THE FIRST ENCOUNTER THAT ALICE BAILEY HAD WITH MASTER KUTHUMI

 

 

About this encounter, Alice Bailey in her autobiography recounted the following:

 

« On June 30th, 1895, I had an experience which has made that date for me one that I never forget and always keep. I had been for months in the throes of adolescent miseries. Life was not worth living. There was nothing but sorrow and trouble on every hand. I had not asked to come into the world but here I was. I was just 15. Nobody loved me and I knew I had a hateful disposition and so was not surprised that life was difficult. There was no future ahead of me, except marriage and the humdrum life of my caste and set. I hated everybody (except two or three people) and I was jealous of my sister, her brains and good looks.

 

I had been taught the narrowest kind of Christianity; unless people thought as I did, they could not be saved. The Church of England was divided into the High Church party which was almost Anglo-Catholic and the Low Church party which believed in a hell for those who did not accept certain tenets and a heaven for those who did. I belonged for six months of the year to one party and for six months of the year (when I was not in Scotland and under the influence of my aunt) to the other. I was torn between the beauties of ritual and the narrowness of dogma. Missionary work was dinned into my consciousness by both groups.

 

The world was divided into those who were Christians and worked hard to save souls and those who were heathen and bowed down to images of stone and worshipped them. The Buddha was a stone image; and it never dawned on me then that the images of the Buddha were on a par with the statues and images of the Christ in the Christian churches with which I was so familiar on the continent of Europe. I was in a complete fog. And then —at the height of my unhappiness and in the very middle of my dilemma and questioning— one of the Masters of the Wisdom came to me.

 

At the time of that happening and for many years after, I had not the remotest idea Who He was. I was scared stiff at the occurrence. Young as I was, I was intelligent enough to know something about adolescent mysticism and religious hysteria; I had heard religious workers discussing it. I had attended many revival meetings and had seen people "losing control" of themselves, as I called it. I, therefore, never mentioned my experience to any one for fear that they would class me as a "mental case" and one who would have to be carefully watched and handled. I was intensely alive spiritually. I was conscious of my faults to an abnormal degree. I was stopping with my Aunt Margaret at Castramont, in Kirkcudbrightshire, at the time and the atmosphere was exactly right.

 

It was a Sunday morning. The previous Sunday I had heard a sermon which had aroused all my aspiration. This Sunday, for some reason, I had not gone to Church. All the rest of the house-party had gone and there was no one in the house but myself and the servants. I was sitting in the drawing-room reading. The door opened and in walked a tall man dressed in European clothes (very well cut, I remember) but with a turban on his head. He came in and sat down beside me. I was so petrified at the sight of the turban that I could not make a sound or ask what he was doing there. Then he started to talk.

 

He told me there was some work that it was planned that I could do in the world but that it would entail my changing my disposition very considerably; I would have to give up being such an unpleasant little girl and must try and get some measure of self-control. My future usefulness to Him and to the world was dependent upon how I handled myself and the changes I could manage to make. He said that if I could achieve real self-control I could then be trusted and that I would travel all over the world and visit many countries, "doing your Master's work all the time." Those words have rung in my ears ever since. He emphasised that it all depended upon me and what I could do and should do immediately. He added that He would be in touch with me at intervals of several years apart.

 

The interview was very brief. I said nothing but simply listened whilst He talked quite emphatically. Having said what He had come to say, He got up and walked out, after pausing at the door for a minute to give me a look which to this day I remember very distinctly. I did not know what to make of it all. When I had recovered from the shock, I was first frightened and thought I was going insane or had been to sleep and dreaming and then I reacted to a feeling of smug satisfaction. I felt that I was like Joan of Arc (at that time my heroine) and that, like her, I was seeing spiritual visions and was consequently set aside for a great work.

 

What it was I could not imagine, but pictured myself as the dramatic and admired teacher of thousands. This is a very common mistake on the part of beginners and I see a lot of it today in connection with various occult groups. People's sincerity and aspiration do succeed in bringing them some inner, spiritual contact and they then interpret it in terms of personality success and importance. A reaction of over-stimulation. This reaction was succeeded by one in which the criticism He had made of me became uppermost in my mind.

 

I decided that maybe after all I was not in the class of Joan of Arc but simply some one who could be nicer than I had been and who could begin to control a rather violent temper. This I started to do. I tried not to be so cross and to control my tongue and for some time became so objectionably good that my family got disturbed; they wondered if I was ill and almost begged me to resume my explosive displays. I was smug and sweet and sentimental.

