Alice Ann Bailey
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Alice Ann Bailey (1880 – 1949) was a writer and theosophist in what she termed "Ageless Wisdom".
This included occult teachings, "esoteric" psychology and healing, astrological and other philosophic and religious themes. Alice Bailey was born in Manchester, England.
She moved to the United States in 1907, where she spent most of her life as a writer and teacher.
At age 15, in 1895, Bailey was visited by a stranger, "...a tall man, dressed in European clothes and wearing a turban" who told her she needed to develop self-control
to prepare for certain work planned for her to do. She supposed this individual was Jesus, but later she identified him as Master Koot Hoomi.
In 1915 Bailey discovered the Theosophical Society and the work of Helena Petrovna Blavatsky (Bailey, pp 134–136).
Theosophical Society states that Bailey became involved in 1917. She became editor of its magazine, The Messenger.
Bailey wrote that, in 1919, she was contacted by a Master known as The Tibetan (later associated with the initials D.K., and eventually the name Djwhal Khul).
Bailey stated that after initial resistance, she was eventually persuaded to write down the communications from this source. She described the majority of her work as
having been telepathically dictated to her by Djwal Khul. She wrote for 30 years, from 1919 to 1949. The result was 24 published books on ancient wisdom, philosophy,
religion, contemporary events, science, psychology, nations, astrology, and healing. Also in 1919, 32nd degree Freemason Foster Bailey (1888–1977), who was to be her
second husband, became National Secretary of the Theosophical Society. They married in 1921.
Bailey "objected to the 'neo-Theosophy' of Annie Besant" and worked with Foster Bailey to gain more power in the American Section.
She became part of a progressive "Back to Blavatsky movement, led mainly by Mr. and Mrs. Foster Bailey". She outlined her vision for the Esoteric Section of the
Theosophical Society and announced ideals of tolerance and brotherhood. However, her efforts to influence the society failed, and she and her husband were dismissed
from their positions.
Bailey's early writings of communications with the Tibetan were well received within the society, but society president Annie Besant questioned Bailey's claims of
communications with "the Tibetan" and allowed the Baileys to be expelled from the organization. In her writings, however, she continued to acknowledge the
importance of Madame Blavatsky's works, and saw her own task as the continuation and further development of Blavatsky's teachings.
The Baileys founded a quarterly magazine of esoteric philosophy entitled The Beacon in 1922. In 1923, with the help of Foster Bailey, Alice Bailey also founded
the Arcane School (also part of Lucis Trust), which gave (and still gives) a series of correspondence courses based on her heterodox version of
Theosophy, which accepted the basic Theosophical views on karma, reincarnation, masters, a divine plan, and humanity's achievement of their original
divine status (Bailey, pp. 192–193).
The Lucis Trust website and Alice Bailey's autobiography also state that, together with Foster Bailey, she created the "World Goodwill" organization to promote what
she called "Love in Action". The stated purposes of World Goodwill, according to its sponsoring organization, the Lucis Trust, are: "To help mobilise the energy of goodwill;
To cooperate in the work of preparation for the reappearance of the Christ; To educate public opinion on the causes of the major world problems and to help create the
thoughtform of solution."
Bailey continued to work up to the time of her death in 1949. Foster Bailey took over as head of Lucis Trust until his death in 1977, while his second wife
Mary Bailey ran the Arcane School and after his death became president of the Lucis Trust.
Influence on the New Age Movement
Bailey made extensive use of the term "New Age" in her books and some writers have described her as the founder of the New Age movement. However The New Age
was used as the title of a Journal of Christian liberalism and Socialism, published as early as 1894, predating Bailey's use of the term.
James R. Lewis and J. Gordon Melton, in Perspectives on the New Age wrote, "The most important—though certainly not the only—source of this transformative metaphor,
as well as the term "New Age", was Theosophy, particularly as the Theosophical perspective was mediated to the movement by the works of Alice Bailey."
Sir John Sinclair, in his book The Alice Bailey Inheritance, commented on the seminal influence of Alice Bailey, which, he said, underlies the consciousness growth
movement in the 20th century.
The Lucis Trust is the official publisher of Alice Bailey's books. A few books of Alice Bailey that are no longer under copyright are also available online at
independent web sites.
Credited to Alice Bailey
Works containing the prefatory Extract from a Statement by the Tibetan, generally taken to indicate the book was a "received" work.
- Bailey, Alice (1922). Initiation, human and solar. Lucifer Pub. Co.
- Bailey, Alice (1922). Letters on occult meditation. New York.
- Bailey, Alice Anne (1930) . A treatise on cosmic fire.
