Alice A. Bailey, H.P. Blavatsky
A. Bailey and Helena Roerich
Bailey and Theosophy By Niels Brønsted
“The Journal of Esoteric Psychology,”
Introduction In esoteric circles it is a well known fact that the modern esoteric teaching originates from two chohans in the spiritual hierarchy, Morya (M) and Kuthumi (KH), who—with the consent of their superior or “chief”, as they prefer to call him, the Mahachohan or Lord of Civilisation of that time—founded the theosophical movement in the end of the 19th century.
In the book called The Mahatma Letters we find allusions to the hierarchical purpose of this movement and the “division of labour” between the masters and the exponents of the movement. These letters are not really written by the chohans. They are thought forms of the text precipitated on paper, and in most cases the chohan did not perform the actual precipitation himself but telepathically transferred the thought form to one of the senior disciples, as for instance H. P. Blavatsky, who then did the “magical” act. Master Morya writes:
“On the 17th of November next the Septenary term of trial given the Society at its foundation in which to discreetly ‘preach us’ will expire. One or two of us hoped that the world had so far advanced intellectually, if not intuitionally, that the Occult doctrine might gain an intellectual acceptance, and the impulse given for a new cycle of occult research. Others—wiser as it would now seem—held differently, but consent was given for the trial. It was stipulated, however, that the experiment should be made independently of our personal management; that there should be no abnormal interference by ourselves”.
The Master Kuthumi writes about the purpose of The Theosophical Society:
“The Chiefs want a ‘Brotherhood of Humanity,’ a real Universal Fraternity started; an institution which would make itself known throughout the world and arrest the attention of the highest minds”.
And later he introduces a message from the “chief” himself with the words: “An abridged version of the view of the Chohan on the T.S. from his own words as given last night.” This is the well-known Mahã Chohan’s Letter where we read the following excerpts:
“The doctrine we promulgate being the only true one, must, supported by such evidence as we are preparing to give, become ultimately triumphant as every other truth. Yet it is absolutely necessary to inculcate it gradually, enforcing its theories, unimpeachable facts for those who know, with direct inferences deduced from and corroborated by the evidence furnished by modern exact science...
“For our doctrines to practically react on the so-called moral code, or the ideas of truthfulness, purity, self-denial, charity, etc., we have to preach and popularise a knowledge of theosophy...
“It is time that theosophy should enter the arena. The sons of Theosophists are more likely to become in their turn Theosophists than anything else. No messenger of truth, no prophet has ever achieved during his life time a complete triumph, not even Buddha. The Theosophical Society was chosen as the corner-stone, the foundation of the future religion of humanity.”
Again, as with all the other criticisms of AAB, they have emerged from minds that one could hardly call erudite. Emotional bias and fixed agendas due to devotion to their own gurus has prevented these individuals from presenting a reasonable viewpoint. Because AAB’s teachings are different than HPB’s they are deemed not from the same source! Their sleights against AAB have compounded generations of theosophists’ thinking, so that with many today there is mainly an unquestioning acceptance of this position.
The mindset of many modern ‘theosophists’ (a true theosophist would be far more intuitive and tolerant) is one of ‘theosophical theologianism’, the very trait of which they accuse the Master DK. (‘theosophical Sadducees’ is another term that has been bandied about) This is a classic case of projection, and a non-recogntion of the fact that AAB’s teaching is an extension of HPB’s.
It is also well-known among esotericists that the masters KH and M gave the Tibetan master, Djwhal Khul (DK), the task of providing the necessary teaching, not only because he has been a close friend and “messenger” for centuries and the focal point of one of the subsidiary ashrams within KH’s major 2nd ray ashram, but also because he has specialised in occult philosophy and cosmic law.
He planned his work in three phases, and as the first “amanuensis” the masters chose H. P. Blavatsky (HPB), a senior disciple in M’s ashram. She was, as they said, far from being a perfect instrument but the best one available. The results were HPB’s pioneering writings crowned by her monumental work The Secret Doctrine—which is regarded as the foundation stone of modern occultism—and the founding of The Theosophical Society (TS) as an organisational base for establishing a brotherhood of humanity and the promulgation of the ageless wisdom.
HPB was succeeded by other theosophical workers who carried on the work. But as the original impulse seeped down into “lesser minds” it was somewhat distorted, and TS turned into a forum of psychism and an almost hysterical emotional worship of the masters. At the same time DK started focusing on his next “amanuensis”, Alice A. Bailey (AAB), in order to proceed with the second phase of his planned work.
The question now arose: could the new phase of the teaching be integrated in the theosophical work or would the developments within TS make it impossible? We will get back to that point later as it is the pivot of this article, but in my view this was a major test to TS and probably one of the reasons why no “authoritative” statement from any of the theosophical leaders—who still had an open line of communication with the masters—was made concerning the work of AAB. The members should be free to choose or reject the new teaching on its own merit, and as we shall see they failed gloriously.
