Perennial Wisdom

The origins of the Perennial Wisdom can be traced back to the teachings of Hermes, the ancient Egyptian god of wisdom and knowledge. Hermes was revered by many cultures including the Greeks, who incorporated his teachings into Neoplatonism, Gnosticism, and Hermeticism.

The existence of a perennial wisdom, or philosophia perennis, has been a key concept in the spiritual and mystical traditions of various cultures throughout history. This knowledge — so called “Ancient” Wisdom — is said to be a universal truth that transcends time, space, and cultural boundaries, offering a deep understanding of the nature of reality, human existence, and our relationship with the divine. The enduring nature of this chain of knowledge — which is why the term “perennial” is preferable to “ancient,” which is more associated with “traditional” — is a testament to its value and importance in helping us to connect with the mysteries of the universe.

The book “Ancient Wisdom” by Annie Bessant is one of her most notable works and a good introduction to the Perennial Wisdom. Besant was an influential figure in the late 19th and early 20th centuries. She was a social reformer, women’s rights advocate, and prominent leader of the Theosophical Society. Besant was known for her eloquent speeches and writings on spiritual, philosophical, and social issues.

In her book, she delves into the fundamental principles and teachings of Theosophy, exploring the esoteric wisdom of ancient cultures and religions. Besant’s main argument revolves around the existence of a universal “Ancient (sic) Wisdom” that transcends time, culture, and religious boundaries.

Besant states, “[These teachings have] existed from immemorial time. [They] offers us a theory of nature and of life which is founded upon knowledge acquired by the Sages of the past…” This quote encapsulates the essence of her argument, asserting that Theosophy is not a new doctrine, but a rediscovery of age-old truths.

The book delves into topics such as reincarnation, karma, the afterlife, the spiritual hierarchy, and the evolution of consciousness. Besant argues that understanding these concepts can lead to a deeper comprehension of life’s purpose and the nature of the universe.

Besant’s “Ancient Wisdom” is intended for those interested in spirituality, metaphysics, and comparative religion. However, it may be challenging for readers unfamiliar with Theosophical terminology or concepts. Its significance lies in its comprehensive exploration of Theosophical teachings and its attempt to bridge Eastern and Western spiritual philosophies.

Helena Petrovna Blavatsky, a Russian philosopher and occultist of the 19th century, is known for her influential work in the Theosophical Society. Her magnum opus, “The Secret Doctrine,” is considered a seminal text in Theosophy and esoteric philosophy. Blavatsky’s work aimed to reconcile the spiritual wisdom of the East with the scientific and rational thinking of the West, presenting a complex synthesis of ideas that sought to unveil the universal “Ancient Wisdom” underpinning all religions and philosophies.

One of the primary themes in “The Secret Doctrine” is the unity of all religions. Blavatsky posited that all religions stemmed from a single ancient source of truth, suggesting an underlying spiritual unity among diverse faiths. This idea resonates with the modern interfaith movement, which promotes mutual respect and understanding among different religious traditions.

“The Secret Doctrine” also presents Theosophy as a science of mysteries, aiming to reveal the hidden aspects of existence. Blavatsky believed that through intuitive insight and spiritual development, individuals could gain access to this esoteric knowledge, which she saw as complementary to, rather than contradictory with, scientific understanding.

The cosmology of ancient wisdom featured in “The Secret Doctrine” is another central theme. Blavatsky proposed a cyclical view of the universe, where worlds and civilizations rise and fall in accordance with cosmic laws. This perspective echoes many Eastern philosophies and offers an alternative to linear, progress-oriented Western views of history and evolution.

Alice A. Bailey, a British writer and theosophist, co-founder of the Lucis Trust, made significant contributions to the interpretation and study of Blavatsky’s work. Bailey was a student of Theosophy before she made contact with the Tibetan Master, Djwhal Khul, leading her to establish the Arcane School and write 20 books on esoteric philosophy.

Bailey’s “A Treatise on Cosmic Fire” is particularly relevant as it parallels and expands upon Blavatsky’s “The Secret Doctrine.” In fact, Cosmic Fire provides a psychological key to the Secret Doctrine, as it considerably expands expands and deepens the teachings on Solar (Soul) Fire. Throughout her collaborative work with the Tibetan Master, Who also had provided material for Blavatsky’s Secret Doctrine, Bailey reveals original teachings on Shamballa, the Seven Rays, the New Group of World Servers, the new discipleship and the new world prayer and occult formula known as The Great Invocation.

