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'''Alice Ann Bailey''' (June 16, 1880 – December 15, 1949), known as Alice A. Bailey or AAB, was born as Alice LaTrobe Bateman, in Manchester, UK, but moved to the U.S. in 1907, where she spent most of her life as a writer and teacher. Bailey's twenty-five books are published worldwide, and have been translated into nine languages, with three more in progress.<ref> [http://www.lucistrust.org/en/publications_store/translations Lucis Trust website information on translations]</ref> Writing on spiritual, occult, esoteric and religious themes, Bailey was among the earliest authors to popularize the terms New Age and Age of Aquarius.  <ref name="pike1">{{cite book  | last = Pike  | first = Sarah M. | title =New Age and Neopagan Religions in America  | publisher = Columbia University Press  | date = 2004  | pages = 64 | isbn= 0231124023}}</ref> Her writings are still influential and there are many groups, schools and organizations that study and implement her ideas worldwide.<ref>Balyoz, Harold, ''Three Remarkable Woman,'' Altai Publishers, 1986, p. 348</ref>
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{{Image|Alice medium.gif|right|350px| '''Alice A. Bailey, c. 1920'''}}
'''Alice Ann Bailey''' (June 16, 1880 – December 15, 1949) was a writer on spiritual, occult, esoteric and [[Religion|religious]] themes who was among the first to popularize the terms ''New Age'' and ''Age of Aquarius''. She wrote on subjects such as meditation, healing, spiritual psychology, the destiny of nations, and prescriptions for society, publishing twenty-five books, most of which she claimed had been telepathically dictated to her by a "Master of the Wisdom" whom she referred to as "The Tibetan". <ref name = Bailey51> Bailey, Alice A (1951) ''The Unfinished Autobiography'' Lucis Trust</ref> <ref name="pike1">{{cite book  | last = Pike  | first = Sarah M | title =New Age and Neopagan in America  | publisher = Columbia University Press  | date = 2004  | pages = 64 | isbn= 0231124023}}</ref><ref>Balyoz, Harold (1986) ''Three Remarkable Woman'' Altai Publishers</ref> Like many works of an occult or metaphysical nature, her writings are romantic with many obscure or esoteric references including "a bewildering variety of terms".<ref>Roberts RRH, Pearson J, Samuel G (1998) ''Nature Religion Today: paganism in the modern world'' Edinburgh University Press ISBN: 074861057X</ref>


She stated that most of her books were telepathically dictated to her by a "Master of the Wisdom" she referred to as "The Tibetan". <ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 162-163</ref> Her writings range from the psychological to the cosmic, and expound a system of esoteric thought that includes subjects such as meditation, healing, spiritual psychology, the destiny of nations, and prescriptions for society in general.
Bailey's writings have much in common with those of Madame [[Helena Blavatsky]], a [[Theosophist]] in that her followers believed her to be a mediator or channel for sages or wise men from the East. Like Blavatsky, Bailey claimed inspiration from Eastern sources and sages, but unlike Blavatsky, Bailey also used Christian terms and symbols.


Her writings have much in common with those of her predecessor Madame Blavatsky, yet they differ from Theosophy in many respects.  She wrote about religious themes, especially Christianity, but her writings are fundamentally contrary to many aspects of orthodox Christianity and to orthodox religions in general.  Her vision of a unified society includes a global "spirit of religion" but is fundamentally different from traditional religious forms, which she regarded as largely divisive human creations.
Althought she regarded traditional religious forms as divisive human creations, Bailey elaborated a vision of a unified society that includes a global "spirit of religion," and founded ''The Lucis Trust'' to promote "World Goodwill." 
 
<ref>[http://www.bookrags.com/tandf/the-lucis-trust-tf/ Elizabeth Puttick (2008) "The Lucis Trust" in ''Encyclopedia of New Religious Movements''] Routledge, ISBN: 0415453836
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==Life==
==Life==
===Childhood===
Alice Bailey was born as Alice LaTrobe Bateman, in [[Manchester]], UK, to a wealthy family, and received a Christian education. She describes being uncomfortable in the "well-padded, sleek and comfortable world" of her youth and in a "Victorian" society that she was out of sympathy with and that she came to see as rooted in a false theology.<ref name = Bailey51/> She wrote that, at age 15, she was visited on June 30, 1895, by "...a tall man, dressed in European clothes and wearing a turban."  <ref name="Keller763"> {{cite book  | last = Keller  | first =Rosemary Skinner | coauthors=Rosemary Radford
 
Ruether, Marie Cantlon | title =Encyclopedia of Women And Religion in North America | publisher = Indiana University Press | date = 2006  | pages = 763  | isbn = 0253346886}}</ref>  She first supposed this individual was [[Jesus]], but later identified him as a theosophical master, [[Hoot Koomi]]. <ref name="hammer65">{{cite book  | last = Hammer  | first = Olav  | title =Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age | publisher = BRILL | date = 2004  | pages = 65  | isbn = 900413638X}}</ref>
Alice Bailey was born to a wealthy aristocratic British family, and as a member of the Anglican Church, received a Christian education. She describes a lonely and "over-sheltered" childhood and was unhappy despite the luxury of her physical circumstances.  (Bailey, 9. 12).  <ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 9, 12)</ref>She found herself uncomfortable in the "well-padded, sleek and comfortable world" of her youth, and a "Victorian" society that she was out of sympathy with and which she came to see as rooted in the false theology.
 
Bailey wrote, that at age 15, was visited by a stranger, "...a tall man, dressed in European clothes and wearing a turban."  <ref name="Keller763">{{cite book  | last = Keller  | first =Rosemary Skinner | coauthors=Rosemary Radford
Ruether, Marie Cantlon | title =Encyclopedia of Women And Religion in North America | publisher = Indiana University Press | date = 2006  | pages = 763  | isbn = 0253346886}}</ref>  She supposed this individual was Jesus, but later she identified him as a theosophical master ''Hoot Koomi.'' <ref name="hammer65">{{cite book  | last = Hammer  | first = Olav  | title =Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age | publisher = BRILL | date = 2004  | pages = 65  | isbn = 900413638X}}</ref> In her autobiography she identified the date of the visit as June 30th, 1895, and wrote:


<blockquote>
<blockquote>
"He told me there was some work that it was planned that I could do in the world but that it would entail my changing my disposition very considerably; I would have to give up being such an unpleasant little girl and must try and get some measure of self-control."  (Bailey, pp. 35)  
"He told me there was some work that it was planned that I could do in the world but that it would entail my changing my disposition very considerably; I would have to give up being such an unpleasant little girl and must try and get some measure of self-control."  <ref name = Bailey51/>  
</blockquote>
</blockquote>


===Adult life===
At age 22, Bailey did some evangelical work which took her to [[India]] where, in 1907, she met her future husband, Walter Evans. Together they moved to the USA, where Evans became an Episcopal priest. However, she stated that her husband mistreated her and she divorced him in 1915, subsequently working for a time as a factory hand to support herself and their three children. <ref name="Keller763"/> <ref name="sutcliffe46">  Sutcliffe, Steven J (2003) ''Children of the New Age: A History of Spiritual Practices'' Routledge</ref> Bailey's break was not only with her Christian husband, but with Orthodox Christianity in general; she wrote that “a rabid, orthodox Christian worker [had] become a well-known occult teacher.” <ref name = Bailey51/>   


At age 22 Bailey did Evangelism evangelical work in connection with the Y.M.C.A and the British Army.<ref>Ross, Joseph E., ''Krotona of Old Hollywood, Vol. II'' Joseph Ross, 2004, p. 340</ref> This  took her to India where, in 1907, she met her future husband, Walter Evans. Together they moved to America where Evans became an Episcopal priest.<ref>Keller , Rosemary Skinner. ''Encyclopedia of Women and Religion in North America''. Indiana University Press. 2006. p 762</ref> However, this marriage did not last.  She stated that her husband mistreated her and in one of his fits of temper, threw her down the stairs. <ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 114</ref> Bailey pushed for and received a divorce. (Bailey, p. 121&ndash;122) She left with their three children after formal separation in 1915.  Then followed a difficult period in which she had to work as a factory hand to support herself and the children. (Bailey, p. 121&ndash;122)<ref name="Keller763"/><ref name="sutcliffe46"/><ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 13 </ref>
In 1915, Bailey discovered "[[Theosophy]]" - a mystical doctrine which holds that all religions are attempts by the 'Occult Brotherhood' to help humanity evolve to greater perfection - and the ''Theosophy Society - Adyar'', the original Theosophical Society which had been founded by Helena Blavatsky in 1975.<ref>Mills, Joy (1987) ''100 Years of Theosophy, A History of the Theosophical Society in America''</ref> <ref>Meade, Marion (1980) ''Madame Blavatsky, the Woman Behind the Myth'' Putnam </ref> She claimed to recognize ''Koot Hoomi'', the master who had visited her in her childhood, from a portrait in the Shrine Room of the Society. <ref>Ross, Joseph E (2004) ''Krotona of Old Hollywood, Vol. II'' Joseph Ross p. 340</ref>. She rose to a position of influence in the Society, and became editor of its magazine "''The Messenger.''  <ref name = Campbell> Campbell, Bruce F (1980) ''Ancient Wisdom Revived, a History of the Theosophical Movement'' Berkely</ref> In 1919, Foster Bailey (1888-1977), who was to be her second husband, became National Secretary of the Theosophical Society <ref> York, Michael (1995) ''The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements,'' Rowman & Littlefield</ref>
Bailey's break was not only with her Christian husband, but with Orthodox Christianity in general.  In her autobiography she wrote that “a rabid, orthodox Christian worker [had] become a well-known occult teacher.” (Bailey, p. 1 & p. 47).   