Now, let us see how AAB entered the work. Fortunately we are in possession of her autobiography so we can base our description on her own words. She says:
“It was whilst I was passing through the difficult time in which I worked as a factory hand that I contacted Theosophy. I do not like the word in spite of its beautiful connotation and meaning. It stands in the public mind for so much which it essentially is not. I hope to show, if I can, what it really is. This marked the opening of a new spiritual era in my life.”
Here we get the first fleeting glimpse of AAB’s attitude to theosophy—or perhaps we should say theosophists. This attitude is only natural considering the treatment she later received, but it is also a key point in this article, and we will later attempt to show how it has influenced many readers of her books. But let us return to the autobiography where she mentions two important books:
“I had just made the acquaintance of her great book The Secret Doctrine. I was intrigued by it but completely bewildered. I couldn’t make head or tail of it. It is a difficult book for beginners for it is badly put together and lacks continuity. H.P.B. starts with one subject, wanders off to another, takes up a third at length and—if you search—you will find her returning to her original theme sixty or seventy pages further on”.
“I had joined the Theosophical Lodge in Pacific Grove and was beginning to teach and hold classes. I remember the first book which I started to expound. It was the great book by Mrs. Besant, A Study in Consciousness. I knew nothing about consciousness and I could not possibly define it but I kept six pages ahead of the class and somehow managed to get away with it. They never discovered how little I knew. I know that no matter what the class learned I learned a great deal”.
We see that AAB right from the beginning realised the difficulty and complexity of The Secret Doctrine and also the clarity and usefulness of Annie Besant’s work. But in 1918 a significant event occurred in her life which seems to have turned the plans for a continuous revelation of the esoteric teaching in a different direction than the one which may have been intended originally. On the surface, and considering later happenings as well, it may not appear that important, but in my view it was the beginning of the division still existing today between the two major sources of esoteric teaching: Theosophy and the “blue books”. AAB describes it in the following way:
“It was during this year, 1918, that I discovered for the first time who it was that had come to see me in Scotland when I was a girl of fifteen. I had been admitted into the Esoteric Section (E.S.) of the Theosophical Society and was attending their meetings. The first time that I went into the Shrine Room I saw the customary pictures of the Christ and the Masters of the Wisdom, as the Theosophists call Them. To my surprise there, looking straight at me, was a picture of my visitor. There was no mistake. This was the man who had walked into my aunt’s drawing room, and it was not the Master Jesus. I was inexperienced then and rushed to one of the senior people at Krotona and asked for the name of this Master. They told me that it was the Master K.H. and then I made a basic mistake for which I have since paid the price. Believing that they would be pleased and not intending in the very least to be boastful I said, in all innocence, ‘Oh, then, He must be my Master, for I’ve talked with him and been under His guidance ever since.’ This person looked at me and said, with rather a withering inflection, ‘Am I to understand that you believe yourself to be a disciple?’ For the first time in my life I was up against the competitive technique of the Theosophical Society.”
At that time seniority and not merit seemed to be the basis of an evaluation of people, and the fact that a newcomer like AAB claimed that she was visited by the master KH personally, and had been a disciple ever since, was quite unbearable for the workers in TS to whom such an event would be the most glorious thing ever to happen. From that point jealousy made a natural acceptance of AAB’s work impossible, and the foundation of a barrier was laid from the theosophical side.
Nevertheless, AAB and her husband Foster Bailey had risen from the ranks to prominent positions within the American section of TS, and later, in 1921, they started the “back to Blavatsky movement”. It was a reaction to suggestions made by theosophical key figures like Annie Besant and C. W. Leadbeater that students should read a great many books by themselves and other theosophical writers before trying to tackle HPB’s far more difficult work. Although the “back to Blavatsky movement” was appreciated in certain quarters it did not improve the relationship to the members of the esoteric section (ES) of TS who were (and still are) in power and who supported the views of Annie Besant. But the funny thing is that AAB in many ways had come to the same conclusion: that The Secret Doctrine was too difficult for beginners and that the works of (at least) Annie Besant were far better suited as an introduction to DK’s teaching [through HPB].
In the meantime AAB had made her first contact with the Tibetan master, DK, and had started writing for him. This was not unproblematic for she was almost allergic to psychic work, so DK, and later her own master KH, had to convince her that writing for the Tibetan involved the use of mental telepathy—for which she had a special gift—and not the astral sensitivity which is usually termed psychic faculty. This aversion to psychic work is also a key point of this article, for in my opinion it swayed her attitude regarding another theosophical worker and fellow disciple in KH’s ashram, C. W. Leadbeater (CWL), to such a degree that it strengthened the barrier between ES members and herself—but this time from her side.
