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'Alice Ann Bailey', often known as 'Alice A. Bailey' or 'AAB' born as 'Alice LaTrobe Bateman' (June 16, 1880, Manchester, United Kingdom - December 15, 1949), was a writer and lecturer on Neo-Theosophy. She moved to the United States of America in 1907, where she spent the rest of her life. She was an author on occultism and founded an international esoteric movement. Sir John Sinclair, Bt., gives a commentary on the seminal influence of Alice Bailey, which he says underlies the consciousness growth movement in the 20th century.^[1] Likewise, in the book ''Perspectives on the New Age'' we find "The most important--though certainly not the only--source of this transformative metaphor, as well as the term "New Age," was Theosophy, particularly as the Theosophical perspective was mediated to the movement by the works of Alice Bailey." ^[2]

Contents

Life

Childhood

Later Life

Teachings

Her Concept of One Humanity and World Religion

Her Indictment of Orthodox Christianity

Her Criticism of National and Racial Allegiances

Her Criticisms of Fanaticism and Intolerance

Influence

Controversies

Charges of racism and antisemitism

Religious criticism

Bibliography

See also

References

External links

Life

Childhood

Alice Bailey was born to a wealthy, upper class, British family, and as a member of the Anglican Church, received a thorough Christian education. Of this early life she wrote:

"Looking back, I can imagine nothing more appalling than the perpetuation of the Victorian era, for instance, with its ugliness, its smugness, and the excessive comfort of the upper classes (so-called) and the frightful condition under which the laboring classes struggled. It was in that well-padded, sleek and comfortable world I lived when a girl. I can imagine nothing more blighting to the human spirit than the theology of the past with the emphasis upon a God who saves a smug few and condemns the majority to perdition. I can imagine nothing more conducive to unrest, class war, hate and degradation than the economic situation of the world, then and for many decades - a situation largely responsible for the present world war (1914-1945)." ^[3]

At a very early age Bailey made three attempts to commit suicide, the first when she was five years old:

"I just did not find life worth living. The experience of my five years made me feel that things were futile so I decided that if I bumped down the stone kitchen steps from top to bottom (and they were very steep) I would probably be dead at the end. I did not succeed. Bridget, the cook, picked me up and carried me (battered and bruised) upstairs where I met much comforting - but no understanding.
As I went on in life, I made two other efforts to put an end to things, only to discover it is a very difficult thing to commit suicide. All of these attempts were made before I was fifteen. I tried to smother myself with sand when I was around eleven years old, but sand in one's mouth, nose and eyes is not comfortable and I decided to postpone the happy day. The last time, I tried to drown myself in a river in Scotland. But again the instinct to self-preservation was too strong. Since then I have not been very interested in suicide, though I have always understood the impulse." (Bailey, pp 20-21)

Later Life

Bailey went on to do evangelical work in the British Army. This took her to India where, in 1907, where she met her future husband, Walter Evans. Together they moved to America, where W. Evans became an Episcopalian priest. However, this marriage did not last. She stated that her husband mistreated her, and she pushed for and received a divorce. (Bailey, p. 121-122)
Bailey broke not only with her Christian husband but with orthodox Christianity itself. In her autobiography she wrote, “It might be useful to know how a rabid, orthodox Christian worker could become a well-known occult teacher.” (Bailey, p. 1 & p. 47).
In the United States, in 1915, Bailey discovered the Theosophical Society and the work of Helena Petrovna Blavatsky (Bailey, pp 134-136). In 1918 she became a member of the Esoteric section of the this society and highlights what she saw as a key experience there as follows:

“The first time that I went into the Shrine Room I saw the customary pictures of the Christ and the Masters of the Wisdom, as the Theosophists call Them. To my surprise there, looking straight at me, was a picture of my visitor. There was no mistake. This was the man who had walked into my aunt's drawing room, and it was not the Master Jesus.” (Bailey, pp 156)

The above is in reference to an earlier experience on June 30th, 1895 when she claimed to have had her first visitation from one she later came to identify as a "Masters of Wisdom:"

"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.'" (Bailey, pp 35)

Bailey wrote much about those she called “Masters of the Wisdom,” which she believed were a brotherhood of enlightened sages who work under the guidance of the Christ. In part, she saw both her biography and subsequent writings as an effort to clarify the nature of the masters and their work.

