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Théosophie

Alice A. Bailey

1880 – 1949Personne historiquement documentée

Alice A. Bailey (1880–1949), écrivaine ésotérique britannique établie aux États-Unis, signa vingt-quatre livres qui forment l'un des corpus les plus influents de la théosophie postérieure à Blavatsky. Elle en présenta dix-neuf comme des dictées télépathiques d'un maître qu'elle appela « le Tibétain » (plus tard Djwhal Khul), et cinq comme son œuvre propre. Avec son mari, Foster Bailey, elle fonda Lucis Trust et l'École arcane, diffusa la Grande Invocation et popularisa l'expression « Nouvel Âge ». Son héritage est aussi vaste que discuté.

œuvres
33œuvres
éditions
55éditions
citations
8citations
vidéos
9vidéos
images
3images
Alice A. Bailey en la década de 1940

Alice A. Bailey en la década de 1940 · Public domain

Dans ses propres mots

«From the point of Light within the Mind of God / Let light stream forth into the minds of men.»

La Gran Invocación (versión de 1945), en The Reappearance of the Christ, páginas preliminares

Son idée centrale

Bailey distinguishes automatic writing, which she considers dangerous because it requires passivity, from the conscious telepathy she claimed to practise: positive attention, full control of the senses and faithful transcription, correcting only the English.

Biographie

5 min de lecture

Traduction assistée à partir de l'original espagnol, en attente de relecture par un traducteur natif.

Une enfant de la grande bourgeoisie victorienne

Alice La Trobe-Bateman naquit à Manchester le 16 juin 1880, dans une famille d'ingénieurs. Son grand-père, John Frederic La Trobe-Bateman, était l'un des grands bâtisseurs de barrages et d'adductions d'eau de l'Angleterre industrielle ; son père, Frederic Foster La Trobe-Bateman, travaillait pour l'entreprise familiale et emmena l'enfant, âgée de quelques mois, à Montréal, où il participa aux travaux du pont Victoria sur le Saint-Laurent. Tout ce que nous savons de ces années provient d'un témoignage unique : l'Autobiographie inachevée qu'elle rédigea elle-même entre 1945 et 1948 et que son veuf publia en 1951. C'est une source précieuse et, en même temps, une source intéressée, écrite par une femme qui lisait sa propre vie à la lumière de la mission qu'elle croyait avoir reçue.

Dans ce récit, l'enfance apparaît entourée de luxe et d'une tristesse persistante. Sa mère mourut à vingt-neuf ans, quand Alice en avait six ; son père, malade, mourut peu après au cours d'une traversée vers la Tasmanie. Les deux sœurs grandirent chez leurs grands-parents à Moor Park (Surrey) puis, après la mort du grand-père, entre gouvernantes et longs séjours à Castramont, la maison écossaise d'une tante, Margaret Maxwell. L'autrice ne cache pas ce que bien des biographes auraient tu : avant d'avoir quinze ans, dit-elle, elle tenta trois fois de se donner la mort.

Le visiteur au turban

L'épisode qui ordonne toute son autobiographie eut lieu le dimanche 30 juin 1895, à Castramont. Seule au salon tandis que la famille était à l'église, elle vit entrer — selon son récit — un homme de haute taille, vêtu à l'européenne et coiffé d'un turban, qui lui annonça qu'un travail l'attendait dans le monde si elle parvenait à maîtriser son caractère. Des années plus tard, dans la salle des portraits de la section ésotérique de la Société théosophique, à Krotona, elle crut le reconnaître dans l'image du maître Koot Hoomi. Aucun autre témoin ne corrobore la scène ; c'est, au sens strict, un témoignage personnel.

Évangéliste, épouse, ouvrière

La jeune anglicane trouva d'abord sa vocation dans l'évangélisation. Elle travailla dans les foyers du soldat qu'Elise Sandes dirigeait en Irlande puis, dans l'Inde britannique, où elle ouvrit des centres à Umballa et à Ranikhet. Elle y rencontra Walter Evans, un soldat qui aspirait au sacerdoce ; ils se marièrent en Grande-Bretagne vers 1907 et s'installèrent à Cincinnati, où il étudia au séminaire théologique de Lane avant d'être ordonné dans l'Église épiscopalienne. Le mariage, qu'elle raconte avec dureté, fut une suite de privations et de violences. Trois filles naquirent — Dorothy, Mildred et Ellison — et en 1915, alors à Pacific Grove (Californie), le couple se sépara. Pour faire vivre ses filles, la petite-fille de l'ingénieur de Manchester travailla dans une conserverie de sardines.

Théosophie et rupture

À Pacific Grove, deux Anglaises l'emmenèrent à la loge théosophique locale. La lecture de La Doctrine secrète de Blavatsky chassa la Bible de sa table de chevet et, vers 1917-1918, elle s'installa à Krotona, le siège californien de la Société théosophique, où elle dirigea la cafétéria, entra dans la section ésotérique et finit par éditer la revue The Messenger. En janvier 1919, elle rencontra Foster Bailey, nommé la même année secrétaire national ; une fois le divorce obtenu, ils se marièrent en 1921.

Le couple prit la tête d'un courant critique envers la direction d'Adyar et envers l'emprise de la section ésotérique sur la société, en pleine controverse sur les prophéties d'Annie Besant concernant Krishnamurti. La convention de Chicago de 1920 se solda par leur éviction à tous deux de leurs fonctions. Les historiens — Bruce F. Campbell, Olav Hammer — ajoutent un motif de fond : la méfiance de Besant envers les communications qu'Alice disait recevoir.