The antagonism was reinforced by the fact that, through her affiliation with DK, AAB now produced esoteric material of a superior quality—so superior that Annie Besant’s representative in USA, B. P. Wadia, recognised it for what it was and decided to publish it in The Theosophist—the journal of TS. AAB says:
“Shortly after finishing the first few chapters of Initiation, Human and Solar I showed the manuscript to B. P. Wadia. He got very excited and told me that he would publish anything that “came from that source” and printed the first few chapters in The Theosophist, published in Adyar, India. Then the usual theosophical jealousy and reactionary attitude appeared and no more was printed.”
The whole situation became more and more unstable, and finally it resulted in a devastating convention where a new General Secretary of the American section was elected—a man who shortly after deprived Alice and Foster Bailey of their positions in TS and thereby forced them to find other alternatives for their work together. This appears from the following quotation, but at the same time we see how intense her dislike of CWL really was:
“All this time the situation at Krotona was getting more acute. Wadia had arrived at Krotona (as the representative of Mrs. Besant) and was stirring up trouble and we collaborated with him to the full in order to swing back the Theosophical Society to its original impulse of universal brotherhood. We collaborated because at this time Wadia seemed sound and sincere and to have the interest of the society truly at heart. The cleavage in the society was steadily widening and the line of demarcation between those who stood for the democratic point of view and those who stood for spiritual authority and the complete control of the Theosophical Society by the Esoteric Section was rapidly growing...
“Articles were given up to the attack or the defence of some individual. A strong phase of psychism was sweeping through the society due to the psychic pronouncements of Mr. Leadbeater and his extraordinary control over Mrs. Besant. The aftermath of the Leadbeater scandal was still causing much talk...
“Books were being published at Adyar by Mr. Leadbeater that were psychic in their implications and impossible of verification, carrying a strong note of astralism. One of his major works, Man: Whence, How and Whither, was a book that proved to me the basic untrustworthiness of what he wrote. It is a book that outlines the future and the work of the Hierarchy of the future, and the curious and arresting thing to me was that the majority of the people stated to hold high office in the Hierarchy and in the future coming civilisation were all Mr. Leadbeater’s personal friends. I knew some of these people—worthy, kind, and mediocre, none of them intellectual giants and most of them completely unimportant”.
“This was the situation which was rampant when the famous convention of 1920 took place in Chicago in the summer. 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”.
End of excerpts by Nils Bronsted.
Other well known arguments in the theosophical society have come from disciples of HPB, such as Basil Crump and Alice Cleather in the 1920’s. Their documents which argue against AAB’s writings being from the same source as HPB’s, can be viewed at: http://www.teosofiskakompaniet.net/BlavatskyvsBailyALC.htm
 The Theosophical Society.
 The Mahachohan.
 The Mahatma Letters to A. P. Sinnett – in chronological sequence. Theosophical Publishing House, Quezon City, Metro Manila, Philippines, 1993, p. 124.
 Ibid., p. 39.
 Ibid., pp. 477 & 478.
 See also AAB’s astro-biography in Soul Cycles of the Seven Rays, Phillip Lindsay.
 Alice A. Bailey: The Unfinished Autobiography. Lucis Publishing Company, New York, Lucis Press LTD., London, 1951, p. 133.
 Ibid., p. 137.
 Ibid., p. 138.
 Ibid., p. 155.
 See the quotations from pp. 137 & 138 above.
 Ibid., pp. 166–67.
 This will be discussed later.
 Ibid., pp. 169–71.
 Ibid., p. 173.
Yoga Forum Letters on Alice Bailey and Helena Roerich
Even if Helena was an Arhat in that life, all disciples have, without exception, imperfect personalities and prejudices. My writing of an astrological biography of Krishnamurti, another who took the Arhat initiation, bought this home to me so deeply, and therein was his humanity, and Helena's. The key issue here is why did Helena come to those conclusions?
Her Master M told her so, which she claimed in some letters.
Anyone who has read and sincerely studied and meditated on the AAB books
would utterly refute 'never has a single Brother of the Stronghold of
Light cooperated with Mrs. Alice Bailey'. Those AAB students are tapping
into the same intuitive current of inner recognition with which they have
perceived HPB's or HR's writings. It is unmistakable to those with spiritual
discrimination. Phillip Lindsay
From a student of Helena Roerich
“I asked simply because feeling so close to the Agni Yoga teachings and to the teachings of the GWB as brought to the world through the Roerich family, I wanted to know what HR thought of AB. Why? Because I was distressed when I read some of the Bailey books and found anti-Semitic references ("the Jewish problem" as it was called in one book). Truly the teachings of the Brotherhood do not discriminate like this, at least not the Teachings to which I have been exposed. No one seems to want to address this "touchy" subject. I have asked AB people respectfully to please explain this to me, and have been met with anger or denial. But the words are in the texts in black and white. When I realized that my questions were upsetting, I stopped asking, but still my questions about this subject went unanswered. I chose to stop reading the Bailey material, realizing that the teachings did not echo what I knew in my own heart to be true.