“This I will enlarge upon later and show how I personally came to know of Their existence. In everyone's life there are certain convincing factors which make living possible. Nothing can alter one's inner conviction. To me, the Masters are such a factor and this knowledge has formed a stabilizing point in my life.” (Bailey, p. 4)

In 1919 Foster Bailey, who was to be her second husband, became National Secretary of the Theosophical Society while she was editor of the Theosophical Society magazine, The Messenger (Bailey, p. 157). Eventually she broke with the Society, having come to see it as too authoritarian and involved in "lower psychic phenomena." But she continued throughout her life to recognize the importance of Madame Blavatsky's works, and saw her own writings as a continuation and further development of Blavatsky’s teachings (Bailey, pp. 168-177).
In 1919 Bailey claimed to be in touch with a Master, Djwhal Khul, also known as The Tibetan:

“I had sent the children off to school and thought I would snatch a few minutes to myself and went out on to the hill close to the house. I sat down and began thinking and then suddenly I sat startled and attentive. I heard what I thought was a clear note of music which sounded from the sky, through the hill and in me. Then I heard a voice which said, "There are some books which it is desired should be written for the public. You can write them. Will you do so?" Without a moment's notice I said, "Certainly not. I'm not a darned psychic and I don't want to be drawn into anything like that." I was startled to hear myself speaking out loud. The voice went on to say that wise people did not make snap judgments, that I had a peculiar gift for the higher telepathy and that what I was being asked to do embodied no aspect of the lower psychism. I replied that I didn't care, that I wasn't interested in any work of a psychic nature at all. The unseen person who was speaking so clearly and directly to me then said that he would give me time for consideration; that he would not take my answer then and that he would come back in three weeks' time exactly, to find out what I intended to do.” (Bailey, pp. 162-163)

Bailey states that she was eventually persuaded to write down the communications from this source which she believed was as a Master of Wisdom. She wrote for 30 years (1919 to 1949). The result was 24 published books that give a body of esoteric teachings relating to ancient wisdom, philosophy, religion, contemporary events, science, psychology, the nations, astrology, and healing.
In 1923, with the help of Foster Bailey, Alice Bailey founded the Arcane School, which gave (and still gives) a correspondence course based on the teachings in her books (Bailey, pp. 192-193). The Arcane School is part of the Lucis Trust, a not-for-profit foundation that also publishes Bailey's books and shelters such Foster Bailey initiatives as World Goodwill and Triangles. About 100 of Alice Bailey's public talks and private talks to her more advanced Arcane School students are now available online.^[4] Bailey continued to work right up to the time of her death from leukemia in 1949 ^[5].

Teachings

===Basic Ideas and Comparison with Theosophy===
Alice Bailey’s repeatedly emphasizes unity. A representative example is:

" I will endeavor, above all else, to demonstrate to you that all-pervading unity and that underlying synthesis which is the basis of all religions and of all the many transmitted forces; I will seek to remove you, as individuals, from out of the center of your own stage and consciousness and - without depriving you of individuality and of self-identity - yet show you how you are part of a greater whole of which you can become consciously aware when you can function as souls, but of which you are today unconscious, or at least only registering and sensing the inner reality in which you live and move and have your being."^[6]

She believed her works were part of an unfolding revelation of ageless wisdom to humanity, of which Theosophical teachings were the predecessor and preparation. ^[7] Her writings have much in common with Theosophy, and both contain these ideas. ^[8]
[9]
[10]
[1]
[2]
[3]

★ Unity is the fundamental fact of spiritual life and realization

★ The entire universe is alive—all is energy and energy expresses life

★ Divinity is both transcendent and immanent

★ Man lives within a hierarchy of spiritual lives

★ Divinity unfolds through spiritual evolution

★ All life is cyclic

★ Man is a soul (consciousness) and reincarnates many times to gain experience

★ Life is governed by the interplay of karma and free will

★ Will, love, and intelligence are the essential attributes of the evolving soul

★ Seven fundamental energies underlie all things—seven centers, seven planes, etc.
There are several themes that, in some degree, distinguish her writings from Theosophy and related traditions. These include:^[11][4]

★ A marked emphasis on the importance of service to humanity

★ Emphasis on the importance of group consciousness and group service

★ A shift away from personal devotion to spiritual teachers or masters

★ A lengthy treatment of the seven rays as expressions of evolving life

★ An elaboration of the glamours or illusions of the spiritual path

★ Teachings on the return of the Christ or Christ consciousness

★ Teachings on the importance of full moon cycles in relation to meditation

Her Concept of One Humanity and World Religion

Underlying Alice Bailey's writings are the central concepts of unity and divinity . ^[12] And with regard to races and religions she asserted that, "Every class of human beings is a group of brothers. Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God." She believed that an individuals primary allegiance is to humanity and not to any subgroup with it: "I call you to no organizational loyalties, but only to love your fellowmen, be they German, American, Jewish, British, French, Negro or Asiatic." ^[13]
She emphasized the equality of all men everywhere, and believed that national and religious affiliations are accidents of birth and they should see their group identifications as something enabling them to contribute to humanity as a whole:

"World democracy will take form when men everywhere are regarded in reality as equal; when boys and girls are taught that it does not matter whether a man is an Asiatic, an American, a European, British, a Jew or a Gentile but only that each has an historical background which enables him to contribute something to the good of the whole, that the major requirement is an attitude of goodwill and a constant effort to foster right human relations. World Unity will be a fact when the children of the world are taught that religious differences are largely a matter of birth; that if a man is born in Italy, the probability is that he will be a Roman Catholic; if he is born a Jew, he will follow the Jewish teaching; if born in Asia, he may be a Mohammedan, a Buddhist, or belong to one of the Hindu sects; if born in other countries, he may be a Protestant and so on."^[14]

She believed that all religions originate from the same spiritual source, and that humanity will eventually come to realize this. As they do so, she claimed that it will result in the emergence of a universal world religion.

Then there will be neither Christian nor heathen, neither Jew nor Gentile, but simply one great body of believers, gathered out of all the current religions. They will accept the same truths, not as theological concepts but as essential to spiritual living; they will stand together on the same platform of brotherhood and of human relations; they will recognize divine sonship and will seek unitedly to cooperate with the divine Plan, as it is revealed to them by the spiritual leaders of the race, and as it indicates to them the next step to be taken on the Path of Approach to God. Such a world religion is no idle dream but something which is definitely forming today." (Bailey, p 140)

For Bailey, the matter of prime importance was not race or religion but the evolution of consciousness that transcends these:

" ... there is no new race in process of appearing, from the territorial angle; there is only a general distribution of those persons who have what have been called the sixth root race characteristics. This state of consciousness will find its expression in people as far apart racially as the Japanese and the American or the Negro and the Russian." ^[15]

Her Indictment of Orthodox Christianity

Bailey believed in the return of "Christ" but her concept had little in common with that of the orthodox Christian churches. She saw Christ as essentially the energy of love and his "return" as the awakening of that energy in human consciousness. ^[16] She introduces the radical idea that the new Christ might be, "no particular faith at all:"

"The development of spiritual recognition is the great need today in preparation for His reappearance; no one knows in what nation He will come; He may appear as an Englishman, a Russian, a Negro, a Latin, a Turk, a Hindu, or any other nationality. Who can say which? He may be a Christian or a Hindu by faith, a Buddhist or of no particular faith at all; He will not come as the restorer of any of the ancient religions, including Christianity, but He will come to restore man's faith in the Father's love, in the fact of the livingness of the Christ and in the close, subjective and unbreakable relationship of all men everywhere." ^[17]

In Bailey's thought, no one group can claim him--the new age Christ belongs to whole world and not to Christians or any nation or group. Bailey was highly critical of orthodox Christianity, and according to her, the Church-based theology about Christ's return is false:

"He will not come to convert the 'heathen' world for, in the eyes of the Christ and of His true disciples, no such world exists and the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant Christian world. The history of the Christian nations and of the Christian church has been one of an aggressive militancy - the last thing desired by the Christ when He sought to establish the church on earth." (Bailey, p 110)

Her Criticism of National and Racial Allegiances

In addition to her critical attack on orthodox Christianity, Alice Bailey criticized many nations, groups and religions based on what she believed were violations of the spirit of unity and brotherhood. For example, while praising them in some respects, in the United States and France she saw political corruption. ^{[18] [19]} She regarded the talk about a free press as largely an illusory ideal and stated, "...particularly is it absent in the United States, where parties and publishers dictate newspaper policies." ^[20] She believed the source of human problems is the spirit of separation that causes individuals and groups to set themselves apart from the rest of humanity:

"We could take the nations, one by one, and observe how this nationalistic, separative or isolationist spirit, emerging out of an historical past, out of racial complexes, out of territorial position, out of revolt and out of possession of material resources, has brought about the present world crisis and cleavage and this global clash of interests and ideals." (Bailey, p. 375) In this connection she criticized the Jews and spoke against Zionism, believing it to be, "... contrary to the lasting good of mankind." (Bailey p. 680). At the same time she spoke out strongly against hatred of the Jews and believed in a future in which they would "fuse and blend with the rest of mankind." ^[21]

