In Egyptian mythology, Hathor (Egyptian for House of Horus) was originally a personification of the Milky Way, which was seen as the milk that flowed from the udders of a heavenly cow.

Hathor was an ancient goddess, worshipped as a cow-deity from at least 2700 BC, during the 2nd dynasty, and possibly even by the Scorpion King.

The name Hathor refers to the encirclement by her, in the form of the Milky Way, of the night sky and consequently of the god of the sky, Horus.

She was originally seen as the daughter of Ra, the creator whose own cosmic birth was formalised as the Ogdoad cosmogeny.An alternate name for her, which persisted for 3,000 years, was Mehturt (also spelt Mehurt, Mehet-Weret, and Mehet-uret), meaning great flood, a direct reference to her being the milky way.

The Milky Way was seen as a waterway in the heavens, sailed upon by both the sun god and the king, leading the Egyptians to describe it as The Nile in the Sky.

Due to this, and the name mehturt, she was identified as responsible for the yearly inundation of the Nile.

Another consequence of this name is that she was seen as a herald of imminent birth, as when the amniotic sac breaks and floods its waters, it is a medical indicator that the child is due to be born extremely soon.

Hathor was also favored as a protector in desert regions.

Some Egyptologists associate Hathor with artificial light as evidenced by what has been purported to be a representation of an electric lamp in a temple dedicated to her worship. Though other scholars believe the representation to be that of a lotus flower, spawning a snake within.

Goddess of Motherhood

As a provider of milk, and due to cows careful tending of their calves, the cow was a universal symbol of motherhood, and so Hathor became goddess of motherhood, gaining titles such as 'The Great Cow Who Protects Her Child' and 'Mistress of the Sanctuary of Women.'

Because of the aspect of motherhood, her priests were oracles, predicting the fate of the newborn, and midwives delivering them.

As a mother, since she enclosed the sky, she was seen as the mother of Horus.

Symbolically she became the divine mother of the pharaoh, who was identified as Horus.

Since Horus's wife was Isis, Hathor was sometimes said to be her mother, although it was more accurate to say she was her mother in law.

As Horus was also said to be the son of Ra, Hathor was identified as Ra's wife (Ra created her in a non-sexual manner), gaining the title Mistress of Heaven. Having been identified as Ra's wife, it was said she arose from Ra's tears, and thus was identified as the Eye of Ra.

In art, Hathor was often depicted as a golden cow (sometimes covered in stars), with the titles Cow of Gold, and The one who shines like gold, or as a woman with the ears of a cow and a headdress of horns holding the sun-disc, which represented Ra.

Also, Hathor was sometimes identified as a hippopotamus, which the Egyptians also considered quite motherly creatures, and sometimes as an aquatic form of the cow.

In her position as divine mother to the pharaoh, Hathor was sometimes depicted as a cow standing in a boat (representing the boat of Ra with which he, as the sun, crosses through the sky), surrounded by tall papyrus reeds (as were common in the Nile delta), with the pharaoh often pictured as a calf standing next to her.

As divine mother, she was also represented with, or as, an uraeus, a stylised cobra, which symbolised royal power.

Sometimes, the local depictions of Hathor, with their slight variations on emphasising certain features, were treated separately, and seven of them, any seven, which was perceived as a mystical number (it divides the lunar month into 4 equal parts, and was the number of known planets at the time), named by their different titles, were considered special if gathered together.

These Seven Hathors, in Hathor's context as a mother, were said to dress in disguise as young women, and attend the birth of a child, and then one by one announce aspects of his fate. In later centuries, this 7-fold aspect of Hathor was identified as the Pleiades.

Fertility Goddess

The cow's large eyes with long lashes and generally quiet demeanor were often considered to suggest a gentle aspect of feminine beauty. There are still cultures in the world where to say that a girl is as pretty as a heifer is a great compliment, rather than taking you cow as an insult. And so Hathor rapidly became a goddess of beauty, and fertility, thus also a patron goddess for lovers.

A tale grew up around this in which Ra is described as having been upset over Horus' victory over Set (representing the conquest in 3000BC of Lower Egypt by Upper Egypt), and went off to be alone, and so Hathor went to him and started to dance and stripped naked, showing him her genitals, which cheered him up, so he returned.

(This has made certain readers believe that the sun god was extremley perverted, which may be true). The tale is thought also to describe a solar eclipse, as it depicts Ra, the sun, going away to sulk, and then returning when cheered up.

In her position as a female fertility goddess, who readily strips naked, she was often depicted in red, the color of passion, though her sacred color is turquoise, and so gained the titles Lady of the scarlet-colored garment, and Lady of [sexual] offerings (Nebet Hetepet in Egyptian).