My intention in trying to find out HR's opinion was simply to see if she also had some reservations regarding these teachings. I know that many people have found the teachings of AB to be their life path and I wish no one disrespect. I doubt that HR wanted her own opinion to be made public, but I am grateful that this letter survived because
it did give me an insight into what she thought. I value what Madame Roerich has to say on the Teachings. I appreciate those of you who took the time to answer my posting and I respectfully apologize to those of you who found my posting "tiresome," or to those of you who have found the AB teachings to be of great value to you. I asked it in the true spirit of inquiry and not one of contention.Blessings and gratitude to all of you, Tara Mirabai.”
“The Jewish problem has seemed to me well nigh insoluble. I [Alice Bailey], at this time see no way out, except through the slow process of evolution and a planned educational campaign. I have no anti-Jewish feeling; some of my most beloved friends such as Dr. Assagioli, Regina Keller and Victor Fox I love devotedly, and they know it. There are few people in the world as close to me as they are, and I depend upon them for counsel and understanding and they do not fail me. I have been officially on Hitler's "blacklist" because of my defence of the Jews whilst lecturing up and down western Europe. In spite, however, of knowing full well the wonderful qualities of the Jew, his contribution to western culture and learning and his wonderful assets and gifts along the line of the creative arts I still fail to see any immediate solution of their crucial and appalling problem.” 
 The Unfinished Autobiography, Alice A. Bailey.pp.118-9.
‘AAB Anti-semite’ response from Michael D. Robbins:
more controversial matter--if I may. I am a Jew. And like a number of
Jews in the past, I have served the Tibetan Teacher these many years,
even though I am intimately aware about *all* He has said in His analysis
of the Jewish Race (and many other races and groups as well). I have attempted
to be fair-minded in my understanding of His statements, and am willing
to discuss these statements with anyone who takes offense to them. I do
not find them offensive. DK has said so much good about the Jews as well
as about other races and groups.
(Djwhal Khul) has commented on Jews, Christians, Hindus, Americans, German,
Brits and French alike, praising where due, and constructively criticising
where necessary. There is no bias, yet he was courageous enough to tackle
this major world problem of the 'Jewish question', which when solved
he says, will solve the 'human problem'. The Jewish race can be seen as
a microcosm of the human race, and their history is far older than most
people may think. The anti-semite label has been put on Alice Bailey (AAB)
by those who have had a knee-jerk reaction to anything perceived as anti
Jewish. Generally, on more penetrating enquiry, those individuals do not
know much about Jewish history, and suffer from the cultural conditioning
and pro Jewish propaganda like half of the Western world. There is a rabbi
who has a website on the Ageless Wisdom who is vehemently, dare I say
rabid, about AAB's 'anti-semiticism'. Hundreds have tried to reason with
him, and it just goes to show how deeply entrenched is the problem.
years ago, I came across the website of Rabbi
Agreed - both seem to be darkly and emotionally reactive on the subject. Especially around the loaded use of the word Lucifer and its connotations. Some Steiner followers have a similar thing going (Lucifer/Ahriman) which make them sound like born-again Christians. Its very black and white with very little reasoned understanding. Consulting HPB's Secret Doctrine and interpreting correctly the Gnostic andZoroastrian views would be a good place to start.
The idea that the cold, beaureaucratic, overbearing, judgemental, authoritarian,
worldly and distinctly prosaic Bailey books came from the >same level
of inspiration as the Agni Yoga texts is blatantly preposterous. >Like
comparing the Reader's Digest with Shakespeare, Kafka without the >humour.
