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ALICE BAILEY'S CAREER AS MESSENGER OF THE MASTERS



By Victor Endersby

What we may consider an “official” version of Mrs. Bailey’s life appears in the afore-mentioned article in Fate for June 1963, by Paul M. Vest, an ardent devotee, and printed in a manner equivalent to an endorsement by Fate.

From the context the most important matters in her life in this connection rest solely on her own narrative. Here, incidentally, we have the interesting revelation, not apparent in the previous material, that the “World Servers” have no organization on the physical plane but consist of spiritually liberated people from all countries working on the “astral plane.” The article, entitled “Alice Bailey and the Master K.H.” is suitably decorated with a portrait of the Mahatma M. Evidently Mr. Vest doesn’t know the difference and perhaps Mrs. Bailey didn’t either.

According to this narrative, this movement began when Mrs. Bailey, nee Trobe-Bateman, married Foster Bailey, then National Secretary to the Theosophical Society, in 1919.

She was brought up as a strict Anglican, loved Holy Communion but couldn’t take the more narrow dogmas. Her religious devotion, it is stated, went to attending church every day for weeks or months at a time. (This sort of emotional and devotional youthful affinity could be predicted to have just such results as we have been discussing.)

It was in the midst of this struggle that the “Master” appeared, in the form of a well-tailored Oriental who entered unannounced, and seating himself “with quiet dignity” – uninvited – began to explain her future mission for the Mahatmas. She thought at first that she might be insane, but after thinking it all over began to conceive of herself as a modern Joan of Arc. This youthful and colorful self-dramatization, she says, in time wore off. (It wore off into something much bigger; the sainted Joan never claimed intimate personal acquaintance with the problems of Jesus, or the status of the sole agent through whom he might be able to return to earth).

Mrs. Bailey says she at first thought that the mysterious visitor might be Jesus, but did not know his real identity as K.H. until she saw his picture in the Theosophical headquarters. (This picture of M. which is printed with the article?) Fate volunteers a footnote to the effect that “his visage as well as his name is remarkably well known.” Evidently not very well known to Fate.

Each time, it is said, that the Master visited her, he gave her evidence in some way of his “extra-dimensional” nature. (Gad, how tired we get of that trite phrase of spiritualistic ignorance, “extra-dimensional” or “other-dimensional!”)

The famous Djwual Khul started her on her literary career, as a voice in the air. She states that all her writing consisted of taking down the thoughts dropped one by one into her brain, and that automatic writing has nothing to do with it. She is alleged to have been quite a puzzle to the psychologists, including Jung, who thought it might all be from her subconscious mind, but was puzzled by some of the features. She, it is said, was amused by the scientific speculations, because she could show visitors gifts mailed to her by K.H. from India. (Did she show them the wrappings and postmarks?)

Now we have here something, the explanation of which can proceed along two branches. First of all, the subconscious. One thing this writer does know, and that is the nature of psychics of this type; and some of his knowledge has been painfully acquired.

It is a breed with which the differentiations between fact and fancy simply disappear. Their minds have come unanchored. There is no criterion of reality; their memories are ever shifting sands in which real happenings are drifted over by winds or daydreams, emotional vicissitudes, and pseudo-memories resulting from wishful thinking, though these are quite often centered on some principal fixed idea. Psychiatrists have quite a time with them. They are quite capable of imagining a visit such as that of “K.H.,” and of coming up later with a “Djwual Khul” – after learning both these names through Theosophical associations – to continue the internal drama; and the whole mess which she made of esoteric philosophy is perfectly in line with an attempted subconscious fusion of her early pathological, religious fervor and her interest in the new ideas furnished by Theosophical literature.

Such people are known to write themselves letters from imagined lovers or great personages, and there is nothing to prevent one of them with an Oriental complex from doing the same thing with “gifts from India.” (Are her followers willing to subject these “gifts” and other manifestations to the same critical sort of scrutiny to which the Theosophists willingly submitted H.P.B.’s Adyar phenomena?)

The Editor of Fate twice takes occasion in notes on this article to remind readers that H.P.B. was found guilty of fraud in these matters. Elsewhere we are exposing, in spades, the “competence” as well as the honesty of Hodgson in that frame-up.

There is a gulf as wide as the world between the presentation by H.P.B. and that of Bailey, in the matter of mode alone. H.P.B.’s was accompanied by voluminous evidence from many sources, the strongest of which lies in the field of material science. Nothing of this appears in the Bailey output; that field might as well never have existed so far as she is concerned. We repeat what Cleather and Crump said – the entire structure rests on her ipse dixit alone.

One thing is certain: whatever her “K.H.” and “Djwual Khul” may have been, they were not the mentors of H.P.B. That much is as surely proven by the texts as anything could be. If not her own subconscious, then what were they? Let us then examine the implications made by Cleather and Crump, which suggest the agency of the “dugpas”, “redcaps”, “Shammars”, “Brothers of the Shadow”, “Black Lodge”, etc., etc., all names for the same thing – the Mahatmas’ opposite numbers.

This is the teaching that there is a black or evil line of occultism as well as a white and benevolent, and it is a very hot potato to handle. Theosophists are about equally divided between those who don’t really believe it and those who believe it too much – and talk too blooming much about it, especially when hinting that some opposed school of thought in their own ranks is under the “influence”.

Of course the tenet belongs to what any official psychologist would call the “paranoid” conception of things; and certainly the woods are full of people who fancy themselves persecuted by invisible evil beings. (Most of these people are of such personal caliber that it is quite a puzzle why anyone visible or invisible would take the trouble to persecute them at all and they are usually pretty vague as to why it is being done.)