Sometimes her fertility aspect was depicted symbolically as a field of reeds. Her position as one of beauty lead to her being depicted in portrait, which was highly unusual by Egyptian artistic conventions, indeed, only she and Bes were ever depicted in this manner.

Her beauty also lead to her being symbolically depicted by mirrors. Hathor's image was also often used to form the capitals of columns in Egyptian architecture.

Musician

Eventually, Hathor's identity as a cow-goddess of fertility, meant that her Hathor became identified with another ancient cow-goddess of fertility, Bata. It still remains an unanswered question amongst Egyptologists as to why Bata survived as an independent goddess for so long. Bata was, in some respects, connected to the Ba, an aspect of the soul, and so Hathor gained an association with the afterlife. It was said that, with her motherly character, she greeted the souls of the dead in the underworld, and proffered them with refreshments of food, and of drink. She was also sometimes described as mistress of the acropolis.

The assimilation of Bata, who was associated with the sistrum, a musical instrument, brought with it an association with music. In this form, Hathor's cult became centred in Dendera and was led by priests who were also dancers, singers, and other entertainers. Hathor's temple at Dendera contains an image, that has come to be known as the Dendera Light, which some have controversially claimed may be a depiction of an electric lamp. Hathor also became associated with the menat, the turquoise musical necklace often worn by women.

The protector and sponsor of dancers, Hathor was associated with percussive music, in particular the sistrum. Her traditional votive offering was two mirrors, the better with which to see both her beauty and your own.

Hathor's image, specifically her head, was traditionally used to decorate sistrums and mirrors. Thus when gazing at one's own reflection in the mirror, you would see Hathor looking back, from underneath one's own face, serving as foundation and support, perhaps as role model and goal. This imagery was standard and ubiquitous, it also commonly decorates architectural columns, however one is forced to ask, how would one know it was Hathor? Usually by the cow ears but even more consistently by the hair-do.

Hathor's hair is dressed in so characteristic a fashion that the style now bears her name: archaeologists have dubbed it the "Hathor hair-do." This style is utterly distinctive and perhaps surprisingly modern to our eyes. It is not the heavily bejeweled, elaborately braided hair so commonly depicted in other ancient Egyptian imagery. Rather it is simplicity in the extreme: a simple flip, often parted down the middle.

The 'do wouldn't have looked at all out of place on a French or English mod girl pop singer of the early to mid '60's- a Marianne Faithfull perhaps or Francoise Hardy. It is a simple hairstyle, a hairstyle one can conceivably maintain by oneself, without extensive wigs, servants or leisure time. It is very much an equalizing hairstyle. Ironically, then, it is a hairstyle most commonly seen in the depiction of deities, especially beautiful love goddesses, perhaps demonstrating the intensity of their self-confidence.

While other ancient Egyptian hairstyles are instantly recognizable even today as solely Egyptian, the Hathor hair-do seems to have set an international style, in particular traveling all over the Middle East. Other goddesses are depicted wearing this style, in fact it seems to have become the goddess hairstyle, favored by all the most fashionable deities.

Spiral Hair at bottom - Sacred Geometry - Golden Ratio

A hymn to Hathor says:

Thou art the Mistress of Jubilation, the Queen of the Dance, the Mistress of Music, the Queen of the Harp Playing, the Lady of the Choral Dance, the Queen of Wreath Weaving, the Mistress of Inebriety Without End.

Essentially, Hathor had become a goddess of Joy, and so she was deeply loved by the general population, and truly revered by women, who aspired to embody her multifaceted role as wife, mother, and lover.

In this capacity, she gained the titles of Lady of the House of Jubilation, and The One Who Fills the Sanctuary with Joy. The worship of Hathor was so popular that more festivals were dedicated to her honour that any other Egyptian deity, and more children were named after this goddess than any other. Even Hathor's priesthood was unusual, in that both men, and women, became her priests.

Bloodthirsty Warrior

The Middle Kingdom was founded when Upper Egypt's Pharaoh, Mentuhotep II, took control over Lower Egypt, which had become independent during the First Intermediate Period by force. This unification had been achieved by a brutal war that was to last some 28 years, but when it ceased, calm returned, and the reign of the next Pharaoh, Mentuhotep III, was peaceful, and Egypt once again became prosperous.

A tale, from the perspective of Lower Egypt, developed around this.In the tale, Ra (representing the Pharaoh of Upper Egypt) was no longer respected by the people (of Lower Egypt) and they ceased to obey his authority, which made him so angry that he sent out Sekhmet (war goddess of Upper Egypt) to destroy them, but Sekhmet was so bloodthirsty that she could not be stopped. Ra pours blood-coloured beer on the ground, tricking Sekhmet, who thinks it to be blood, into drinking it, which makes her stop the slaughter, and become loving, and kind.