Another Dialogue on the Jewish Question
A correspondent had been reading some anti-Alice Bailey texts on the web. He wrote to me expressing the view that AAB/DK's statements about the Jews were tasteless, patronizing, and incendiary, and that they could not, therefore, be the work of a Master of Wisdom. I replied as follows:
I don't think "tasteless" is quiet the right word. Taste does relate though, because part of what D.K. offers is a bitter pill. And it’s not just the Jews that are criticized, but all sorts of human faults and groups are held up for scrutiny. But I see D.K.'s motivation as that of a healer:
"If the Jewish race would recall, therefore, their high symbolic destiny, and if the rest of humanity would see themselves in the Jewish people, and if both groups would emphasize the fact of human stock and cease thinking of themselves in terms of national and racial units, the karma of humanity would radically change from the retributive karma of the present to the recompensing good karma of the future." Esoteric Healing, 226
"I was driving down Fifth Avenue a few years ago and the taxi driver turned to me and said, "Say, Madam, have you ever known a nice Jew?" I replied that I surely had and that some of my closest friends were Jews. He then inquired if I had ever known a bad Jew and I replied that I had known lots of them. He then proceeded to ask if I had ever known a nice Gentile and I naturally replied, "Of course. In fact, I think I am one myself." He next asked me if I had known some bad Gentiles and I made the same reply. "Well, then you see, Madam, what's left? Just human beings." And that has been my experience everywhere. No matter what the race or nation, basically we are all alike. We have the same faults and failings, the same urges and aspirations, the same goals and desires and I believe that we need to realize this more keenly and practically." Autobiography of Alice A. Bailey, 147
"The Jewish problem has seemed to me well nigh insoluble. I, at this time see no way out, except through the slow process of evolution and a planned educational campaign. I have no anti-Jewish feeling; some of my most beloved friends such as Dr. Assagioli, Regina Keller and Victor Fox I love devotedly, and they know it. There are few people in the world as close to me as they are, and I depend upon them for counsel and understanding and they do not fail me. I have been officially on Hitler's "blacklist" because of my defense of the Jews whilst lecturing up and down Western Europe. In spite, however, of knowing full well the wonderful qualities of the Jew, his contribution to western culture and learning and his wonderful assets and gifts along the line of the creative arts I still fail to see any immediate solution of their crucial and appalling problem." Alice Bailey -Autobiography, p. 119
"The problem of the Jews goes deeply into the entire question of right human relations; it can only be solved on that inclusive basis. It concerns the interplay between people of different races but recognizing brotherhood in the human family; it evokes the whole problem of selfishness and unselfishness, of consideration and of justice, and these are factors which must condition all parties. The Jew needs to recognize his share in bringing about the dislike which hounds him everywhere; the Gentile must shoulder his responsibility for endless persecutions and pay the price of restitution. The Jew has evoked and still evokes dislike, and for this there is absolutely no need." Problems of Humanity
I don't think "patronizing" is the right word either. He does come at human problems from what must impress us as an elevated and superior position, which would be just position for any Master of Wisdom. All the ageless wisdom teachings have a lofty tone, because they are "from above." A key difference is the context of such wisdom, in which love and unity of all humanity is affirmed. If we agree with a criticism, then it is "lofty." If we disagree, it is "patronizing."
"Incendiary" may sometimes be chemistry in our aura that results from our contact with harsh criticism that disagree with, perhaps violently disagree with. It may not be a quality inherent in the criticism itself.
"This problem is so old and so well known that it is difficult to say anything about it which will not be in the nature of a platitude, that will not indicate a bias of some kind (from the point of view of the reader) and that will not arouse in the Jewish reader above all an undesirable reaction. There is little usefulness, however, in saying that which will be acceptable or which agrees with all points of view or is a statement of all that has hitherto been said. There are things to be said which are not so familiar and which have seldom been said, or have been said in a spirit of criticism or of anti-Semitism instead of in a spirit of love, as is attempted here." Problems of Humanity, P.97
Such is the problem of the Jewish minority, given with a frankness which will evoke much criticism, but given in this way in the hope that because it is prompted by love, the Jews will shoulder their own responsibilities, will cease crying aloud to the Gentiles to solve the problem alone, and will begin to cooperate with a full sense of spiritual understanding and so aid the thousands of Gentiles who earnestly want to help. There has never been a time when the Gentile world has been more keen to do what is right by the Jew or more anxious to solve his problem and make restitution for all he has suffered. Changed inner attitudes are needed on both sides, but very largely on the side of the Jews; there is evidence that these new attitudes are germinating, even if the finding of the right solution may take much time. There are Jews who today are saying what is said here." Problems of Humanity
My correspondent expressed indignation and concern that D.K.'s statements would empower the enemies of the Jews and was a formula for scapegoating. My response to this below:
Perhaps you have not read D.K. statements in context. Taken out of context, I could see justification for your thought above.