But let us examine it rationally. The possibility is inherent in the existence of paranormal powers, and belief in such powers is becoming quite respectable these days. There is no divine ordinance to the effect that only benevolent beings can obtain such powers, any more than there is one forbidding evil people from developing atomic energy. Hence nobody, whether Theosophist, Baileyits, or outside investigator of the psychic who is convinced that there are such powers at all can logically deny the proposition outright. Moreover, there is a sprinkle of non-occult writers of quite respectable caliber who claim to have witnessed manifestations of such powers in Africa, Haiti, and for that matter, Tibet and India.

Hence Madame Blavatsky and the Mahatma Letters have pretty substantial logical support in describing the machinations of these characters in considerable detail. Of course, this is pretty strong stuff. We have actually observed individuals, upon first introduction to the idea, badly shaken and actually frightened by it. Hence part of the reticence about it in some quarters.

What sort of powers?


The ones which come into the question here are of telepathic suggestion and even telepathic hypnosis. Telepathy is now a respectable subject and so is hypnosis. The combination is even beginning to be discussed as a possibility outside the occult ranks.

Granted the possibility, we have a serious issue to face. According to H.P.B. – and the Mahatmas – these people work mainly through religion and religious superstitions, the obvious and logical reason for this being that mankind is most easily controlled by these means. Every dogmatic, authoritarian religion, she says, is the degeneration of a former impulse of the true philosophy; this philosophy, which is the emancipation of the mind of man from all subservience to the supernatural, means death to the dugpa cause wherever it is successful. Hence, aided by the inevitable tendency of the human mind to degrade, materialize and degenerate to personal ends any supremely high teaching, the dugpas work as strenuously to abort and frustrate all such movements as the Mahatmas work to promote them.

Therefore we have here a suggestion alternative to that of the subconscious, of equal logic and in some ways more evidential; because there is a dichotomy in Alice Bailey’s writings. In parts of them appear the psychic, hysterical young girl who never quite grew up, and who could be expected to see something wonderful even in the emotional doggerel of that “prayer”. In others, there are flashes of real knowledge, of extreme cunning of a different order.

One finds a parallel in the writings of H.P.B., where the natural output of the Blavatsky mind – a whole cycle of intelligence beyond that of Bailey – is mixed with things which the temperamental Russian could not possibly have known of herself; and this is supported by the last message of the Mahatmas regarding The Secret Doctrine which states that the book is in part her own product and in part theirs, and that as time goes on it will be increasingly necessary to distinguish between the two categories.

Of course the direction and trend of the Mahatma teaching is directly the opposite of that of the Bailey “Master’s”, just as the direction of the Blavatsky mind is the opposite of the Bailey mind; but the corresponding dichotomy is there. In other words, whether through subconscious cerebration or the direction of opposing occult forces, Bailey and Blavatsky are “opposite numbers”. They represent opposite influences on humanity, and these influences cannot both be good. This issue seems inescapable, whichever theory of the motivations you favor.

If we suppose the “dugpa” thesis, then it would be quite in line for that apparent physical visit of the “Mahatma” to have been the result of a hypnotic suggestion by telepathy; possibly preceded by some physical contact; or it could have been a physical visit by a masquerader, during which she was hypnotically “conditioned” to hear the “voice” of “Djwual Khul” and his teachings later. Once under control anything could happen, a hypnotic subject can be made to believe anything can happen or has happened.

The conditions under which the voice of “DK” was heard are most significant. A subject is approachable only through some weakness; pride and vanity are listed as the two greatest obstacles and the “last citadel” of the personality to fall before spiritual liberation is obtained.

And what else than overweening vanity could have caused this woman of such mediocre mind to get the idea that she was the chosen agent of Christ himself?

Moreover, consider the external situation. This was in 1923 [1919] when the Messianic craze under Besant and Leadbeater was building up to a frenzy in terms which still make many an older Theosophist wince when he reads them now in cold blood. And poor Alice Bailey was being neglected. An order of chosen disciples for the then imminent “Coming of the Avatar” was being built up along the same lines as the “World Servers”, and Mrs. Bailey was somehow being left out of the mainstream, in spite of her enthusiastic services to the Theosophical Society.

(Her followers complain that things would have been different if she had been properly appreciated.)

Hence the voice of “Djwual Khul’ must have fallen from the sky like manna from heaven. She was now all on her own, with her own “Coming Christ”; presented with a greater mission than that of H.P.B., and one which wonderfully reconciled her childhood devotion to the ideal of Christ and her later discovered affinity for the occult. A fig for the Society and its ingratitude!

H.P.B. warned that the danger is never greater than when vanity and wounded pride dress themselves up in the peacock feathers of altruism. This has usually been applied to another personage, but it seems to fit here.


(Theosophical Notes, September 1963, p.39-42)







OBSERVATION
 
Victor Endersby takes into consideration the hypotheses that have been made regarding Alice Bailey, which estimate that the voice dictated to her "telepathically" was perhaps her subconscious or her delusions that she experienced. But that is false.
 
And it is false because:
 
Since when does the subconscious or a state of delirium read all the books that an ex-English priest wrote and plagiarize all the falsehoods that this individual invented?
 
Clearly it is seen that Alice Bailey due to her profound ignorance was not able to understand Blavatsky's work and that is why she preferred to turn to what Charles Leadbeater wrote believing that this individual was a disciple of the Masters.
 
But unfortunately for Alice Bailey, Leadbeater was a huge charlatan, and she, by copying him, also proved to be a huge charlatan.
 
 
 
 
 
 
 
 






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