Theos-Talk Archives (December 2001 Message tt00454)

Hi Caldwell, and all of you,


An article below.

Caldwell emailed me - and suggested me to go ahead.

So here is the article - answering the article "Theosophy's Shadow" by Nicholas Weeks.
It is posted on http://blavatskyarchives.com/baileyal.htm - a website Caldwell has something to do with at present.
But I will strees, that the article is only - partly - concerned with answering the above mentioned article.

The mentioning - in the below article - of me being a member of a Theosophical association - could provoke prejudice or the opposite. But I would rather, that wisdom is provoked. REAL Theosophy is not fanatical 
( - look at "Is Theosophy a religion?" by H. P. Blavatsky, 1888). 
To mention it: Within the association i am member of - there are many different views - and even opposing ones - existing on Alice A. Bailey, the one I represent is just one single view - and a very short and fragmented one, which is not at all covering the whole perspective.
The article is not to be read - like dead-letter reading alone - that is not the idea. One should seek to use the '7 keys' if possible. The article isnot up to dictate or attack anyone. I would rather that one read the Akasha than not - but the article could maybe be of some help.
That is just my view.

The article below spans about 15 pages. The article could be said to require some knowledge of theosophical terminology and teachings - to be understood - and not misunderstood.


Christ seems important these days.

So happy christmas - and happy - anything to all.



from Sufilight

dec. 2001 (w.c.)


*******


This article below I offer to you - to be of help if possible :








H. P. Blavatsky versus Alice A. Bailey -

Theosophy - and Wisdom Organisations and 

Their Mode of Operation

***

Written in private by Morten Sufilight
 

 

Intro
 

The purpose of this article is to help people on the path towards transcended love.

This article has come in to being because of the present circumstances, which surrounds Theosophy as such, and because of a - special kind of dogmatism[1], which thrives among Theosophists in certain Theosophical circles. Theosophists ought to avoid such dogmatism. 



The article is partly concerned with showing that the article of Nicholas Weeks called "Theosophy's Shadow", - which is (or has been) presented on thewebsite Blavatsky Archives and elsewhere, and which are against the teachings of Alice A. Bailey (AAB), that it contains some wrong assumptions or are lacking important information on the role of AAB and her writings. The faults and the lack of information should for the sake of the - the Wisdom Tradition - be clarified at least to a certain extend. But I am also going toput emphasis on certain views of N. Weeks as being of importance.
And to do that, I will have to use some space on the mode of operation of Wisdoms Organisations - and therefore also Theosophical Organisations. This is an issue, which theosophical writers not is doing much on these days, - but an issue which has increasing importance in our age of information withInternet, Satellites, Mobile Phones etc. By doing this - theosophical dogmatism will be shown not to be good.

My motives with doing the above I have already stated in the first four lines of this article.

If anyone gets difficulties with words and their meaning, there is always good help to get at the online Internet wordbooks on the terminology of Theosophy.
I have not quoted where I could, because I wanted to cut this article shorter. And I also think, that the reader should seek the books of AAB or writings of HPB, which I have made quotes on and the pages referred to, so that they themselves can better understand, what AAB and HPB meant. I hope the reader understands, that quotes taken from a book - often gets their meaningdistorted.

 

This article and its views may not satisfy everybody, but I will at least seek to come a little closer to the truth behind the relation between HPB and AAB.
Anyone who agrees or disagrees with me or with the content of this article or perhaps has some giving contributions is always welcome to seek contact with me via the Email address mentioned at the end of this article.
In this article the words 'Wisdom tradition' has the same meaning as Theosophy, but sometimes it also covers other areas of Spiritual teachings - depending on how the word Theosophy is understood by the reader. The above words have thus at least two meanings. The reader will have to find out for them selves, which on each occasion - it is used in this article.



Before I go further it will be important to use some words on N. Weeks starting point in his article. N. Weeks article put emphasis on, that he is - not - going to prove whether AAB's writings are inspiring, wonderful or contains some "truth". And he says, that his article is about: ".simply whetherHPB and AAB had the same mentors, as claimed by Bailey."
My answer: - I admit N. Weeks that much, that one can try with such a starting point in an article, when one wants to evaluate the relation mentioned above.
But the problem is whether - such a starting point - is healthy or has any real value - theosophically speaking. I will question whether it is advisable to evaluate HPB and AAB on such a background - in print, - and that Physical on the Internet.

My view is, that one cannot - really - evaluate on physical Internet-print,whether AAB and HPB had the same mentors - without at least as a try - putting emphasis on to which degree AAB has followed the Wisdom tradition in her writings and that for good reasons - and that while assuming that HPB has done very well. Now N. Weeks states he is not interested in doing that, -i.e. it is not important whether AAB's writings contain any 'truth'.
N. Weeks sort of contradicts himself here, because in the following he seeks to prove whether AAB's writings follow the Wisdom Tradition, i.e. - if they contain some truth.
AAB states more than one time in her writing, that her books should - not -be viewed to be the truth above anything else until proven so, and that one is invited to take the books as a hypothesis. Anyone reading for instancetwo of the earliest books of AAB "A Treatise on Cosmic Fire" and "Initiation - Human and Solar" will be able to verify that. See also later.

N. Weeks quoted the following:

"Since you have scarcely learned the elements of
self-control, in psychism, you must suffer bad
consequences. You draw to yourself the nearest
and strongest influences "often evil" and
absorb them, and are physically stifled or
narcotised by them. The airs become peopled
with resuscitated phantoms. They give you false
tokens misleading revelations, deceptive
images. Your vivid creative fancy evokes
illusive Gurus and chelas [disciples], and puts
into their mouths words coined the instant
before in the mint of your mind, unknown to
yourself. The false appear as real, as the true,
and you have no exact method of detection
since you are yet prone to force your
communications to agree with your 
preconceptions." 

(According to N. Weeks: From an unpublished portion of an KH letter to Laura Holloway, written in the summer of 1884). KH are one of the Masters of Theosophy. KH = Koot Humi and other versions.



Just as one in the astral light and by astral voices and visions can be mislead, - physical writings can be misleading. And to compare physical writings can be misleading
Both HPB and AAB mentioned that - by putting emphasis on the objectivity and subjectivity of writing, - and by emphasising the very important 7 keys (i.e. 1. The literal key, 2. The moral key, 3. The Allegorical key, 4. The metaphysical key, 5. The geometrical key [for the initiated], 6. -7. Keys for the initiated), one would get a clearer picture of reality - (see AAB: A Treatise on Cosmic Fire; 1925 - see Index; and HPB: The Secret Doctrine; 1888; and for instance her article The Esoteric Character of The Gospel" or The Theosophical Glossary on the Internet).
HPB didn't favour the first key - the dead-letter view used by the orthodoxreligious. I have the same opinion.



Without the knowledge of the 7 keys - it can be difficult to get close enough to showing the validity of AAB's writings - if one wants to compare themwith the writings of HPB. And that seems important.  

HPB also said in The Secret Doctrine: "There were portions of the Secret Doctrine that for incalculable ages had to remain concealed from the profane gaze. But this was because to impart to the unprepared multitude secrets ofsuch a tremendous importance, was equivalent to giving a child a lighted candle in a powder magazine."

With the above in mind, and the history of evolution, we have by reading the books of AAB that AAB forwarded 'new' ideas of the Wisdom Tradition in light of the evolution and the changes in time of the physical plane, - ideasadapted to the time and generation of AAB, and maybe further on. So there are certainly difficulties in comparing HPB's writings with AAB's to find out whether AAB tells the truth or is acting according to the Wisdom Tradition. One cannot just like that defend the views of N. Weeks as valid, without taking the above and thereby the history of evolution into consideration.This will in chapter 1 and 2 also be proven to be of importance.