"He must be taught also that partisanship is in no way a sign of spiritual development. He will not therefore use the words anti this or pro that. Such terms automatically breed hatred and attack, and effort to resist change. They put the user on the defensive. Every class of human beings is a group of brothers. Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God." A Treatise on White Magic, p. 421
"World democracy will take form when men everywhere are regarded in reality as equal; when boys and girls are taught that it does not matter whether a man is an Asiatic, an American, a European, British, a Jew or a Gentile but only that each has an historical background which enables him to contribute something to the good of the whole, that the major requirement is an attitude of goodwill and a constant effort to foster right human relations. World Unity will be a fact when the children of the world are taught that religious differences are largely a matter of birth; that if a man is born in Italy, the probability is that he will be a Roman Catholic; if he is born a Jew, he will follow the Jewish teaching; if born in Asia, he may be a Mohammedan, a Buddhist, or belong to one of the Hindu sects; if born in other countries, he may be a Protestant and so on. He will learn that the religious differences are largely the result of man-made quarrels over human interpretations of truth. Thus gradually, our quarrels and differences will be offset and the idea of the One Humanity will take their place." Problems of Humanity, p. 61
"And what of the Gentile attitude? It is absolutely necessary that the nations meet the Jew more than half way when he arrives at altering -slowly and gradually - his nationalistic orthodoxy. It is essential that they cease from fear and persecution, from hatred and from placing barriers to cooperation. The growing anti-Semitic feeling in the world is inexcusable in the sight of God and man. I refer not here to the abominable cruelties of the obsessed German people. Behind that lies a history of Atlantean relationships into which it is needless for me to enter because I could not prove to you the truth of my statements. I refer to the history of the past two thousand years and to the everyday behavior of Gentile people everywhere. There must be a definite effort upon the part of the nationals of every country to assimilate the Jews, to intermarry with them, and to refuse to recognize as barriers old habits of thought and ancient bad relations. Men everywhere must regard it as a blot upon their national integrity if there is the appearance within their borders of the old duality -Jew and Gentile. There is neither Jew nor Gentile; there is only Humanity. This war (1914-1945) should be regarded as having brought to a conclusion the ancient enmity between Jew and Gentile, and the two groups have now the opportunity to originate a newer and happier measure of living and a truly cooperative relation on either side. The process of assimilation will be slow, for the situation is of so ancient a date that habits of thought, customary attitudes and separate customs are well established and hard to overcome. But the needed changes can be made if goodwill directs the spoken word, the written presentation and the mode of living together. The Hierarchy sees no distinction. The Head of the Hierarchy, though not in a Jewish body at this time, achieved the highest spiritual goal for humanity whilst in a Jewish vehicle. The Hierarchy is also sending into Jewish bodies certain disciples who will work with full intent at the changing of the situation. There are Jews today, a few in number, who do not think in terms of being Jews; who are not preoccupied with the Jewish problem to the exclusion of all else, and who are endeavoring to fuse all people into one humanity, thus bridging the gap." Esoteric Healing, P. 269
"This same sorry story of Gentile cruelty includes also the growing anti-Semitism which can be seen even in countries which have been relatively free from it; there is a constant discrimination against the Jew in business circles; restricted areas are increasing everywhere; the plight of Jewish school children in the U.S.A., for instance, who are discriminated against, hooted at and abused, is shocking to contemplate. The situation also exists wherein no country anywhere wants to open its doors and offer the unwanted Jews asylum. No nation wants to admit them in their hundreds. Right thinking people in every nation are seeking and will continue to seek a solution, and one will be found. This problem child within the family of nations is a child of the one Father and spiritually identified with all men everywhere. People know that there is "neither Jew nor Gentile", as St. Paul expressed it (facing two thousand years ago the same sad problem), and men and women in both groups have constantly and increasingly proved the truth of this statement.
"This general statement is often untrue where the individual Jew is concerned. There are Jews in every nation and locality who are deeply loved by all who know them whether Jew or Gentile, who are respected by all around them, who are sought after and valued. These belong to the great spiritual aristocracy of humanity, and though they function in Jewish bodies and bear Jewish names, they join forces with men and women gathered out of all nations who belong to humanity and who have outgrown national and racial characteristics. These men and women are, as a group, the hope of humanity, the guarantee of the new and better world for which we all wait; their numbers are increasing daily. In a broad generalization about any race or nation, the individual necessarily suffers, but the statements made about the race or nation as a whole are correct, true and verifiable." Problems of Humanity, p. 97
I'm not offended by your thoughtful criticism of what you see as wrong. I am happy to seek to understand your position, and see things through your eyes. And, hopefully, you will be enabled to see how things look from my viewpoint.
I've attempted to share some passages from D.K. that perhaps provide more of a context than you might otherwise encounter.
I ask myself, "What is the bottom line?" What is the essence of what D.K. is saying (including many strong criticisms not quoted above). I think it is this. He is saying that orthodox Judaism is wrong and an obstruction to spiritual evolution of the Jews and to all humanity alike.
But we must understand that he says the exact same thing about orthodox Christianity. And the orthodox Christians are no happier about D.K.'s texts than are some Jewish readers.
D.K. also stated that the Dark Forces used the German and Japanese people, and he says that the United States is being retarded by corrupt politics, and in "Destiny of the Nations," he has harsh things to say about various human groups, and on it goes...
we are personally identified with any group against which either just
or unjust criticism is launched, then our tendency is to react and take
offence. The key, as I see it, is simply to not be caught in the forms
at all, and to not ultimately identify ourselves with any body or group.
"I am not body," and I am not the race. I am not "white"
or "black" or ugly American. There is one humanity, and that
is what we should identify with.