In the United States, in 1915, Bailey discovered the Theosophical Society and the work of Helena Petrovna Blavatsky  (Bailey, pp 134&ndash;136).  In 1918 she became a member of the Esoteric section of the this society. <ref>Meade, Marion, ''Madame Blavatsky, the Woman Behind the Myth,'' Putnam , 1980, p. 468</ref> While there, she claimed to recognize ''Koot Hoomi'', the master that had visited her in her childhood, from a portrait she saw in the Shrine Room of the Theosophical Society.  (Bailey, pp 156) <ref>Ross, Joseph E., ''Krotona of Old Hollywood, Vol. II'' Joseph Ross, 2004, p. 340</ref>.  Bailey wrote much about those she called the “Masters of the Wisdom,” which she believed to be a brotherhood of enlightened sages working under the guidance of "the Christ." In part, she stated her writings were an effort to clarify the nature of these Masters, and their work and that they were a stabilizing point in her life. (Bailey, p. 4)
Bailey claimed that, in 1919, she was contacted by a teacher she called "The Tibetan":
 
In 1917, Bailey became deeply involved in the Theosophical Society.<ref>Mills, Joy, ''100 Years of Theosophy, A History of the Theosophical Society in America,'' 1987, p. 62</ref> "She quickly rose to a position of influence in the American Section of the Adyar society, moving to its headquarters at Krotona in Hollywood.  She became editor of its magazine, "''The Messenger,'' and member of the committee responsible for Krotona." <ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 151</ref>
 
Bailey claimed that, in 1919, she was contacted by an anonymous teacher she called "The Tibetan" (Later, she identified him as the Master Djwhal Khul):


<blockquote>
<blockquote>
“I heard what I thought was a clear note of music which sounded from the sky, through the hill and in me. Then I heard a voice which said, 'There are some books which it is desired should be written for the public. You can write them. Will you do so?' Without a moment's notice I said, 'Certainly not.  I'm not a darned psychic and I don't want to be drawn into anything like that.'" Bailey, pp. 162&ndash;163)</blockquote>
“I heard what I thought was a clear note of music which sounded from the sky, through the hill and in me. Then I heard a voice which said, 'There are some books which it is desired should be written for the public. You can write them. Will you do so?' Without a moment's notice I said, 'Certainly not.  I'm not a darned psychic and I don't want to be drawn into anything like that.'" <ref name = Bailey51/> </blockquote>
 
Bailey states that she was eventually persuaded to write down the communications from this source.  She wrote for 30 years, from 1919 to 1949.<ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. From the Preface by Foster Bailey, p 1</ref>. The result was 24 published books on ancient wisdom, philosophy, religion, contemporary events, science, psychology, nations, astrology, and healing.  Also in 1919, 32nd degree Freemason Foster Bailey (1888-1977), who was to be her second husband, became National Secretary of the Theosophical Society; (Bailey, p. 157) <ref> York, Michael, ''The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements,'' Rowman & Littlefield, 1995, p. 63</ref>  


''The Theosophist,'' published the first few chapters of her first book, ''Initiation, Human and Solar,'' but then stopped for what Bailey believed was "theosophical jealousy and reactionary attitude." <ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 151</ref>  She objected to the neo-Theosophy of Annie Besant and worked to gain more influence in the American Section of the Theosophical Society.  <ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 151</ref> She led, together with her husband Foster, a "Back to Blavatsky" movement. <ref>Ransom, Josephine, ''A Short History of the Theosophical Society, Adyar, 1938, p. 452</ref> She outlined her vision for the Esoteric Section of the Theosophical Society, in an article annunciating ideals of tolerance and brotherhood.  
She states that she was persuaded to write down the communications from this source, and between 1919 to 1949 she wrote 24 books. Bailey wrote much about the “Masters of the Wisdom,” which she believed to be a brotherhood of enlightened sages working under the guidance of "the Christ." She stated her writings were an effort to clarify the nature of these Masters.<ref>Bailey, Alice A (1951) ''The Unfinished Autobiography''. Lucis Trust. From the Preface by Foster Bailey</ref>.  
<ref>"Bailey, Alice, ''A Vision of Krotona's Future,'' in ''The Messenger,'' p. 259</ref><ref>Ross, Joseph E., ''Krotona of Old Hollywood, Vol. II'' Joseph Ross, 2004, p. 410</ref> However, her efforts to influence the society failed, and she and her husband were dismissed from their positions.  <ref>Ross, Joseph E., ''Krotona of Old Hollywood, Vol. II'' Joseph Ross, 2004, p. 346</ref>


In 1923, with the help of Foster Bailey, Alice Bailey founded the Arcane School, which gives a correspondence course based on her books (Bailey, pp. 192&ndash;193). <ref> York, Michael, ''The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements,'' Rowman & Littlefield, 1995, p. 63</ref> The Arcane School is part of the Lucis Trust, a not-for-profit foundation that publishes Bailey's works. Together with Foster Bailey, she also organized an International Goodwill Movement <ref>Bailey, Alice A. ''The Unfinished Autobiography.'' Lucis Trust. 1951. p 2</ref>   About 100 of Alice Bailey's public talks and private talks to her more advanced Arcane School students are available online.<ref>http://www.esotericstudies.net/talks/index.htm</ref> Bailey continued to work right up to the time of her death in 1949 <ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. From the Preface by Foster Bailey, p 1</ref>.
''The Theosophist'' published the first few chapters of her first book, ''Initiation, Human and Solar,'' but then stopped for what Bailey believed was "theosophical jealousy and reactionary attitude." <ref name = Campbell/> She led, with her husband Foster, a "Back to Blavatsky" movement, <ref>Ransom, Josephine (1938) ''A Short History of the Theosophical Society, Adyar p 452</ref><ref>"Bailey, Alice, ''A Vision of Krotona's Future'' in ''The Messenger''</ref> but her efforts to influence the society failed, and she and Foster were dismissed from their positions.<ref>Ross, Joseph E (2004) ''Krotona of Old Hollywood, Vol. II'' Joseph Ross </ref> In 1923, with Foster, Bailey founded the ''Arcane School'', which gives a correspondence course based on her books.<ref> York, Michael (1995) ''The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements'' Rowman & Littlefield</ref> They also organized an 'International Goodwill Movement'.


==Teachings==
==Teachings==
===Comparison with Theosophy===
Campbell writes that Bailey's books are a reworking of major Theosophical themes, with some distinctions, and that they  present a comprehensive system of esoteric science and occult philosophy, cognizant of contemporary social and political developments.  <ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 152</ref>  Sutcliffe points out that both Bailey and Blavatsky's work evoke a picture of Tibet as the spiritual home of the Masters and that Bailey claimed a more-or-less direct lineage to Blavatsky.  Sutcliffe writes:
<blockquote>
<blockquote>
"What of the content and style of Bailey's texts?  Despite incorporating elements of debates in psychology, social planning and international relations, these are indebted to Theosophical cosmology and indeed Bailey can only be described as a 'post-Theosophical' theorist... Her third book, ''A Treatise on Cosmic Fire'' (1925), is not only dedicated to Blavatsky but even reproduces the apocryphal 'Stanzas of Dzyan' upon which Blavatsky's own text had supposedly been based... <ref>Sutcliffe, Steven J, ''Children of the New Age: A History of Spiritual Practices.'' Routledge, 2003, p 48</ref>
"...Bailey can only be described as a 'post-Theosophical' theorist... Her third book, ''A Treatise on Cosmic Fire'' (1925), is not only dedicated to Blavatsky but even reproduces the apocryphal 'Stanzas of Dzyan' upon which Blavatsky's own text had supposedly been based..." <ref>Sutcliffe, Steven J (2003) ''Children of the New Age: A History of Spiritual Practices'' Routledge</ref>
</blockquote>
</blockquote>


Dr. Jon Klimo, in ''Investigations on Receiving Information from Paranormal Sources,'' writes, "As with Blavatsky/Theosophical material, and more recent contemporary channeled material from other sources, we find in the Bailey work the same occult cosmological hierarchy:  physical, etheric, astral, mental, causal, and higher inhabited levels of existence."  <ref>Klimo, Jon, Investigations on Receiving Information from Paranormal Sources, J. Tarcher, Inc, 1987, p 118.</ref> Hammer, in the book ''Claiming Knowledge: Strategies of epistemology from theosophy to the new age,'' highlights Bailey's Theosophical similarities as well as noting what he thinks are some differences between them:
Her first book, ''Initiation Human and Solar,'' was well received at first by other theosophists, but her claims to be the recipient of ageless wisdom from the Masters<ref>Lewis, James R (2004) ''The Oxford Handbook of New Religious Movements'' Oxford University Press</ref> soon met with opposition. <ref>Hammer, Olav (2001) ''Claiming Knowledge: Strategies of epistemology from theosophy to the new age" BRILL p. 65</ref> The conflict is understandable since her works voiced criticisms of what she saw as dogmatic structures within the Theosophical society, while questioning the pledges of loyalty to Theosophical leaders that were required. <ref>Keller , Rosemary Skinner (2006) ''Encyclopedia of Women and Religion in North America'' Indiana University Press</ref>  
 