Now Theosophist or followers of the Wisdom Tradition shouldn't - and without wisdom - make bibles of books and writings. That also goes for both the writings of HPB and the writings of AAB. But because some people are kind of'silly', they have a tendency to seek to do that. 
One reason for this is, that a lot of people has been used to the ChristianBible as their sort of religious lifeline - or for that matter another textbook, - whether it has been conscious or unconscious. And now my view is that some of them - seek (maybe because of habit) a new lifeline to replace it with - The Secret Doctrine and the writings of HPB - OR the writings of AAB - just like a teddy bear or a doll induce a feeling of safety - and a belonging - even though they maybe won't admit it. Of course that doesn't go for everyone. I know, that some might get emotional or angry, when I write this, but rethink carefully where you are, and how people may view your behaviour in this matter.

So the importance is not so much whether AAB had the same mentor - Master D.K. - as HPB, - because that is very difficult to - make any proof of - in writing on the Internet, - and I mean in writing. One will have to experience on a higher level, because that is possible - whether it is true or not,that the mentor D.K. of HPB and AAB are the same. That will happen when one has been properly initiated or have received wisdom on the needed level -this with taking the use of the 7 keys into consideration.
And then one probably or most likely finds, that AAB and HPB only partly had master D.K as the same mentor. And that is that. - And one could ask who won ? The answer is none and everyone! 
The view that AAB has to have D.K. as a mentor 100% or else not - isn't valid here. One reason is, that AAB clearly declares, that she is only a vehicle when writing the books, - and another reason is, that she in the AAB books declares, that she also added some of her own proposals in collaborationwith D.K., while making the books together with D. K. The question must bewhether she had D.K. partly as a mentor while writing the books.


The important issue is whether AAB's writings are against the Wisdom Tradition or whether they are misleading people.
Now, N. Weeks goes into that - but as stated above with, what I think, a strange starting point. 

I will in the following chapter 1 and 2 seek to show, that even when N. Weeks tries to prove, that AAB is against the Wisdom Tradition - he is in great risk of following the - key of dead-letter reading, which HPB didn't favour, - and I don't either. And I will try to show, that he is wrong in certain of his conclusions, but also that some of he's conclusions deserve greatattention.

But first some lines on Wisdom Organisations and their modes of operation to clarify some issues of importance.



 

 

Theosophical Designs and The Mode of Operation
(Chapter 1)

I will start with the ordinary term called - Spiritual Development - or thespiritual Seekers journey on the Path of initiation. The spiritual Seeker has at the beginning of the journey and somewhat further - often the view, that Spiritual Development is a journey or a series of journeys, which leadto perfection. - There is a Path and a Spiritual Guide. That which often confuses the spiritual seeker, is, whether it is literally a journey or a metaphorical journey. The truth is both matters are of importance.
The spiritual Seeker often has to take long and exhausting journeys towardsperfection. There is both an inner and an outer journey to go through. Theone relates to the body. The other to the mental or the consciousness. 
Thereafter the Spiritual Guide comes in to question. A personality, which isn't to be worshipped blindly, because that is exactly NOT the idea with having a spiritual guide; or teacher.
Such a teacher comes, teaches and guides a group of people at a certain place and at a more or less fixed period of time. The teacher offers herself or himself by he's or hers presence. Those who are interested have to offer themselves as students.
The actual step - to become a student is difficult to make, even so if the student believes that he or she really want to learn, - because the studenthas to fight with different kinds of psychological emotional or mental blockages - especially fear, doubt, uncertainty, and ignorance. Said with psychological ulterior motive - the student wants to learn, but doesn't want togive. If the student doesn't want to give the teacher his or hers attention, then the student won't be able to learn.
The more down to earth person's minds are these days - in many ways today very unstable and capricious. He or she maybe one day want to dabble into Spiritual Development (for instance a version of Raja-yoga) and esoterical teachings, - and then the next day - going out with friends getting stoned inalcohol - is highest on the agenda. And then after a couple of weeks Spiritual development is an important again - at least a little.
And most people in these days have a good deal of build in opposition, which has to be overcome - before the step can be taken wholly and totally.
It may be that the Seeker has some background of self-development. Sometimes this can be a drawback, because it can make him or her think that he/she knows more than he/she does. This is showing his/hers lack of humility, andlack of recognition of how much one really doesn't know anything about.
In the teachers (here a male) effort to give all he can to the disciple, the teacher must reveal himself and his teaching little by little. If he where to give his full concentration at too early a stage, the disciple would not be able to absorb the teachings. Different aspects of the teacher are seen at different times. Some people even think that they see actual faults in the teacher. These strangely enough, are generally reflections of the faults of the student, which are coming to the surface.
It is in order to place the disciple in a condition in which she/he can become accessible to the understanding of truth, by an inner sense, that the teacher takes on the burden of the student. He may have to ask for the sacrifice of things, which the student prizes the most. This often from good reasons, which will be explained, when time is right.
When deprived of the teacher, the student will often be guided by his/hers own lower personality ("the commanding self"). A student at such a stage may attach to any centre or organisation of attraction, which offers Spiritual Development, and which the student finds exciting and interesting etc. This is because the student is at a stage where Spiritual Organisations has value - or that which the student thinks is Spiritual organisations, - but the student hasn't yet developed his/hers sense of discrimination.
This situation may make the half-mature disciple proud, and she/he may set himself/herself up as a teacher, especially if the teacher has given him/her some authority. This sort of development is responsible for the fragmentation of true teachings, and their absorption by pseudo-Theosophical organisations, certain New Age Organisations or the like.
A sign of a deteriorated system is when the members seek only mystical experience, "openings" or illumination without realising that this, if true, will have a certain effect upon them. That is, Spiritual Development withoutopening the heart-centre or the centre for compassion in a proper manner is bad, and should be avoided.
 

Many are the theosophist who has warned against this - HPB and AAB including. (See for instance "The Key to Theosophy" by HPB or "The Light of the Soul" by AAB).
This is so bad - because it is an illusion and a deception, which weakens the Seeker, and the Spiritual Guide can only in a lesser degree or even not at all help.

The same goes for Meditation. Meditation gives some sort of calmness. But it is a preparatory step, and gives calmness only as a 'signpost'. When the calmness has been attained some people become addicted to it, and their progress is frozen at that point. They have become meditation-addicts. This islike the fat man (or woman), who must eat sugar because he has developed acraving for it. Sugar is a means to an end, not an end. For him it has become an end. Sugar is food and fuel. For this man it is a shackle on his progress, making him heavier and heavier.
The same is true of some of the modern techniques or imitation cults - likeuncontrolled spiritual dancing or certain forms of psychotherapy - for instance people seeking their inner 'release-scream' or where one 'blow of steam' etc.
People who take these things up have forgotten, what spiritual development really is - i.e. Theosophy (wisdom of the gods, or wisdom of God), to produce the perfect being - the God of wisdom within. They are therefore only dabbling. They use their experiences to convince themselves that they are progressing. Conviction is not a fact.