The form that Sekhmet had become by the end of the tale was identical in character to Hathor, and so a cult arose, at the start of the Middle Kingdom, which dualistically identified Sekhmet with Hathor, making them one goddess, Sekhmet-Hathor, with two sides.

Consequently, Hathor, as Sekhmet-Hathor, was sometimes depicted as a lioness.

Sometimes this joint name was corrupted to Sekhathor (also spelt Sechat-Hor, Sekhat-Heru), meaning (one who) remembers Horus (the uncorrupted form would mean (the) powerful house of Horus.

However, the two goddesses were so different, indeed almost diametrically opposed, that the identification did not last.

When Horus was identified as Ra, under the name Ra-Herakhty, Hathor's position became unclear, since she had been the wife of Ra, but mother of Horus, whose wife was Isis. Many attempts to solve this gave Ra-Herakhty a new wife, Ausaas, to solve this issue around who Ra-Herakhty's wife was. However, this left open the question of how Hathor could be his mother, since this would imply that Ra-Herakhty was a child of Hathor, rather than a creator.

In areas where the cult of Thoth was strong, Thoth was identified as the creator, leading to it being said that Thoth was the father of Ra-Herakhty, thus Hathor, as the mother of Ra-Herakhty, was in this version referred to as Thoth's wife. Since Ra-Herakhty was, in this version of the Ogdoad cosmogeny, depicted as a young child, often referred to as Neferhor, when considered the wife of Thoth, Hathor was often depicted as a female nursing a child.

Since Thoth's wife had earlier been considered to be Seshat, Hathor began to be attributed with many of Seshat's features. Since Seshat was associated with records, and with acting as witness at the judgement of souls, these aspects became attributed to Hathor, which, together with her position as goddess of all that was good, lead to her being described as the (one who) expels evil, which in Egyptian is Nechmetawaj also spelt Nehmet-awai, and Nehmetawy). Nechmetawaj can also be understood to mean (one who) recovers stolen goods, and so, in this form, she became goddess of stolen goods.

Outside the Thoth cult, it was considered important to retain the position of Ra-Herakhty (i.e. Ra) as self-created (via only the primal forces of the Ogdoad). Consequently, Hathor could not be identified as Ra-Herakhty's mother.

Hathor's role in the process of death, that of welcoming the newly dead with food and drink, lead, in such circumstances, to her being identified as a jolly wife for Nehebkau, the guardian of the entrance to the underworld, and binder of the Ka. Nethertheless, in this form, she retained the name of Nechmetawaj, since her aspect as a returner of stolen goods was important to society, and so considered worth noting.

Later Years

When the Ennead and the Ogdoad were combined, when Ra and Atum were identified as one another, Hathor, as the daughter of the combined Atum-Ra, was sometimes confused with Tefnut. Consequently, the tale, a metaphor for an historic drought, in which Tefnut had fled Egypt after an argument with her husband (Shu), but is persuaded to return, became occasionally transformed into one in which Hathor had an argument with Ra, and fled, later returning.

The aspect of the story in which Tefnut turned into a cat and attacked those who went near, neatly fitted with the tale in which Hathor was said to have been Sekhmet, contributing to the frequency with which the tale occurred featuring Hathor rather than Tefnut.

Beliefs about Ra himself had been hovering around the identification of him, a sun god, with Horus, who by this time was also a sun god, in the combined form Ra-Herakhty, and so for some time, Isis had intermittently been considered the wife of Ra, since she was the wife of Horus.

Consequently, Hathor became identified with Isis, and since this identification was much simpler than that of Horus and Ra, it was more strongly, and more permanantly made.

In this form, which, technically, is really Isis, Hathor's mother was consequently Nuit, and she was sometimes even described as being the wife of Horus, leading to a level of confusion, in which Horus, as Hathor's son, was also his own father.

This form of Horus was known as Horus-Bedhety, referring to Bedhet, where the view was most commonly held, or as Ihy, referring to his aspect as a sistrum player, since he was the son of Hathor, who was by now associated with the sistrum. When Horus assimilated with Anhur, to become Arsnuphis, so Hathor was occasionally Anhur's mother as well.

Nethertheless, when Ra subsequently assimilated Amun, into Amun-Ra, it was sometimes said that Hathor, as a cow, was married to Sobek, or rather to a generic crocodile-god, since Sobek had become thought of as merely a manifestation of Amun.

Shortly afterwards, Hathor became fully merged into Isis, whose cult was much stronger.