La voix du Tibétain

En novembre 1919, assise sur une colline près de sa maison d'Hollywood, Bailey entendit, à l'en croire, une note de musique et une voix qui lui demandait d'écrire des livres pour le public. Elle refusa ; la voix revint trois semaines plus tard et elle accepta d'essayer. Ainsi naquirent les premiers chapitres d'Initiation humaine et solaire (1922). Pendant trente ans, elle prit sous la dictée — en insistant toujours sur le fait qu'il ne s'agissait pas d'écriture automatique, mais d'une télépathie consciente — dix-neuf volumes attribués au « Tibétain », qu'elle finit par identifier comme Djwhal Khul, un maître de la tradition théosophique. Elle signa cinq livres comme siens. La paternité de l'œuvre est donc la question centrale : les lecteurs théosophes l'acceptent comme transmission ; les historiens la traitent comme une production littéraire de Bailey qui adopte la forme de la révélation. Elle-même rapporte, avec ironie, que Jung aurait vu dans le Tibétain la personnification de son moi supérieur.

Lucis Trust et l'École arcane

Installés à New York, les Bailey fondèrent en 1922 la maison d'édition qui publierait toute son œuvre — d'abord Lucifer Publishing Company, nom qui fait allusion à la lumière et qu'ils changèrent bientôt en Lucis — et, en avril 1923, l'École arcane, une formation par correspondance à la méditation et au service qui n'exigeait aucun serment d'obéissance. Autour d'elle se développèrent la revue The Beacon, World Goodwill (qui soutenait explicitement les Nations unies) et le réseau des Triangles, groupes de trois personnes qui méditent chaque jour. En 1937 parut une première strophe de la Grande Invocation, et en 1945 la version qui circule aujourd'hui dans des dizaines de langues.

Doctrine, influence et controverse

Son système réélabore la théosophie de Blavatsky et de Leadbeater : une hiérarchie de maîtres qui guide l'évolution, sept rayons d'énergie qui qualifient les personnes et les nations, une astrologie et une guérison « ésotériques », et l'attente d'une réapparition du Christ qui fonderait une religion universelle. Son usage insistant de l'expression « Nouvel Âge » explique que de nombreux spécialistes la comptent parmi les précurseurs du mouvement du même nom, par l'intermédiaire de Findhorn et d'autres groupes.

La controverse fait partie de l'héritage et doit être consignée sans être atténuée. Des textes comme L'Éducation dans le Nouvel Âge et La Destinée des nations contiennent une théorie des races spirituelles et des passages sur le judaïsme que des auteurs comme Yonassan Gershom, Hannah Newman et Victor Shnirelman ont qualifiés d'antisémites ou de racistes. Lucis Trust soutient que ces lectures sortent de son contexte un langage évolutif et symbolique ; le lecteur trouvera les deux arguments.

Fin

Malade du cœur et du sang, Bailey refusa l'invalidité à partir de 1946 et continua de dicter des lettres depuis l'hôpital. Elle mourut à New York le 15 décembre 1949. Son autobiographie resta interrompue ; Les Rayons et les initiations, dernier volume du Traité sur les sept rayons, parut en 1960. Lucis Trust conserve les droits et maintient ses livres disponibles en ligne et traduits en de nombreuses langues.

Sources: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust). · Campbell, Bruce F. Ancient Wisdom Revived: A History of the Theosophical Movement. Berkeley: University of California Press, 1980. · Hammer, Olav. Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age. Leiden: Brill, 2001. · Sutcliffe, Steven J. Children of the New Age: A History of Spiritual Practices. Londres: Routledge, 2003. · Bailey, Alice A. The Reappearance of the Christ. Nueva York: Lucis Publishing Company, 1948 (texto de la Gran Invocación en las páginas preliminares).

Chronologie

La vie, année après année

Chaque point est un événement documenté. Cliquez pour le lire, avec sa source et son degré de certitude.

  1. 16 juin 1880 · 0 ans

    Born in Manchester

    Alice La Trobe-Bateman is born, daughter of the engineer Frederic Foster La Trobe-Bateman and Alice Hollinshead, granddaughter of the waterworks builder John Frederic La Trobe-Bateman.

    Documenté

  2. v. 1886 · 6 ans

    Death of her mother

    Her mother dies at twenty-nine, when Alice is six; soon after, her father dies on a voyage to Tasmania and the girls are left with their grandparents at Moor Park, Surrey.

    Documenté

  3. 30 juin 1895 · 15 ans

    The visitor in the turban

    According to her autobiography, a stranger in a turban visits her at her aunt's house and announces a future task. She later identifies him with the Master Koot Hoomi. It is uncorroborated personal testimony.

    Contesté

  4. v. 1900 – 1906

    Evangelist in the Soldiers' Homes

    She works with Elise Sandes in the evangelical homes for British soldiers, first in Ireland and then in India, where she opens homes at Umballa and Ranikhet and meets Walter Evans.

    Documenté

  5. v. 1907 · 27 ans

    Marriage to Walter Evans

    She marries Walter Evans in a private chapel in Britain and moves with him to Cincinnati, where he studies at Lane Theological Seminary before being ordained an Episcopal priest.

    Probable

  6. 1915 · 35 ans

    Separation and the sardine cannery

    She separates definitively from Walter Evans and, with three young daughters (Dorothy, Mildred and Ellison), works in a sardine cannery to support them.

    Documenté

  7. v. 1918 · 38 ans

    Esoteric Section of the Theosophical Society

    Having discovered Theosophy in Pacific Grove she settles at Krotona, joins the Esoteric Section and, in the shrine room, believes she recognises her 1895 visitor as the Master K. H.

    Documenté

  8. novembre 1919 · 39 ans

    First contact with 'the Tibetan'

    According to her account, a voice asks her to write books for the public. After refusing once, she agrees to try and receives the first chapters of Initiation, Human and Solar.

    Contesté

  9. 1920 · 40 ans

    Break at the Chicago convention

    The 1920 American Theosophical convention seals the confrontation between Adyar loyalists and the Baileys' group, who lose their posts and leave the Society.

    Documenté

  10. 1921 · 41 ans

    Marriage to Foster Bailey

    Her divorce from Walter Evans granted, she marries Foster Bailey (1888–1977), who will be her partner in every later undertaking.