Now it should at least be clear, that neither HPB nor - AAB and their writings are to be coincided with these pseudo-groups. But here I am not mentioning whether some of the organisations, which have sprung out from them and/or their writings, are to be coincided with them. And it should be clear - just by reading the book "The Light of The Soul" by AAB that she really is a theosophist, - but the level can of course always be discussed. Now it must also be true, that not all her books are introduction-books for newcomers in Theosophy. Newcomers should read introduction-books instead. Later they can read the more difficult books. But, I think students of AAB should read "The Light of The Soul" and carefully study it as one of the first books, before going further into studying AABs writings.
The important issue is, not so much whether AAB was inspired or a channel to the degree she was, but what the writings of AAB can give people, so theybecome really spiritual developed. The same goes for HPB on how much help she got or not, and how much her writings can give people. Of course it is also of great importance, what present day living people can give each other - and how they relate to each other.
The issues where AAB could be or (if any) directly is - misleading people away from the spiritual path in her writings, those are important, if they can be found. But her intentions regarding theosophy are sincere, no doubt seems to be raised there by anyone, - and that is very important. But, thisdoesn't imply, that some people hasn't interpreted the writings of AAB in a wrong manner, - for instance because of surface reading.

But, these imitation cults mentioned above could in certain few cases lead some people to spiritual heights - but they themselves are only beginner manoeuvres. 
One often has to learn, what Spiritual Development really is first. Some throws them selves into the first and best they can lay their eyes on. Othersare thinking more carefully and deeply, and find the right method, or whatis the right method for them. This happens best in groups in this age of information and communication - where a new paradigm is shinning more and more bright in the horizon. But also some times alone. Being alone or not is a matter of balance.

But also very often - the place, the organisation and the method one as a newcomer or lesser experienced Seeker wants or thinks is the best for oneself and perhaps even others - is really not so. 
They - the newcomers - have a tendency - because of a still remaining egoistic fragment in their character - to join those organisations, follow thosemethods, which they them selves feel comfortable about - and that with rather egoistical motives, whether they are conscious of it or not.
A major reason is often that, - what - one really needs to learn - one really doesn't know much about. Only the initiate of the higher level knows - really knows.
These newcomers are often not aware of, that there are many paths within the teachings of Theosophy. (See "The Secret Doctrine", II, p.191, on the paths).



In the following it could be of interest to keep the history of Theosophy or the Wisdom Tradition in mind. One can read about the Theosophical historyor the history of the Wisdom Tradition somewhere on the Internet - by searching.


Let us revert to the Spiritual journey. From time to time suitable teachersof the Wisdom Tradition has been sent by their Masters or guides to travelto a certain place and establish the teaching. Such teachers have an influence on various levels. 

HPB was one of them no doubt. I think AAB to a lesser extent - also no doubt. 'Lesser' because one should know people on their fruits. HPB's fruits are bigger than AAB's at present when compared; I think that we can agree on that. 
If some of the followers of AAB is right this will change, and AAB will be more popular. I have to say I doubt it a little. I think we instead will see a further development of the teachings of both HPB, AAB and others, who will not be, is not or even was not theosophist in dead-letter sense, but anyway belonging to the Wisdom Tradition. (An important sentence). AAB is open for this idea, and HPB of course also. If one is in doubt about that, then read their books and scriptures or se the references later.


Those above mentioned Spiritual teachers work has not only been to give people Spiritual guidance and education. It has also been to prepare the ground for further development of the living progress of the Path of Wisdom.
There are also minor emissaries who are sent out to teach and prepare the ground for further development. These people has been known to set themselves up as ultimate authorities, because part of their training is to test their loyalty to the whole School of Wisdom, which is as generally known consisting of one entity.
But, if, a teacher of the Wisdom tradition dies, or there is a gap in the teaching, what then? The interesting thing is, that the very gap is a part of the training. You may explain certain things to a child : shall we say teach her or him not to do certain things. Then you will pretend to go out ofthe house - and observe her or him. According to how well he/she has learned, so will he/she react. In this 'absence exercise', precisely the same thing happens to the teacher of Wisdom, though many are not conscious of it.

After the disappearance from the field of a teacher of Wisdom, the followers will divide themselves into groups, in accordance with their strength andweaknesses. Some will assume control of others. They may be good or bad, and this will be shown by their reaction to - the second teacher - when he/she arrives. 
If they realise he/she is their teacher, then they have merely been developing themselves and can mature. But if they have become atrophied, they willbe too blind to recognize the Spirituality of the very teacher, for which appearance they have been prepared. They may attach themselves, in default,to a different group. (And this groups existence is maybe no coincidence.) Again well and good : providing they return to the mainstream of teaching when it is offered to them again. This is the test of whether they have overcome the lower self. They will realise, if they are sufficiently developed, that the person who appears to be 'second' teacher is in reality - the first in importance.  
Life is reversed for the undeveloped man (the newcomer), and he/she will behave in accordance with this. The first teacher does not make life easier,in most cases, for the generality of disciples. He/She will teach them things, which are only of use when the second teacher arrives and reality falls into place. The object of this is twofold. In the first place, certain valuable thoughts have been given to the disciples. In the second, they are tested by the means of these ideas. Just as our western psychologists give odd-shaped pieces of wood to people, to see how they put them together, teachers of Wisdom will give odd-pieces of material of - mental kind - to his/her followers. - If they try to fit these together however, and to make a pattern in his/hers - absences, - they are becoming 'fossilised'. Because, the Wisdom tradition has to show that the object of mankind is not to construct idols, but to follow a supreme pattern, which is learnt piece by piece.

Quite obviously the semi-blind among the people, during their 'waiting-period', will try to work out their own interpretation. They may, as have been done in the past, write books to explain what they have learned. This is the danger-point, because when a man/woman is accepted as, say, a philosopher(of wisdom) because she/he has written a book explaining a philosophy, he/she will not readily accept, that she/he only have been 'fumbling'. He/She has quite possibly become a prisoner of his/hers lower self. The self-conceit of the man/woman is now bound up with his/hers 'creation', the book or the method, which he/she has used to organise the fragments, which he/she has. He/she is probably or possibly lost - for the cause.
In order to break through this shell of accretions and fossilisations, the- second teacher - will tend to act in a different, perhaps in a certain dramatically different manner, from the original one. This could happen, to break the 'idols', which have been formed out of the thoughts, which were originally given. 
So very important: The use of ideas is to shape a man or woman, not to support a system - which is viewed in a limited manner. This is one way in which the Wisdom Tradition is 'living', and not just the perpetuations of ideasand movements. This seems important to understand and know about.

When a system of teaching of wisdom is in a period of fallowness, because the one who propagated it is dead, then there comes a period of stagnation. This period can last between 10 years, 15 years or more. In the time, whichpasses, the group of people who is affected by the system are sieved by natural means. Some wander away. Others carry on automatically not really knowing, what they are doing. They are now 'frozen', though they do not know they are.
The blind may try to lead the blinder. This takes the form of assumption ofauthority by those who were given some sort of authority in the original mandate. These are the people in the most dangerous position, because the longer they remain 'orphaned' the more strongly their lower self (or the three lower bodies) asserts it self.
Others may modify the teachings in a learned and personal way. Some certainly fall a prey to cults, which have come into being in order to serve them.The people who joins these are at great pains to explain why they consider, that they represent the same kind of teaching - and this is important. Itis important, because it shows the Theosophist or the real spiritually minded, very clearly, that the people who try to explain - are in fact troubled by conscience. Somewhere inside them, they know, that they are identifying themselves with an imitation, or a second-best. But they are supported bytheir lower bodies or lower personality, - and this is too strong for them.
Those can be helped by being lead to think in new thinking-patterns and systems. It is via the conscience, that one finds the path forward, - thereby will be able to remove the limitations of the lower personality.

