of the New Age promises, thus its popularity.
may be true of some interpretors of Bailey and Leadbeater, and in the
initial stages for some of the younger ones, may be a necessary thing,
though fraught with the illusions it may entail. There is nothing really
wrong with that and it is a natural human desire.
evolution, says Theosophy, takes place because of our "self-induced
and self-devised efforts," (14) not from our
prayers and invocations for Christ and his Hierarchy to govern civilization.
spiritual evolution, expressing itself through Initiation does take place
because of what has been initiated through ‘self-devised efforts’. All
strivers to Liberation have prayed and invoked. St John of the Cross,
Krishnamurti etc - show me a spiritual biography where the person has
not? The occult worker knows that the spiritual Hierarchy is bound by
the Law of Karma not to interfere in human affairs, only guide and inspire.
It is Humanity who have the free will and choice to govern their own civilisation,
and they do.
a traditional view of avatars, such as found in the Bhagavad Gita
(4, 6-8) which says the Lord comes when virtue is almost extinct, Bailey's
advisor teaches that the Christ will come only after humanity has shown
good faith by refining itself psychically and socially.
because an avatar may come ‘unbidden’ does not mean to say that it also
cannot be invoked. Who is to say that a small ‘virtuous’ minority cannot
invoke such an avatar? The refinement of Humanity 'psychically and socially'
is a necessary step and an evolving process that is key to working more
closely and consciously with the greater Plan, as it emanates from the
mind of "God" and filters down through the Hierarchy to Humanity.
of Bailey's writings revolve around preparing the reader for this advent
by urging purificatory study and meditation on, and proclamation of, the
reappearing Christ and his Masters. This preparation requires extensive
reading and pondering on the occult technology of this world's political
and social relations, plus initiation, psychology, telepathy, astrology,
healing, the seven rays, etc. Her books inform us about the Hierarchy,
(of this planet, of the solar system, of Sirius and beyond) its constitution,
work, goals, principal members and their projects. The Brotherhood known
to HPB was not called "Occult" for nothing; very little was
given out about Them. Nor were comprehensive, detailed volumes on occult
subjects furnished by HPB; unlike Bailey's artificial esoteric treatises.
the Brotherhood did want it to be known that they existed. Why did they
also allow their portraits to hang in TS lodges? If The Secret Doctrine
and HPB’s Collected Writings are not ‘detailed volumes on
occult subjects’, I don’t know what are. AAB’s material was designed to
build upon and expand HPB’s foundational writings. Again, this material
will be empowering for Humanity and allow it to take far more responsibility
Because pondering on descriptions of superior beings and the occult side
of the universe will be of very little help spiritually.
premise or reasoning does Weeks give for this bland statement?
if the teachings are patently spurious, as Bailey's are, our imagination
is stimulated and overfilled with images and concepts that lead us far
away from the real Adepts and our rightful spiritual destiny.
what premise or reasoning does Weeks give for this statement? Weeks probably
would not know a 'real adept' if he tripped over one.
trumpeting of Christ's arrival with his Hierarchy has been going on for
many decades. Surely when a genuine avatar descends he is not announced
by thousands of promoters wailing and hailing for years beforehand.
PL: Why not?
Does it not conform to a personal ideal? Consider the biblical words:
“Every eye shall see him”. The bible, apart from its associated theology,
has quite a deal of occultism through it.