Bailey also critisized the cruelty of the Gentile for his treatment of the Jews:

"God has made all men equal; the Jew is a man and a brother, and every right that the Gentile owns is his also, inalienably and intrinsically his. This the Gentile has forgotten and great is his responsibility for wrong doing and cruel action." (Bailey, p. 401)

While advocating intermarriage with the Jews, she believed that intermarriage would not solve the Negro problem " ^[22] Along with this she cited the cruelty of the whites in relation to the Negros and believed the Negro's were largely blameless:

"...in the case of the Negro, the separative instinct derives from the white people; the Negro is struggling to end it and, therefore, the spiritual forces of the world are on the side of the Negro." ^[23]

Her Criticisms of Fanaticism and Intolerance

Alice Bailey spoke out strongly against all forms of fanaticism and intolerance."^[24] She saw this fanaticism both in churches in nationalism and in competing esoteric schools. (Bailey pp. 15 & 453) ^[25] She associated this fanaticism with unintelligent devotion:

"Those who look back to the past, who hang on to the old ways, the ancient theologie... These are the followers of a Church and a government, who are distinguished by a pure devotion and love, but refuse recognition to the divine intelligence with which they are gifted. Their devotion, their love of God, their strict but misguided conscience, their intolerance mark them out as devotees, but they are blinded by their own devotion and their growth is limited by their fanaticism. They belong mostly to the older generation and the hope for them lies in their devotion and the fact that evolution itself will carry them forward..." ^[26]

Influence

In 1923, with the help of Foster Bailey, Alice Bailey founded the Arcane School, which gave (and still gives) a correspondence course based on the teachings in her books (Bailey, pp. 192-193). The Arcane School is part of the Lucis Trust, a not-for-profit foundation that also publishes Bailey's books and shelters such Foster Bailey initiatives as World Goodwill and Triangles. About 100 of Alice Bailey's public talks and private talks to her more advanced Arcane School students are now available online.^[4] Bailey continued to work right up to the time of her death from leukemia in 1949 ^[5].
In a book on history of the Bollingen Foundation and its pervasive influence on American intellectual life, William McGuire wrote:

"In 1928 Olga[5] built a lecture hall on her grounds, overlooking the lake, for a purpose not yet revealed to her, and a guest house which she named Casa Shanti in a Hindu ceremony. A year or two later, she went to the United States and sought out Alice A. Bailey, in Stamford, Connecticut, a former Theosophists who led a movement called the Arcane School. Mrs Bailey, whom Nancy Wilson Ross[[6]] has described as a woman of great dignity, kindness, and integrity, aimed like Olga Froebe at the raising of consciousness and the bridging of the East and West. She lived with a mystic presence, ‘the Tibetan,’ presumably one of the Theosophical Masters, who used her as an instrument to write a number of books devoted to Higher Truth…” ^[29]

Bailey's thought has had an infuence in the field of Psychotherapy and Healing. "In Tansley as in Brennan you will find descriptions of a hierarchy of subtle bodies called the etheric, emotional, mental and spiritual that surround the physical body. (Interestingly Tansley attributed the source of his model to Alice Bailey’s theosophical commentary on The Yoga Sutras of Patanjali, the locus classicus of Hindu teaching.)"^[30]Pdf
Dr G. D. Chryssides of the University of Wolverhampton, cites Bailey's importance in Templarism. ^[31] See (Templar)
An article in Encyclopedia Britannica says that Alice Bailey founded the Arcane School to disseminated spiritual teachings and that she organized a world-wide 'Triangles' program to bring people together in groups of three for daily meditation. Their belief was that they received divine energy through meditation and this energy is transmitted to humanity, so raising spiritual awareness.
"After Bailey's death, former members of the Arcane School created a host of new independent theosophical groups within which hopes of a New Age flourished. These groups claimed the ability to transmit spiritual energy to the world and allegedly received channeled messages from various preternatural beings..." ^[32]
Alice Bailey's influence is seen in the many groups currently disseminating her teachings and practicing her meditation methods. A large number of these have an active presence on the web. A few representative ones are:

★ World Unity and Service

★ The Seven Ray Institute

★ Arcana Workshops

★ Esoteric Center Copenhagen

★ Centre for Esoteric Studies

Controversies

Charges of racism and antisemitism

Critics of Alice Bailey have charged her with racism and antisemitism.
In 1998, Dr. Victor Shnirelman, a cultural anthropologist and ethnographer, surveyed modern Neopaganism in Russia, drawing particular attention to "groups [that] take an extremely negative view of multi-culturalism, object to the 'mixture' of kinds, [and] support isolationism and the prohibition of immigration." He noted that a number of Bailey's books, as well as those of her contemporary Julius Evola, had been recently translated into Russian, and said that "racist and antisemitic trends are explicit [...] in the occult teachings of Alice Bailey (founder of the New Age movement) and her followers, who wish to cleanse Christianity of its 'Jewish inheritance' and reject the 'Jewish Bible'..." Shnirelman,Victor A. ''Russian Neo-pagan Myths and Antisemitism'' in ''Acta no. 13, Analysis of Current Trends in Antisemitism.'' The Vidal Sassoon International Center for the Study of Antisemitism at the Hebrew University of Jerusalem. 1998. Retrieved 2007-08-22
Monica Sjöö, an advocate of the Goddess movement, wrote in her book, ''New Age Channelings - Who or What is being Channeled?'', of Bailey's "reactionary and racist influence on the whole New Age movement."Sjöö, Monica. ''The Racist Legacy of Alice Bailey'' in ''From the Flames - Radical Feminism with Spirit'' issue 22. Winter 1998/1999. Retrieved 2007-08-22.
The Chassidic author Rabbi Yonassan Gershom in his article "Antisemitic Stereotypes in Alice Bailey's Writings," replied to Bailey's plan for a New World Order by saying that her call for "the gradual dissolution - again if in any way possible - of the Orthodox Jewish faith" indicated that "her goal is nothing less than the destruction of Judaism itself."Gershom. Yonasan. ''Antisemitic Stereotypes in Alice Bailey's Writings''. 1997, revised 2005. Retrieved 2007-08-22.

Religious criticism

Bailey has been criticized by some religious writers because she wrote of Christian, Jewish, Buddhist, and Theosophical beliefs with authority while expressing non-conformity to the orthodox belief systems of these varied religious traditions.Groothuis, Douglas. ''Unmasking the New Age''. InterVarsity Press. 1986; p. 120.
Parker, Reba and Timothy Oliver. ''Alice Bailey Profile'' in ''The Watchman Expositor''. Watchman Fellowship. 1996. Retrieved 2007-08-22.
Bailey's books have also been criticized as a form of Neo-Theosophy by mainstream Theosophists who say that a great many of her ideas, including the concepts of "root races" and Himalayan masters, were borrowed from Theosophy while also including perspectives that were not part of the original Theosophical teachings of Helena Petrovna Blavatsky.Weeks, Nicholas. ''Theosophy's Shadow: A Critical Look at the Claims and Teachings of Alice A. Bailey)''. Revised and expanded version of article that appeared in ''Fohat'' magazine. Summer 1997. Edmonton Theosophical Society. Retrieved 2007-08-22.Leighton, Alice. ''A Comparison Between H. P. Blavatsky and Alice Bailey'' from ''Protogonus'' magazine. Cleather and Basil Crump. Spring 1989. Retrieved 2007-08-22.

Bibliography

The Lucis Trust is the official publisher of Alice Bailey's books. A few books of Alice Bailey that are no longer under copyright are also available online at independent web sites.
'Credited to Alice Bailey' (works containing the prefatory ''Extract from a Statement by the Tibetan'', generally taken to indicate the book was a "received" work):

★ ''Initiation, Human and Solar'' -- 1922

★ ''Letters on Occult Meditation'' -- 1922

★ ''A Treatise on Cosmic Fire'' -- 1925

★ ''Light of the Soul: The Yoga Sutras of Patanjali'' -- 1927 (commentary by Alice Bailey)

★ ''A Treatise on White Magic'' -- 1934

★ ''Discipleship in the New Age'' -- Volume I - 1944

★ ''Discipleship in the New Age'' -- Volume II - 1955

★ ''Problems of Humanity'' -- 1947

★ ''The Reappearance of the Christ'' -- 1948

★ ''The Destiny of the Nations'' -- 1949

★ ''Glamor - A World Problem'' -- 1950

★ ''Telepathy and the Etheric Vehicle'' -- 1950

★ ''Education in the New Age'' -- 1954

★ ''The Externalization of the Hierarchy'' -- 1957

★ ''A Treatise on the Seven Rays'':