Hathor Outside the Nile

Hathor was worshipped in Canaan in the 11th century BC, which at that time was ruled by Egypt, at her holy city of Hazor, which the Old Testament claims was destroyed by Joshua (Joshua 11:13, 21).

The Sinai Tablets show that the Hebrew workers in the mines of Sinai about 1500 BC worshipped Hathor, whom they identified with the goddess Astarte.

Some theories state that the golden calf mentioned in the bible was meant to be a statue of the goddess Hathor (Exodus 32:4-32:6.), although it is more likely to be a representation of the 2 golden calves set up by Rehoboam, an enemy of the levite priesthood, which marked the borders of his kingdom.

The Greeks also loved Hathor and equated her with their own goddess of love and beauty, Aphrodite.

Some ancient texts refer to a serpent of light residing in the heavens. This is believed to have been inspired by the Milky Way (a similar allusion to the ouroboros).

In general, the Egyptian gods and Egyptian religion did not travel. The ancient Egyptians were insular, not overly interested in importing or exporting deities. Eventually Isis would become the great exception, with temples in Rome, and throughout Europe, Africa and Asia, as far away as the British Isles. Hathor was her trailblazing predecessor. Beyond the traditional borders of Egypt and Nubia, Hathor was worshipped throughout Semitic West Asia, beloved particularly in the city of Byblos.

She was also adored as far afield as what is modern Ethiopia, Somalia and Libya. The seed of what would be universally beloved within Isis also existed within Hathor. Their appeal transcends national or ethnic boundaries: Hathor perhaps embodies the wishes of those who long for life to be generously benevolent and abundant, while Isis embodies the hopes of those who wish for mercy and kindness.

Hathor was associated with turquoise, malachite and the metals gold and copper. [alchemy of consciousness]

Her demeanor glows with consistent confidence and sunny, good health. Hers is a warm, sensual beauty not aloof or remote. Although she ruled the perfumer's trade in general, Hathor was especially connected with the fragrance of myrrh, which was exceedingly precious to the ancient Egyptians and which on a spiritual level embodied the finest qualities of the feminine.

In Mesopotamia, the beautiful and stylish, ever youthful if fierce, Ishtar dresses her hair this way. So do the beautiful Western Semitic love and war goddesses, Anat and Astarte, who would eventually achieve great popularity in ancient Egypt, perhaps the only foreign deities to do so. They would become incorporated into Egyptian mythology, serving as the designated consolation prize brides for Seth, in the face-saving compromise that concludes his loss to Horus. Anat and Astarte, the ancient equivalent of hot foreign babes, of course wear only the most stylish of hairdos.

Technically, we have no way of actually knowing where this hair-do originated or with whom. However, Hathor's influence remains so consistent that no matter where an ancient goddess plaque is dug up, if she's wearing that flip, she is automatically described as wearing the Hathor hair do. What the goddesses who wear this style have in common with Hathor beyond celestial beauty is a willingness to boldly battle on behalf of justice, their families and followers.

Ishtar, Anat and Hathor: these images of beauty are not passive or vain but action-oriented brave women, perhaps so confident of their inherent beauty that elaborate adornment becomes only necessary for their own pleasure, not as a needed demonstration.

Hathor took on an uncharacteristically destructive aspect in the legend of the Eye of Ra. According to this legend, Ra sent the Eye of Ra in the form of Hathor to destroy humanity, believing that they were plotting aganist him. However, Re changed his mind and flooded the fields with beer, dyed red to look like blood. Hathor stopped to drink the beer, and, having become intoxicated, never carried out her deadly mission. Therefore as a fertility goddess and a goddess of moisture, Hathor was associated with the inundation of the Nile. In this aspect she was associated with the Dog-star Sothis - Sirius - whose rising above the horizon heralded the annual flooding of the Nile.

In the legend of Ra and Hathor she is called the Eye of Ra.

The sun disc reresents the creational light - the word Re - Ra - meaning ray of light.

Her image could also be used to form the capitals of columns in Egyptian architecture. Her principal sanctuary was at Dendera, where her cult had its early focus, and where it may have had its origin. At Dendera, she was particularly worshipped in her role as a goddess of fertility, of women, and of childbirth. At Thebes she was regarded as a goddess of the dead under the title of the 'Lady of the West', associated with the sun god Re on his descent below the western horizon. The Greeks identified Hathor with Aphrodite who was Venus (as in Hathors from Venus).