"…who made Helena Roerich their spiritual mother, cannot ignore her multiple warnings about AAB and the Tibetan who was apparently named Laden La, was an enemy of the Roerichs and apparently was connected with British secret services in Sikkim (someone could cite relevant HR letters about this if needed)" (Student of AY)
“At the beginning she didn't feel embarrassed to express herself as a student of one Sikkim resident, somebody named Laden-La, who was on service for local government. We knew him. She called referred him as her teacher and even tried to link him with great Figures of White Brotherhood. But definitely with the whole strength and responsibility I state that not a single Brother from the Stronghold of Light has ever cooperated with Mrs.Alice Bailey.” (Excerpt from 1954 letter – see earlier in text)
Again, perhaps a confusion of facts, and /or paranoia. Here is the quote from AAB's autobiography, which is self-explanatory:
few years ago a very dear friend and a man who had stood very closely
with Foster and me since the inception of our work—Mr. Henry Carpenter—went
out to India to try and reach the Masters at Shigatze, a small, native
town in the Himalayas, just over the Tibetan frontier. He made this effort
three times in spite of my telling him that he could find the Master right
here in New York if he took the proper steps and the time was ripe. He
felt he would like to tell the Masters, much to my amusement, that I was
having too tough a time and that They had better do something about it.
As he was a personal friend of Lord Reading, once Viceroy of India, he
was given every facility to reach his destination but the Dalai Lama refused
permission for him to cross the frontier. During his second trip to India
when at Gyantse (the furthest point he could reach near the frontier)
he heard a great hubbub in the compound of the dak bungalow. He went to
find out what it was and found a lama, seated on a donkey, just entering
the compound. He was attended by four lamas and all the natives in the
compound were surrounding them and bowing. Through his interpreter, Mr.
Carpenter made inquiries and was told that the lama was the abbot of a
monastery across the Tibetan frontier and that he had come down especially
to speak to Mr. Carpenter. The abbot told him that he was interested in
the work that we were doing and asked after me. He inquired about the
Arcane School and gave him two large bundles of incense for me. Later,
Mr. Carpenter saw General Laden Lha at Darjeeling. The General is a Tibetan,
educated in Great Britain at public school and university and was in charge
of the secret service on the Tibetan frontier. He is now dead but was
a great and good man. Mr. Carpenter told him of his experience with this
lama and told him that he was the abbot of a certain [Page 166] lamaserie.
The General flatly denied the possibility of this. He said the abbot was
a very great and holy man and that he had never been known to come down
across the frontier or visit an Occidental. When, however, Mr. Carpenter
returned the following year, General Laden Lha admitted that he had made
a mistake; that the abbot had been down to see him."
Between DK’s and M’s Teaching (Agni Yoga)
AAB looks for the coming of the King of Shamballa as a kind of final avatar,
more likely at the end of the seventh round (Theosophical terminology)
than in the present round, the fourth. Probably a reflection of this final
'appearance' will occur in the seventh root race of the present round.
But Shamballa/Shambhala is associated in the AAB Teaching with the numbers
1 and 7 (though, of course, this Greatest Planetary Center --the "Central
Stronghold" is inclusive of them all)
Michael: All I know friends (and I know it in the depths of my
soul) is that DK does not reject M, and M does not reject DK, and that
both work with KH. And that they all *love* each other. I will add to
this one other certainty on which I would stake my life and one day may
have to: DK for thirty years worked with AAB. No impostor; the real DK.
Michael: With AAB, the term "God" is sometimes invoked,
but usually the "gods" are specified, such as the Planetary
Logos, the Solar Logos or Cosmic Logoi. The old patriarchal God is nowhere
emphasized except to point out the limitations of such a conception. It
is also understood that there is only One Life so that (as in Brahmanism
and Hinduism) all the various 'gods' are but aspects of that Life.
Michael: While Sirius is emphasized in AAB, there are a number
of excellent references to Orion, and it plays an important part in the
DK's cosmology, especially through one of its leading stars, Betelgeuze.
The entire mystery of the trinity and the quaternary are exemplified in
Orion. All this is a special area of study for me and for my colleagues
SP and PL. I and we have not wish to intrude these conceptions upon the
AY Forum which, as I said, has enough of value to study in the AY books
for lives to come. But if you are interested, there is much that can be
Michael: Whether or not there will be, strictly speaking, a "cosmic" cataclysm is debatable, but the DK teachings emphasize important Earth changes in the next thousand years. AAB warns very much concerning the need to avoid a third and religious war, and I do remember something from HR's letters, about the intentions of "Satan" to cause a great and destructive explosion on Earth and then "float away on the wreck" (I paraphrase). DK does not say "many will die", but does predict that things will come to such a condition that humanity itself will seriously invoke the presence of Hierarchy for aid.
I think they are really saying the same thing in different languages.
Here I can only say that with DK, meditation (both with and without seed)
and group meditation as well, are considered indispensable--not only for
human beings, but for a whole range of Creator Logoi (of the kind that
HPB wrote about extensively)
Michael: The full moon (I call them "solar fire") monthly
energy-opportunities are very important in the DK Teaching. We are to
take advantage of available zodiacal energies in order to improve our
character and to help us build thoughtforms of solution for humanity.