    Documenté

  11. 1922 · 42 ans

    First book and own press

    Initiation, Human and Solar, Letters on Occult Meditation and The Consciousness of the Atom are published. The Baileys found the Lucifer Publishing Company, soon renamed Lucis.

    Documenté

  12. avril 1923 · 42 ans

    Founding of the Arcane School

    They organise the Arcane School, a correspondence training in meditation and service, with no vows of obedience to any person.

    Documenté

  13. 1925 · 45 ans

    A Treatise on Cosmic Fire

    Her longest and most technical work appears, dedicated to H. P. Blavatsky.

    Documenté

  14. 1936 · 56 ans

    A Treatise on the Seven Rays begins

    Esoteric Psychology I is published, the first of the treatise's five volumes; the last will appear in 1960.

    Documenté

  15. 1945 · 65 ans

    The Great Invocation

    She circulates the version of the Great Invocation now used in many languages ('From the point of Light within the Mind of God…'); a first stanza had appeared in 1937.

    Documenté

  16. 15 décembre 1949 · 69 ans

    Death in New York

    She dies after years of heart and blood disease. Foster Bailey announces the news by letter to students around the world.

    Documenté

  17. 1951

    The Unfinished Autobiography published

    Foster Bailey edits the autobiography left off in 1948, with a foreword and appendices on the Arcane School.

    Documenté

  18. 1960

    Last volume of the dictation

    Lucis publishes The Rays and the Initiations, closing A Treatise on the Seven Rays and the cycle of twenty-four books.

    Documenté

Œuvres

Œuvres essentielles

Les œuvres sans lesquelles on ne comprend pas son héritage.

Initiation, Human and Solar — Alice A. Bailey

Attribution traditionnelle · 1922

Initiation, Human and Solar

An account of the Hierarchy of masters that, in Theosophy, guides human evolution, and of the five initiations through which the disciple is said to pass. It describes the organisation of that Hierarchy, the role of the Lords of the Flame and the meaning of solar initiation. It is the classic entry point to Bailey's corpus.

4 éditions · amazon.com

A Treatise on Cosmic Fire — Alice A. Bailey

Attribution traditionnelle · 1925

A Treatise on Cosmic Fire

The longest and most technical work in the corpus: a cosmology of over a thousand pages on the three fires (by friction, solar and electric), the planes, the devas and the evolution of solar systems, conceived as a psychological development of The Secret Doctrine. It is the reference text for advanced students of Bailey.

2 éditions · amazon.com

A Treatise on White Magic — Alice A. Bailey

Attribution traditionnelle · 1934

A Treatise on White Magic

A Treatise on White Magic, or The Way of the Disciple

A commentary on fifteen 'rules for magic' concerning the creation of thought-forms by the soul: 'white magic' here means the soul's creative work through the personality, in service of the group. It contains the formula that energy follows thought and extensive practical advice for the disciple.

2 éditions · amazon.com

Esoteric Psychology I — Alice A. Bailey

Attribution traditionnelle · 1936

Esoteric Psychology I

A Treatise on the Seven Rays, Vol. I: Esoteric Psychology I

First volume of A Treatise on the Seven Rays: it presents the seven fundamental energies (will, love-wisdom, active intelligence, harmony through conflict, concrete knowledge, devotion and ceremonial order) and their action on the kingdoms of nature. It is the foundation of 'ray psychology'.

2 éditions · amazon.com

The Unfinished Autobiography — Alice A. Bailey

Œuvre posthume · 1951

The Unfinished Autobiography

A first-person account of childhood in the English upper middle class, evangelism in India, the unhappy marriage to Walter Evans, poverty in California, the discovery of Theosophy, the break with Adyar and the beginning of the work with the Tibetan. It is the indispensable primary source on her life.

2 éditions · amazon.com

Citations

Citations localisées dans une œuvre précise. Chacune porte sa provenance et son degré de fiabilité.

From the point of Light within the Mind of God / Let light stream forth into the minds of men.

VérifiéeLa Gran Invocación (versión de 1945), en The Reappearance of the Christ, páginas preliminares

1 / 8

Idées essentielles (résumé éditorial)

Par respect du droit d'auteur, ces idées sont résumées avec nos propres mots et ne sont pas présentées comme des citations littérales.

  • Bailey distinguishes automatic writing, which she considers dangerous because it requires passivity, from the conscious telepathy she claimed to practise: positive attention, full control of the senses and faithful transcription, correcting only the English.
  • The Tibetan's books are presented without any claim to authority: readers should accept them only if their intuition and practice confirm them, not out of devotion to a master.
  • Service to humanity, rather than personal devotion, is for Bailey the soul's own instinct and the way of approach to the spiritual Hierarchy.
  • All religions spring from one spiritual source; humanity will come to recognise this in a universal religion that does not abolish the traditions but gathers them.
  • Illness has its ultimate root in a blocked soul life; healing consists in restoring the right relation between soul and personality.

Dernières paroles

Récit postérieur de témoins

«I have much to be thankful for. I have had a rich and full life.»

I have much to be thankful for. I have had a rich and full life.

Words spoken, according to Foster Bailey, 'that last afternoon' in the New York hospital; he reproduces them in the letter sent to students the morning after her death, included in the foreword to the Unfinished Autobiography. The sentence goes on to thank the many people around the world who had been kind to her. They are not necessarily her last words in a literal sense, but the last her husband recorded. The same letter says her Master K. H. came for her, a statement of faith rather than verifiable testimony.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

Interroger

Ce que répond son œuvre

Douze grandes questions de l'humanité et ce que ses textes permettent d'y répondre, références à l'appui. Nous ne lui prêtons jamais de paroles.

  • Qu'est-ce que l'Absolu ? Dieu existe-t-il ?