NW: HPB wrote
that to draw near the Masters "can only be done by rising to the
spiritual plane where the Masters are, and not by attempting to draw them
down to ours." (15)
is a basic truth, of course. The Masters are not interested in creating
glamorous personality cults through the encouragement of over zealous
devotees. Perhaps it may pay to consider the following:
many of Their names [Masters] are known to the public, nor would it be
wise in many cases to reveal Who They are, where They dwell, and what
is Their particular sphere of activity. A very small minority, through
group karma and a willingness thus to sacrifice Themselves, have come
before the public eye during the past one hundred years, and therefore
concerning these, certain information may be given out. Quite a number
of people in the world today are aware of Their existence independently
of any particular school of thought, and the realisation that Those Whom
they thus know personally are workers in a great and unified scheme of
endeavour may encourage these real knowers to testify to their knowledge,
and thus establish past all controversy the reality of Their work. Certain
schools of occultism and of theosophical endeavour have claimed to be
the sole repository of Their teaching, and the sole outlet for Their efforts,
thereby limiting that which they do, and formulating premises which time
and circumstance will fail to substantiate.” 
another HPB quote and note the spiritual self-reliance and impersonal
nature of divinity advanced.
human being is an incarnation of his God [Higher Self]... As many men
on earth, so many Gods in Heaven; and yet these Gods are in reality One,
for at the end of every period of activity, they are withdrawn like the
rays of the setting sun into the Parent Luminary, the Non-Manifested Logos,
which in its turn is merged into the One Absolute... Our prayers and supplications
are vain, unless to potential words we add potent acts, and make the aura
which surrounds each one of us so pure and divine that the God within
us may act outwardly... [A] prayer, unless pronounced mentally and addressed
to one's "Father" in the silence and solitude of one's "closet,"
must have more frequently disastrous than beneficial results...” (16)
the idea of the Masters does not mean that ‘spiritual self-reliance’ is
not advocated. On the contrary, the self-initiated efforts that helped
them achieve Mastery is a sober reminder for any striving aspirant.
NW: The fact that for thousands of years most people have not worshipped
their own inner divinity as suggested above, is one reason why the Theosophical
Movement was reborn a century ago, to try to counter this separative tendency
to invoke an external, personal deity. Since Bailey's Great Invocation
is to be droned by the masses in this conventional way, it opposes the
self-reliant, philosophically atheistic attitude (and silent practice)
suggested by the Brotherhood. This is another point in favor of Bailey's
guide not being Djual Khool.
‘droned to the masses’ is an ignorant and condescending remark. Once again,
Weeks has the wrong end of the stick in suggesting DK advocates an anthropocentric
NW: So what
should a follower of Theosophy rely on (and recommend to others) to subdue
their passions and selfishness and thus foster planetary redemption? "His
Higher Self, the divine spirit, or the God in him, and...his Karma." (17) Karma means
altruism in thought, word and deed now. It means practicing "virtue
for its own sake," not in order to speed the descent of Christ and
the Hierarchy. To put it simply, as one of the Masters wrote to Olcott
in the 1870s: "Act as though we had no existence. Do your duty as
you see it and leave the results to take care of themselves. Expect nothing
from us, yet be ready for anything." (18)
Most AAB students known to this author, barely give the Masters a second
thought. Weeks makes the assumption that they would. Most aspirants and
disciples are aware of the Masters and are just getting on with the small
part that they have to play in the greater scheme of things. Many younger
aspirants look to the Masters and quite often contact their astral reflections.
NW: A letter
from an Adept to Annie Besant warned her about the worshipful attitude
towards the Masters developing in her Theosophical Society. Bailey was
critical of the TS and yet the jargon and gush she wrote about the Hierarchy
over 30 years (1919- 49) was as bad, if not worse, than that in the TS
of the same period.
PL: As one
who has written a book on the Masters based upon much of DK’s works ,
I fail to see the ‘jargon and gush’ to which Weeks refers. Occult and
theosophical terminology, when misused, can become jargon. As for ‘gush’,
much of AAB’s writings have been criticised for being too dry. Reverence
at times, but gush, well that’s a subjective thing for some.