- Bailey, Alice (1997) . The light of the soul: its science and effect: a paraphrase of the Yoga sutras of Patanjali. Lucis Publishing.
- Bailey, Alice A. (1987) . A treatise on white magic, or, The way of the disciple (5 ed.). Lucis Pub. Co.
- Bailey, Alice (1944). Discipleship in the new age. New York, Lucis Pub. Co.
- Bailey, Alice (1944). The problems of humanity. New York.
- Bailey, Alice (1947). The reappearance of the Christ. New York, Men of Goodwill.
- Bailey, Alice (1949). The destiny of the nations. Lucis.
- Bailey, Alice (1950). Glamour : a world problem. Lucis Press.
- Bailey, Alice (1950). Telepathy and the etheric vehicle. New York, Lucis Pub. Co.
- Education in the New Age—1954
- The Externalization of the Hierarchy—1957
- Ponder On This: A Compilation—2003
- A Treatise on the Seven Rays:
- Volume 1: Esoteric Psychology I—1936
- Volume 2: Esoteric Psychology II—1942
- Volume 3: Esoteric Astrology—1951
- Volume 4: Esoteric Healing—1953
- Volume 5: The Rays and the Initiations—1960
Credited to Alice A. Bailey alone
Works in which Bailey claimed sole authorship of the material.
- The Consciousness of the Atom—1922
- The Soul and its Mechanism—1930
- From Intellect to Intuition—1932
- From Bethlehem to Calvary—1937
- The Unfinished Autobiography—1951
- The Labors of Hercules—1974
- The Labours of Hercules: An Astrological Interpretation—first published 1982
The Lucis Trust is a nonprofit service organization incorporated in the United States in 1922 by Alice Bailey and her husband Foster Bailey, to act as a fiduciary
trust for the publishing of twenty-four books of esoteric philosophy published under Alice Bailey's name, and to fund and administer activities concerned with the
establishment of "right human relations". These include the Arcane School, a school for esoteric training, World Goodwill, Triangles, a lending library,
The Beacon magazine, as well as the publishing company.
Founded as the Lucifer Publishing Company in the early 1920s, the name was changed in 1925 to the Lucis Publishing Company.
Alice Baileys future visions has a lot in common with the vision of Emergent
Excerpts from "From Bethlehem to Calvary", 1937
p. 273: The kingdom of God is not some one particular church with its own peculiar doctrines, its particular formulations of truth, its specialised method of
government upon earth and of approach to God.
The true Church is the kingdom of God on earth, divorced from all clerical government and composed of all, regardless of race or creed, who live by the light within,
who have discovered the fact of the mystical Christ in their hearts, and are preparing to tread the Way of Initiation. The kingdom is not composed of orthodox theologically
minded people. Its citizenship is wider than that, and includes every human being who is thinking in larger terms than the individual, the orthodox, the national and the racial.
The members of the coming kingdom will think in terms of humanity as a whole; and as long as they are separative or nationalistic, or religiously bigoted,
or commercially selfish, they have no place in that kingdom. To work for the whole; to be occupied with the aiding of the group; to be cognisant of One Life pulsing
through all forms, and to work in the consciousness that all men are brothers — these are the initial qualities which a citizen of the kingdom must show.
The human family is individually self-conscious and this stage of the separative consciousness has been a needed and useful one; but the time has arrived when we are
aware of greater contacts, of wider implications, and of a more general inclusiveness.
p. 274: How will this condition of God's kingdom materialise on earth? By the gradual and steady increase of the numbers of those who are citizens of that
kingdom living their lives on earth and demonstrating the qualities and the consciousness which is characteristic of such citizens; by men and women everywhere
cultivating the wider consciousness, and becoming more and more inclusive. The citizen of the kingdom is world-conscious and God-conscious.
p 275: He [man] must change or perish. Man, as he is, is not the last word of creation. If he does not, if he cannot, adapt himself and his institutions to the new world,
he will yield his place to a species more sensitive and less gross in its nature. If man cannot do the work demanded of him, another creature who can, will arise."
The Supreme Spiritual Ideal, by S. Radhakrishnan, in The Hibbert/Journal, October, 1936, p. 33.
p 277: We ourselves may have to change in order to express the divine as Christ expressed it, before God can go on to the manifestation of the beauty of the hidden kingdom.
God needs man's cooperation. … We may arise and carry forward the inner Plan
p. 279-280: No man who cannot attain to the consciousness of the true values is yet ready for the immortality which is the prerogative of the sons of God.