Hathor Wikipedia

Incarnations

http://en.wikipedia.org/wiki/Master_Hilarion

The Master Hilarion is believed to have been incarnated as the Apostle Paul of Tarsus and the Neo-Platonic philosopher Iamblichus. Some have believed that he was the Christian saint Hilarion. ^[5] This is unlikely, since the years Iamblichus, also known as Iamblichus Chalcidensis, (c. 245 - c. 325) was embodied overlap the lifetime of St. Hilarion (291 - 371). ^[6]

In October 1884 Helena Blavatsky made reference to Hilarion (using the spelling: "Hillarion") having just recently Ascended:

"...an "Eastern adept, who has since gone for his final initiation," who had passed, en route from Egypt to Thibet, through Bombay and visited us in his physical body. Why should this "Adept" be the Mahatma in question? Are there then no other Adepts than Mahatma Koot Hoomi? Every Theosophist at headquarters knows that I meant a Greek gentleman, whom I have known since 1860."

On 20 February 1881 Kuthumi, in one of his letters to Sinnett, referred to him as

"one of ours having passed through Bombay on his way from Cyprus to Tibet".

His travel to his "final initiation" is referred to in an entry in Henry Olcott's diary, dated 19 February 1881, written in Bombay:

"Hillarion is here en route for Tibet and has been looking over, in, and through the situation. Finds B– something morally awful. Views on India, Bombay, the TS in Bombay, Ceylon (––), England and Europe, Christianity and other subjects highly interesting." (Letters from the Masters of Wisdom, 2nd Series, page 93) ^[7]

[edit] Function in the spiritual hierarchy

C.W. Leadbeater wrote that the Master Hilarion's primary influence is upon the scientists of the world,^[8] and in the teachings of Alice A. Bailey, the fifth ray, called by Alice A. Bailey the orange ray, which he is said to oversee, is called the ray of concrete science^[9]. According to the Ascended Master Teachings, Hilarion took over the Office of Chohan of the Fifth Ray from the Ascended Master Lord Ling. As Hierarch of the Brotherhood of Truth in the etheric plane over Crete, he assists the scientists and spiritual leaders of the world with the flame of truth and what is called in the Ascended Master Teachings the green ray or emerald ray (the 5th of the Seven Rays). ^[2] It is believed in the Ascended Master Teachings that before the Master Hilarion took over the chohanship of the Fifth Ray, that Lord Ling fulfilled that function. ^[10]

[edit] Skeptical view

Who Is Alice Bailey?

Alice Ann Bailey (June 16, 1880 – December 15, 1949), known as Alice A. Bailey or AAB, was an influential writer and teacher in the fields of spiritual, occult, [[soul-based healing|esoteric healing]],astrological, Theosophical, Christian and other religious themes. Alice Bailey was born as Alice LaTrobe Bateman, in Manchester, England at 7:32 am GMT.^[1] She moved to the United States in 1907, where she spent most of her life as a writer and teacher.

Her works, written between 1919 and 1949, describe a wide-ranging system of esoteric thought covering such topics as how spirituality relates to the solar system, meditation, healing, spiritual psychology, the destiny of nations, and prescriptions for society in general. She described the majority of her work as having been telepathically dictated to her by a "Master of the Wisdom", initially referred to only as "the Tibetan", or by the initials "D.K.", later identified as "Djwhal Khul."^[2][3] Her followers refer to her writings as The Alice A. Bailey material, or sometimes, as the AAB material.

Her writings were influenced by the works of Madame Blavatsky. Though Bailey's writings differ from the orthodox Theosophy of Madame Blavatsky, they also have much in common with it. She wrote about religious themes, including Christianity, though her writings are fundamentally different from many aspects of Christianity and of other orthodox religions. Her vision of a unified society includes a global "spirit of religion" different from traditional religious forms and including the concept of the Age of Aquarius.^[4][5]

Controversy has arisen around some of Bailey's statements on nationalism, American isolationism, Soviet totalitarianism, Fascism, Zionism, Nazism, race relations, Africans, Jews, and the religions of Judaism and Christianity. Yonassan Gershom and others have claimed that her writings contain "racist" material.^[6][7][8][9]

According to Robert S. Ellwood, her philosophy and publications are still applied by the groups and organizations she founded, such as the Arcane School, the New Group of World Servers, and the Full Moon Meditation Groups that follow her teachings.^[10]

Racial theories

The neutrality of this section is disputed. Please see the discussion on the talk page. Please do not remove this message until the dispute is resolved. (September 2009)