NW: The Adept
“Is the worship of a new Trinity made up of the Blessed M[orya], Upasika
[HPB] and yourself [Besant] to take the place of exploded creeds? We ask
not for the worship of ourselves... The cant about "Masters"
must be silently but firmly put down. Let the devotion and service be
to that Supreme Spirit alone of which one is a part. Namelessly
and silently we work and the continual references to ourselves and the
repetition of our names raises up a confused aura that hinders our work.” (19)
”In all the above, I have told you much; yet at the same time I have told
you nothing which would lead you to offer me that blind obedience and
the foolish devotion which the emotional aspirant offers to the Guru and
Master Whom he is as yet unable to contact. Nor will he make that desired
contact until he has transmuted emotional devotion into unselfish service
to humanity—not to the Master. 
Trinity of HPB, M and AB was (thankfully) never put forward by Bailey.
Instead she chose the fantastic Triune God of Manu, Mahachohan and the
Bodhisattva, another revelation from CW Leadbeater. If the Adepts' work
was being hindered by the "confused aura" exuded by the references
to themselves in 1900, ponder how much their work, up to the present time,
must have been thwarted by Bailey's books, Great Invocation, Arcane School
Weeks is incorrect here as it was part of the earlier ‘appropriation’
of some of AAB’s early material by Leadbeater. What is so ‘fantastic’
about this trinity as a reflection of trinities which HPB describes in
her writings? On the contrary, Weeks’ confusion has compounded existing
TS confusions and ignorance. The triune nature of the Manu, Boddhisattva
and Mahachohan - as reflections of the solar trinity, are essential to
understand the structure of Hierarchy.
2) Contrast key terms or themes. One of the most pervasive themes
in AAB's work and writing is the feverish pursuit of spiritual status.
Her Tibetan's first two books (20) were dedicated
to initiation and occult meditation. Several other books focussed exclusively
on her variant of discipleship and the spiritual path. Nearly every
text she channelled is strongly colored by an advocacy of discipleship.
After less than five years of being the medium for her Tibetan, she formed
the Arcane School. This school is just the sort of nursery for occultists
HPB's Gurus would have nothing to do with.
PL: I think
that Weeks has misread this ‘feverish pursuit of spiritual status’, possibly
by his own projections and also the very theme which has saturated theosophical
circles for years. Initiation is a science and one of the subsciences
of Esoteric Astrology. For the disciple of the Aquarian Age, the ‘self-reliance’
that Weeks talks about, will be far more to the fore. One of the tests
in treading the Path is ascertaining where you are, and therefore what
is the nature of your next step. Even if it means thinking that you are
about to become an Arhat, when in fact you are only approaching the Second
Degree, those illusions will have to be worked through.
Why are there
hundreds of worldwide TS lodges in operation? Why is a theosophical university
in existence? Occult education is one of the primary functions of the
book on occult meditation even gives the floor plan and curriculum for
a prophesied occult college. Master KH wrote that one "who is not
as pure as a young child had better leave chelaship alone." (21)
PL: So what
is wrong with putting forth a vision? There may be very sound occult reasons
for suggesting these floor plans.
told the American theosophists:
[Theosophical] Society was not founded as a nursery for forcing a supply
of Occultists - as a factory for the manufacture of Adepts. It was intended
to stem the current of materialism... By "materialism" is meant
not only an anti-philosophical negation of pure spirit, and, even more,
materialism in conduct and action... but also the fruits of a disbelief
in all but material things... A disbelief which has led many... into a
blind belief in the materialization of Spirit.” (22)
PL: Yes the
Theosophical Society may not have been founded for such purposes, but
other souls who come forth may require deeper occult education. How do
you think the Masters attained their occult knowledge? The materialisation
of the Theosophical Society from an organism into an organisation, is
responsible paradoxically, and been a breeding ground for many crystallisations
of thought and prejudices.
Secret Doctrine mentions the "depraved tastes" of humanity
that craves "the materialization of the ever-immaterial and Unknowable
Principle." (23) Alice Bailey's
writings cater to the human weakness for having divinity and divine fields
made understandable to our personal mind. Rather than uplift our personal
awareness to our actual spiritual nature and know Spirit in truth, most
of us prefer the comfortable fiction.
