title: Alice Bailey

abstract: Alice Ann Bailey was a writer of more than twenty-four books on theosophical subjects, and was one of the first writers to use the term New Age. Bailey was born as Alice La Trobe-Bateman, in Manchester, England. She moved to the United States in 1907, where she spent most of her life as a writer and teacher. Bailey's works, written between 1919 and 1949, describe a wide-ranging neo-theosophical 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 Wisdom, initially referred to only as "the Tibetan" or by the initials "D.K.", later identified as Djwal Khul. Her writings bore some similarity to those of Madame Blavatsky and are among the teachings often referred to as "Ageless Wisdom". Though Bailey's writings differ in some respects from the Theosophy of Madame Blavatsky, they have much in common with it. She wrote on religious themes, including Christianity, though her writings are fundamentally different from many aspects of Christianity or other orthodox religions. Her vision of a unified society included a global "spirit of religion" different from traditional religious forms and including the concept of the Age of Aquarius.

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# Alice Bailey

**Alice Ann Bailey** (16 June 1880 – 15 December 1949) was a writer of more than twenty-four books on theosophical subjects, and was one of the first writers to use the term New Age. Bailey was born as **Alice La Trobe-Bateman**, in Manchester, England. She moved to the United States in 1907, where she spent most of her life as a writer and teacher.

Bailey's works, written between 1919 and 1949, describe a wide-ranging neo-theosophical 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 Wisdom, initially referred to only as "the Tibetan" or by the initials "D.K.", later identified as Djwal Khul. Her writings bore some similarity to those of Madame Blavatsky and are among the teachings often referred to as "Ageless Wisdom". Though Bailey's writings differ in some respects from the Theosophy of Madame Blavatsky, they have much in common with it. She wrote on religious themes, including Christianity, though her writings are fundamentally different from many aspects of Christianity or other orthodox religions. Her vision of a unified society included a global "spirit of religion" different from traditional religious forms and including the concept of the Age of Aquarius.

## Biography

### Childhood and early life

Bailey was born into a wealthy middle-class British family and, as a member of the Anglican Church, received a thorough Christian education.

Her autobiography states that at the age of 15, on 30 June 1895, Bailey was visited by a stranger, "...a tall man, dressed in European clothes and wearing a turban" who told her she needed to develop self-control to prepare for certain work he planned for her to do. This turned out to be the creation and publication of 19 books, together with educational and meditation work that reached "practically all the countries of the world".

At the age of 22, Bailey did evangelical work in connection with the YMCA and the British Army. This took her to India, where, in 1907, she met her future husband, Walter Evans. Together, they moved to America, where Evans became an Episcopalian priest. The marriage did not last, and Bailey pushed for and received a divorce. She left with their three children after their formal separation in 1915. Then followed a difficult period in which she worked in a sardine cannery to support herself and the children.

### With the Theosophical Society

Bailey discovered the Theosophical Society and the work of Helena Petrovna Blavatsky. The Theosophical Society states that Bailey became involved in 1917. Theosophist Joy Mills states that in 1918 she became a member of the Esoteric Section of the society. Theosophist Bruce F. Campbell notes, "She quickly rose to a position of influence in the American Section of the Adyar society, moving to its headquarters at Krotona in Hollywood. She became editor of its magazine, *The Messenger,* and member of the committee responsible for Krotona." In 1919, Foster Bailey (1888–1977), who was to be her second husband, became National Secretary of the Theosophical Society. They married in 1921.

The Theosophist published the first few chapters of her first work, *Initiation, Human and Solar,* (p. 762) but then stopped for reasons Bailey called "theosophical jealousy and reactionary attitude". Bailey "objected to the 'neo-Theosophy' of Annie Besant" and worked with Foster Bailey to gain more power in the American Section. According to Theosophist Josephine Maria Davies Ransom, she became part of a progressive "Back to Blavatsky movement, led mainly by Mr. and Mrs. Foster Bailey". She outlined her vision for the Esoteric Section of the Theosophical Society; however, her efforts to influence the society failed, and she and her husband were dismissed from their positions.