Bailey upheld theories of racial differentiation that posited a division of humanity into races that are on different levels in a "ladder of evolution". These 'races' do not represent a national or physical type, but a state of evolution. For example, she states that the Aryans (or '5th race'), as an "emerging new race", are the most recently evolved people on Earth, although the term 'Aryan' as used by her has a quite distinct meaning from the separative and racist use of the word. It refers not only to Caucasian peoples, but to origins in Indo-Persia, and indicates a culture where thought and intellect is dominant. In her book Education in the New Age, Bailey made predictions about the use of occult racial theories in the schools of the future, which she said would be based on the idea of 'root races' (originally vast prehistoric spans of time covering thousands of years when a particular human facet was being developed) such as Lemurians (physically adept), Atlanteans (emotionally adept), Aryans (mentally adept), and the New Race with "group qualities and consciousness and idealistic vision.".^[107] However, she holds that the forthcoming 'sixth sub-race' (evolving from various facets of current 'fifth race' intellectual culture) cannot reach it's peak until the 'sixth race' proper (due many thousands of years hence), and may therefore not be the advance some of her New Age followers wish for. In her The Destiny of the Nations, Bailey described a process by which this "new race" will evolve from Caucasians, after which "low grade human bodies will disappear, causing a general shift in the racial types toward a higher standard." ^[108]

Her writings in this area were criticized by Victor Shnirelman, a cultural anthropologist and ethnographer, who in a survey of modern Neopaganism in Russia, drew 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, for example, in the occult teachings of Alice Bailey and her followers, who wish to cleanse Christianity of its 'Jewish inheritance' and reject the 'Jewish Bible' as a prerequisite for entering the Age of Aquarius.".^[109]

Monica Sjöö, a Swedish-born British artist, writer, and supporter of the Goddess movement, wrote that Bailey, through her published teachings, had a "reactionary and racist influence on the whole New Age movement."^[110] She also noted what she called Bailey's (and Theosophy's) "pro-fascist religious views", such as the belief in a secret elite of "Masters" who control world events and human minds through occult means and attempt to bring about the evolution of an Aryan super-race (although this is an understandably modern misunderstanding of her teaching - 'Aryan' as used by Bailey is easily confused with the modern terminology, and the "Masters" are not an elite, but instead are 'enlightened' individuals originally introduced in Theosophy as having evolved beyond the human or "4th kingdom" into the 5th or "Kingdom of souls", and who - in her view - guide the human race as a whole).^[111]

[edit] On the Negro race

Bailey stated that the Negro race contains a large number of "child souls", leading lives of "physical activity motivated by the desire for satisfaction of some kind, and by a shallow "wish-life" or desire nature, and almost entirely oriented towards the physical life."^[112] She also wrote of the need for the white races to train the Negroes of Africa so that they will be fitted for true self-government.^[113]

She described Negro people as "creative, artistic and capable of the highest mental development when taught and trained -- as capable as is the white man;" and she emphasized the need for the white races to accord the Negro "the respect and the opportunity which is due him", stating that "The future peace of the world depends today upon enlightened, farseeing statesmanship and an appreciation of the fact that God has made all men free." ^[114]

She wrote that what she described as "the Negro Problem" is divided into two areas: "the problem of the future of the African Negro and the problem of the future of the Negro in the western hemisphere." ^[115]

[edit] On "the Negro problem" in Africa

Bailey considered the indigenous people of Africa to be in the "embryonic stage" of evolutionary development, and wrote that, "Behind the many separative religious cults of that dark land, there emerges a fundamental and pure mysticism, ranging all the way from nature worship and a primitive animism to a deep occult knowledge and an esoteric understanding which may some day make Africa the seat of the purest form of occult teaching and living."^[115] She said that "Right human relations must be firmly established between the emerging Negro empire and the rest of the world; the new ideals and the new world trends must be fostered in the receptive Negro consciousness and in this way darkest Africa will become a radiant center of light, ready for self-government and expressing true freedom."

[edit] On "the Negro problem" in the Americas

Regarding the relations between the Negro race and other races in the Western Hemisphere, Bailey wrote that it "constitutes a very ugly story, seriously implicates the white man and provides an outstanding disgrace", and that "The white people face a grave responsibility and it lies in their hands to change conditions."^[116] She was a vocal advocate of humane treatment and equal rights for the Negro race, acknowledged that they had been subject to much cruelty and exploitation by the white race, but also said that good had come of this for Negroes, and described reason for optimism regarding their future prospects.^[115] She advocated improvement in the situation of the Negro in the United States, calling for the people of America to end discrimination, to accept the Negro population as brothers and friends and thereby bring about positive change.^[116] She also wrote that in the black peoples attempt to resolve their problem of separation in society, "the spiritual forces of the world are on the side of the Negro."^[117]

[edit] On the Jewish people

Bailey wrote much about the Jewish people, referring to them collectively as a race, with group karma, characteristics, and behaviors. Specifically, she was of the opinion that Jews embody the characteristics of "materialism, cruelty and a spiritual conservatism" and the "separative, selfish, lower concrete mind." ^[118][119]