    An Absolute of which nothing can be said, and conscious Logoi animating the worlds

    À la fois personnel et impersonnelIl le dit expressément

    Alice Bailey, who attributes most of her books to a Tibetan master, Djwhal Khul, proposes a hierarchical theology. At the summit she places the One About Whom Naught May Be Said, an unknowable absolute. Below are the entities she calls Logoi: the Solar Logos, whose body of manifestation is the solar system, and the Planetary Logos, the life animating the Earth, whom she identifies with Sanat Kumara. These Logoi are conscious, purposeful and manifest as will, love-wisdom and active intelligence, so that to speak of God is to speak of real beings in evolution, in whose life, in the Pauline formula she takes up (Acts 17:28), «we live and move and have our being». In A Treatise on Cosmic Fire she develops this cosmology in detail. The divine thus has an ineffable ground and conscious faces at different scales, though none is the creator God of the Abrahamic religions.

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  • Qui suis-je ? Existe-t-il un vrai soi ?

    Monad, soul and personality: a soul learning to govern its vehicle

    Une âme en évolutionIl le dit expressément

    Alice Bailey describes the human being on three levels: the Monad, a spiritual spark of the Logos; the soul or Ego, dwelling on the higher mental plane; and the personality, made up of the physical, emotional and mental bodies, which is the soul's vehicle in each incarnation. The everyday self is the personality, which over many lives believes itself independent and pursues its own ends. Evolution consists in the soul taking control of that vehicle, until the personality is integrated and becomes the soul's instrument, and later the soul itself merges with the Monad. In A Treatise on White Magic (1934) she presents this process as the disciple's great work, and in The Light of the Soul (1927), her commentary on the Yoga Sutras, she links it to meditation.

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  • Pourquoi souffrons-nous ?

    Illness and pain have karmic roots, individual and collective

    Le karma et l'apprentissage de l'âmeIl le dit expressément

    Alice Bailey addresses suffering mainly in Esoteric Healing (1953), where she sets out the causes of disease. She distinguishes individual causes, arising from the person's emotional and mental life and karma; group causes, inherited from humanity as a whole; and planetary causes, linked to the evolution of the Earth's Logos. Pain results from friction between the soul, which seeks expression, and a personality that resists or is still unintegrated. In her framework suffering is not punishment but the consequence of causes and a means of learning: it forces the personality to reorient towards the soul and prepares the disciple for service. Bailey insists that karma is also collective, and that much of an individual's pain comes from debts of the humanity they share.

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  • Que se passe-t-il après la mort ?

    Dying is withdrawing consciousness from the body; the soul incarnates again

    Renaissance selon le karmaIl le dit expressément

    Alice Bailey treats death as a technical process of the soul's withdrawal. In Esoteric Healing, in the section on the art of dying, she describes how the soul withdraws the thread of consciousness and the thread of life, from the head and the heart, and leaves the physical body; it then sheds the etheric, astral and mental bodies in what she calls the elimination of the vehicles. The freed soul remains on its own plane assimilating experience and then incarnates again according to the law of rebirth and karma, until it completes its evolutionary and initiatory cycle. Bailey criticises the fear of death, which she attributes to identification with form and to materialism, and proposes that it should become a conscious and orderly transition. She also announces that future humanity will understand death as a mere change of state.

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  • Comment atteint-on la libération ou le salut ?

    Discipleship, meditation and group service lead to the initiations under the Hierarchy

    Par une pratique disciplinéeIl le dit expressément

    Alice Bailey, who attributes most of her work to a Tibetan master named Djwhal Khul, describes liberation as the result of a long evolution through successive initiations. In Initiation, Human and Solar she presents those initiations as expansions of consciousness the disciple attains after purifying the personality and placing it at the service of the soul. The method is occult meditation, control of the mind and, characteristically, service to humanity carried out in groups rather than individual perfection. A Treatise on White Magic develops the rules of that inner work. The last stage is not escape from the world but incorporation into the spiritual Hierarchy which, according to her system, guides planetary evolution.

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  • Faut-il un maître ?

    The Masters of the Hierarchy guide the disciple, but are found through the soul

    IndispensableIl le dit expressément

    In Alice Bailey's system, spiritual evolution is guided by a Hierarchy of Masters, and discipleship consists in entering into conscious relationship with it. Initiation, Human and Solar describes initiations as events in which those Masters intervene, and Discipleship in the New Age gathers instructions she attributes to one of them, the Tibetan, addressed to groups of disciples. At the same time, Bailey insists that contact with the Master is not sought for the personality nor brought about by fascination with a figure: it is reached through the soul, once the disciple has become useful for service. The outer teacher is structural, but the way to him passes through the interior.

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  • Le monde est-il réel ?

    Cosmic and systemic planes: the physical world is the densest of seven

    Des plans d'existenceIl le dit expressément

    Alice Bailey inherited and expanded Theosophical cosmology. In A Treatise on Cosmic Fire she describes a universe organised into seven planes, each divided into seven subplanes, which in turn form part of the cosmic physical plane of a still greater reality. All of it is the body of manifestation of a great Entity, the Solar Logos, just as the human body is the vehicle of the soul. The physical world is real, but it is the densest of these levels and a limited expression of higher energies. Bailey understands evolution as the process by which consciousness ascends through these planes, and matter is the necessary medium of that expression.

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  • Qu'est-ce que l'amour ?

    Love-wisdom is God's nature and the principle of the new age

    L'amour de Dieu et du prochainIl le dit expressément

    Alice Bailey places love at the centre of her cosmology. In Esoteric Psychology she describes seven rays or qualities of divine energy, and the second, that of love-wisdom, is for her the dominant quality of our solar system: God is love in a literal, energetic sense. Christ is the embodiment of that principle, and his reappearance, which she announces in The Reappearance of the Christ, would consist in the manifestation of that love in humanity. Bailey insists that this is not personal affection or sentimentality, but an impersonal, inclusive and lucid love, expressed as goodwill towards the whole and as group service. The disciple moves from love of self and of one's own to love of the group, of humanity and of the divine plan.