According to Hammer, Bailey writings are, to a large extent, a restatement and amplification of the H. P. Blavatsky's ''Secret Doctrine.''  It includes the same multi-level spiritual hierarchy and a cosmology based ona sevenfold scheme.  However, her books introduced new elements including extended teachings on esoteric astrology and ideas on the seven rays (seven spiritual principles that underlie all manifestation). <ref>Hammer, Olav, ''Claiming Knowledge: Strategies of epistemology from theosophy to the new age." BRILL, 2001, p. 65</ref>


In contrast to the above, some Theosophical critics of Bailey contend that there are major differences between the Theosophy of H. P. Blavatsky, and Alice Bailey.  One key differences relates to Bailey's embrace of some mystical Christian terms and concepts. <ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 153</ref>
Underlying her writings is the idea that all is energy and that spirit, matter, and the psychic forces intermediate between them are forms of energy.<ref>Bailey, Alice A (1936) ''Esoteric Psychology I'' Lucis Trust</ref> From one essential energy, divinity, proceeds seven rays that underlie and shape the evolution of human life and the phenomenal world. She saw these rays as the creative forces of planets and stars, but also as the forces conditioning the physical, psychic, and spiritual constitution of man. <ref>Jurriaance, Aart (1978) ''Bridges, " Bridges Trust, South Africa, c. 1978</ref> The concept of the rays can also be found in earlier Theosophical works. <ref>Wood, Ernest (1925) ''The Seven Rays,'' Theosophical Publishing House, Wheaton, Illinois</ref>  
Theosophists Nicholas Weeks saw her writings as "pseudo-theosophy," and objected to Baiely's writings about Christ, seeing them as contrary to Blavatsky's teachings. [http://www.blavatskyarchives.com/baileyal.htm]</blockquote>
 
Theosophists are divided on their assessment of Alice Bailey's writings. For instance, the noted contemporary Theosophical writer Geoffrey Hodson wrote a highly favorable review of one her books, saying, "Once more Alice Bailey has placed occult students in her debt."  <ref>Hodson, Geoffrey, ''World Theosophy Magazine,' February 1931 &ndash; June 1931, The Theosophical Society, 1931</ref> And Gallagher writes, "Her first book, ''Initiation Human and Solar,'' was at first favorably received by her fellow theosophists.  Soon, however, her claims to be recipient of ageless wisdom from the Masters met with opposition."  <ref>Hammer, Olav, ''Claiming Knowledge: Strategies of epistemology from theosophy to the new age." BRILL, 2001, p. 65</ref>  The conflict is understandable since her works contain some criticisms of Theosophy, and at the time of the break she voiced her criticism of what she saw as dogmatic structures within the society, while questioning the pledges of loyalty to Theosophical leaders that were required.  "During the annual convention of 1920 in Chicago, there was a power struggle between forces loyal to Besant and the Esoteric Section and others who believed that the ES had become too powerful.  Below the surface was a hidden controversy regarding Alice's work with the Tibetan." <ref>Keller , Rosemary Skinner. ''Encyclopedia of Women and Religion in North America''. Indiana University Press. 2006. p 762</ref> For a more recent example of Bailey/Theosophy division, see the Theosophy in Scandinavia [http://en.wikipedia.org/wiki/Theosophy_in_Scandinavia]
 
With regard to terminology, Reigle points out Blavatsky's aversion to the word "God," then in a critique of Bailey's acceptance and use of the term, he suggests that her use of it was misleading and an attempt to beneft an immature audience that was incapable of assimilating her real underlying concept which is that of an essentially abstract and non anthropomorphic God.
<ref>''Fohat,'' A Quarterly Publication of the Edmonton Theosophical Society, vol 7, no. 1, Sprint 2003, pp. 6-11, and no 2, Summary 2003, pp 35-39</ref>
</blockquote>
 
With respect to the similarities of the two schools, in her book ''The Key to Theosophy,'' in a subsection titled "The Unity of All in All," H. P. Blavatsky writes:
 
<blockquote>
"In their origin and in eternity the three, like the universe and all therein, are one with the absolute Unity, the unknowable deific essence I spoke about some time back. We believe in no creation, but in the periodical and consecutive appearances of the universe from the subjective onto the objective plane of being, at regular intervals of time, covering periods of immense duration." <ref>Blavatsky, H. P., ''The Key to Theosophy." The Theosophical Publishing Society, 1889, subsection, p. 83</ref>
</blockquote>
 
Like Theosophy, Alice Bailey’s writings repeatedly emphasize ''unity''.  A representative example is:
   
   
<blockquote>" I will endeavor, above all else, to demonstrate to you that all-pervading unity and that underlying synthesis which is the basis of all religions and of all the many transmitted forces; I will seek to remove you, as individuals, from out of the center of your own stage and consciousness and&mdash;without depriving you of individuality and of self-identity&mdash;yet show you how you are part of a greater whole of which you can become consciously aware when you can function as souls, but of which you are today unconscious, or at least only registering and sensing the inner reality in which you live and move and have your being."<ref>Bailey, Alice A. ''A Treatise on the Seven Rays, Vol 3: Esoteric Astrology''. Lucis Trust. 1951. p 7</ref></blockquote>
In line with Theosophy,<ref>Leadbeater, CW (1914) ''A Textbook Of Theosophy,'' The Theosophical Publishing House, India, chapter I</ref> Bailey taught that man is a soul working through a personality consisting of mind, emotions, and body.  Mind and emotions are conceived as psychical energies that are part of the 'aura' or inner constitution of individuals.  She uses the traditional theosophical terms for these of etheric body, astral body and mental body.  These aspects of the human being are defined as partial emanations or expressions of the 'soul'. In her terminology, "soul" is a synonym for evolving consciousness, evolution is a process of personality integration and alignment of personality with soul, and it is this transformation that leads toward right human relationships and spiritual revelation or awakening. Steps on the spiritual path are "initiations," an evolution that is an entering into new and wider fields of consciousness, relationships, responsibilities, and power<ref>Bailey, Alice A (1953) ''From Bethlehem to Calvary'' Lucis Trust</ref>


She believed her works were part of an unfolding revelation of ageless wisdom to humanity, of which Theosophical teachings were the predecessor and preparation.  <ref>Bailey, Alice A. ''Discipleship in the New Age, Volume 1''. Lucis Trust. 1944. p 732</ref> Her writings have much in common with Theosophy, and both contain these ideas. <ref>Lewis, James R., ''The Oxford Handbook of New Religious Movements''. Oxford University Press., 2004, p 446</ref>
She wrote that, behind human evolution stands a brotherhood of enlightened souls who have guided humanity throughout history. The influences of religions, philosophies, sciences, educational movements, and human culture are conceived by her as the result of this relationship.<ref>Jurriaance, Aart (c. 1978) ''Bridges, " Bridges Trust, South Africa</ref> She elaborates on this in her teaching on "Discipleship in the New Age." In this, all 'awakening souls' stand in a relationship to a particular "Master of Wisdom" that is conditioned by karma, evolutionary status, and the potential for work on behalf of humanity.<ref>Bailey, Alice A (1944) ''Discipleship in the New Age, Volume 1'' Lucis Trust</ref>  This "service" aspect is emphasized in Bailey's writings; she downplays the devotional aspects of the spiritual life in favor of service on behalf of humanity.
<ref>Frawley, David. ''Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of Ayurveda.'' Passage Press. 1994. p 22</ref>
<ref>Rhodes, Ron. ''New Age Movements,'' Zondervan. 1995. p 26</ref>
[http://www.blavatskyarchives.com/2scope.htm]
[http://www.blavatsky.net/newsletters/theosophy_generally_stated.htm]
[http://www.lightinfo.org/AartJurriaanse/]<ref>Gottfried de Purucker, ''Fundamentals Of The Esoteric Philosophy.'' Wisdom Religion Press
1996,  p. 9, 21, 48, 54, 203, 324, 480, 542</ref>
 
*  Unity is the fundamental fact of spiritual life and realization
*  The entire universe is alive—all is energy and energy expresses life
*  Divinity is both transcendent and immanent
*  Man lives within a hierarchy of spiritual lives
*  Divinity unfolds through spiritual evolution
*  All life is cyclic
*  Man is a soul (consciousness) and reincarnates many times to gain experience
*  Life is governed by the interplay of karma and free will
*  Will, love, and intelligence are the essential attributes of the evolving soul
*  Seven fundamental energies underlie all things—seven centers, seven planes, etc.
There are several themes that, in some degree, distinguish her writings from Theosophy and related traditions.  These include:<ref>Keller , Rosemary Skinner. ''Encyclopedia of Women and Religion in North America''. Indiana University Press. 2006. p 763</ref>[http://www.lightinfo.org/AartJurriaanse/]
*  A marked emphasis on the importance of service to humanity
*  Emphasis on the importance of group consciousness and group service
*  A shift away from personal devotion to spiritual teachers or masters
*  A lengthy treatment of the seven rays as expressions of evolving life
*  An elaboration of the glamours or illusions of the spiritual path
*  Teachings on the return of the Christ or Christ consciousness
*  Teachings on the importance of full moon cycles in relation to meditation
 
===The Seven Rays of energy===
 
Underlying her writings is the idea that all is energy and that spirit, matter, and the psychic forces intermediate between them  are forms of energy. <ref>Bailey, Alice A. ''A Treatise on the Seven Rays, Vol 3: Esoteric Astrology''. Lucis Trust. 1951. p  353</ref>  This energy is life itself. <ref>Bailey, Alice A. ''Esoteric Psychology I .'' Lucis Trust. 1936 p 194 </ref>  From one essential energy, divinity, proceeds seven rays that underly and shape the evolution of human life and the entire phenomenal world. <ref>Jurriaance, Aart, ''Bridges, " Bridges Trust, South Africa, c. 1978, p. 35 & 73</ref> On a cosmic level, she saw these seven rays of energy are the creative forces of planets and stars.  On a microcosmic level saw them as the creative forces conditioning the physical, psychic, and spiritual constitution of man. (Jurriaance, p. 73-152)
 
In Bailey's concept the rays and all things manifest in centers of energy and their relationships. <ref>Bailey, Alice A., ''The Destiny of the Nations, Lucis Trust, 1949, p 129</ref>  All rays and centers are focuses of some type of evolving life or consciousness. (Jurriaance, p. 35-52)    This includes everything from atoms to centers or chakars in the human constitution, and upwards through the human aura to groups of humans as centers, and cities and nations as centers.  (Jurriaance, p. 79- 90 )    Humanity as a whole is conceived as a center of energy as are the masters of wisdom of which she writes. <ref>Bailey, Alice A. ''A Treatise on the Seven Rays, Vol 3: Esoteric Astrology''. Lucis Trust. 1951. p  22</ref>  Likewise, planet Earth as a whole, with all its subsidiary centers of life, is viewed as a center of life within the large life or divinity of our solar system.
 
