Alice Bailey

An impression of Alice Bailey

The core theme of Bailey’s works is on the nature of the soul, its progression and the interconnectedness of all life. Her work can be a guiding light if you are seeking to unlock the mysteries of life and explore the depths of your being. These esoteric writings are drawn from, blend, and reinterpret earlier works. While Alice Bailey’s works remain static in nature, at The Life Force Institute, we strive to make our material relevant in the changing world in which we all live.

Overview

Alice Bailey is recognised as a significant early contributor to the domain of esoteric wisdom and spirituality throughout the early part of the 20th century. Born in 1880, Alice Ann Bailey authored over twenty-four works on theosophical topics, labelling them as Ageless Wisdom. She was among the first authors to employ the term New Age, and her works encompassed various areas such as occultism, esoteric psychology, healing, and astrology.

Her contributions to the field of metaphysics and spirituality have left a lasting impact on others and spiritual communities around the world.

The nature of her work is akin to that of Helena P. Blavatsky, known as the Ageless Wisdom Teachings. Though Bailey’s writings differ from the orthodox Theosophy of Madame Blavatsky, numerous commonalities can be observed. While Baily wrote about religious themes, including Christianity through her writings, you are typically different from many aspects of orthodox religions of the era.

Throughout three decades, from 1919 to 1949, Bailey composed a varied collection of works addressing an extensive system of esoteric knowledge. Her teachings touched on an array of subjects, including the solar system, meditation, healing, spiritual psychology, the destiny of nations, and prescriptions for society in general. She proposed a vision for a unified society and promoted the idea of the Age of Aquarius.

The core theme of Bailey’s works are the concept of spiritual growth and the progression of the soul. Anyone seriously studying Bailey’s work is immediately positioned by the texts as a student, aspirant or disciple, which tends to involve a process of deep self-examination. Her works explore the nature of the soul, the laws governing spiritual evolution, and the interconnectedness of all life. In these aspects, her work is similar to the concepts of the The Universal Force and Causality (or Karma) as detailed by The Life Force Institute. Her teachings emphasise the idea that all beings are part of a vast spiritual hierarchy, with enlightened beings guiding and assisting humanity in its evolutionary journey.

Bailey integrates her Christian beliefs into theosophical discourse, incorporating her outlook on the Christian principles of selflessness and duty. Her eagerness for transformation influences her examination of the theosophical scheme, with Bailey emphasising that significant change comes through self-improvement. Esoteric writings which traditionally draw from, blend, and reinterpret earlier works. Each newly presented material seeks to reach a different audience and serves to reflect the socio-historical and cultural context of its time.

Bailey expands on the theosophical concept that the human mechanism operates through a sequence of bodies: physical, etheric, emotional, mental, and higher self by considering the influence of the Seven Rays. Her view on cosmology is an extended re-formulation of Blavatsky’s earlier works of The Secret Doctrine.

The concept of energy and the Seven Rays is one of the foundational aspects of Alice Bailey’s works. According to Bailey’s works, the universe is permeated by seven distinct energy streams, each influencing different aspects of human life and consciousness. Gaining insight into and aligning oneself with these energies can empower you to tap into your full potential and make meaningful contributions to the world. Similar but more evolved concepts of energy are a core aspect of the Inner Knowledge available from The Life Force Institute and affiliated channels.

Bailey also delved into the topics of meditation, visualisation, and the energy of thought. She advocated for the use of meditation as a means of connecting with higher dimensions of consciousness and accessing deeper spiritual insights. Visualisation was described as a powerful technique which could be used in meditation. The Life Force Institute extends typical meditative practices to encompass cognition and illumination, while leveraging creative imaging as an advanced form of visualisation, and so significantly building upon the basis of Bailey’s work through the unique history of those who have contributed to the work.

The enduring relevance of Alice Bailey’s work lies in its ability to resonate with people from diverse backgrounds and belief systems. Her writings offer a framework for understanding some of the mysteries of existence and fostering a sense of interconnectedness. HHer work can be a guiding light if you are seeking to unlock the mysteries of life, and explore the depths of your being, while contributing to the evolution of the consciousness of humanity.

While Alice Bailey’s works remain largely static in their nature, Tat The Life Force Institute, we regularly work with various sources to review existing material from “The Work” and strive to make it relevant in the changing world in which we all live.

Who was Alice Bailey

Alice Bailey was born Alice La Trobe Bateman on 16 June 1880 in Manchester, United Kingdom. Tragically, both of her parents had died by the time Alice was eight, so she and her sister lived with your grandparents in Surrey. She was educated by governesses and later attended a finishing school in London. As a child of a well-to-do middle-class British family and, as a member of the Anglican Church, she received a thorough Christian education, which had a strong influence on her later writings. The first 20 years of her life were completely disciplined by the people and social conventions of her time.