According to historian of religion Olav Hammer, Bailey's early writings on communications with the Tibetan were well received within the society, but society president Annie Besant questioned Bailey's claims of communications with "the Tibetan" and allowed the Baileys to be expelled from the organization. According to Bailey, she had come to see the society as authoritarian and involved with "lower psychic phenomena".

### Lucis Trust

Alice and Foster Bailey founded the Lucis Trust in 1922. Its activities include the Arcane School, World Goodwill, Triangles, a quarterly magazine called The Beacon, and a publishing company primarily intended to publish Bailey's many books. The Arcane School gives instruction and guidance in meditation via correspondence based on the ideas in Bailey's books. World Goodwill is intended to promote better human relations through goodwill, which they define as "love in action". That "action" included the support of the United Nations. The "Triangles" are groups of three people who agree to link up in thought each day and to meditate on right human relations, visualizing light and love pouring into human minds and hearts, followed by the use of the Great Invocation. It is not necessary for each person to link in thought at the same time each day and it only takes a few moments of time. Alice and Foster Bailey founded "Lucifer Publishing Company" ("'Lucifer' and 'Lucis' come from the same word root, *lucis* being the Latin genitive case meaning *of light*). After the first two or three years, the name was changed to "Lucis Publishing Co." (The Theosophical Society also used the name "Lucifer" for its early magazine.) In 1923, with the help of Foster Bailey, Alice Bailey founded the Arcane School, which is part of Lucis Trust. This school provides educational correspondence, meditation instruction, and guided study based on her writings.

Bailey continued to work up until the time of her death in 1949.

## Main ideas

### The seven rays of energy

Bailey's writings includes a detailed exposition of the "seven rays" which are presented as the fundamental energies that are behind and exist throughout all manifestation. They are seen as the basic creative forces of the universe and emanations of Divinity that underlie the evolution of all things. The rays are described as related to human psychology, the destiny of nations, as well as the planets and stars of the heavens. The concept of the seven rays can be found in Theosophical works. Campbell writes that Bailey, "... was the first to develop the idea of the seven rays, although it can be found in germ in earlier Theosophical writings." The seven rays also appear in Hindu religious philosophy.

### Esoteric astrology

Esoteric astrology is part of Alice Bailey's "Ageless Wisdom" teachings, which she said were relayed by her Tibetan Master Djwhal Khul.

The esoteric astrologers who follow the teachings of Bailey typically base their work on her five-volume *Treatise on the Seven Rays*, particularly volume three which focuses on astrology. Her esoteric astrology deals with the evolution of soul consciousness and the obstacles to that evolution.

### Esoteric healing

Bailey's teaching on healing primarily concerns the relationship of soul to personality, of the spiritual to the material nature. In her view, all disease has its ultimate root in some type of blocked or inhibited soul life. Therefore, healing consists of releasing the soul, that is the establishing of a right relation between the soul and the personality where the personality is defined as the instrument of soul expression. Eliminating obstructions and congestion, the source of a major part of disease. The whole process of healing is directed by thought, the mind of the healer and sometimes emotional synergy to inhibit causes of disease. Healing becomes automatic where the practitioner no longer is directed by energies, currents, centers, that include the nadis as one area of focus, the abstract is related back to the practices where appropriate but healing is directed without effort.