The concept of the rays can also be found in Theosophical works.  <ref>Wood, Ernest, ''The Seven Rays,'' Theosophical Publishing House, Wheaton, Illinois, 1925</ref> Campbell writes that Bailey, "...was the first to develop the idea of the seven rays, although it can be found in germ in earlier Theosophical writings." <ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 153</ref>
 
===The constitution of man===
 
In line with previous Theosophical teachings,<ref>Leadbeater, C. W.,  ''A Textbook Of Theosophy,'' The Theosophical Publishing House, India, 1914,  chapter I</ref>  Bailey taught that man is a soul working through a personality where the personality consists of mind, emotions, and body.<ref>Bailey, Alice A. ''Esoteric Healing.'' Lucis Trust. 1953 p 564</ref><ref>Bailey, Alice A. ''Initiation Human and Solar,'' Lucis Trust. 1922 p IV, chart III</ref>  Mind and emotions are conceived, not simply as ephemeral brain effects but as psychical energies that are part of the aura or inner constitution of individuals.  She uses the traditional Theosophical terms for these of etheric body, astral body and mental body.  These auric aspects of the human being are defined as partial emanations or expressions of the soul. In her terminology, "Soul" is the synonym for evolving consciousness.<ref>Jurriaance, Aart, ''Bridges, " Bridges Trust, South Africa, c. 1978, p. 130, 77, 91, 105</ref> 
 
In Bailey's writings, evolution is defined as a process of personality integration and alignment of personality with soul. <ref>Bailey, Alice A. ''A Treatise on the Seven Rays, Vol 3: Esoteric Astrology''. Lucis Trust. 1951. p 364</ref> It is this transformation that leads toward right human relationships and spiritual revelation or awakening. (Bailey, p. 378)  Steps on the spiritual path are "initiations," which is to say an evolution that is an entering into new and wider fields of consciousness, relationships, responsibilities, and power.<ref>Bailey, Alice A. ''Initiation Human and Solar,'' Lucis Trust. 1922 p16</ref><ref>Bailey, Alice A., ''From Bethlehem to Calvary''  Lucis Trust. 1953, p 204</ref>  In terms of her ray concept, the note of the soul is imposed on or superimposed on the note of the personality.<ref>Bailey, Alice A. ''Esoteric Healing.'' Lucis Trust. 1953 p 564</ref><ref>Bailey, Alice A. ''Initiation Human and Solar,'' Lucis Trust. 1922 p 132</ref>
 
===The spiritual hierarchy===
 
She wrote that, behind all human evolution stands a brotherhood of enlightened souls who have guided and aided humanity throughout history. <ref>Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. p 260)</ref> For Bailey, the evolution of humanity is intimately bound up with its relationship to this spiritual hierarchy.  The stimulating and uplifting influences of religions, philosophies, sciences, educational movements, and human culture in general are conceived by her as the result of this relationship.<ref>Jurriaance, Aart, ''Bridges, " Bridges Trust, South Africa, c. 1978, p. 209, 261, 268</ref> Though  humanity debases all these developments, they are all in their original impetus conceived as the result of spiritual hierarchy working in concert with evolving human potentials.<ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 275</ref><ref>Bailey, Alice A, ''From Intellect to Intuition'' 1932 Lucis Trust. 1951. pp 132</ref><ref>Bailey, Alice A. ''Discipleship in the New Age, Volume 1''. Lucis Trust. 1944. p 163  </ref>
 
===Discipleship===
 
Bailey elaborates the relation of humanity to hierarchy in her teaching on "Discipleship in the New Age."   In this scheme, all awakening souls stand in some relationship--often unconscioussly but sometimes consciously--to a particular "Master of Wisdom." <ref>Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. p 307)</ref><ref>Bailey, Alice A. ''A Treatise on Cosmic Fire,'' Lucis Trust. 1925, p. 465</ref> The integrated personality, coming under the influence of the soul, is simultaneously coming under the influence of a Master.<ref>Bailey, Alice A. ''Discipleship in the New Age, Volume 1''. Lucis Trust. 1944. p 688</ref> This relationship is said to be conditioned by karma, by evolutionary status, and by the potential for work to be done on behalf of humanity.<ref>Bailey, Alice A. ''Discipleship in the New Age, Volume 1''. Lucis Trust. 1944. p 103</ref>  This "service" aspect is greatly emphasized in Bailey's writings.<ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 37</ref>  In her concept, the evolutionary master-pupil relationship is made possible in and through service to humanity.  Bailey's writing downplays the devotional and aspirational aspects of the spiritual life in favor of service or work on behalf of humanity. According to her, this is primary, and everything hinges upon that.<ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 267</ref>  "Discipleship" in her thought means work, service, and the evolution of those sensitivities and powers that enhance that labor. (Bailey, p. 38)


===Unity and divinity of nations and groups===
===Unity and divinity of nations and groups===
Underlying Bailey's writings are the concepts of unity and divinity.<ref name = 7rays> Bailey, Alice A (1951) ''A Treatise on the Seven Rays, Vol 3: Esoteric Astrology''. Lucis Trust</ref>
"[[Catholicism |Catholics]], [[Orthodox Judaism |Jews]], Gentiles, occidentals and orientals are all the sons of God." <ref>Bailey, Alice A (1957) ''The Externalization of the Hierarchy'' Lucis Trust p 208)</ref>  She believed that an individual's primary allegiance is to humanity as a whole, and emphasized the equality of man:  "World democracy will take form when men everywhere are regarded in reality as equal..."<ref>Bailey, Alice A (1947) ''Problems of Humanity'' Lucis Trust</ref> She believed that all religions originate from the same spiritual source, and that when humanity comes to realize this, it will result in the emergence of a universal world religion, "Then there will be neither Christian nor heathen, neither Jew nor Gentile, but simply one great body of believers ..." <ref name = Bailey51/> She envisioned a "new group of world servers," of all races, classes and creeds who serve the Plan, humanity, the Hierarchy and the Christ. <ref> Sutcliffe, Steven J (2003) ''Children of the New Age: A History of Spiritual Practices'' Routledge</ref>  She believed in the return of "Christ", but saw Christ as 'the energy of love' and his "return" as the awakening of that energy in human consciousness. The new Christ might be "no particular faith at all"<ref>Bailey, Alice A (1951) ''Esoteric Astrology'' Lucis Trust</ref>:


Underlying Alice Bailey's writings are the central concepts of unity and divinity .  <ref>Bailey, Alice A. ''Esoteric Astrology,'' Lucis Trust. 1951. p 7)</ref>  And with regard to races and religions she asserted that, "Every class of human beings is a group of brothers. Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God."  She believed that an individual's primary allegiance is to humanity and not to any subgroup within it: "I call you to no organizational loyalties, but only to love your fellowmen, be they German, American, Jewish, British, French, Negro or Asiatic."  <ref>Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. p 208)</ref>
<blockquote>"He may appear as an Englishman, a Russian, a Negro, a Latin, a Turk, a Hindu, or any other nationality. Who can say which? He may be a Christian or a Hindu by faith, a Buddhist or of no particular faith at all; He will not come as the restorer of any of the ancient religions, including Christianity, but He will come to restore man's faith in the Father's love, in the fact of the livingness of the Christ and in the close, subjective and unbreakable relationship of all men everywhere." <ref>Bailey, Alice A ''The Reappearance of the Christ''</ref></blockquote>
 
Douglas Russell, who cites Alice Bailey, writes of the "one humanity" and "Universal Self" concept as as belonging to Psychosynthesis.  [http://www.humanova.com/sverige/alumniPRE/jy9r5al/z27rqh/pt34fgart/SevenBasicConstructsPsychosynthesis.pdf]
</blockquote>
 