 

As the years went by I found that at seven years intervals (until I was thirty-five) I had indications of the supervision and interest of this individual. Then in 1915 I discovered who He was and that other people knew Him. From then on the relationship has become closer and closer until today I can, at will, contact Him. This willingness to be contacted on the part of a Master is only possible when a disciple is also willing never to avail himself of the opportunity except in moments of real emergency in world service.

 

I found that this visitor was the Master K. H., the Master Koot Hoomi, a Master Who is very close to the Christ, Who is on the teaching line and Who is an outstanding exponent of the love-wisdom of which the Christ is the full expression. The real value of this experience is not to be found in the fact that I, a young girl called Alice La Trobe-Bateman, had an interview with a Master but in the fact that knowing nothing whatsoever of Their existence, I met one of Them and that He talked with me.

 

The value is to be found also in the fact that everything that He told me came true (after I had tried hard to meet requirements) and because I discovered that He was not the Master Jesus, as I had naturally supposed, but a Master of Whom I could not possibly have heard and one Who was totally unknown to me. Anyway, the Master K. H. is my Master, beloved and real. I have worked for Him ever since I was fifteen years old and I am now one of the senior disciples in His group, or —as it is called esoterically— in His Ashram. »

(p.35-38)

 

 

 

 

 

OBSERVATION

 

Unfortunately all of this that Alice Bailey claims is false because the enormous amount of lies, errors and ignorance that she showed about Master Kuthumi and his teaching (as I have been detailed in the blog) demonstrate that in reality she did not know Master Kuthumi, and therefore Alice Bailey only invented this story to give herself more prestige.

 

 

 

 

 

 

 

 

 

 

 

ALICE BAILEY'S PHOTOGRAPH OF DJWAL KHUL

 

 

 

In 2019, Alice Bailey's grandson shared a photo taken inside the apartment that Mrs. Bailey had in New York, and in this photo another photo appears on the wall with the face of an oriental man that is largely obscured by what which appears to be a Christmas tree or ornament.

 

 

 

Bailey's grandson claimed that this man was The Tibetan because when he asked his grandmother if the man in this photograph was Djwal Khul, she answered yes.

 

(Source)

 

 

 

 

 

OBSERVATIONS

 

This shows once again the immense charlatanism of Alice Bailey because as I have shown in the blog, Djwal Khul was not Tibetan but Indian.

 

And Alice Bailey carried the charade of pretending to be in communication with Djwal Khul to the point of inventing having a photo of him, but that portrait is not of Djwal Khul but of the ninth Panchen Lama, Thubten Choekyi Nyima.

 

 

And this lama was not Alice Bailey's instructor either because it makes no sense that a high lama who was living in the East would transmit to Alice Bailey the numerous lies that the liar Charles Leadbeater had just invented in the West .

 

But on the other hand, it makes much more sense to consider that Alice Bailey, not knowing that Leadbeater was a charlatan, plagiarized the falsehoods that this individual invented, put them in her books, and to impress readers she pretended that these books had been dictated to her telepathically by a Tibetan teacher, and then to attract theosophists she added that this Tibetan teacher was Djwal Khul.

 

But all these asseverations were pure lies and this is further proof of Alice Bailey's falsehood,

 

 

 

 

 

 

 

 

 

 

 

 

ALICE BAILEY'S BOOKS ARE NOW IN THE PUBLIC DOMAIN

 

 

 

In most Western countries, copyright lasts for the life of the author plus 70 years after his death .

 

 

And since Alice Bailey died in 1949, that means that her work has already been in the public domain as of 2020.

 

This is good news because it will substantially reduce the income of the Lucis Trust organization created by Alice Bailey to disseminate her work and which obtained very good profits from the sale of Alice Bailey's books.

 

I remember that this organization sold Alice Bailey's books at a very high price and this organization was also very possessive of copyright since it attacked anyone who tried to publish them on paper or digitally on the Internet.

 

So let's hope that now that this organization is going to have less money it will stop promoting that mess so intensely.

 

 

But on the other hand that is bad news because now anyone will be able to continue promoting Alice Bailey's quackery.

 

And that is why I consider it important to detail all the falsehood that exists in those books so that sincere searchers do not allow themselves to be fooled by Alice Bailey's proselytizers.