Imagine a group of people shipwrecked. They think there is no hope of rescue. They find a raft, and are glad. After a time more people come along in abig boat. But the first people will not leave the raft, because they have become used to it. They may have convinced themselves, that it is actually a boat. (So it is to some philosophical or religious people today.)
The points at which the mystical traditions, which are still alive, are in contact with each other cannot really be explained by the means of books. And yet people continue to write books showing how they have found this and that point of resemblance. 
The truth can only be found by actual experience, - and easier by awarenesson such aspect as I have touch upon.

To sink ecstasy in Wisdom is better than to sink Wisdom in ecstasy. The Wisdom Tradition teaches by several different systems, and not only by one, - one book or teen books, BUT also by thousands and thousands of books - and the dogmatic ones doesn't want to listen.

 

 

N. Weeks and the Anti-Bailey view
(Chapter 2)

 

 

 

With the previous chapter in mind the reader will probably understand, why I am now saying, that I am reluctant to even try to prove N. Weeks wrong onthe assumptions he had made in his article "Theosophy's Shadow". I am reluctant because of the mentioned difficulties of proving anything for the reader in physical writing. It is difficult because of the use of the 7 keys, and the need for - the necessary Spiritual experience of the reality behindthe teachings of AAB and HPB, because the reader can't really prove anything by reasoning alone - or the so called proof will be of a highly limited kind. In the world of duality it is always possible to raise a view opposite the written. - It seems important how the reader reacts on a discussion on theosophy or the Wisdom Tradition - and not only who is right or wrong inthe debate.


And proving some of his articles views wrong or insufficient I already think I have in the above chapter, although in a limited way. The reader can asspiritual exercises try to find out on what issues and in what manner - I have done that.



I am in the following taking up some of the issues, but not all, which N. Weeks has addressed in his article. I am, as you already know not agreeing with N. Weeks in the way he sees AAB. To disagree - and then debating with atheosophical voice of compassion on the issues in question is all right and can be giving to all parties involved.

 

 

1. On 'pseudo-theosophy':

N. Weeks states in his article: "Bailey asserted that her teachings are grounded in and do not oppose in any fundamental way Theosophy as lived and taught by HPB and her Gurus. This assertion is false. Her books are rooted inthe pseudo-theosophy pioneered by CW Leadbeater..."

Now I have to remark, that it is rather difficult to make any remarks on the words 'pseudo-theosophy', because of the generalization of N. Weeks of the word 'pseudo-theosophy' - without explaining it and defining it further than by giving one single example, which really doesn't help to get much closer to a definition. If the word 'pseudo-theosophy' only covers the issues mentioned in N. Weeks article 'Theosophy's Shadow', then no problem, but I can't know, because N. Weeks isn't very precise.
So what I have is a negative phrase, which has no clear definition to it. And I already start to feel uncomfortable with N. Weeks tone of voice. It doesn't sound so sweet this way of communicating.

N. Weeks use of the word 'false' in the above seems a strong accusation. But if one reads my Chapter 1, one will be shown, that N. Weeks claim of falseness maybe isn't so true at all. That is Bailey could with good reason be said to have been (1) a - certain kind - of a 'second teacher', which I refer to in chapter 1. - (2) And she could also have been - a deliberate clever test - for the half-mature theosophists and Spiritual Seekers. The co called 'wise' ones rejecting her, and the more or less 'ignorant' ones following her, and the more wise ones - doing their duty by seeking to follow the view of HPB as presented in '4.' - when talking about different systems of teaching in her book "The Key to Theosophy". She there presents among otherviews about systems of ideology, this view: We cull the good we find in each.
(3) And/Or she (Bailey) /D.K. could have improved and enhanced the theosophical teachings by the content of her books - so as she herself approximately states, - that the theosophical teaching is more in line with the coming generations of her time - the 1940-ies. 
(4) And also maybe there is a need for a new - a second 'second teacher' (see chapter 1) before everything falls into place. Though one will have to look out for such a one, - and there are more than one possibility. Maybe such a teacher already has presented a doctrine, somewhere. Who knows?


I quote AAB:"In many ways today H.P.B.'s book The Secret Doctrine is out ofdate and its approach to the Ageless Wisdom has little or no appeal to themodern generation. But those of us who really studied it arrived at some understanding of its inner significance have a basic appreciation of the truth that no other book seems to supply. H.P.B. said that the next interpretation of the Ageless Wisdom would be a psychological approach, and A Treatise on Cosmic Fire, which I published in 1925, is the psychological key to The Secret Doctrine. None of my books would have been possible had I not at one time made a very close study of The Secret Doctrine."
(See "An unfinished Autobiography" by Alice A. Bailey). 
Now one can examine this passage and any passage in different ways - looking at it with or without prejudice. The words above 'In many ways.' seem difficult to agree upon. But if it had been - 'few' and not 'many', one could easily agree on it, - and primarily so, because of the age of The Secret Doctrine, with its remarks on old science speculations etc. 
But if we connect it with the words 'the modern generation', then it becomes clear, at least to me, - and then the words 'many ways' is true. For because of our information age - one can easily say that The Secret Doctrine isout of date - though still of - major - importance as AAB also remarks in the above, though some maybe will read it differently. The information age from the 1930-ties and onward made a big number of unprepared beginners read theosophical literature, (here I talk mainly about the western part of the world), - so another kind of doctrine was needed at the time - for a group of people, - that is the group which were ready to it, and who benefited Spiritually from it.
But important is, that the book "A Treatise on Cosmic Fire" is - still - anINTERPRETATION, which AAB also in the above is stating. And an interpretation is - not - an overwriting of another book, but an - ADDING TO - anotherbook! This I think is important! And I think, that this has been overlooked by many while reading the writings of AAB, - and that even among not a small number of organisations, groups, or followers of either HPB or AAB.

Now HPB groups can disagree upon adding an interpretation - but for reasonsstated in '4.' - it is rather difficult not to take this book of AAB's at least serious, - because of the quality in its content. Well, that is just my view.