[edit] On the social characteristics of the Jews

Bailey described Jews as "the most reactionary and conservative race in the world", explaining this as a result of their need to preserve their cultural identity as a wandering people under persecution. She wrote that, "People complain (and it is frequently true) the Jews lower the atmosphere of any district in which they reside. They hang their bedding and their clothing out of the windows. They live on the streets, sitting in groups on the sidewalks." ^[20]

She wrote that Jews "take what they want, to see to it that their children get the best of everything available, no matter what the cost to others"; they "blame the non-Jewish nations for their miseries"; and, "The Jew needs to recognize his share in bringing about the dislike which hounds him everywhere." ^[120]

She stated that even though the Jews are "possessed of great wealth and influence", they create "dissension among the nations" and "almost abusive, demands for the Gentile to shoulder the entire blame and end the difficulty."^[120]

[edit] On "the Jewish Problem"

Bailey said that what she called the "Jewish problem"^[121][122] was the result of negative karma accumulated by the Jews due to "acts and deeds there claimed by him as his racial acts and deeds (conquest, terrorism and cruelty)..." and wrote that the solution to this "problem" will come "...when the races regard the Jewish problem as a humanitarian problem but also when the Jew does his share of understanding, love and right action. This he [the Jew] does not yet do, speaking racially." ^[118]

Before World War II, she wrote: "The major racial problem has, for many centuries, been the Jewish, which has been brought to a critical point by Germany...";^[123] that the Jews "constitute an international minority of great aggressiveness, exceedingly vocal";^[124] and that while they are an ancient, civilized and cultured people, their problems as a "struggling minority" are the result of "certain inherent characteristics", and the "untidy effect they have on any community".^[125]

In 1939, as World War II began, Bailey wrote that "the Jewish problem, is definitely producing cleavage as a part of the divine plan... to bring humanity to certain realizations and decisions." ^[126]

In 1948, after the war and the Holocaust, she wrote that "there are eighty percent of other people in the concentration camps, only twenty percent Jews", and that Jews have not only repudiated the Messiah, but they have forgotten their unique relation to humanity.^[108][127]

Bailey also wrote critically about hatred of the Jews and predicted a future in which Jews would "fuse and blend with the rest of mankind."^[128] In her autobiography, she stated that she had been on Hitler's "blacklist", and she believed this had been because of her defense of the Jews during her lectures throughout Europe.^[129] She criticized the cruelty of "the Gentile" (non-Jewish people) for their treatment of the Jews, stating "great is his responsibility for wrong doing and cruel action."^[130]

Bailey further stated that the Jews were themselves responsible for the bad treatment they received, "Changed inner attitudes are needed on both sides, but very largely on the side of the Jews." She was aware of and accepted the controversial nature of her comments in this regard.^[120]

[edit] On interracial marriage

Bailey wrote regarding interracial marriage that "the best and soundest thinkers in both the white and black races at this time deplore mixed marriages. They mean no happiness for either party." She also advised against intermarriage between Caucasians and Asians but said that children of interracial unions would be unavoidable following World War II due to the actions of what she called the "inevitable promiscuity" of the armies during that period. She wrote that "children of mixed race, as well as the half-castes and the Eurasians may be the answer to a large part of the problem. There will be hundreds of thousands of these children of mixed parentage, forming part of the world population in the next generation and immediate cycle and they are a group with which we will have to reckon." ^[131]

While she believed that intermarriage would not solve what she called "the Negro problem,"^[132] she implied this might change and on this issue, "I make no prophecy about the future." ^[133]

Her comments on the topic of interracial marriage are conflicting: On the one hand she suggested that mixed marriages have unhappy effects, on the other hand she seemed to view them as positive and contributing to the solution of racial tensions.^[134] Elsewhere she wrote that marriages are rooted in soul relationships,^[135] and that intermarriage in general is not a solution to racial problems, but that the solution lies in appreciation of the good qualites found groups other than one's own and the killing out of the sense of racial superiority.^[136] Her contrary statements thus reflect the mixed and emerging views of the time in which she was writing.

[edit] On nationalism and nations

Bailey criticized national groups, based on what she believed were their violations of the spirit of unity and brotherhood. She believed that an individual's primary allegiance is to humanity and not to any subgroup within it: "I call you to no organizational loyalties, but only to love your fellowmen, be they German, American, Jewish, British, French, Negro or Asiatic." ^[137]

[edit] On the United States and France

While praising the United States and France in some respects, Bailey saw in them political corruption.^[138][139] 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." ^[140]

[edit] On Israel, Zionism, and the U.S.S.R.