This philosophy derives from the influence of Bailey on her friend Dr. Roberto Assagioli, founder of Psychosynthesis. Several sources state that Dr.Roberto Assagioli had a close association with Bailey, and that his philosophy, as embodied in Psychosynthesis, derives at least in part from her influence.<ref>Grof, Stanislav , ''The Adventure of Self-Discovery,'' SUNY Press, 1988 p. 123</ref> <ref>Bromley, David G. & Phillip E. Hammond, ''The Future of New Religious Movements,'' Mercer University Press, 1987, </ref> <ref>Steichen, Donna M., ''Ungodly Rage: Hidden Face of Catholic Feminism,'' Ignatius Press, 1991, p.</ref> <ref>Rossman, Martin L.; Contributor Dean Ornish ''Guided Imagery for Self-Healing,'' H. J. Kramer, 2000, page 213</ref><ref>Roberts, Richard H., & Joanne Pearson, Geoffrey Samuel, ''Nature Religion Today: paganism in the modern world,'' p.44</ref><ref>Visser, Frank; Contributor Ken Wilber, ''Ken Wilber: Thought As Passion,'' SUNY Press, 20093 p. 307</ref>
Roberts states, "It should be noted that Assagioli was closely associated with Alice Bailey in the 1930s.  He published early work in her magazine "The Beacon" and was for a time a trustee of the Lucis Trust, Bailey's umbrella organization after World War II." <ref>Roberts, Richard H., & Joanne Pearson, Geoffrey Samuel, ''Nature Religion Today: paganism in the modern world,'' p.44</ref>
And according to Frank, "Assagioli worked in close collaboration with the theosophists Alice Bailey.  Her ideas are clearly recognizable in the system of psychosynthesis."  <ref>Visser, Frank; Contributor Ken Wilber,  ''Ken Wilber: Thought As Passion,'' SUNY Press, 20093 p. 307</ref>
 
===Human equality and religion===
 
Bailey emphasized the equality of all men everywhere, and believed that national and religious affiliations are accidents of birth and individuals should see their group identifications as something enabling them to contribute to humanity as a whole:  "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."<ref>Bailey, Alice A. ''Problems of Humanity,'' Lucis Trust. 1947. p 61)</ref>
 
Ross describes her writiings as emphasizing the "underlying unity of all forms of life," and the  "essential onensss of all religions, of all departments of science, and of all the philosophies" <ref>Ross, Joseph E., ''Krotona of Old Hollywood, Vol. II'' Joseph Ross, 2004, p. 398</ref>
 
She believed that all religions originate from the same spiritual source, and that humanity will eventually come to realize this.  As they do so, she claimed that it will result in the emergence of a universal world religion, "Then there will be neither Christian nor heathen, neither Jew nor Gentile, but simply one great body of believers, gathered out of all the current religions. They will accept the same truths, not as theological concepts but as essential to spiritual living; they will stand together on the same platform of brotherhood and of human relations..."  (Bailey, p. 140) 
 
Bailey sought to implement a World Goodwill movement and envisioned a "new group of world servers," a group of all races, classes and creeds who serve the Plan, humanity, the Hierarchy and the Christ. <ref> Sutcliffe, Steven J, ''Children of the New Age: A History of Spiritual Practices.''  Routledge, 2003, p 51</ref>  Campbell notes that the New Group of World Servers was established for,  "...promotion of international understanding, economic sharing, and religious unity."<ref>Campbell, Bruce, F., ''Ancient Wisdom Revived, a History of the Theosophical Movement, Berkely, 1980, p. 153</ref>
 
====On orthodox Christianity====
 
Bailey believed in the return of "Christ" but her concept had little in common with that of the orthodox Christian churches.  She saw Christ as essentially the energy of love and his "return" as the awakening of that energy in human consciousness. <ref>Bailey, Alice A. ''Esoteric Astrology,'' Lucis Trust. 1951. p. 471)</ref>  She introduced the radical idea that the new Christ might be "no particular faith at all":
 
<blockquote>"He may appear as an Englishman, a Russian, a Negro, a Latin, a Turk, a Hindu, or any other nationality. Who can say which? He may be a Christian or a Hindu by faith, a Buddhist or of no particular faith at all; He will not come as the restorer of any of the ancient religions, including Christianity, but He will come to restore man's faith in the Father's love, in the fact of the livingness of the Christ and in the close, subjective and unbreakable relationship of all men everywhere." <ref>Bailey, Alice A. ''The Reappearance of the Christ,'' p 190)</ref></blockquote>
 
In Bailey's thought, no one group can claim Christ.  Her new age Christ belongs to whole world and not to Christians or any nation or group. (Bailey, p 109)  Bailey was highly critical of orthodox Christianity, and according to her, the Church-based theology about Christ's return is false.  She believed Christ would not come to "convert the heathen," and, "..the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant Christian world. (Bailey, p. 110)
 
The divorce between orthodox Christianity and Bailey's thought can also be seen  in the fact that the book ''Nature Religion Today: paganism in the modern world'' contains seven references to Alice Bailey. <ref>Roberts, Richard H., & Joanne Pearson, Geoffrey Samuel, ''Nature Religion Today: paganism in the modern world'', Edinburgh University Press, 1998,pp 34, 41&ndash;43, 203, 219</ref>, and the affinity of some of Bailey's concepts with paganism is also cited by Kemp in ''New Age: A Guide''.<ref>Kemp, Daren,  ''New Age: A Guide,'' Edinburgh University Press, 2004, p. 57</ref>
 
Bailey's criticisms of orthodox Christianity are part of a larger critisism of all forms of fanaticism and intolerance."<ref>Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. pp 17, 384)</ref>  She saw this fanaticism in churches, in nationalism, and in competing esoteric schools. (Bailey pp. 15 & 453) <ref>Bailey, Alice A. ''Problems of Humanity,'' Lucis Trust. 1947. p. 120</ref>  She saw fanaticism, in both its religious and secular forms, as expressions of unintelligent devotion, and a mistaken hang on to the old ways and ancient theologies.  In her eyes, the world of conflicting schools of thought and religion are blinded by devotion and fanaticism. <ref>Bailey, Alice A. ''A Treatise on White Magic,'' Lucis Trust. 1934. p. 328</ref>


===Races and politics===
Bailey was critical of orthodox Christianity, "..the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant Christian world." <ref>Bailey, Alice A (1947) ''Probl ems of Humanity'' Lucis Trust</ref> <ref>Bailey, Alice A (1934) ''A Treatise on White Magic'' Lucis Trust</ref>For Bailey, what was most important was not race or religion but the 'evolution of consciousness.'<ref>Bailey, Alice A (1947) ''The Rays and the Initiations,'' Lucis Trust</ref> She criticized many nations, groups and religions for violating the spirit of unity and brotherhood. "We could take the nations, one by one, and observe how this nationalistic, separative or isolationist spirit, emerging out of an historical past, out of racial complexes, out of territorial position, out of revolt and out of possession of material resources, has brought about the present world crisis and cleavage and this global clash of interests and ideals." <ref>Bailey, Alice A (1947) ''The Externalization of the Hierarchy'' Lucis Trust</ref>
 
For Bailey, the matter of prime importance was not race or religion but the evolution of consciousness that transcends these <ref>Bailey, Alice A. ''The Rays and the Initiations,'' Lucis Trust. 19607. p. 593-594)</ref> She criticized many nations, groups and religions based on what she believed were violations of the spirit of unity and brotherhood.  For example, while praising them in some respects, in the United States and France she saw political corruption. <ref>Bailey, Alice A. '' Esoteric Astrology.'' Lucis Trust. 1947 p 526</ref> <ref>Bailey, Alice A. ''Problems of Humanity.'' Lucis Trust. 1947 p 16</ref> She regarded the talk about a free press as largely an illusory ideal and stated, "… particularly is it absent in the United States, where parties and publishers dictate newspaper policies." <ref>Bailey, Alice A. ''The Externalization of the Hierarchy .'' Lucis Trust. 1947 p 452 </ref> She believed the source of human problems is the spirit of separation that causes individuals and groups to set themselves apart from the rest of humanity, "We could take the nations, one by one, and observe how this nationalistic, separative or isolationist spirit, emerging out of an historical past, out of racial complexes, out of territorial position, out of revolt and out of possession of material resources, has brought about the present world crisis and cleavage and this global clash of interests and ideals." (Bailey, p. 375)
 
==Influence==
 
Sir John Sinclair gives a commentary on the seminal influence of Alice Bailey, which he says underlies the consciousness growth movement in the 20th century. <ref>Sinclair, Sir John R. ''The Alice Bailey Inheritance''. Turnstone Press Limited. 1984.</ref>  In ''Perspectives on the New Age'' we find, "The most important&mdash;though certainly not the only&mdash;source of this transformative metaphor, as well as the term "New Age," was Theosophy, particularly as the Theosophical perspective was mediated to the movement by the works of Alice Bailey." <ref>Lewis, James R. and J. Gordon Melton. ''Perspectives on the New Age''. SUNY Press. 1992.  p xi </ref>
 
In a book on history of the Bollingen Foundation and its pervasive influence on American intellectual life, William McGuire wrote:
 
<blockquote>"In 1928 Olga[http://www.referenceencyclopedia.com/?title=Olga_Froebe-Kapteyn] built a lecture hall on her grounds, overlooking the lake, for a purpose not yet revealed to her, and a guest house which she named Casa Shanti in a Hindu ceremony.  A year or two later, she went to the United States and sought out Alice A. Bailey, in Stamford, Connecticut, a former Theosophists who led a movement called the Arcane School.  Mrs Bailey, whom Nancy Wilson Ross[http://www.hrc.utexas.edu/research/fa/ross.bio.html] has described as a woman of great dignity, kindness, and integrity, aimed like Olga Froebe at the raising of consciousness and the bridging of the East and West.  She lived with a mystic presence, ‘the Tibetan,’ presumably one of the Theosophical Masters, who used her as an instrument to write a number of books devoted to Higher Truth…”  <ref>McGuire, William.  ''An Adventure in Collecting the Past''. Princeton University Press. 1989, p 23</ref></blockquote> 
 