Weeks seems to prefer the mystical approach, not the occult. There is
a two-fold and inextricably entwined human evolution of heart and head.
How can apprehension of that which is perceived directly of the divine
be grounded in consciousness otherwise? It remains mystical apprehension,
but not occult understanding and comprehension. The ‘materialistic’ aspect
of AAB’s teachings is that which builds a scaffold for higher understanding.
key theme is the nature and relationship to humanity, of the Occult Brotherhood.
According to Bailey one of the prime aims of the Hierarchy was to prepare
humanity for the reappearance of the Christ. (24) In addition to
Christ's Second Coming there will be an externalization of the Hierarchy.
Part of this advent involves several of the Masters descending from the
etheric plane and taking up lodgings in various cities around the globe.
An entire book, (25) plus many passages
in her other tomes, expound on this theme. The Masters, as dutiful planetary
civil servants, will apportion tasks concerning economics, religion, education,
etc. amongst themselves. At that point they will proceed with the task
of directing the planned new world order. On the other hand, HPB and her
Gurus present the Brotherhood as quite aloof from society's affairs. Which
is not surprising since they are liberated from self-centered, worldly
concerns and have no interest in greasing the wheels of our banal, materialistic
civilization. As Bodhisattvas They do help, but being creatures of the
immutable Law of Karma, "can not stop the world from going in its
destined direction." (26) HPB wrote:
more spiritual the Adept becomes, the less can he meddle with mundane,
gross affairs and the more he has to confine himself to a spiritual work...
The very high Adepts, therefore, do help humanity, but only spiritually:
they are constitutionally incapable of meddling with worldly affairs...
It is only the chelas that can live in the world, until they rise to a
certain degree.” (27)
his scoffing, does Weeks really know in his heart whether this is true
or not? The Masters may not have been involved with coming in amongst
Humanity when the Secret Doctrine was written, but that does not mean
to say that they did not had other future plans. Weeks only knows what
he has learnt from the TS teachings. All the statements above are sound
and with which most students would concur. Yet the Masters also make statements
that are seemingly contradictory, upsetting frequently the concretising
faculty of our lower minds. Part of the Masters' plans for releasing the
material through HPB is actually preparing Humanity for their gradual
externalisation. But it will be mainly the personnel of their ashrams,
the Masters themselves probably keeping quite low key.
Contrast methods of teaching. This is not a new debate. With
respect to Bailey's insular teaching method, which uses constant declaration
with little or no supporting evidence, here is what Alice Cleather, a
member of HPB's Inner Group, wrote in 1929:
down, what does it all amount to? Simply Mrs. Bailey's calm, unchecked
(and uncheckable) assertions, for the validity of which she claims the
equally unchecked (and uncheckable) "authority" of her "Tibetan".” (28)
PL: How many
‘unchecked assertions’ can you find in HPB’s writings? Hundreds I dare
say. Cleather, if one of the inner group, was probably a member of the
dreaded ES, to which AAB makes reference in the earlier quote.
NW: The late Victor Endersby pointed out:
is a gulf as wide as the world between the presentation by H.P.B. and
that of Bailey, in the matter of mode alone. H.P.B.'s was accompanied
by voluminous evidence from many sources... Nothing of this appears in
the Bailey output... the entire structure rests on her ipse dixit
(29) alone. One thing
is certain: whatever her "K.H." and "Djwhal Khul"
may have been, they were not the mentors of H.P.B. That much is surely
proven by the texts as anything could be.” (30)
is one of the major criticisms of AAB’s work and granted, it is a valid
one, but only from the material viewpoint, in the way HPB had all the
back-up references. The Secret Doctrine was a great work of comparative
religion, amongst many other things. HPB laid a material foundation in
order to prove her cosmogony to the materialistic western science and
religion of Victorian times. AAB’s work does not set out to make proofs
through material references, but it is there for the earnest student’s
developed intuition to recognise. This is a fundamental key in this whole
argument, the intellect versus the spiritual intuition. So if it is perceived
as ipse dixit, have those ‘theosophists’ really made an effort
to exercise their intuition? My guess is that that they have been prey
to reactionary devotion and sub-cult conditioning - the thorn in the side
of the TS this past century or so.