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  • Sommes-nous libres ou tout est-il déterminé ?

    The soul chooses to incarnate and the personality learns to answer it

    Le karma et le choixCela se déduit de sa doctrine

    Bailey inherits from theosophy the law of karma as the law of cause and effect, but articulates it around the relation between soul and personality. In *Esoteric Psychology* and *A Treatise on White Magic* the soul chooses its conditions of incarnation according to its purpose and karma, while the personality at first lives ruled by its desires and environment, without true freedom. As contact with the soul is established through meditation and service, the person moves from being driven by forces to directing them consciously. Freedom, then, is not a starting point but an evolutionary achievement: it grows as personal will aligns with the soul's will and, beyond it, with the Plan.

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  • Pourquoi méditer ou prier ?

    Meditating to align personality with soul and place oneself in service

    Revenir à la source du jeIl le dit expressément

    Bailey devoted her early books to meditation, *Letters on Occult Meditation* (1922) and *From Intellect to Intuition* (1932). There she presents it as a gradual process: concentration, meditation and contemplation, whose aim is to establish conscious contact between the personality (body, emotions and mind) and the soul, and then to receive by intuition impressions from higher planes. But unlike other paths, contact with the soul is not the end: it must be translated into service to humanity. Hence her insistence on group meditation and on the *Great Invocation*, a prayer she spread from 1945 to be recited by people of any creed.

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  • La raison peut-elle connaître l'ultime ?

    From intellect to intuition: the trained mind opens the way to higher knowledge

    Une connaissance ésotériqueIl le dit expressément

    Bailey does not set reason against spiritual knowledge: she orders them. In *From Intellect to Intuition* (1932) she holds that the concrete mind must be educated and disciplined, because only a trained intellect can, through meditation, open to intuition, which she defines as direct apprehension of truth coming from the soul. That intuition gives access to a wisdom which, according to her, is guarded by a hierarchy of masters and revealed gradually to humanity according to its capacity. Her own books are presented as telepathic transmission from one of those masters, the Tibetan. Reason is a necessary stage of the path, not its end, and esoteric knowledge is tested in the disciple's own experience.

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  • Se retirer du monde ou le transformer ?

    The modern disciple serves in the world: goodwill as a spiritual task

    S'engager dans le mondeIl le dit expressément

    Alice Bailey holds that the disciple of the new age does not withdraw to an ashram or a monastery but serves in the midst of modern life, in politics, education, science or finance. In the 1930s she launched the idea of the New Group of World Servers, an invisible network of people of goodwill working, each in their own field, for human unity, and created activities such as Triangles and World Goodwill within the Lucis Trust. In The Problems of Humanity (1947) she analyses issues of her time — post-war reconstruction, relations between races and nations, capital and labour, the churches, education — and proposes tackling them through goodwill. For her, meditation is itself a form of service, since it channels spiritual energy into the world, but it must be translated into concrete action.

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Affinités et tensions

Affinités et tensions

Calculées question par question à partir de ses positions. La raison de chaque accord ou de chaque désaccord s'affiche d'un clic.

Ils concordent sur

Alice A. Bailey · Helena Blavatsky

Seven planes and a nameless Principle: Theosophical cosmology and its second generation

Both describe a universe of seven planes of matter and consciousness, from the physical, the densest, to the subtlest, emanating from an ultimate reality of which nothing can be said. Blavatsky sets this out in the three fundamental propositions of the Proem to The Secret Doctrine: an eternal Principle about which all speculation is impossible, the periodicity of the universe and the pilgrimage of each soul through the cycles of incarnation. Bailey develops it in A Treatise on Cosmic Fire, with seven planes divided into seven subplanes forming the body of manifestation of the solar Logos. In both, the human being is a soul evolving through those planes, and evolution is guided by Masters. Bailey adds a theology of conscious Logoi, endowed with will, love-wisdom and intelligence, which Blavatsky does not stress.

Pourquoi: The affinity is one of direct inheritance: Bailey was formed in the Theosophical Society, where she worked in California until her break with its leadership around 1920, and she presented her work as a continuation of the line opened by The Secret Doctrine. She attributes most of her books to a Tibetan master, Djwhal Khul, a claim of hers that cannot be verified, just as the existence of Blavatsky's Mahatmas could not be verified. The differences are of emphasis and period: Blavatsky polemicises against the dogma and materialism of the nineteenth century; Bailey writes in the interwar years, with a strong emphasis on service, goodwill and the preparation of a new age.

Anecdotes et récits

Anecdotes et récits

Témoignage1895

The man in the turban at Castramont

On Sunday 30 June 1895 Alice, fifteen years old and in a phase of adolescent despair, was left alone in the drawing-room of her aunt Margaret Maxwell at Castramont, Kirkcudbrightshire, while the rest of the household was at church. By her account a tall man came in, in well-cut European clothes and a turban, sat down beside her and spoke firmly: there was work planned for her in the world, but she would have to stop being such an unpleasant girl and learn self-control; if she did, she would travel through many countries 'doing your Master's work'. He left after pausing a moment at the door. She kept silent about it for fear of being thought unbalanced; at first she fancied herself a Joan of Arc and then, more humbly, simply set about controlling her temper, so successfully, she says, that her family grew worried at her sudden docility.

Origine du récit: Sole source: The Unfinished Autobiography, ch. I, written fifty years later. There are no other witnesses.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

Témoignage1918

The portrait in the Krotona shrine room

In 1918, newly admitted to the Esoteric Section of the Theosophical Society, Bailey entered for the first time the room where the portraits of the Christ and the masters were kept. There, she says, the man who had appeared to her in Scotland twenty-three years earlier was looking straight at her. She hurried to ask one of the senior people at Krotona who he was and, on hearing that it was the Master K. H., exclaimed innocently that he must then be her master, since she had been under his guidance for years. The reply was a cold 'Am I to understand that you believe yourself to be a disciple?' Bailey made a lesson of it: there, she says, she discovered the spiritual competitiveness of the Society and the need to learn to hold her tongue. The episode foreshadows her later clash with the Adyar leadership.