Bailey has been cited in numerous professional journals, <ref>Views and Counterviews, Dialog: A Journal of Theology, Volume 41, Issue 1, Page 78&ndash;80</ref><ref>Views and Counterviews, Dialog: Mar 2002 and Volume 40, Issue 4, Page 302&ndash;312, Dec 2001</ref><ref>The Journal of American Culture, Volume 7, Issue 1&ndash;2, Page 131&ndash;139, Mar 1984</ref><ref>The "I am" Sect Today: An Unobituary: The Journal of Popular Culture, Volume 8, Issue 4, Page 897&ndash;905, Mar 1975</ref><ref>Reviews in Religion & Theology, Volume 10, Issue 3, Page 306-347, Jun 2003</ref><ref>The History of Modern Occultism: A Bibliographical Survey Robert Galbreath</ref> and Wessinger cites Bailey as one of the liberated women,  "… sixty years before it became popular." <ref>Wessinger, Catherine Lowman, ''Women's Leadership in Marginal Religions: Explorations Outside The Mainstream.'' University of Illinois, Press, 1993, p. 80</ref>  According to him, her works are an important source of the contemporary New Age movement. (Wessinger, p. 80)
 
Bailey's thought has had an influence in the field of Psychotherapy and Healing.  "In Tansley as in Brennan you will find descriptions of a hierarchy of subtle bodies called the etheric, emotional, mental and spiritual that surround the physical body. (Interestingly Tansley attributed the source of his model to Alice Bailey’s theosophical commentary on The Yoga Sutras of Patanjali, the locus classicus of Hindu teaching.)"<ref>Woolger, Roger J. ''The Presence of Other Worlds In Psychotherapy and Healing'' from a paper delivered at the Beyond the Brain Conference held at St. John’s College, Cambridge University, England, 1999.</ref>[http://www.rogerwoolger.com/images/Beyond_the_Brain.pdf Pdf]
 
Dr G. D. Chryssides of the University of Wolverhampton, cites Bailey's influence on the ideas of the Order of the Solar Temple and related organisations.<ref>[http://www.cesnur.org/2005/pa_chryssides.htm Chryssides, George D. An untitled  paper] presented at the CESNUR Conference held in Palermo, Sicily, 2005.</ref>
 
An article in Encyclopedia Britannica says that Alice Bailey founded  the Arcane School to disseminate spiritual teachings and that she organized a world-wide 'Triangles' program to bring people together in groups of three for daily meditation. Their belief was that they received divine energy through meditation and this energy is transmitted to humanity, so raising spiritual awareness.  "After Bailey's death, former members of the Arcane School created a host of new independent theosophical groups within which hopes of a New Age flourished. These groups claimed the ability to transmit spiritual energy to the world and allegedly received channeled messages from various preternatural beings …"  <ref>"New Age Movement," subsection "Origins," in ''Encylcopedia Britannica.'' 2003</ref>


==Controversy==
==Controversy==
Bailey spoke against orthodox Christianity, [[American isolationism]], [[nationalism]], [[Zionism]], Soviet totalitarianism, [[fascism]], and [[Nazism]]. In 1947, in outlining the causes of world conflict, she  cited the fight for oil and the fight over Palestine, "...a fight which has greed and not any love of Palestine behind it, and which is governed by financial interests and not by the humanitarian spirit which the Zionists claim".<ref>Bailey, Alice A (1957) ''The Externalization of the Hierarchy'' Lucis Trust </ref>


===Accusations of racism and antisemitism===
Her writing includes various prophesies, but with no specific dates attached to them. For instance, in the future,  "...the whole field of religion will be reinspired and reoriented from Rome because the Master Jesus will again take hold of the Christian Church in an effort to respiritualize it and to reorganize it. From the chair of the Pope of Rome, the Master Jesus will attempt to swing that great branch of the religious beliefs of the world again into a position of spiritual power ..." <ref>Bailey, Alice A (1949) ''The Destiny of the Nations'' Lucis Trust)</ref><ref>Stephenson, James, ''Prophecy on trial: Dated prophecies from the Djwhal Khul (the Tibetan) to Alice Bailey, transmissions of 1919-1949''</ref> Bailey's iconoclastic writings have evoked harsh criticism from some orthodox Christians who believe she is an "antichrist." <ref>McQuick, Oneil (2005) ''Demonology Revealed'' Liberation International Ministries</ref>
Bailey's writings stirred controversy because she spoke against orthodox Christianity, American isolationism, nationalism, Soviet totalitarianism, fascism, and Nazism. She also criticized Zionism and the Jewish religion and history. [http://www.lucistrust.org/en/arcane_school/talks_and_articles/concerning_the_ageless_wisdom_writings_on_the_jewish_people]
She believed Zionism was, "… contrary to the lasting good of mankind."  (Bailey p. 680). In a passage dated 1947, in outlining the causes of world conflict, she she citied the fight for oil, and the fight over Palestine, "...a fight which has greed and not any love of Palestine behind it, and which is governed by financial interests and not by the humanitarian spirit which the Zionists claim and which would force them to accept the offers made by Great Britain, Canada, Chile, Belgium and many other lands.<ref>Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. p 615</ref>


At the same time, she spoke out strongly against hatred of the Jews and believed in a future in which they would "fuse and blend with the rest of mankind." <ref>Bailey, Alice A. ''Esoteric Psychology I .'' Lucis Trust. 1936 p 401 </ref>  In her autobiography, she stated that she was on Hitler's "blacklist," and believed it was because of her defense of the Jews during her lectures throughout Europe.<ref>Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. p 119)</ref> Bailey also criticized the cruelty of the Gentile for his treatment of the Jews, "God has made all men equal; the Jew is a man and a brother, and every right that the Gentile owns is his also, inalienably and intrinsically his. This the Gentile has forgotten and great is his responsibility for wrong doing and cruel action."  (Bailey, p. 401)
At the same time, she spoke out against [[antisemitism|hatred of the Jews]]. In her autobiography, she stated that she was on Hitler's "blacklist" because of her defense of the Jews during her lectures in Europe. <ref name = Bailey51/> "God has made all men equal; the Jew is a man and a brother, and every right that the Gentile owns is his also, inalienably and intrinsically his. This the Gentile has forgotten and great is his responsibility for wrong doing and cruel action."  Nevertheless, her criticism of what she saw as their separative nature evoked charges of antisemitism. Victor Shnirelman, a cultural anthropologist and ethnographer wrote that "… racist and antisemitic trends are explicit, for example, in the occult teachings of Alice Bailey (founder of the [[New Age]] movement)." <ref> [http://sicsa.huji.ac.il/13shnir.html Shnirelman VA. ''Russian Neo-pagan Myths and Antisemitism''] in ''Acta no. 13, Analysis of Current Trends in Antisemitism.'' The Vidal Sassoon International Center for the Study of Antisemitism at the Hebrew University of Jerusalem. 1998. Retrieved 2007-08-22</ref>
 
Despite her apparent identification with the Jewish people as indicated above, her severe criticism of what she saw as their separative nature evoked claims of antisemeticism and racism.  For instance, Dr. Victor Shnirelman, a cultural anthropologist and ethnographer wrote that "… racist and antisemitic trends are explicit, for example, in the occult teachings of Alice Bailey (founder of the New Age movement). <ref> [http://sicsa.huji.ac.il/13shnir.html Shnirelman, Victor A. ''Russian Neo-pagan Myths and Antisemitism''] in ''Acta no. 13, Analysis of Current Trends in Antisemitism.'' The Vidal Sassoon International Center for the Study of Antisemitism at the Hebrew University of Jerusalem. 1998. Retrieved 2007-08-22</ref>
 
===Prophecies and obscurity===
 
Stephenson analyzed the prophecies contained in the Alice Bailey works, breaking them down into dated and undated prophecies, prophecies confirmed, and non-determinable.  <ref>Stephenson, James, ''Prophecy on trial: Dated prophecies from the Djwhal Khul (the Tibetan) to Alice Bailey, transmissions of 1919-1949''</ref>  While some some her prophecies appear to have been accurate, others do not.  For instance, Bailey states, "From the chair of the Pope of Rome, the Master Jesus will attempt to swing that great branch of the religious beliefs of the world again into a position of spiritual power and away from its present authoritative and temporary political potency." <ref>Bailey, Alice A., ''The Destiny of the Nations, Lucis Trust, 1949, p 59</ref>
 
Roberts criticizes Bailey's writings as not empirical, naturalistic or humanistic but rather romantic and symbolical with a bewildering variety of terms.  <ref>Roberts, Richard H., & Joanne Pearson, Geoffrey Samuel, ''Nature Religion Today: paganism in the modern world,'' p.42</ref>
 
===Conflicts with competing schools of thought===
 
Writing from a Christian church perspective, Bromley says:
 
"After World War II, Eastern thought was filtered through (and more or less distored by) the likes of Manley Palmer Hall, Alice Bailey, Baird T. Spaulding, and Edwin Dingle.  Possibly more important than their individual teachings, however, occultists as a group hammered home the central idea, 'The East is the true home of spiritual knowledge and occult wisdom.' <ref name="bromley1">{{cite book  | last = Bromley  | first =David G.| coauthors = Phillip E. Hammond  | title =The Future of New Religious Movements | publisher = Mercer University Press | date = 1987  | pages = 15  | isbn = 0865542384}}</ref>
 