Michael: The Buddha's last sermon was full of the idea of Self-Reliance. I have a condensation of the text (which I set to music) if anyone is interested in the text, per se. DK encourages the right kind of devotion but not a devotional attitude which makes thought subservient to devotion. Strictly mental thought, however, is placed in a secondary place to Divine Love-Wisdom.
Mitchell: Michael's response does not address the author's point.
But in AAB all disciples are just that: disciples of a Master. A quick
perusal of The Six Stages of Discipleship (from Discipleship in the New
Age by AAB) ought to dispell the idea that AAB does not focus on the Master-chela
relationship! The claim is flat out misinformed. In AAB all disciples
without exception DO have a living Guru who is one of the most important
parts of the spiriutal path. Period.
Michael: I an thinking that the Banner of Peace with its
three circles emphasizes a wide dimension of service. Also DK speaks of
service along the Seven Ashramic Lines, and speaks of many specialized
groups which can help humanity is specific ways--telepathy, clarifiying
consciousness, healing, education, politics, religion, science, psychology,
economics, and creative manifestation. So DK's approach is also very broad.
It is *intensively* service oriented.
Probably true. I think both Teachings have been translated into many languages.
Daniel would know about AY. The AAB books appear in most European languages,
and maybe some others. The Great Invocation has been translated into over
a 100 languages.
Similarities of Agni Yoga and DK's Teachings
“Some have said that M’s and DK’s Teachings are utterly incompatible. If, however, They are both Masters of the Wisdom, which I profoundly believe and know They are, then, although the emphases of Their beautiful Teachings will differ, these Teachings will both serve the Great Truth emanating from Shamballa/Shambhala.
1. Both Teachings work for the Common Good, Common Weal, the welfare of humanity.
2. Both respect the arts and sciences, and the various lines of service which will lead humanity forward. The Banner of Peace suggests this, as do the Ten Seed Groups—ten modes of service.
3. Both Traditions honor Shamballa/Shambhala, and the Great Being who there presides: Rigden Japo (is my spelling correct?) or, in our language, the Great Sacrifice, etc. as above. Both Traditions ultimately seek to serve His great and holy Will.
4. Both Traditions seek to work strenuously for the Spiritual Hierarchy of the Planet.
5. Both Traditions believe in the Masters of the Wisdom, work for these Masters, and love these Masters. Both traditions hold Master M and Master DK (and KH) in the highest regard. AY holds DK in esteem. It is just that the thought has been put forward that AAB did not work with the real DK. Of course, AAB students believe she did, and believe they have ample evidence to support this view given the breadth, depth and tremendous heartfelt humanitarianism of the Tibetan’s teaching and the work that it is intended to inspire. His emphasis in constantly on selfless service.
6. Both Traditions believe in the higher worlds and the need for these higher worlds to pervade the lower strata. They may call these inner and higher worlds by different names, but the worlds are the same.
7. Both Traditions believe that discipleship is no easy thing and requires a lot of work and training. In both cases contact with the Masters is considered of prime importance for continuing progress on this Path of Development.
8. Both Teachings believe in the value of the group. AY calls this “Community”. DK calls it Group Consciousness—a major step beyond the selfishness of pure individualism (a necessary stage in the developmental process but now to be outlived. Nevertheless, the individuality is retained, fully vibrant and expressive and utilized for the sake of the Greater Whole.
9. Both Traditions fight strenuously against Evil and the Black Lodge which presently is the center of concentrated evil upon our planets. If we could only realize, together, that we have common enemies, perhaps that would bring us closer in comradeship. Your real enemies are our real enemies—the enemies of Humanity, of Maitreya, and of His Hierarchy.
10. Both Traditions seek that the Great Ones will again work more actively and powerfully among us, and believe that that day is coming. What we will all have to go through to get there is not known, but given our dark opponents it would be better if we were friends than mistaking each other for enemies.
It is my sincere hope that those who have doubted the value and benevolence of the DK/AAB presentation, will see it in a new light. I am not one calling for a dilution of Agni Yoga or a mixing of incompatible elements. But a perspective of wholeness will, I think, make us all stronger, and will show that we are, after all, serving One Spiritual Hierarchy, along the lines of differing energy expressions.
Ultimately we all serve Maitreya, Who, in the DK Teachings, is the Great Leader of the Masters. He represents the growth of Love-Wisdom in the human heart, and the possibility of a truly loving interplay between the members of presently warring humanity. I cannot think that He Whom all the Masters serve, would want us to be fighting with each other, when we could be cooperating and reinforcing the goodness which is in each of our Traditions.
“For the sake of Maitreya and the glory of His Name”, I ask that we be
true friends within the Light and Love of Hierarchy."