Thus, a golden chain of wisdom knowledge, from Hermes to Bailey, can be woven, as we keep applying the already revealed knowledge in the service of humanity, and remain in serene expectancy for the next spiritual dispensation. On this subject, we are told,

I would have you remember that the teaching which I have given out has been intermediate in nature, just as that given by H.P.B., under my instruction, was preparatory. The teaching planned by the Hierarchy to precede and condition the New Age, the Aquarian Age, falls into three categories:

1. Preparatory, given 1875-1890…written down by H.P.B.
2. Intermediate, given 1919-1949…written down by A.A.B.
3. Revelatory, emerging after 1975…to be given on a worldwide scale via the [internet].

In the next century and early in the century an initiate will appear and will carry on this teaching. It will be under the same “impression,” for my task is not yet completed and this series of bridging treatises between the material knowledge of man and the science of the initiates has still another phase to run. The remainder of this century, as I told you elsewhere, must be dedicated to rebuilding the shrine of man’s living, to reconstructing the form of humanity’s life, to reconstituting the new civilisation upon the foundations of the old, and to the reorganising of the structures of world thought, world politics, plus the redistribution of the world’s resources in conformity to divine purpose. Then and only then will it be possible to carry the revelation further.

The Tibetan Master via Alice A. Bailey, Rays and Initiations, p. 255

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PS: Much ill-intentioned misinformation has been spread about HPB’s use of the name Lucifer for her Journal, and Bailey’s use of it as the initial name of the Lucis Trust. The following explanation should enlighten the unenlightened, and keep the adversaries of the truth at bay.

Is the Lucis Trust related to Lucifer?

In Helena Petrovna Blavatsky’s “The Secret Doctrine,” the terms “Lucifer” and “Satan” are not treated as synonymous, nor are they directly associated with the concept of evil or malevolence, as commonly understood in mainstream religious beliefs. Blavatsky’s interpretation of these terms is rooted in her understanding of esoteric symbolism and the broader context of Theosophy.

According to Blavatsky, “Lucifer” represents the “light-bringer” or “morning star,” symbolizing the divine spark within every human being and the potential for spiritual enlightenment. In this context, Lucifer is considered a positive force that promotes the evolution of consciousness.

On the other hand, “Satan” is viewed as a symbol of the material world and the opposing force to spiritual growth. However, Blavatsky does not portray Satan as an inherently evil figure but rather as a necessary part of the cosmic balance, contributing to the dualistic nature of existence.

In summary, according to “The Secret Doctrine” and Blavatsky’s interpretation, “Lucis” (or “Lucifer”) and “Satan” represent different aspects of the spiritual journey and are not synonymous. They are not directly related to the concepts of good and evil as commonly understood, but instead, they symbolize various forces influencing human spiritual evolution within the framework of Theosophy.

But both groups of aspirants (the black and the white) stand before the door of initiation and take the needed steps to open it on two similar occasions. Both overcome glamour after the second initiation, and see their way clearly ahead; but their goals emerge as widely different; one treads the broad way which leads ever deeper into matter and materialism, into darkness and “black power”; the other leads to the straight and narrow way, to the razor-edged path which leads into light and life. One group has never freed itself from the principles which governed the first solar system. They were principles entirely related to matter and substance, and were at that time and in that period (so remote that the number of years of distance can be stated only in super-astronomical figures) the conditioning factors for the initiation of the time. Certain units of humanity—then existent—were so completely conditioned by these material principles and so deliberately unready for moving on to the comprehension of another set of principles (more expressive of the divine nature) that they remained of “fixed and selfish material purpose” and a planned distortion of the divine will was intelligently created by them. You have here a hint as to the nature of evil and a clue to a part (though only a part) of the mystery to be noted in the statement that evil and good are reverse aspects of the same one reality, and evil is that good which we should have left behind, passing on to greater and more inclusive good. Forget not that the black magicians of today were the initiates of a previous solar system. When the door of initiation is ready to open for the third time, the parting of the ways takes place. Some follow selfish intention and the fixed determination to remain with the separative condition of matter; and to others, the divine will is clearly impressed upon them and becomes the motivating power in their lives. It was under instructions from the Great White Lodge on Sirius that the door remains [Page 351] closed the third time to the dark brothers. Evil, as we understand it, has absolutely no place on Sirius.

To the black magician, at this third opportunity, the door of initiation presents an insuperable barrier and obstacle; to the true spiritual neophyte, the door connotes “overcoming.” We shall not consider further the approach of the black brothers to that door, but shall confine ourselves to a consideration of the initiations of the Great White Lodge.

The Tibetan Master via Alice A. Bailey, Rays and Initiations

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