 

 

 

 

 

 

 

 

 

 

 

 

ALICE BAILEY'S EXPERIENCES WITH THE SECRET DOCTRINE

 

 

On this matter Alice Bailey in her Unfinished Autobiography commented the following:

 

I met two very old ladies who lived side by side in two cottages — indispensable to each other and quarreling all the time. They were both of them personal pupils of H. P. Blavatsky. They had trained with her and studied with her.

 

I had just made the acquaintance of her great book "The Secret Doctrine." I was intrigued by it but completely bewildered. I couldn't make head or tail of it. It is a difficult book for beginners for it is badly put together and lacks continuity. H. P. B. starts with one subject, wanders off to another, takes up a third at length and —if you search— you will find her returning to her original theme sixty or seventy pages further on.

 

Claude Falls Wright, who was H. P. Blavatsky's secretary, told me himself that in writing this monumental work (for that is what it is) H. P. B. would write page after page, never numbering the pages, and simply throw them on the floor beside her as she finished them. When she was through writing for the day Mr. Wright and her other helpers would collect the sheets and endeavour to get them into some kind of order and, as he said, the wonder was that the book is as clear as it is. Its publication, however, was a great world event and the teaching it contains has revolutionised human thought, little as people may realise it.

 

I regard the hours of study that I expended over it as some of the most valuable hours of my life and the background and knowledge it gave me has made all the best of my work along occult lines possible. I sat up in bed reading "The Secret Doctrine" at night and began to neglect reading my Bible, which I had been in the habit of doing. I liked the book and, at the same time, I disliked it cordially. I thought it was very badly written, incorrect and incoherent but I could not get away from it.

 

Then these two old ladies took me in hand. Day after day, for weeks, they taught me. I moved over into a little cottage so as to be near them. It was safe ground for the children, trees to climb, gardening to do and no care to make me anxious.

 

So, whilst they played, I would sit on the porch in one or other of the cottages and talk and listen. Many of H.P.B.'s personal pupils have helped me and have personally taken the trouble to see that I understood what it was that was happening to human thought through the publication of "The Secret Doctrine."

 

I have often been amused by the orthodox Theosophists who have disapproved of my presentation of theosophical truth. Few of them, if any, who have thus disapproved ever had the privilege of being taught by personal pupils of H.P.B. for weeks and months on end, and I'm pretty sure that, thanks to these old students, I have a clearer perception of what "The Secret Doctrine" was intended to convey than most of them. Why should I not? I was well taught and I am grateful.

 

 

I, in the meantime, had started a Secret Doctrine class and had rented a room on Madison Avenue where we could hold classes and see people by appointment.

 

This Secret Doctrine class was started in 1921 and was exceedingly well-attended. People from the various Theosophical societies and occult groups came regularly. Mr. Richard Prater, an old associate of W. Q. Judge and a pupil of H. P. Blavatsky came to my class one day and the next week turned his entire Secret Doctrine class over to me.

 

From the Secret Doctrine class arose groups of students all over the country who received the outlined lessons that I was giving to the class on Madison Avenue. These classes grew and prospered until they aroused definite Theosophical antagonism and I was warned by Dr. Jacob Bonggren that the classes were under attack.

 

Often in the late afternoon there were classes and I look back to those times in which I taught the fundamentals of the Secret Doctrine as some of the most profitable and satisfactory times in my life.

 

 

In many ways today H.P.B.'s book The Secret Doctrine is out of date and its approach to the Ageless Wisdom has little or no appeal to the modern generation. But those of us who really studied it and 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.

 

 

(Chapters 4 and 5)

 

 

 

 

 

 

OBSERVATIONS

 

It is false that Alice Bailey has studied The Secret Doctrine, because if that were true then Alice Bailey would have realized that what Charles Leadbeater taught is full of lies, and then she would not have made the huge mistake of copying this liar man.

 

It is also false that her book A Treatise on Cosmic Fire is the psychological key to The Secret Doctrine, since this book by Alice Bailey is full of falsehoods.

 

I have not found that Claude Falls Wright said what Alice Bailey said above, most likely that is false because several of Blavatsky's students stated that she was very thorough in the preparation of The Secret Doctrine.

 

And given what a liar Alice Bailey was, I have my doubts that she really knew and lived with several direct students of Blavatsky.