Origine du récit: The Unfinished Autobiography, ch. IV. Bailey's own account; the person who answered her is not named.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

Témoignage1919

'I'm not a darned psychic'

One November morning in 1919, after sending the girls off to school, Bailey went up a hill near her house for a few minutes alone. By her account she heard a clear musical note that seemed to pass through the sky, the hill and herself, and a voice asked whether she would write some books it was desirable to publish. Her answer, spoken aloud to her own astonishment, was blunt: she was not a psychic and did not want to be drawn into anything of the sort. The voice said wise people did not make snap judgements and that it would return in three weeks. Bailey forgot all about it until, exactly three weeks later, the voice came back one evening. She agreed to try for a month; in those weeks she received the first chapters of Initiation, Human and Solar. The dictation would last thirty years.

Origine du récit: The Unfinished Autobiography, ch. IV. Bailey says she did not even tell Foster Bailey about the first episode at the time.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

Témoignage1915

The engineer's granddaughter in the cannery

Until 1908, Bailey writes, she had never thought about money: she had spent whole weeks as a guest in great British houses and counted among her friends a grand duke related to the Tsar. In 1915, separated from a husband who scarcely sent any of his stipend, with three small daughters in Pacific Grove and her family's remittances sometimes sunk with wartime ships, she found she could do nothing anyone would pay for: she made lace nobody bought and could neither type nor teach. The only local industry was sardines, and she went to work in a cannery. She tells of living three weeks on milkless tea and dry bread so that the girls could eat, and of still being unable to look a sardine in the eye. For her it was a decisive spiritual crisis, the one that prepared her encounter with Theosophy.

Origine du récit: The Unfinished Autobiography, chs. I and III. Autobiographical account, consistent with the known chronology but without independent documentation.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

Invérifiabledécada de 1930–1940

The parcels from India

Bailey knew psychologists argued over the origin of her books and that Carl Gustav Jung was said to regard the Tibetan as a personification of her higher self. Her reply, in the autobiography, is ironic: if she ever met Jung she would ask him how her higher self could send her parcels from India. She also tells how her associate Henry Carpenter travelled three times to India in an attempt to reach the masters at Shigatse, against her advice that he could find them in New York, and how in Darjeeling he met a Tibetan general, Laden Lha, who knew the lama to whom the dictation was attributed. The stories serve Bailey to assert the Tibetan's physical existence; historians have been unable to verify either the parcels or the lama's identity.

Origine du récit: The Unfinished Autobiography, ch. IV. Jung's opinion is hearsay ('I have been told'); it has not been located in his published work.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

Enseignements

Enseignements

Les notions qui structurent sa pensée, expliquées dans leur contexte.

The Tibetan (Djwhal Khul) and telepathic impressionel-tibetano-djwhal-khul
Bailey attributed nineteen of her books to a master she long called simply 'the Tibetan' or 'D. K.' and eventually identified with Djwhal Khul, a figure already present in the mahatma letters of the Blavatskian tradition. In the 'Statement by the Tibetan' (1934) he presents himself as a disciple of a certain degree living in a physical body on the borders of Tibet, and warns that his books claim no acceptance: they must be judged by practice and intuition. Bailey insisted her method was neither automatic writing nor mediumship but a 'higher telepathy' or 'impression' in which she remained fully conscious, listened and took notes, correcting only the English. In Telepathy and the Etheric Vehicle she developed a theory of that mechanism. From the outside, scholarship (Hammer, Sutcliffe) treats the dictation as a strategy of legitimation: authority shifts from the author to an invisible master even as it is relativised.

It extends the Theosophical figure of the Masters of Wisdom and the practice of receiving teachings from them, which with Blavatsky took the form of letters.

Source: Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).

The seven rayssiete-rayos
The doctrine of the rays is Bailey's most systematic contribution. Seven energies or qualities emanating from divinity — will or power; love-wisdom; active intelligence; harmony through conflict; concrete knowledge or science; devotion or idealism; ceremonial order or magic — are said to condition everything that exists. Each human being would have a soul ray and a personality ray, plus rays for mind, emotions and body; every nation, planet and zodiacal sign would likewise be qualified by rays. A Treatise on the Seven Rays (five volumes, 1936–1960) applies the scheme to psychology, astrology, healing and initiation. Bruce F. Campbell notes that the idea existed in germ in earlier Theosophy but that Bailey was the first to develop it at length. It is used today by schools of transpersonal psychology and esoteric astrology that trace themselves to her.

It reworks Theosophical notions and the image of the 'seven spirits before the throne' found in several traditions.

Source: Campbell, Bruce F. Ancient Wisdom Revived: A History of the Theosophical Movement. Berkeley: University of California Press, 1980.

The Great Invocationgran-invocacion
A prayer or mantram circulated by Bailey in its present form in 1945, after a first stanza in 1937. Its four stanzas ask that divine light, love and will descend on humanity, that the Christ return to Earth and that the Plan of Love and Light work out and 'seal the door where evil dwells'. Bailey presented it as a prayer belonging to no group but to all humanity, and compared it to what the Lord's Prayer has been for Christianity. The Lucis Trust has translated it into dozens of languages and promotes an annual World Invocation Day. It has been adopted by communities such as Findhorn; it has also been criticised from Blavatskian Theosophy, which sees in it the expectation of an outside saviour, and from conservative religious positions.

It belongs to the public, service-oriented side of Bailey's work, alongside World Goodwill and Triangles.

Source: Bailey, Alice A. The Reappearance of the Christ. Nueva York: Lucis Publishing Company, 1948 (texto de la Gran Invocación en las páginas preliminares).