With the above quote in mind there is some reason to believe, that AAB hereamong other things are referring to the more western view of hers - and hers (or D.K.'s) Christian-like use of words in her books compared with HPB'sline of writing.
This is a conclusion one comparatively easy can arrive at, when evaluating the writings of AAB.
One has to remember, that AAB is open for new developments in literature - theosophical literature - and literature of the Wisdom Tradition. (I think personally such a development is needed - and cannot be avoided.)
When talking about a technique of penetrating 'illusion' (or what we can call levels of reality) AAB writes: 
"A very good instance of this process is demonstrated by one of the secondary points of revelation in connection with the teachings which emanated from the Hierarchy (the Custodians of secondary revelations, as Shamballa is of primary) fifty years ago and which took the form of The Secret Doctrine. H.P.B. was the "penetrating, sensing, appropriating intuitive." The revelation she conveyed followed the accustomed routine of all secondary revelation from the Source to the outer plane. There the minds of men, veiled by illusion clouded by glamour, formulated it into a inelastic doctrine, recognizing no further revelation and holding steadily - many of the theosophical groups - that The Secret Doctrine was a final [184] revelation and that naught must be recognized but that book and naught deemed correct but their interpretations of that book. If they are correct, then revelation is ended and the plight of humanity is hard indeed." ("Glamour - A World Problem" by AAB; p.183-5). I am agreeing with AAB here. AAB uses the word 'Illusion' as the term known as 'mental maya', and 'Glamor' as 'astral maya'. Her use ofthe word 'revelation' it seems, should be understood as - inspired scriptures of value - which has had impact on humanity and its evolution, - and not only from an orthodox religious point of view.
(I can only recommend the reader the following, "A Treatise on Cosmic Fire"by AAB; p.vi-ix by Foster Bailey, and p. xii-iv - at "First to provide." etc., p. xiv-xvi - on dogmatism, p. 38-9 see notes, 480-4 - see notes 58,59;609-10 - the Dhyhan Chohan etc., 672-3 - see note 17, 707-8 - HPB will be vindicated). Though some Bailey-groups of today - not all - doesn't - seem - to understand the importance of this, when talking about selective or non-selective use of literature. 
I will also remark, that AAB is only talking about 'many' - i.e. 'many of the theosophical groups' in the above quote.
What level of - 'revelation' AAB's books are on should be clear, when we know, that she mentions her mentor D.K. as a Master. The question is then, whether this hold true. I think it does, but not a dead-letter 100%, because of the remarks I have made in chapter 1 and elsewhere in this article. But to prove it is rather difficult in a short article like this.
But, this doesn't make clear, what the intention with the books of AAB really was. Was it to create a global new group of World Servers - all of them chanting aloud - only - the Great Invocation of AAB's?
I don't think so. And AAB also sort of states this in the above quote or in"A Treatise on Cosmic Fire"; see the first lines of the foreword, - or elsewhere in her books.

2. The 'return of Maitreya':



But is this 'return of Maitreya' anything wrong, as it seems that N. Weeks is referring to?? My answer will be clearly no.
My argumentation runs thus. If Maitreya (the Christ avatar) comes tomorrow,no one will be unhappy, and I think not even N. Weeks. 
The - hope- for the return of the Avatar, the Christ, the Meitreya, the Imam Mahdi etc. is of vital importance in the new world, which have come into being since the days of HPB. Now we have nuclear bombs, an information society, genetic engineering etc. as being important attending to. People of today are very materialistic, afraid for their own steps, and tremble at every unexpected sound. 
To give people in - an information society, where books on theosophy is so easily accessed - some hope - and a doctrine of Spiritual development - andTheosophy in general seems to show compassion and that some people are humane.
Avatars are sweet and good. But they are also wise. So good intentions are always rewarded. Bad intentions are not. The law of Karma is always right on its level of functioning and are clearing the way for everyone.
N. Weeks are against, what he calls Baileys 'fantasy' of the issue. But it is people's use of precisely what we call - fantasy, which lifts them up towonderful spiritual heights. Some people are afraid and have trouble of all sorts etc. - they quite often follow a pattern like the one I have mentioned in chapter 1. - Some people need a slow mental development, others havealready a somewhat developed mentality - and they need a faster development. There are 'mountain climbers' on the spiritual path, and there are 'turtles at slow speed'. Some of the 'turtles at slow speed' just might find a place of growth studying the books of AAB. Just because one is not a 'turtle', one doesn't need to crush them. One should help them instead. The same goes for the view, that there are different types of people following the path of Spiritual development - and the needs for these types - not always are the same, - but they should respect each other and work and act like realtheosophists - instead of the opposite. 
AAB explains why there are 'mountain climbers' and 'turtles at slow speed' etc. in her book "The Light of The Soul".
Of course on a higher level of wisdom - one will have to work hard spiritually seen before - one really will be allowed to get the real close - continued directly every day contact of teaching with the Christ principle or theAvatar principle - like the higher initiated. 
But even the physical universe - contains - God - the Parabrahman within and is a part of God - the Parabrahman. So the Parabrahman or Allah is alwaysnear everyone. But the kind ones seeks to give the more ignorant newcomersof Theosophy - an important hope for the future. That hope lies in to meetthe Avatar - and to really begin to think that - not only - the more or less down to earth theosophy of AAB, with chanting etc. - but also, - the Theosophical view - the Wisdom tradition - the esoteric Theosophy is of importance.
There is no futility in having God or the Avatar in mind - because - there - lies the future destiny of every theosophist following the esoteric Theosophy.
One also has to ask oneself whether there already is an avatar present today. Could there possibly be one in USA or India or? . One will have to examine each of those who today call them selves Avatars, - i.e. we cull the good we find in each - as HPB said; - and therefore also the Christ of Christianity. There is reason to think, that such an avatar has to follow a pattern, which is similar to Theosophy. Only a few stand out in the crowds as something special among those calling them selves Avatar today. The question is - is there one? Theosophists will have to be open to such a question. 
When saying this, I think it is - necessary - to state, that I personally don't agree with the present views of Benjamin Crème with his Meitreya version of Theosophy, - and his version of a Meitreya Avatar and - his - version - of including the Sathya Sai Baba from India as a cosmic Avatar into his teaching - a version which I think is wrong. But I am at the same time open to any giving contribution. - I stop here, because this is not the issuewith which this article is concerned. It is another story.

3. The 'Great Invocation': See later on 9.

4. 'Contrariwise' - the Christos principle within:

N. Weeks is quoted for putting Bailey out by: "She placed an immense spiritual value on the Great Invocation (2) which is supposed to induce Christ and his Masters to leave their hidden ashrams, enter into major cities and begin dictate the redemption of Aquarian society. Contrariwise the theosophy of HPB and her Gurus emphasizes reliance on the Christos principle within each person."
The word 'contrariwise' can hardly be true, when both Countess Constance Wachtmeister in her autobiography of HPB "The reminiscences of H. P. Blavatsky and 'The Secret Doctrine'" and other authors states that HPB frequently taught Raja-Yoga to people. Likewise AAB is doing the same in her book "The Light of The Soul". And in this book one can quote her for: "Atman - vidya - True spiritual Visdom" etc., p. 140-1; and "In the center of the brain, seated in the pineal gland, we are told is the home of the soul, an outpost of the life of God, a spark of pure spiritual fire. This is the lowest point which spiritual life, direct from the Monad, our Father in heaven, contacts or reaches." . "The first aspect via the monad reaches to the pineal gland - the point where spirit resides in man."."Through concentration therefore on the light in the head, knowledge of the spiritual worlds and that of those pure spirits who work and walk in them is achieved, for Atma or spirit shines there." - p.319-20 - "The Light of the Soul" by AAB. Also "Initiation - Human and Solar" by AAB, chapter VIII, on Group Relations: "YOU ARE THAT". And "The Soul and its Mechanism" by AAB, chapter IV, -quoting - P. Deussen the author of a book on the Upanishads: "Atma=Brahman". 
The doctrine of the Christos principle within each person is at least not foreign to AAB. But the below quote from HPB's The Key to Theosophy seems apparently foreign to certain of the more biblical groups within Theosophy circles.
I am aware, that AAB hardly can be said to put the same amount of - emphasis - on the doctrine of the Christos principle within, at least not to the same degree as HPB. But, that was not her task. See '12.' and other parts ofthis article for further understanding. And one cannot demand this to be her task or anyone writing books on theosophy or the Wisdom tradition. This must be true.
In some books of Bailey it is clear, that she is not rejecting it. One shouldn't forget either, that HPB's book The Secret Doctrine is putting a great deal of emphasis on the more evolutionary aspects of the creation, on theyugas and other aspects - just like AAB does, but of course not in the same way and not with the same content, - else nobody would learn anything from her books - if they contained the exact same as HPB. 
To choose a biblical attitude when talking about HPB's writings and to thereby follow dogmatism by selective use of books would be wrong. 
HPB states herself when answering the enquirer: 
"THEOSOPHIST. .Individuals in every age have more or less clearly apprehended the Theosophical doctrines and wrought them into a fabric of their lives. These doctrines belong exclusively to no religion, and are confined to nosociety or time. These are the birthright of every human soul. Such a thing as orthodoxy must be wrought out by each individual according to his nature and needs, and according to his varying experience. This may explain whythose who imagined Theosophy to be a new religion have hunted in vain for its creed and its ritual. Its creed is Loyalty to Truth, and its ritual 'Tohonour every truth by use'.". And later.