The building of that inner structure which is the spiritual body is carried on by means of purification, perfecting, meditation and initiation, and above all else,
by service. There is no other way. The true values to which the initiate gives his life are those of the spirit, of the kingdom of God, those which concern
the whole and which lay no primary emphasis upon the individual. They are expressed through expansion, service and conscious incorporation in the whole.
They are to be summed up in the one word Service. They are expressed through inclusiveness and nonseparateness.
It is here that the Church, as usually understood, meets its major challenge. Is it spiritual enough to let go of theology and become truly human?
Is it interested enough to widen its horizon and recognise as truly Christian all who demonstrate the Christ spirit, whether they be Hindu, Mohammedan, or Buddhist,
whether they are labelled by any name other than that of orthodox Christian?
Another basic thought emerges out of all that we have considered. It is whether or not we are today transiting out of the age of authority into
the age of experience, and whether this transition does not indicate that the race is rapidly preparing for initiation. We are revolting from doctrines,
having very little use for them, and the reason, Dr. Dewey tells us, is that "... adherence to any body of doctrines and dogmas based upon a specific
authority signifies distrust in the power of experience to provide, in its own ongoing movement, the needed principles of belief and action. Faith in its
newer sense signifies that experience itself is the sole ultimate authority." Reality and Illusion, by Richard Rothschild, p. 320
p. 280: So occupied have we been with our own individual salvation and our own hope of heaven that the really unique things which Christ did have largely
escaped our observation. That He followed in the steps of many of God's children who, in their day and generation, had served, suffered, and brought the world salvation,
remains unquestioned; that He gave us an example of perfected humanity such as the world had never previously seen is equally unchallenged.
The greatest of the previous sons of God, the Buddha, after much struggle arrived at illumination, and blazed the trail for humanity up to and through the portal of initiation.
But Christ was perfect, having (dare we say during some previous cycle of lives?) learned obedience through the things which He had suffered.
That He overcame death and opened the gates of immortality to all humanity is likewise true. ... Men have always sensed their divinity,
and they have always reached out their hands and their hearts to God.
p. 281: He [Christ] came to found the kingdom of God on earth and to institute a new and tangible expression of Deity upon our planet.
His mission has not failed. The kingdom is now organised upon earth and is composed of those men and women everywhere who have lost sight of their own individual
salvation and hope of heaven because they know that unless heaven can express itself here and now it is but a futile hope... they are satisfied to
walk among men as those who serve and who are citizens of the kingdom of God... They do not say that theirs is the only way into the kingdom
, but to those who do not know Christ they say: "Little children, love one another."
p. 282: Let us vision clearly just where we stand upon the Path of Evolution. ... Instead of waiting for God to take action and send some Saviour
(Who would probably not be recognised any more than Christ was), the time has come, and mankind has evolved sufficiently, for the divine life within it to surge
forth and up to God, calling forth His response, His recognition, which we have seen Him repeat time and time again. He is willing to accord.
We are His children and we are beginning to live divinely, thinking (as He thinks) in terms of the whole and not in terms of the separative and selfish individual.
Now is a time of crisis when all human beings are needed, and the call goes forth for each to make that extra effort towards unselfishness,
and that mental push towards clarity of thought, which will transform us from wellmeaning aspirants into clear-sighted disciples animated by a spirit of love
and goodwill to all men, irrespective of race or creed or colour.
p. 283: This religious will is in expression now, not turned to theology or to the formation of doctrines and occupied with their enforcement,
but to love and service, forgetting self, giving the uttermost that is possible for the helping of the world.
p. 284: Christ emphasises the same lesson, and always His disciples have sought, in their place and time, to teach the law of service.
>Sometimes it seems as if the two extremes lived on in the consciousness of man—the notorious and ambitious, and the great world servers. Hitherto the sequence has been:
service of ourselves, of our family, of those we love, of some leader, some cause, some school of politics or religion. The time has come when service must expand
and express itself on broader and more inclusive lines, and we must learn to serve as Christ served, to love all men as He loved them and, by the
potency of our spiritual vitality and the quality of our service, stimulate all we meet so that they too can serve and love and become members of the kingdom.
When this is seen clearly, and when we are ready to make the needed sacrifices and renunciations, there will be a more rapid manifestation of the kingdom of God on earth
. The call is not for fanatics or for the rabid devotee who, in attempting to express it, has so marred divinity. The call is for sane and normal men and women
who can comprehend the situation, face what must be done, and then give their lives to expressing for the world the qualities of the citizens of the kingdom of Souls:
love, wisdom, silence, non-separativeness and freedom from hatreds and partisan, creedal beliefs. When such men can be gathered together in large numbers
(and they are gathering rapidly) we shall have the fulfilment of the angels' song at Bethlehem, "On earth peace, good will toward men."
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