Bailey has been criticized by many religious writers who see her writings as contrary to Christianity and a threat to it. <ref name=Groothuis>Douglas Groothuis|Groothuis, Douglas. ''Unmasking the New Age''. InterVarsity Press. 1986; p. 120.</ref> <ref name=Watchman>[http://www.watchman.org/profile/bailypro.htm Parker, Reba  and Timothy Oliver. ''Alice Bailey Profile''] in ''The Watchman Expositor''. Watchman Fellowship. 1996. Retrieved 2007-08-22.</ref> 
 
Bailey's books have also been criticized as a form of Neo-Theosophy by mainstream Theosophists who say that a great many of her ideas were borrowed from Theosophy while also including perspectives that were not part of the original Theosophical teachings of Blavatsky|Helena Petrovna Blavatsky.<ref name=Weeks>[http://www.blavatskyarchives.com/baileyal.htm Weeks, Nicholas. ''Theosophy's Shadow: A Critical Look at the Claims and Teachings of Alice A. Bailey)'']. Revised and expanded version of article that appeared in ''Fohat'' magazine. Summer 1997. Edmonton Theosophical Society. Retrieved 2007-08-22.</ref><ref name=Protogonus>[http://members.aol.com/uniwldarts/uniworld.artisans.guild/HPBvsAB.html Leighton, Alice. ''A Comparison Between H. P. Blavatsky and Alice Bailey''] from ''Protogonus'' magazine.  Cleather and Basil Crump. Spring 1989. Retrieved 2007-08-22.</ref>
 
==Bibliography==
 
'''Credited to Alice Bailey's Teacher''' (works containing the prefatory ''Extract from a Statement by the Tibetan'', and generally taken to indicate the book was telepathically dictated):
* ''Initiation, Human and Solar'' &mdash; 1922
* ''Letters on Occult Meditation'' &mdash; 1922
* ''A Treatise on Cosmic Fire'' &mdash; 1925
* ''A Treatise on White Magic'' &mdash; 1934
* ''Discipleship in the New Age'' &mdash; Volume I - 1944
* ''Discipleship in the New Age'' &mdash; Volume II - 1955
* ''Problems of Humanity'' &mdash; 1947
* ''The Reappearance of the Christ'' &mdash; 1948
* ''The Destiny of the Nations'' &mdash; 1949
* ''Glamor - A World Problem'' &mdash; 1950
* ''Telepathy and the Etheric Vehicle'' &mdash; 1950
* ''Education in the New Age'' &mdash; 1954
* ''The Externalization of the Hierarchy'' &mdash; 1957
 
* ''A Treatise on the Seven Rays'':
** Volume 1: Esoteric Psychology I &mdash; 1936
** Volume 2: Esoteric Psychology II &mdash; 1942
** Volume 3: Esoteric Astrology &mdash; 1951
** Volume 4: Esoteric Healing &mdash; 1953
** Volume 5: The Rays and the Initiations &mdash; 1960
 
'''Credited to Alice A. Bailey alone''' (works in which Bailey claims sole authorship of the material):
* ''The Consciousness of the Atom'' &mdash; 1922
* ''The Soul and its Mechanism'' &mdash; 1930
* ''From Intellect to Intuition'' &mdash; 1932
* ''From Bethlehem to Calvary'' &mdash; 1937
* ''The Unfinished Autobiography'' &mdash; 1951
* ''The Labors of Hercules'' &mdash; 1974
 
'''Combined authorship''' (Sutras said to be by her teacher, with commentary by Bailey):
* ''Light of the Soul: The Yoga Sutras of Patanjali'' &mdash; 1927 (commentary by Alice Bailey)


==References==
==References==
{{reflist|2}}
{{reflist|2}}[[Category:Suggestion Bot Tag]]
 
==External links==
 
*[http://www.lucistrust.org Lucis Trust]
*[http://www.sevenray.net/index.html The Seven Ray Institute]
*[http://www.esotericstudies.net/talks/index.htm Alice Bailey lectures]
*[http://laluni.helloyou.ws/netnews/download/index.html Complete Works of Alice  Bailey that can be downloaded]
*[http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20061004.103813/ Dissertation from the U of W. Sydney, The texts of Alice A. Bailey: An inquiry into the role of esotericism in transforming consciousness. (includes criticism of Bailey)]

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© Photo: The Lucis Trust
Alice A. Bailey, c. 1920

Alice Ann Bailey (June 16, 1880 – December 15, 1949) was a writer on spiritual, occult, esoteric and religious themes who was among the first to popularize the terms New Age and Age of Aquarius. She wrote on subjects such as meditation, healing, spiritual psychology, the destiny of nations, and prescriptions for society, publishing twenty-five books, most of which she claimed had been telepathically dictated to her by a "Master of the Wisdom" whom she referred to as "The Tibetan". [1] [2][3] Like many works of an occult or metaphysical nature, her writings are romantic with many obscure or esoteric references including "a bewildering variety of terms".[4]

Bailey's writings have much in common with those of Madame Helena Blavatsky, a Theosophist in that her followers believed her to be a mediator or channel for sages or wise men from the East. Like Blavatsky, Bailey claimed inspiration from Eastern sources and sages, but unlike Blavatsky, Bailey also used Christian terms and symbols.

Althought she regarded traditional religious forms as divisive human creations, Bailey elaborated a vision of a unified society that includes a global "spirit of religion," and founded The Lucis Trust to promote "World Goodwill." [5]

Life

Alice Bailey was born as Alice LaTrobe Bateman, in Manchester, UK, to a wealthy family, and received a Christian education. She describes being uncomfortable in the "well-padded, sleek and comfortable world" of her youth and in a "Victorian" society that she was out of sympathy with and that she came to see as rooted in a false theology.[1] She wrote that, at age 15, she was visited on June 30, 1895, by "...a tall man, dressed in European clothes and wearing a turban." [6] She first supposed this individual was Jesus, but later identified him as a theosophical master, Hoot Koomi. [7]

"He told me there was some work that it was planned that I could do in the world but that it would entail my changing my disposition very considerably; I would have to give up being such an unpleasant little girl and must try and get some measure of self-control." [1]

At age 22, Bailey did some evangelical work which took her to India where, in 1907, she met her future husband, Walter Evans. Together they moved to the USA, where Evans became an Episcopal priest. However, she stated that her husband mistreated her and she divorced him in 1915, subsequently working for a time as a factory hand to support herself and their three children. [6] [8] Bailey's break was not only with her Christian husband, but with Orthodox Christianity in general; she wrote that “a rabid, orthodox Christian worker [had] become a well-known occult teacher.” [1]

In 1915, Bailey discovered "Theosophy" - a mystical doctrine which holds that all religions are attempts by the 'Occult Brotherhood' to help humanity evolve to greater perfection - and the Theosophy Society - Adyar, the original Theosophical Society which had been founded by Helena Blavatsky in 1975.[9] [10] She claimed to recognize Koot Hoomi, the master who had visited her in her childhood, from a portrait in the Shrine Room of the Society. [11]. She rose to a position of influence in the Society, and became editor of its magazine "The Messenger. [12] In 1919, Foster Bailey (1888-1977), who was to be her second husband, became National Secretary of the Theosophical Society [13]

Bailey claimed that, in 1919, she was contacted by a teacher she called "The Tibetan":

“I heard what I thought was a clear note of music which sounded from the sky, through the hill and in me. Then I heard a voice which said, 'There are some books which it is desired should be written for the public. You can write them. Will you do so?' Without a moment's notice I said, 'Certainly not. I'm not a darned psychic and I don't want to be drawn into anything like that.'" [1]

She states that she was persuaded to write down the communications from this source, and between 1919 to 1949 she wrote 24 books. Bailey wrote much about the “Masters of the Wisdom,” which she believed to be a brotherhood of enlightened sages working under the guidance of "the Christ." She stated her writings were an effort to clarify the nature of these Masters.[14].

The Theosophist published the first few chapters of her first book, Initiation, Human and Solar, but then stopped for what Bailey believed was "theosophical jealousy and reactionary attitude." [12] She led, with her husband Foster, a "Back to Blavatsky" movement, [15][16] but her efforts to influence the society failed, and she and Foster were dismissed from their positions.[17] In 1923, with Foster, Bailey founded the Arcane School, which gives a correspondence course based on her books.[18] They also organized an 'International Goodwill Movement'.

Teachings

"...Bailey can only be described as a 'post-Theosophical' theorist... Her third book, A Treatise on Cosmic Fire (1925), is not only dedicated to Blavatsky but even reproduces the apocryphal 'Stanzas of Dzyan' upon which Blavatsky's own text had supposedly been based..." [19]

Her first book, Initiation Human and Solar, was well received at first by other theosophists, but her claims to be the recipient of ageless wisdom from the Masters[20] soon met with opposition. [21] The conflict is understandable since her works voiced criticisms of what she saw as dogmatic structures within the Theosophical society, while questioning the pledges of loyalty to Theosophical leaders that were required. [22]

Underlying her writings is the idea that all is energy and that spirit, matter, and the psychic forces intermediate between them are forms of energy.[23] From one essential energy, divinity, proceeds seven rays that underlie and shape the evolution of human life and the phenomenal world. She saw these rays as the creative forces of planets and stars, but also as the forces conditioning the physical, psychic, and spiritual constitution of man. [24] The concept of the rays can also be found in earlier Theosophical works. [25]

In line with Theosophy,[26] Bailey taught that man is a soul working through a personality consisting of mind, emotions, and body. Mind and emotions are conceived as psychical energies that are part of the 'aura' or inner constitution of individuals. She uses the traditional theosophical terms for these of etheric body, astral body and mental body. These aspects of the human being are defined as partial emanations or expressions of the 'soul'. In her terminology, "soul" is a synonym for evolving consciousness, evolution is a process of personality integration and alignment of personality with soul, and it is this transformation that leads toward right human relationships and spiritual revelation or awakening. Steps on the spiritual path are "initiations," an evolution that is an entering into new and wider fields of consciousness, relationships, responsibilities, and power[27]

She wrote that, behind human evolution stands a brotherhood of enlightened souls who have guided humanity throughout history. The influences of religions, philosophies, sciences, educational movements, and human culture are conceived by her as the result of this relationship.[28] She elaborates on this in her teaching on "Discipleship in the New Age." In this, all 'awakening souls' stand in a relationship to a particular "Master of Wisdom" that is conditioned by karma, evolutionary status, and the potential for work on behalf of humanity.[29] This "service" aspect is emphasized in Bailey's writings; she downplays the devotional aspects of the spiritual life in favor of service on behalf of humanity.