"ENQUIRER. Which system do you prefer to follow, in that case, besides Buddhistic ethics?

THEOSOPHIST. None, and all. We hold to no religion and to no philosophy in particular: we cull the good we find in each. But here, again, it must bestated that, like all other ancient systems, Theosophy is divided into Exoteric and Esoteric sections." (The Key to Theosophy by HPB; Section 2)

I think this is the proper attitude; one should have, when dealing with thebooks of AAB. The question whether the books of hers are misleading people- should be answered by - that any book could be misused or misread. Because some groups of today seem to misuse her books - it doesn't imply, that her books are gravely misleading. Sometimes the reason is people don't read books thoroughly and in detail, and therefore they sometimes get the wrong opinion of their contents.
Because, as one reason, books can be misread or even understood - we today see different branches of Theosophy or organisations of the Wisdom tradition. And that is that.
I have already in '1.' referred to books of AAB's, which supports this above view of HPB's. So I see no reason whatsoever to just reject other books of those who claim they are theosophists. But, I will have to stress, that the job is to: cull the good we find in each. And not to reject them, but the parts in them, which are no good, and that at the proper time and place -by showing those parts to others, when there is misuse of the spiritual laws and the contents of books.
And once again I have to stress, that if more organisations of the Wisdom Tradition would put more emphasis on the areas where they agree, then more peace would come to this planet and its living beings.
By teaching and dialog etc. the Seekers of today will learn and at the right time be Avatars of the cosmic universe. We are all involved in this. We are all friends or are going to be friends, when we have developed enough.
That is it.
 

 

5. Christian theology:

I have to remark, that the manner in which N. Weeks is analysing gives the impression, that he at certain instances is coinciding AAB's writing with orthodox Christianity. But this would be a mistake, even when we talk about prayer and the Great Invocation, and also the teachings of AAB in general. I do hope the reader is agreeing on this. Such a coinciding is totally wrong, because there is a - clear - difference between the teachings of AAB andthe teachings of well-known orthodox Christianity.

I also want to say, that there are in these days reason to believe that there is a group of readers of AAB's writings, which because of their earlier incarnations in the Middle east and elsewhere - is getting triggered prettymuch in their kama-manas bodies by the very - western almost 'Christian' style of writing and choice of words in the books of AAB.
N. Weeks are quoting D. K. in an old letter to A. P. Sinnett. And I agree, that the God of the theologians is simply an imaginary power. .Our chief aim is to deliver humanity from this nightmare.
But the theologians God are the same - AND - not the same as that presentedby AAB, though she understands at least some of its importance in history.That must be crystal clear to everyone reading AAB's "The Light of The Soul" or other of AAB's books. That is interesting.




6. Channel or inspired.

As stated before the importance when talking about AAB's writings is not, whether she was a channel or she was inspired. That which is important is, as HPB also is stating above in '4.' to find the good in each and use it!
It is not important either how much HPB was inspired from the Masters or not, when talking about her writings. It is what the writings - contain, - which are important.
Of course it is important, that the Masters are helping, - but for the student of theosophy - the writings, and what they contain are of importance - and not prejudice and ignorance.
As long as most students can't discriminate between a text from a real Master and a text from a bad fallen disciple - more than they can - the difference between a high mass of the orthodox or a bingo competition - then the content of the books should be, what is important for a student.

 

One should - of course NOT - take the words and writings of every - claimedtheosophical channel, claimed theosophical initiate, claimed theosophical overshadowed, or every claimed theosophical contact of the Masters - for - BEING, - what they are saying, just like that - and without any further notice. That would be stupid.
The wise theosophists are critical and act critical in a wise manner. And they do like HPB says: we cull the good we find in each. - This is it.
But different branches of Theosophy will come into existence that seems hard to avoid in these days.




7. Bailey alone or more teaching

N. Weeks makes an interesting remark. "Hopefully, followers of Bailey will not rely exclusively on her own explanations."
Now according to Bailey herself, it was not - and is not the intention thatthe students of her writings should rely only on these. See the pages in '4.' above and elsewhere in this article.
But to my knowledge there are today certain groups who are almost treating the books of AAB as a Bible-Collection. I can only reject such a view, because it was not in accordance with the views of AAB and also HPB, - and certainly not the Wisdom Tradition, - that is unless that such an attitude or PR serves a high purpose of moral, where the motive is all right.




8. Basic theosophy

HPB has in some letters mailed to W. Q. Judge clearly stated that, there was a need for additional books of an introductory character. These books were needed for the newcomers, so they could understand the wisdom-religion and theosophy.
I quote HPB : "Here in England Theosophy is waking into new life. The slanders and absurd inventions of the Society for Psychical Research have almostparalysed it, though only for a very short time, and the example of America has stirred the English Theosophists into renewed activity. "LUCIFER" sounded the reveille, and the first fruit has been the founding of the "Theosophical Publication Society." This Society is of great importance. It has undertaken the very necessary work of breaking down the barrier of prejudice and ignorance which has formed so great an impediment to the spread of Theosophy. It will act as a recruiting agency for the Society by the wide distribution of elementary literature on the subject, among those who in any wayare prepared to give ear to it."."I am confident that, when the real nature of Theosophy is understood, the prejudice against it, now so unfortunately prevalent, will die out. Theosophists are of necessity friends of all movements in the world, whether intellectual or simply practical, for the amelioration of the condition of mankind. We are the friends of all those who fight against drunkenness, against cruelty to animals, against injustice to women, against corruption in society or in government, although we do not meddle in politics." (Letter 1 -1888, Second Annual Convention - April 22-23; - A letter to W.Q. Judge to read to the Convention summoned for April 22d.)
So followers of AAB will only - if necessary - need to lean on that kind ofbasic theosophy, while they and AAB hold the writings of HPB in high regards. See "The Light of The Soul" by AAB, p.139-42 - on the four vidyas of hindu philosophy. 
And the groups of AAB and the groups of HPB and other theosophical groups should be each other's friends. Sadly this is not often put forward in articles or writings of today.
I feel it necessary to add, that some groups of Theosophy and a greater number of some kinds of the so called imitation cults of Spiritual Developmentare using the doctrine of - Spiritual Development with the view, that it -quite certain - takes a long time to develop - spiritually.
I will have to oppose this view somewhat, though it often hold true in these days.
In the doctrines of the east - there is also followed a doctrine of - 'sudden enlightenment'. This doctrine is to be found in both the scriptures of the Sufis of the Middle East and followers of 'tassawwuf' - the Spiritual Path; - the Zen-buddhists of Tibet; the esoteric followers of the Upanishads- the ancient esoteric Vedanta. 
Because it happens to be so, that there are some people, who doesn't followthe ordinary pattern of spiritual development. And some are also developing faster than others because of - their type of soul - or their Kosas or Nafs (the bodies on the 7 planes of Spiritual development) types.
It happens that someone suddenly gets a flash in the consciousness and get enlightened to a high level, -sometimes temporarily and sometimes much morepermanently.
HPB and AAB can for this reason and because of their holding of certain groups in high regard not be against this view, although they not emphasises this much. (See for instance HPB on the Upanishads or Shankaracharya in "TheSecret Doctrine".)