Trianglestriangulos
A meditation network created within the Lucis Trust: groups of three people who undertake to link up mentally for a few minutes each day, not necessarily at the same time or place, to visualise light and goodwill circulating among them and out to humanity, and to recite the Great Invocation. The idea comes from Bailey's teaching on the power of focused thought ('energy follows thought') and on group work as a spiritual unit greater than the individual. Triangles can link with one another into a planetary network. It is one of the simplest and most widespread practices of her legacy, open to people who do not study the books.

It is one of the Lucis Trust's services alongside the Arcane School and World Goodwill.

Source: Wikipedia (en), «Alice Bailey» (bibliografía, recepción y críticas, con referencias a Gershom, Newman, Shnirelman y Lubelsky).

The New Group of World Serversnuevo-grupo-de-servidores-del-mundo
A central concept of Bailey's public work from the 1930s on: a group without outer organisation made up of all people of goodwill, of any creed or none, working for international understanding, economic justice and religious unity. One does not join it; one belongs by orienting one's life to service. In Bailey's view this group mediates between the spiritual Hierarchy and humanity and prepares the ground for the reappearance of the Christ. It inspired the creation of World Goodwill and its explicit support for the United Nations.

It translates into social and political language the Theosophical idea of universal brotherhood.

Source: Wikipedia (en), «Alice Bailey» (bibliografía, recepción y críticas, con referencias a Gershom, Newman, Shnirelman y Lubelsky).

The reappearance of the Christreaparicion-de-cristo
Bailey announced the return of the Christ, understood not as the historical Jesus but as the world teacher Theosophy calls Maitreya and as head of the spiritual Hierarchy. His return would not be an apocalyptic event but the gradual manifestation of the Hierarchy in the world, prepared by humanity's goodwill and by the Great Invocation, and would give rise to a universal religion recognising the common origin of all. The doctrine, set out in The Reappearance of the Christ (1948) and The Externalisation of the Hierarchy (1957), shaped later movements such as Benjamin Creme's and was criticised both by Theosophists who see it as Leadbeater's legacy and by Christians who find it incompatible with their faith.

It inherits the Theosophical expectation of a world teacher that Besant and Leadbeater had projected onto Krishnamurti.

Source: Bailey, Alice A. The Reappearance of the Christ. Nueva York: Lucis Publishing Company, 1948 (texto de la Gran Invocación en las páginas preliminares).

Retraites

Retraites et centres

Lieux et rencontres liés à son enseignement. Nous vous mettons en relation avec ceux qui les organisent.

  • Por correspondencia y en línea (sede en Asheville, Carolina del Norte) · Estados Unidos

    School for Esoteric Studies

    School for Esoteric Studies

    The School for Esoteric Studies offers what it calls training in purposeful living based on the Ageless Wisdom, a distance school of meditation and study that works with the teachings transmitted through Alice Bailey alongside other sources of the esoteric tradition. The work is done by correspondence and online, in English, Spanish and Italian, with a quarterly newsletter and video materials. Together with the Arcane School, it is one of the two best-known organised routes for studying Bailey's books under guidance, and it is particularly accessible to Spanish-speaking students.

  • Por correspondencia (oficinas en Nueva York, Londres y Ginebra) · Internacional

    The Arcane School (Lucis Trust)

    Lucis Trust – Arcane School

    The Arcane School began in 1923, when Alice Bailey, helped by her husband Foster Bailey, started answering by correspondence the questions of readers of her books. It is part of the Lucis Trust, the organisation the couple created, and offers training in meditation and study based on the teachings set out in Bailey's work, with personal written work and guidance at a distance. The Lucis Trust also keeps up activities such as full-moon meditation meetings. Its official website sometimes rejects automated requests, but it is the organisation's known website.

Voir toutes les retraites →

Vidéos

Vidéos

Enregistrements, entretiens et documentaires. Les vidéos sont lues depuis YouTube ; elles ne sont pas hébergées ici.

  • Life of Alice Bailey Part 1 of 3

    Documentaire· EN· 10 min

    Lucis TrustChaîne officielle

  • The Life of Alice Bailey Part 2 of 3

    Documentaire· EN· 10 min

    Lucis TrustChaîne officielle

  • Life of Alice Bailey Part 3 of 3

    Documentaire· EN· 10 min

    Lucis TrustChaîne officielle

  • The Great Invocation - A World Prayer

    Enregistrement original· EN· 2 min

    Lucis TrustChaîne officielle

  • Great Invocation Video

    Enregistrement original· EN· 5 min

    Lucis TrustChaîne officielle

  • Triangles Meditation Group Webinar - Alice Bailey's first recitation of The Great Invocation in 1945

    Conférence· EN· 64 min

    Lucis TrustChaîne officielle

  • The Great Invocation in Greek

    Enregistrement original· EL· 3 min

    Lucis TrustChaîne officielle

  • La Gran Invocación (voces)

    Enregistrement original· ES· 4 min

    Fundación LucisChaîne officielle

  • La Gran Invocación – 01. Introducción

    Conférence· ES· 9 min

    Fundación LucisChaîne officielle

Galerie

Galerie

Images dont la licence a été vérifiée. Chacune conserve son auteur et son attribution.

Relations

Relations

Influences, filiations et affinités. On distingue la relation documentée de la similitude identifiée par analyse.

  • A reçu l'influence de

    Helena Blavatsky

    Bailey discovered Theosophy through The Secret Doctrine, dedicated A Treatise on Cosmic Fire to Blavatsky and presented herself as continuing her teaching.

    Relation documentée

  • En désaccord avec

    Annie Besant

    The Baileys clashed with the leadership of Besant and the Esoteric Section in 1920; according to Hammer and Campbell, Besant distrusted the Tibetan communications.

    Relation documentée

  • Contemporain de

    Jiddu Krishnamurti

    Bailey cites Besant's pronouncements about Krishnamurti as one of the factors dividing the Theosophical Society when she left it.