Regarding the foundation of the modern nation of Israel after World War II, Bailey said that "The Jews, by their illegal and terrorist activities, have laid a foundation of great difficulty for those who are seeking to promote world peace."^[141]

Bailey criticized Zionism, comparing it with the then-current Stalinist regime in the Russian-dominated Soviet Union, writing, "Zionism today stands for aggression and for the use of force, and the keynote is permission to take what you want irrespective of other people or of their inalienable rights. These points of view are against the position of the spiritual leaders of humanity, and therefore the leaders of the Zionist movement, and the group of men who direct and control the policies of Russia, are against the policies of the spiritual Hierarchy and are contrary to the lasting good of mankind. ... The menace to world freedom today lies in the known policies of the rulers of the U.S.S.R. and in the devious and lying machinations of the Zionists."^[142]

[edit] On the "present world crisis"

Bailey said, "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."^[143] In 1947, in listing the causes of world conflict, she citied the fight for oil, and the fight over Palestine, "[...] a fight which has greed and not any love of Palestine behind it, and which is governed by financial interests and not by the humanitarian spirit which the Zionists claim [...]".^[144]

[edit] On organized religions

Bailey taught a form of universal spirituality that transcended denominational identification, believing that, "Every class of human beings is a group of brothers. Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God." She stated that all religions originate from the same spiritual source, and that humanity will eventually come to realize this, and as they do so, the result will be the emergence of a universal world religion and a "new world order."^[145][146] Bailey described a world where there would be no separate religions but rather "one great body of believers." She predicted that these believers would accept unified truths based on brotherhood and "divine sonship", and would "cooperate with the divine Plan, revealed to them by the spiritual leaders of the race." She wrote that this was not a distant dream but a change that was actually occurring during the time of her writing. (Bailey, p 140)

Despite her focus on unity of religion, Bromley and Hammond point out that Bailey and other "occultists" "...hammered home the central idea, 'The East is the true home of spiritual knowledge and occult wisdom.'" ^[147]

Author Steven Sutcliffe wrote that Bailey's "World Goodwill" organization was promoting groups of "world servers" to, as he quotes Bailey, "serve the Plan, Humanity, the Hierarchy and the Christ."^[148]

[edit] On Judaism

Bailey was highly critical of the religion of the Jews. She wrote: "The word 'love' as it concerns relation to other people is lacking in their religious presentation, though love of Jehovah is taught with due threats; the concept of a future life, dependent upon conduct and behavior to others and on right action in the world of men, is almost entirely lacking in The Old Testament and teaching on immortality is nowhere emphasized; salvation is apparently dependent upon the keeping of numerous physical laws and rules related to physical cleanliness; they go so far as to establish retail shops where these rules are kept - in a modern world where scientific methods are applied to purity in food. All these and other factors of less importance set the Jew apart, and these he enforces no matter how obsolete they are or inconvenient to others."^[149]

Because of writings like these, the American Chassidic author Rabbi Yonassan Gershom wrote that Bailey's plan for a New World Order and her call for "the gradual dissolution—again if in any way possible—of the Orthodox Jewish faith" revealed that "her goal is nothing less than the destruction of Judaism itself." Gershom also wrote that "This stereotyped portrayal of Jews is followed by a hackneyed diatribe against the Biblical Hebrews, based upon the "angry Jehovah" theology of nineteenth-century Protestantism. Jews do not, and never have, worshipped an angry vengeful god, and we Jews never, ever call God "Jehovah."^[150]

[edit] On Christianity

Bailey wrote of "the return of the Christ", but her concept had little in common with that of mainstream Christian churches. Bailey almost always used the phrase "the Christ" when not referring specifically to the Christian idea. For her, the leadership of the Hierarchy is an "office" (so to speak), to be occupied by various Masters, including the Master Jesus, in the course of Their unfolding evolution. She saw the Christ as a great "Person", embodying the energy of love, and His return as the awakening of that energy in human consciousness.^[151] She also introduced the ideas that the new Christ might be "of no particular faith at all", that he may be from any nation, race, or religion, and wrote that his purpose of returning will be to "restore man's faith in the Father's love" in a close personal relationship with "all men everywhere".^[152]

She stated that no one particular group can claim Him—that the New Age Christ belongs to whole world, and not to Christians alone, or to any nation or group. (Bailey, p 109) Bailey was highly critical of mainstream Christianity; she wrote that much of the Church's teaching about Christ's return is directly opposed to His own intentions and that "The history of the Christian nations and of the Christian church has been one of an aggressive militancy" (Bailey, p 110)

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