NW: In 1882 HPB's Master Morya wrote:
constant sense of abject dependence upon a Deity which he regards as the
sole source of power makes a man lose all self-reliance and the spurs
to activity and initiative. Having begun by creating a father and guide
unto himself, he becomes like a boy and remains so to his old age, expecting
to be led by the hand on the smallest as well as the greatest events of
life... The Founders (31) prayed to no
Deity in beginning the Theosophical Society, nor asked his help since.
Are we expected to become ... nursing mothers...? Did we help the Founders?
No; they were helped by the inspiration of self-reliance, and sustained
by their reverence for the rights of man, and their love for a country
[India]... Your sins? The greatest of them is your fathering upon your
God the task of purging you of them. This is no creditable piety, but
an indolent and selfish weakness. Though vanity would whisper to
the contrary, heed only your common sense. (32)
Although the "sinners" mentioned by Morya were some Hindus of
a century ago, Alice Bailey, her Tibetan and their followers share the
same habit, fathering upon their Hierarchy and Planetary Logos, their
indolent and selfish wish that Sanat Kumara, Christ and the Masters will
purge humanity of sin.
PL: If that
is the case, when looked at objectively, then many theosophists do the
same thing. We all know that Humanity can only purge its own sin, Weeks
has missed the point and misinterpreted.
are just a few of the topics (barely touched on) that must be studied
closely by those who wish to understand how inimical Theosophy and pseudo-theosophy
Collected Writings Theosophical Publishing House, vol. 11, 49.
2. It can be found in any of Bailey's books.
3. The Key to Theosophy, Theosophical University Press, 155.
4. From an unpublished portion of a KH letter to Laura Holloway; written
in the summer of 1884.
5. The Mahatma Letters to A.P. Sinnett 2nd. ed., TUP, 53, 142-
6. A Treatise on White Magic, Lucis Publishing 10-11.
7. Op. Cit.
8. The Mahatma Letters, 143, 141.
9. Ibid 143, 138.
10. The Key to Theosophy, 70.
11. See Blavatsky: Collected Writings, vol. 14 and The Secret
12. See The Doctrine of the Bhagavad Gita, Concord Grove Press,
13. Blavatsky: Collected Writings, vol. 9, 69.
14. The Secret Doctrine, TUP, vol. 1, 17.
15. Blavatsky: Collected Writings, vol. 12, 492.
16. Ibid, 533-35.
17. The Key to Theosophy, 73.
18. "Address of the President-Founder," The Theosophist,
19. The Eclectic Theosophist, Sep./Oct. 1987.
20. Initiation Human and Solar and Letters on Occult Meditation.
21. Letters From the Masters of the Wisdom, First Series,
TPH, 1948, 34.
22. Blavatsky: Collected Writings, vol. 9, 244.
23. Volume II, 503.
24. As witness her book The Reappearance of the Christ, Lucis
25. See her The Externalization of the Hierarchy.
26. The Mahatma Letters to A.P. Sinnett in Chronlogical Sequence,
TPH, 1993, 474.
27. Blavatsky: Collected Writings, vol. 6, 247.
28. Quoted in Theosophical Notes Special Paper, Sept.
29. Latin -- he himself said it: an assertion made but not proved.
30. Theosophical Notes Special Paper, Sept. 1963, 40.
31. HP Blavatsky, WQ Judge and HS Olcott.
32. Letters From the Masters of the Wisdom, First Series, 107.
More recent dialogue (2011) with the head of the TS, Radha Burnier