    Relation documentée

  • A reçu l'influence de

    Patañjali

    The Light of the Soul (1927) is an annotated paraphrase of the Yoga Sutras.

    Relation documentée

  • A reçu l'influence de

    Jesus of Nazareth

    From Bethlehem to Calvary interprets Jesus' life as five initiations; her esoteric Christology distinguishes Jesus from the Christ.

    Relation documentée

  • Idées proches de

    Rudolf Steiner

    Both left the Adyar Theosophical Society and built their own systems with an esoteric Christology; no direct relationship between them is recorded.

    Similitude identifiée par analyse

Sources

Sources

Bibliographie et catalogues consultés pour cette fiche.

  1. Bailey, Alice A. The Unfinished Autobiography. Nueva York: Lucis Publishing Company, 1951 (© 1951, renovado 1979, Lucis Trust).
  2. Wikidata, «Alice Bailey» (Q260575): fechas y lugares de nacimiento y muerte.
  3. Lucis Trust. Catálogo de libros de Alice A. Bailey y biblioteca en línea.
  4. Open Library, autora OL2328289A (Alice A. Bailey): obras y ediciones con ISBN.
  5. Campbell, Bruce F. Ancient Wisdom Revived: A History of the Theosophical Movement. Berkeley: University of California Press, 1980.
  6. Hammer, Olav. Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age. Leiden: Brill, 2001.
  7. Sutcliffe, Steven J. Children of the New Age: A History of Spiritual Practices. Londres: Routledge, 2003.
  8. Bailey, Alice A. The Reappearance of the Christ. Nueva York: Lucis Publishing Company, 1948 (texto de la Gran Invocación en las páginas preliminares).
  9. Bailey, Alice A. Glamour: A World Problem. Nueva York: Lucis Publishing Company, 1950 (incluye «Extract from a Statement by the Tibetan», agosto de 1934).
  10. Bailey, Alice A. A Treatise on White Magic, or The Way of the Disciple. Nueva York: Lucis Publishing Company, 1934.
  11. Wikipedia (en), «Alice Bailey» (bibliografía, recepción y críticas, con referencias a Gershom, Newman, Shnirelman y Lubelsky).
  12. Blackthorn, Isobel. Alice A. Bailey: Life and Legacy. Edición independiente, 2020.
  13. Newman, Hannah. «Invocation, The Great», en Richard S. Levy (ed.), Antisemitism: A Historical Encyclopedia of Prejudice and Persecution. Santa Bárbara: ABC-CLIO, 2005, pp. 351–352.
  14. Gershom, Yonassan. «Antisemitic Stereotypes in Alice Bailey's Writings», 1997 (revisado en 2005); copia de archivo de 2007.
  15. Shnirelman, Victor A. Russian Neo-pagan Myths and Antisemitism. Acta, n.º 13: Analysis of Current Trends in Antisemitism. Jerusalén: Vidal Sassoon International Center for the Study of Antisemitism, Universidad Hebrea, 1998.
Ayant droit
Lucis Trust (Nueva York, Londres, Ginebra). Bailey murió en 1949: sus obras son de dominio público en los países con plazo de 70 años post mortem, pero los libros publicados en Estados Unidos después de 1930 y las recopilaciones póstumas siguen protegidos allí.
Site officiel
www.lucistrust.org

En attente de confirmation

Ce que cette fiche n'a pas encore pu établir. Nous préférons le dire plutôt que de combler.

  • Ediciones españolas con ISBN de Cartas sobre meditación ocultista, Tratado sobre fuego cósmico, La luz del alma, El alma y su mecanismo, Del intelecto a la intuición, De Belén al Calvario, Psicología esotérica II, Curación esotérica, La exteriorización de la Jerarquía, El discipulado II y la Autobiografía inconclusa (Fundación Lucis las publica, pero no se han visto en catálogo).
  • Años de las ediciones españolas de Fundación Lucis, Sirio y Cárcamo (el catálogo de Open Library no los consigna).
  • Folletos no registrados como obra: The Next Three Years (1934), The Present World Crisis, Today (1940), The Coming World Order, The Immediate Plans, The Interlude between War and Peace y otros mensajes de guerra, absorbidos después en La exteriorización de la Jerarquía (fuente: Open Library OL2328289A).
  • Fecha original de The Labours of Hercules (1974 en libro; Wikipedia cita 1957).
  • Fecha exacta y lugar del matrimonio con Walter Evans (hacia 1907) y año exacto de la muerte del padre.
  • Comprobar el estatus de dominio público de la fotografía de Clara E. Sipprell (fallecida en 1975) declarada PD en Commons.
  • No se ha encontrado grabación sonora ni filmada verificada de Alice Bailey; confirmar si el webinario de Lucis Trust sobre 1945 contiene audio de archivo.
  • Programa de afiliación: no localizado para Lucis Trust ni Editorial Sirio.
  • Sala de lectura (2026-10-25): también son de dominio público en EE. UU. y en la UE (no en España hasta 2030) A Treatise on Cosmic Fire (1925), The Light of the Soul (1927) y The Soul and Its Mechanism (1930, libre en EE. UU. desde el 1 de enero de 2026), pero no se ha localizado texto completo limpio: el ejemplar de 1925 en archive.org (treatiseoncosmic0001alic) no tiene OCR y la biblioteca en línea de Lucis Trust está tras un control de Cloudflare que impide la descarga automática. Las obras publicadas desde 1931 pueden conservar derechos en EE. UU. si se renovaron (consta la renovación de la autobiografía, 1979); comprobar renovación por título.
  • Sala de lectura: los tres textos registrados llevan «caution»: entran en la sala el 1 de enero de 2030, cuando expiren los derechos en España.
  • Comprobar en la Autobiografía inconclusa la participación del padre en «las obras del puente Victoria» de Montreal hacia 1880: el puente se construyó en 1854–1859 y se reconstruyó en 1897–1898 (señalado al traducir, 2026-10-25).

Recherche effectuée le 2026-10-25