Whilst Bailey’s work may be regarded purely as an esoteric outpouring of relevance to a certain readership, it is unquestionable that Bailey was deeply affected by the climate of the times she lived through. Like many other intellectuals and writers of the time, she saw the world through the lens of the early 20^th century as she transcribed her works. Written during the period of both World Wars and into the fifties, Bailey’s work defines solutions to global problems and reflects the strong sentiments of the times. The texts emphasise the need for individuals to recognise the need for, and be prepared to, change themselves. Many of the books or texts provide detailed methods for such change, construed in terms of spiritual evolution through various states of conscious development.

In her unfinished autobiography, Bailey describes how, following the family trend, she worked as an evangelist Christian for the British army in Ireland and India in the early 1900s. She described these times in her unfinished autobiography as “forcefully preaching the old-time religion.”

In 1907, when continuing her evangelical work with the YMCA and the British Army in India, she met her future husband, Walter Evans. Alice soon thereafter married Mr Evans, and together they both immigrated to North America seeking new opportunities and a fresh start. After arriving in America, they both studied theology, and he was ordained in the Episcopal Church. She became the mother of three daughters, a busy minister’s wife, and a Bible class teacher.

While her family life was fulfilling, she felt an inner restlessness or emptiness, along with a yearning for a deeper understanding of life’s purpose and the mysteries of existence. This is a similar feeling that many people will experience on their own spiritual journey of enlightenment, and one which is very familiar to William Cook Edwards in his life before he developed the work which led to the development of The Life Force Institute. Her search for meaning led her to join various spiritual and philosophical groups, seeking answers to life’s profound questions.

The marriage did not last due to her husband’s uncontrollable temper, and physical abusiveness forced a separation. After her divorce in 1915, Alice was left to care for three young children. Then followed a difficult period in which she worked in a sardine factory to support herself and the children. It was during this difficult time that she encountered two English women from the Theosophical Society. Inspired by the esoteric teachings this society offered, Alice joined her local Theosophical Society Lodge and quickly adopted the esoteric worldview presented by the tradition.

Alice was introduced to the Theosophical Society, a spiritual movement founded by Helena P Blavatsky. The Theosophical Society embraced the idea of universal brotherhood and the exploration of ancient wisdom. Her encounter with Theosophy proved to be a turning point in her spiritual journey. She later described it as her Great Renunciation, a profound spiritual awakening that marked the beginning of her journey into the realm of esoteric wisdom. The exploration of ancient wisdom, universal brotherhood, and the interconnectedness of all life struck a chord with Bailey, igniting a passionate quest for esoteric knowledge.

The Theosophical Society had emerged within a broad range of esoteric teaching that developed in the late eighteenth through the nineteenth century in the English-speaking world. This period witnessed growing disillusionment with Christian theology, its organised systems, and literal interpretations. Moreover, there was a burgeoning desire to reconcile Christianity with the tide of scientific breakthroughs – notably Darwin’s theory of evolution. This threatened not only to debunk the Christian narrative of creation, but also threatened the foundation of faith in non-material reality.

As the nineteenth century progressed, many seeking a more universal approach to spirituality were drawn to the newly emerging esoteric teachings. By referencing Eastern mystical concepts such as karma and reincarnation, the Theosophists proposed their unique evolutionary theory. This concept stood as a contrast to both Christianity’s biblical Genesis and the scientific Darwinian Theory. Theosophists asserted that through rediscovering ancient wisdom, theosophy was able to bridge the gap between science and religion.

Alice devoted several years to balancing work at the cannery and learning about Theosophy. She immersed herself in reading The Secret Doctrine by Blavatsky and attending meetings, trying to reconcile these new concepts with her traditional Christian beliefs and upbringing. To further her experience, Alice began teaching Theosophy at the Lodge situated in Pacific Grove, California. According to Theosophical Society’s records, Bailey became actively involved in 1917, and shortly after, in 1918, she joined the Esoteric Section of the society.

When Alice first entered the Theosophical Lodge shrine room, she saw a portrait of a man on the wall, which she claims to recognise from her childhood. She claimed that she had been under the supervision of this previously mysterious man, who had visited her twice in person in England. Her spontaneous and joyous recognition of one of the revered Masters was viewed by the other members of the Lodge as an effort to claim special status for herself. From then on, until she broke with the Theosophists in 1920, Alice became the centre of swirling controversies as she steadily undertook more responsibility and climbed the ranks of the society.

In the American Section of the Adyar Society, she swiftly ascended to a position of authority and undertook the role of editor for their magazine, The Messenger. During her tenure in 1919, while serving at Krotona – the American base of the Theosophical Society located in Hollywood, California – two crucial events transpired.