Unity and divinity of nations and groups

Underlying Bailey's writings are the concepts of unity and divinity.[30] "Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God." [31] She believed that an individual's primary allegiance is to humanity as a whole, and emphasized the equality of man: "World democracy will take form when men everywhere are regarded in reality as equal..."[32] She believed that all religions originate from the same spiritual source, and that when humanity comes to realize this, it will result in the emergence of a universal world religion, "Then there will be neither Christian nor heathen, neither Jew nor Gentile, but simply one great body of believers ..." [1] She envisioned a "new group of world servers," of all races, classes and creeds who serve the Plan, humanity, the Hierarchy and the Christ. [33] She believed in the return of "Christ", but saw Christ as 'the energy of love' and his "return" as the awakening of that energy in human consciousness. The new Christ might be "no particular faith at all"[34]:

"He may appear as an Englishman, a Russian, a Negro, a Latin, a Turk, a Hindu, or any other nationality. Who can say which? He may be a Christian or a Hindu by faith, a Buddhist or of no particular faith at all; He will not come as the restorer of any of the ancient religions, including Christianity, but He will come to restore man's faith in the Father's love, in the fact of the livingness of the Christ and in the close, subjective and unbreakable relationship of all men everywhere." [35]

Bailey was critical of orthodox Christianity, "..the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant Christian world." [36] [37]For Bailey, what was most important was not race or religion but the 'evolution of consciousness.'[38] She criticized many nations, groups and religions for violating the spirit of unity and brotherhood. "We could take the nations, one by one, and observe how this nationalistic, separative or isolationist spirit, emerging out of an historical past, out of racial complexes, out of territorial position, out of revolt and out of possession of material resources, has brought about the present world crisis and cleavage and this global clash of interests and ideals." [39]

Controversy

Bailey spoke against orthodox Christianity, American isolationism, nationalism, Zionism, Soviet totalitarianism, fascism, and Nazism. In 1947, in outlining the causes of world conflict, she cited the fight for oil and the fight over Palestine, "...a fight which has greed and not any love of Palestine behind it, and which is governed by financial interests and not by the humanitarian spirit which the Zionists claim".[40]

Her writing includes various prophesies, but with no specific dates attached to them. For instance, in the future, "...the whole field of religion will be reinspired and reoriented from Rome because the Master Jesus will again take hold of the Christian Church in an effort to respiritualize it and to reorganize it. From the chair of the Pope of Rome, the Master Jesus will attempt to swing that great branch of the religious beliefs of the world again into a position of spiritual power ..." [41][42] Bailey's iconoclastic writings have evoked harsh criticism from some orthodox Christians who believe she is an "antichrist." [43]

At the same time, she spoke out against hatred of the Jews. In her autobiography, she stated that she was on Hitler's "blacklist" because of her defense of the Jews during her lectures in Europe. [1] "God has made all men equal; the Jew is a man and a brother, and every right that the Gentile owns is his also, inalienably and intrinsically his. This the Gentile has forgotten and great is his responsibility for wrong doing and cruel action." Nevertheless, her criticism of what she saw as their separative nature evoked charges of antisemitism. Victor Shnirelman, a cultural anthropologist and ethnographer wrote that "… racist and antisemitic trends are explicit, for example, in the occult teachings of Alice Bailey (founder of the New Age movement)." [44]

References

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 Bailey, Alice A (1951) The Unfinished Autobiography Lucis Trust
  2. ↑ Pike, Sarah M (2004). New Age and Neopagan in America. Columbia University Press, 64. ISBN 0231124023. 
  3. ↑ Balyoz, Harold (1986) Three Remarkable Woman Altai Publishers
  4. ↑ Roberts RRH, Pearson J, Samuel G (1998) Nature Religion Today: paganism in the modern world Edinburgh University Press ISBN: 074861057X
  5. ↑ Elizabeth Puttick (2008) "The Lucis Trust" in Encyclopedia of New Religious Movements Routledge, ISBN: 0415453836
  6. ↑ 6.0 6.1 Keller, Rosemary Skinner; Rosemary Radford Ruether, Marie Cantlon (2006). Encyclopedia of Women And Religion in North America. Indiana University Press, 763. ISBN 0253346886. 
  7. ↑ Hammer, Olav (2004). Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age. BRILL, 65. ISBN 900413638X. 
  8. ↑ Sutcliffe, Steven J (2003) Children of the New Age: A History of Spiritual Practices Routledge
  9. ↑ Mills, Joy (1987) 100 Years of Theosophy, A History of the Theosophical Society in America
  10. ↑ Meade, Marion (1980) Madame Blavatsky, the Woman Behind the Myth Putnam
  11. ↑ Ross, Joseph E (2004) Krotona of Old Hollywood, Vol. II Joseph Ross p. 340
  12. ↑ 12.0 12.1 Campbell, Bruce F (1980) Ancient Wisdom Revived, a History of the Theosophical Movement Berkely
  13. ↑ York, Michael (1995) The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements, Rowman & Littlefield
  14. ↑ Bailey, Alice A (1951) The Unfinished Autobiography. Lucis Trust. From the Preface by Foster Bailey
  15. ↑ Ransom, Josephine (1938) A Short History of the Theosophical Society, Adyar p 452
  16. ↑ "Bailey, Alice, A Vision of Krotona's Future in The Messenger
  17. ↑ Ross, Joseph E (2004) Krotona of Old Hollywood, Vol. II Joseph Ross
  18. ↑ York, Michael (1995) The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements Rowman & Littlefield
  19. ↑ Sutcliffe, Steven J (2003) Children of the New Age: A History of Spiritual Practices Routledge
  20. ↑ Lewis, James R (2004) The Oxford Handbook of New Religious Movements Oxford University Press
  21. ↑ Hammer, Olav (2001) Claiming Knowledge: Strategies of epistemology from theosophy to the new age" BRILL p. 65
  22. ↑ Keller , Rosemary Skinner (2006) Encyclopedia of Women and Religion in North America Indiana University Press
  23. ↑ Bailey, Alice A (1936) Esoteric Psychology I Lucis Trust
  24. ↑ Jurriaance, Aart (1978) Bridges, " Bridges Trust, South Africa, c. 1978
  25. ↑ Wood, Ernest (1925) The Seven Rays, Theosophical Publishing House, Wheaton, Illinois
  26. ↑ Leadbeater, CW (1914) A Textbook Of Theosophy, The Theosophical Publishing House, India, chapter I
  27. ↑ Bailey, Alice A (1953) From Bethlehem to Calvary Lucis Trust
  28. ↑ Jurriaance, Aart (c. 1978) Bridges, " Bridges Trust, South Africa
  29. ↑ Bailey, Alice A (1944) Discipleship in the New Age, Volume 1 Lucis Trust
  30. ↑ Bailey, Alice A (1951) A Treatise on the Seven Rays, Vol 3: Esoteric Astrology. Lucis Trust
  31. ↑ Bailey, Alice A (1957) The Externalization of the Hierarchy Lucis Trust p 208)
  32. ↑ Bailey, Alice A (1947) Problems of Humanity Lucis Trust
  33. ↑ Sutcliffe, Steven J (2003) Children of the New Age: A History of Spiritual Practices Routledge
  34. ↑ Bailey, Alice A (1951) Esoteric Astrology Lucis Trust
  35. ↑ Bailey, Alice A The Reappearance of the Christ
  36. ↑ Bailey, Alice A (1947) Probl ems of Humanity Lucis Trust
  37. ↑ Bailey, Alice A (1934) A Treatise on White Magic Lucis Trust
  38. ↑ Bailey, Alice A (1947) The Rays and the Initiations, Lucis Trust
  39. ↑ Bailey, Alice A (1947) The Externalization of the Hierarchy Lucis Trust
  40. ↑ Bailey, Alice A (1957) The Externalization of the Hierarchy Lucis Trust
  41. ↑ Bailey, Alice A (1949) The Destiny of the Nations Lucis Trust)
  42. ↑ Stephenson, James, Prophecy on trial: Dated prophecies from the Djwhal Khul (the Tibetan) to Alice Bailey, transmissions of 1919-1949
  43. ↑ McQuick, Oneil (2005) Demonology Revealed Liberation International Ministries
  44. ↑ Shnirelman VA. Russian Neo-pagan Myths and Antisemitism in Acta no. 13, Analysis of Current Trends in Antisemitism. The Vidal Sassoon International Center for the Study of Antisemitism at the Hebrew University of Jerusalem. 1998. Retrieved 2007-08-22
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