9. The theory of AAB about - invocation.

The idea of - invoking an avatar is - literally seen - foreign to HPB's teachings as far as I know. 
But look up - 'Vedas' in "The Secret Doctrine" I; p. xxxi, 94-96, 270n, 436and II; p. 80, 191 (HPB on the 7 rays and path of spiritual development), p. 450-1, 483-4, 567, 616, and 723 - the Vedas are using invocations, and not idol worship; - and see if there isn't something to work on. Again I have to avoid quoting because of space in the article. 
One could consider whether the Great Invocation of AAB's has been taken outfrom the Vedas into a western translation.
But N. Weeks in stating, that AAB is promoting the invocation of an avatar,forgets to mention, that AAB in the text piece attached to the invocation - is putting emphasis on that only humanity can save it self spiritually - by its own acts. (The Great Invocation with its attached text is found on the Internet by searching.)

The purpose of chanting the invocation lies in the mysteries of Mantra Yoga, which forms a part of the Wisdom tradition. Though one would do wisely inbeing guided - by a wise initiate - in this chanting, when in groups or not. The difference between good or bad magic in mantra Yoga is thin, and yetthick if you know, what you are doing. Ordinary spiritual chanting is developing the centre for communication - that is if the spiritual heart is in the chanting.
Mantra is defined by AAB here shortly as: A mantra is a combination of sounds, words and sentences, which because of certain rhythmical effects receive results, that would be possible without them. (See "A Treatise on Cosmic Fire" by AAB). I think most people can agree, that this is a reasonable definition. (See also "Letters on Occult Meditation", p. 66-68, 162-64, 177-80, 196-99 by AAB). Elsewhere AAB states in the above book, that Guyha vidya,- which HPB mentions in the Secret Doctrine (I, p. 94, 168-9, 293, 464; please check this) and in some articles of hers - is related to the mental plane - to manas, - and to the Science of Mantras. (See also "The Yoga Sutrasof Patanjali"/"The light of the Soul" p.140-1) - Other sources from India translate 'Guhya' to 'craving for sex'. Guhya vidya is then the 'craving for sexual Wisdom' or 'sexual Wisdom'? - The question is which of them has the right view ?. I think both. But the version of HPB and AAB are the older and esoteric correct one.
With the above reference in The Secret Doctrine, I, p.94, 168-9, 293, 464 in mind, one should take the following books of AAB - "Letters on Occult Meditation"; "The Externalisation of The Hierarchy"; and others including theGreat Invocation, - to be partly an INTERPRETATION of the science Guhya Vidya and more, and a presentation for the present generation of AAB and the more or less relatively near future.
The idea with the invocation given by AAB (and I personally think to a lesser degree D. K., because - AAB seems to put to much surface emphasis and lack of historical emphasis - i.e. on the Vedas and other scriptures - on theissue in her overall writing - and with a certain lack of visionary presentation until today) was and is - I personally think - to help the more western types of people to understand the Wisdom tradition and the teachings ofHPB, which AAB wished to be given its proper place in history.
AAB (or D.K.) seemed - with an overall view in mind - to create new theosophy, and also formulated a minor - down to earth - part of Theosophy. 
My view is, that in our present kind of human society - there - will, always be some, who thinks, that only the esoteric part of theosophy is relevant. Put HPB doesn't say that in the quote - in '4'. I think as long as there is exoteric thinking people a more down to earth part of Theosophy is necessary, whether it is the version of AAB or another version from another author or voice.



When I have said this, I have to state, that my personal opinion is, that AAB has been running a certain risk by - as I see it - having put too much more than too little emphasis on the Great Invocation and the Science of Guhya Vidya (Mantras) - which is only one of the 4 Vidya Sciences.

If one uses it in rituals, then bad results can come into the picture. Morethan one of the wise through the ages has pointed this out. But sweet chanting with the spiritual heart of compassion - will be all right.
Now using an invocation as a part of the theosophical teachings, we have toremember what is stated by HPB in the Key to Theosophy - see earlier in this article. She states, that theosophy is divided into exoteric and an esoteric sections. So I can see no wrong in what AAB has done. She has NOT beenpromoting orthodox theology like the Christians and rejecting wisdom and God within the man.

One can criticise AAB for putting too much emphasis on the co called 'exoteric' side of Theosophy. But one can also hold her in high regards for the effort of hers to put theosophy together with her version of a down to earthpart the theosophical doctrine - or doctrine of the Wisdom tradition, and thereby creating a pull to open the western minds for theosophy. I think both views count. I have to say, that I personally tend to think, that AAB was putting a little bit to much emphasis on the 'exoteric' side of theosophy, - less would possibly have done better. But her teachings can be accepted- for the good they contain - though they should not be followed - in any dead-letter exoterically sense. Those who are far enough on the path, just doesn't take the down to earth part of AAB's teachings in to use in a wrongmanner, - they seek to help and seek to guide those who do it - and in a sweet and well meaning manner seek to prevent them from behaving exoterically. But that is only my humble view. 
And some of those theosophist, who are not far enough to accept AAB's teachings follow a middle view, and become for a time - anti-Bailey in their views - instead of doing, what HPB recommends - as mentioned before in this article: "we cull the good we find in each." (That is each system or ideology- not only the teachings of AAB). And talking about which systems Theosophy prefer to follow, - HPB says very interestingly: None and all. 
This remark made by HPB deserves attention, because here lays a very important key to understand, what Theosophy really is!


The great esoteric and ancient theosophist the alchemist known in the west as Doctor Maximus or in the Middle East as Ibn al-Arabi (d.1240) comes to my mind. His doctrine has much in common with HPB, for those who know - ciphers of gemantria, and doesn't cling to translations, which distorts.
His doctrines was one of them 'oneness in existence' - or wahdat i-wudjud or wahda al-wujud, - and other versions.

His doctrine was also, that one should use both eyes, when looking. The oneeye is the esoteric eye. The other eye is the exoteric eye. 
If one only uses the exoteric, then one is like the orthodox religious. If one is only using the esoteric eye, then one is like some theosophists, whohaven't compassion enough to really be able to help guide the - much - ignorant newcomers into the Tradition of Wisdom.
Ibn al-Arabi wrote several scriptures some say more than 400, and the scholars of today agree upon more than 200. And today only a minor fraction of these has been translated into European languages. (See for instance The IbnArabi Society, which has a website on the Internet).
But we also have to remember, that Ibn al-Arabi just was - one - of the followers of the Secret Doctrine - or the Wisdom Tradition of the Middle East.
To clarify, I think one also have to take into account, that AAB several times in her writings are referring to the Bhagavad Gita as an important work. So the doctrine, of the Avatar coming, when needed because of evolution -is certainly not something AAB is rejecting. The Bhagavad Gita translates to 'The song of the Lord'.