Alice reports that in November 1919, during a walk, she was contacted by a being who called himself “Djwhal Khul,” also known as “The Tibetan”, manifesting as a voice she heard whilst taking a walk. The being wanted then Alice Evans to pen a series of books on his behalf. Despite her initial disinterest in psychic activities and her refusal of his requests, Alice ultimately decided to serve as Djwhal Khul’s amanuensis and secretary. The telepathic rapport continued for three decades until her passing in 1949.

The second noteworthy event of 1919 was the formation of a friendship between Alice Evans and Foster Bailey, a fellow worker at Krotona. Foster, originally from Massachusetts, established a strong spiritual bond with Alice that matured over time. Following their expulsion from the Theosophical Society, the pair relocated to New York, and in March 1921, they married. This resulted in Alice adopting the widely recognised name, Alice Ann Bailey. Together, they established the Arcane School as well as the parent organisation, the Lucis Trust.

During the same period, the Theosophical Society, which was originally established to promote global unity, was unfortunately deteriorating. It was beginning to fragment into diverse sectarian groups focused more on organising lodges and augmenting members than disseminating the tenets of the Theosophical Society to the masses.

The society initially released the introductory chapters of Alice’s premier piece, “Initiation, Human and Solar”. However, the publication was halted due to what Alice subsequently described as “theosophical jealousy and reactionary attitude.” According to historian Olav Hammer, her early writings of communications with “Djwhal Khul” were well received within the society, but the Society president Annie Besant questioned her claims of communications with “the Tibetan”.

During the same period, the Theosophical Society found itself embroiled in a scandal involving accusations and counterclaims of plagiarism and fraud. Key members embroiled in this dispute included the then-named Alice Evans and Charles Leadbeater. Alice’s initial chapters from her first work had been forwarded to the society’s headquarters in Adyar, India, so that they could be published in The Theosophist magazine. The situation presented multiple chances for alleged plagiarism, since Leadbeater resided in Adyar. However, instead of allegations being resolved in a way that would benefit the entire society, individuals’ egos intruded, further damaging the Theosophical Society’s unity.

Alice grew increasingly frustrated and disenfranchised with what she perceived as being deemed as reactionary and old-fashioned perspectives, characterising the society’s actions as authoritarian and associated with lower psychic phenomena. Alice’s assertion of being in direct communication with a master from Blavatsky’s circle, intensified the already strained state of affairs. Furthermore, she objected to the neo-Theosophy of Annie Besant and was working with Foster Bailey to establish a stronger influence in the American section of the society. Alice proposed her vision for the Esoteric Section of the Theosophical Society; unfortunately, her attempts to sway the society were unsuccessful. Subsequently, both Alice Evans and Foster Bailey were relieved of their positions and expelled from the organisation in 1920.

After leaving the Theosophical Society, the then Alice Bailey spent the next thirty years transcribing her own version of theosophy, and establishing several organisations that continue to this day to have influence on a global scale. Bailey presented her work as the new, improved version of theosophical truth, the next outpouring of what Bailey calls the “Ageless Wisdom”.

The Lucis Trust was incorporated in 1922 as a tax-exempt, religious, educational corporation. The Lucis Publishing Company, a non-profit organisation owned by the Lucis Trust, continues to keep Bailey’s texts in print. In 1923, Alice Bailey founded the Arcane School, a non-sectarian international school of esoteric training dedicated to providing esoteric teachings and fostering spiritual growth. The Arcane School attracted students from around the world, who were drawn to the wisdom and insights offered by Bailey’s teachings.

In her Autobiography, Alice Bailey mentions that her life became uneventful after 1923. She clarified this by explaining that all she did was work. Indeed, the amount of work she was accomplishing was prodigious. During the mornings, she would typically take dictation from Master DK, and later put in a full day’s work at the Lucis Trust. She also gave public talks in New York and London and organised and presided over conferences both in New York, London and Geneva.

Central to Alice Bailey’s teachings was the concept of spiritual hierarchy, a group of enlightened beings and spiritual masters who guide and oversee the evolution of humanity and the planet. These higher beings work behind the scenes, offering guidance and inspiration to those who are ready to walk the path of spiritual awakening.

Today, the teachings of Alice Bailey continue to resonate with seekers of truth and wisdom, providing a timeless source of inspiration for those who seek to awaken to the interconnectedness of all life, and walk the path of self-discovery and spiritual evolution. Her life serves as a reminder that everyone has the potential to become a beacon of light and you can read more about Bailey’s books and works.

The Life Force Institute continues to illuminate the world with a similar beacon of light to expand on the foundations of these earlier works. The Life Force Institute present not only Factual and Untainted knowledge on a diverse range of similar topics, but also provides an extensive library of activities.  This knowledge, combined with the unique activities, enables newfound aspects of spiritual development and enlightenment to be attained by those willing to learn and experience.