★
★ Volume 1: Esoteric Psychology I -- 1936

★
★ Volume 2: Esoteric Psychology II -- 1942

★
★ Volume 3: Esoteric Astrology -- 1951

★
★ Volume 4: Esoteric Healing -- 1953

★
★ Volume 5: The Rays and the Initiations -- 1960
'Credited to Alice A. Bailey alone' (works in which Bailey claims sole authorship of the material):

★ ''The Consciousness of the Atom'' -- 1922

★ ''The Soul and its Mechanism'' -- 1930

★ ''From Intellect to Intuition'' -- 1932

★ ''From Bethlehem to Calvary'' -- 1937

★ ''The Unfinished Autobiography'' -- 1951

★ ''The Labors of Hercules'' -- 1974

★ ''The Labours of Hercules: An Astrological Interpretation'' -- first published 1982

See also

★ A Treatise on White Magic

★ Initiation (Theosophy)

★ New Age

★ Seven Rays

★ Roberto Assagioli

References

1. Sinclair, Sir John R. ''The Alice Bailey Inheritance''. Turnstone Press Limited. 1984.
2. Lewis, James R. and J. Gordon Melton. ''Perspectives on the New Age''. SUNY Press. 1992. p xi
3. Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. pp 4-5)
4. http://www.esotericstudies.net/talks/index.htm
5. Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. From the Preface by Foster Bailey, p 1
6. Bailey, Alice A. ''A Treatise on the Seven Rays, Vol 3: Esoteric Astrology''. Lucis Trust. 1951. p 7
7. Bailey, Alice A. ''Discipleship in the New Age, Volume 1''. Lucis Trust. 1944. p 732
8. Lewis, James R., ''The Oxford Handbook of New Religious Movements''. Oxford University Press. [Date?]. p 446
9. Frawley, David. ''Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of Ayurveda.'' Passage Press. 1994. p 22
10. Rhodes, Ron. ''New Age Movements,'' Zondervan. 1995. p 26
11. Keller , Rosemary Skinner. ''Encyclopedia of Women and Religion in North America''. Indiana University Press. 2006. p 763
12. Bailey, Alice A. ''Esoteric Astrology,'' Lucis Trust. 1951. p 7)
13. Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. p 208)
14. Bailey, Alice A. ''Problems of Humanity,'' Lucis Trust. 1947. p 61)
15. Bailey, Alice A. ''The Rays and the Initiations,'' Lucis Trust. 19607. p. 593-594)
16. Bailey, Alice A. ''Esoteric Astrology,'' Lucis Trust. 1951. p. 471)
17. Bailey, Alice A. ''The Reappearance of the Christ,'' p 190)
18. Bailey, Alice A. '' Esoteric Astrology.'' Lucis Trust. 1947 p 526
19. Bailey, Alice A. ''Problems of Humanity.'' Lucis Trust. 1947 p 16
20. Bailey, Alice A. ''The Externalization of the Hierarchy .'' Lucis Trust. 1947 p 452
21. Bailey, Alice A. ''Esoteric Psychology I .'' Lucis Trust. 1936 p 401
22. Bailey, Alice A. ''Esoteric Healing.'' Lucis Trust. 1953 p 267
23. Bailey, Alice A. ''Problems of Humanity,'' Lucis Trust. 1947. p. 96, 85 & 110
24. Bailey, Alice A. ''The Externalization of the Hierarchy,'' Lucis Trust. 1957. pp 17, 384)
25. Bailey, Alice A. ''Problems of Humanity,'' Lucis Trust. 1947. p. 120
26. Bailey, Alice A. ''A Treatise on White Magic,'' Lucis Trust. 1934. p. 328
27. http://www.esotericstudies.net/talks/index.htm
28. Bailey, Alice A. ''The Unfinished Autobiography''. Lucis Trust. 1951. From the Preface by Foster Bailey, p 1
29. McGuire, William. ''An Adventure in Collecting the Past''. Princeton University Press. 1989, p 23
30. Woolger, Roger J. ''The Presence of Other Worlds In Psychotherapy and Healing'' from a paper delivered at the Beyond the Brain Conference held at St. John’s College, Cambridge University, England, 1999.
31. Chryssides, George D. An untitled paper presented at the CESNUR Conference held in Palermo, Sicily, 2005.
32. "New Age Movement," subsection "Origins," in ''Encylcopedia Britannica.'' 2003

External links

★ Lucis Trust

★ Alice Bailey lectures

★ Complete Works of Alice Bailey that can be downloaded

★ Dissertation from the U of W. Sydney, The texts of Alice A. Bailey: An inquiry into the role of esotericism in transforming consciousness.