N. Weeks have the opinion, that: "Surely, when a genuine avatar descends heis not announced by thousands of promoters wailing and hailing for years beforehand." 
My answer is, that it depends on where the evolution is in time, whether this will happen. 
But with the present situation, the human beings - certainly is in need forhelp, and an avatar might come in handy, when we are talking about solutions to political issues like A-bombs, nuclear issues in general, and the newbiotechnologies and their ethics and environmental pollution etc.
A lot of people need comfort, and ease of mind. The hope for an avatar - which promises - more -than the Christians, seems of value for the many fearful people of today. Am I right? 
And I don't think, that being concerned with God - Parabrahman or whatever name one prefers - is so bad. Of course chanting aloud - and perhaps with great mental emphasis - will later be released by only a mental inner chanting - an esoteric happy chanting. 
To work and act spiritual in life is - in fact - to chant - seen in an esoteric perspective. The body of every human being is transmitting sound. Thatsound is the chanting of each human being. So chanting is more than one thing.
To Invoke is also to act and work spiritually and thereby making ones body transmitting the sound of the initiate - and thereby making oneself - and helping others in - being educated by the Christ - when the required level for this is reached. In the Middle East the Initiate has something called 'baraka'. This is the radiation of energies of the initiate. Sometimes this Baraka very forcefully heals those who just are near the initiate, even if they are very sick.
The balance between acting on the physical plane or meditation in rest - has to find its own mode for each follower of the Wisdom Tradition or Theosophy.
AAB is referring to the Vedas of ancient times while talking about Mantras and chanting. (See "a Treatise on Cosmic Fire" by AAB; p.217-8, see the note) And we remember that HPB is holding the Vedas in high regard, when we talk about their original spiritual content. (See the "Secret Doctrine"; II, p527 and other places).

 

10. Work is prayer.


Now N. Weeks seems to state, that the invocation of AAB is wrong because: "Work is prayer".
But he seems to forget, that - Meditation is work. By singing a Mantra or an Invocation one is turning into a meditative state. This is the idea with the Invocation. The idea is not to mumble some words without mental concentration and without putting emphasis on the importance of the existence of God - Parabrahman. 
The voice is just like a muscle, and it should be trained, so the undeveloped mind could be opened more easily. Some people are daily talking more than others. God is the Word, and the Word is God.
But some types of people don't understand the value of this, which they sometimes identify with the orthodox - 'eternal sinner songs'.




11. Worship of ones own inner divinity.

N. Weeks seem to emphasize the worship of ones own inner divinity. But, there is a risk that a lot of people are being misled to act and think egoistic - by identifying their inner divinity with their egoistic lower self - and go saying blinded by egotism - 'I am God, now'. Take just some of the followers of a similar doctrine in India, - certain groups of Advaita Vedantins of India. They have turned militant and egoistic, and have been implicated in police arrests in more than one incident of suspicious character.
This was one of the reasons why the doctrine wasn't used in public in the olden days - people didn't understand it. Today we have a similar - althoughdifferent - situation. It could be why, theosophical organisations with very strong emphasis on the doctrine of inner divinity - only has a few numbers who follows the organisations. Balanced altruism is what Theosophy holdshigh - not the opposite.
Another factor is, that the doctrine of the Christos Principle within - is very difficult for newcomers to understand, and they often tend to drift away into other organisations, which give them what they want - for their fearful little ego - ease and calm in mind - and hope. And in the west they more than often are taught or learn an adapted version of, what is generally called something like 'spiritual development' or something similar to Raja-yoga.



12. Historical perspective:



Basic theosophy - is here defined with, what the beginner reader of Theosophy starts of with, when getting interested in Theosophy.
We have to consider, that Basic Theosophy in the days of HPB wasn't the same as in the days of AAB. People reading books like the ones of HPB's - for instance the Secret Doctrine or her articles - was more than often than notthe intellectuals of that time. 
In the days of AAB things were chancing dramatically during her period of writing. So readers of Basic Theosophy was at that time lesser educated, than in the time of HPB, with the Wild West - no cars, no aeroplanes, and onlywith a few capable of reading. One reason for this change in the time of AAB is due to the establishment of better education systems in the western part of the world, were most readers of basic theosophy at that time were living, - and holds true today. And another was, that the population especially the western countries literally exploded. What happened was, that more people got more money and wealth, more people bought the newspaper, more people, who were still emotional got interested in Theosophy. 
And shortly after, about 1929, Theosophy declined partly because of the behaviour of the alleged messiah or alleged overshadowed messiah Krishnamurti,- who sort of resigned from office. Membership in Theosophical organisations dropped considerably, because of that, and other happenings.
Now the writings of AAB seems - quite important - to be marked by these historical events - and also by a vision of how the information society would form it self until today - with the invention of the Internet. Because withthe Internet - then AAB's books and teachings - according to my own view -starts to show its lack of universality, and a need for a more broad-spectrum of teachings has in the latest 5 -10 Internet-years reason to be calledfor. - Well, that is just my humble view.
(But we should remember, that AAB, or at least Foster Bailey, also is aware, that they later possibly would prove inadequate. See "A Treatise on Cosmic Fire" by AAB; iv-ix, - and "Glamor - A World Problem" by AAB; p.183-5).
Take for instance the big area of the Middle East, an area which there today is only written very few in depth theosophical books on - and where only few books out of a great number of the true esoteric Sufis has been translated. Or take the lack of more open emphasis on numerology or the use of theseven keys (- especially the dead-letter reading) in writing in theosophical circles - though books exist, or the area of the Operation mode of Wisdom Organisations or Theosophical Organisations, or teaching methodology, or lack of use of allegories in teachings - for adults, and more, which the Internet of today already elsewhere on other websites is showing the newcomers. 
The newcomers of today are hardly being greeted by the words of HPB, which AAB also must follow, when she is so fond of HPB: "we cull the good we findin each" (here talking about theosophy's relation to other writings or systems). This seems to represent one of the saddest mistakes of some of the present theosophical organisations of today. A great deal of more tolerance is needed here if, one really wants to act theosophical and follow the tradition of Wisdom.
- But we also will have to remember the number of theosophical books, related books or even books containing thought-systems seeing the light every day - or those already existing, and the same goes for websites. This numberis relatively high.
People of today more often look for faults in others than for areas to agree upon. This should be more important. 
We have to remember, that India is an important country - when talking about theosophy, only started mass-producing the Bhagavad Gita around 1950, andthere is still a great number of people among the more than 1.000.000.000 people living in India, (about 1/6 of the planets population), who haven't read a book yet in their present incarnation.
The doctrine of 'God within' is not and should at least not in these days be called - Basic Theosophy alone. Raja Yoga is basic Theosophy, and people will thereby be lead to the doctrine of 'God within'.
But one should take care, that both doctrines on all levels are representedproperly on the bookshelves in the theosophical organisation. Without proper guidance the newcomer will often waste his or her time.
An at least partial view of AAB on theosophy should also be seen at "A Treatise on Cosmic Fire", by AAB, p. 707-8 and 284-8; se note 16: "The Gnosis, the hidden Knowledge is the seventh Principle, the six schools of Indian philosophy are the six principles - S. D., I, 299" . "The Gnosis or hidden knowledge is the same as Atma Vidya, or Theosophy, and includes the other six."  




I hope this will help someone to see, that the need for rejecting AAB, maybe is not so easy as one may think at first.

My email address is: teosophy@mail1.stofanet.dk (Denmark).



Feel free to mail me and make comments on this article.



April 2001 AD
from the heart of light
Morten Sufilight (member of The Theosophical Association Skandinavia)



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[1] Here 'dogmatism' is taken from Merriam-Webster's - Collegiate Dictionary, which is online on the Internet, as either :
1 : positiveness in assertion of opinion especially when unwarranted or arrogant
- or -
2 : a viewpoint or system of ideas based on insufficiently examined premises.
(The last view is most often used in this article).





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