### The constitution of man

In line with previous Theosophical teachings, Bailey taught that man consists of

1. Monad (spark of God, true Self)
2. Soul (higher mind, Love nature, higher consciousness)
3. Personality consisting of three aspects
    * Lower mind (intellect)
    * Emotions or astral nature
    * Physical and etheric body

Each of the three aspects of the lower nature is described as a "body" or aura of energy and seen as partial expression of the real self or soul. The soul is regarded as the reflection of the real self that works through or uses the three aspects of personality. She also speaks of these as "vehicles" or "sheaths", and alternately as the "mental body", "astral body", or "physical body". The "etheric" body is most directly related to physical health and is seen as the vital energizing agent for the individual while in physical incarnation. (p. 172) (p. 33) See also: Subtle body. The mind and emotional nature are seen as auras. or energy fields of which brain activity is a secondary effect. (p. 411)

### The Great Invocation

The Great Invocation is a mantra given in 1937 by Bailey. The mantra begins with "From the point of Light within the Mind of God, let light stream forth into the minds of men ..." with the rest of the passage expressing the ideas of love, the return of The Christ (Maitreya) and of men acting in accordance with the plan of God.

It is well known by some followers of the New Age movement, where it is widely used as part of meditation, particularly in groups. For instance, the invocation has been used in the Findhorn Foundation community since the 1970s. In response to the September 11 attacks (2001), the Great Invocation was used as a central element of a new daily program at Findhorn known as the "Network of Light meditations for peace". Rosemary Keller described the Great Invocation as a call for "the Christ to return to Earth" and wrote that Bailey-related groups purchased radio and television time to broadcast the invocation as part of their mission, and that often the invocation was recited in what Keller called "light groups", to accomplish what Bailey's disciples considered to be attracting and focusing "spiritual energies to benefit the planet".

Alice Bailey's writings have a theme that generally advocates replacement of the old with the new and this occurs in connection with the Great Invocation as follows: "This new Invocation, if given widespread distribution, can be to the new world religion what the Lord's Prayer has been to Christianity and the 23rd Psalm has been to the spiritually minded Jew."

### Discipleship and service

Bailey's writings downplayed traditional devotional and religious aspects of the spiritual life, in favor of a life of meditation, service to humanity, and cooperation with "the Plan of the Hierarchy". In her thinking, service, "... is a soul instinct ... innate and peculiar to soul unfoldment. It is the outstanding characteristic of the soul, just as desire is the outstanding characteristic of the lower nature ..."

### Unity and divinity of nations and groups

Ross describes Bailey's teachings as emphasizing the "underlying unity of all forms of life", and the "essential oneness of all religions, of all departments of science, and of all the philosophies". Campbell notes that the New Group of World Servers was established for "... promotion of international understanding, economic sharing, and religious unity".

### Comparison with Theosophy

Theosophists are divided on their assessment of Alice Bailey's writings. For instance, the noted contemporary Theosophical writer Geoffrey Hodson wrote a highly favorable review of one her books, saying, "Once more Alice Bailey has placed occult students in her debt." Olav Hammer writes, "Her first book, *Initiation Human and Solar,* was at first favorably received by her fellow theosophists. Soon, however, her claims to be recipient of ageless wisdom from the Masters met with opposition." The conflict is understandable since her works contain some criticisms of Theosophy, and at the time of the break she voiced her criticism of what she saw as dogmatic structures within the society, while questioning the pledges of loyalty to Theosophical leaders that were required. "During the annual convention of 1920 in Chicago, there was a power struggle between forces loyal to Besant and the Esoteric Section and others who believed that the latter had become too powerful. Below the surface was a hidden controversy regarding Alice's work with the Tibetan." For a more recent example of Bailey/Theosophy division, see Theosophy in Scandinavia.

Campbell writes that Bailey's books are a reworking of major Theosophical themes, with some distinctive emphases, and that they present a comprehensive system of esoteric science and occult philosophy, cognizant of contemporary social and political developments. Steven J. Sutcliffe points out that both Bailey and Blavatsky's work evoke a picture of Tibet as the spiritual home of the Masters and that Bailey claimed a more-or-less direct lineage to Blavatsky. He describes Bailey as a 'post-Theosophical' theorist, reporting that Bailey received instruction from "former personal pupils of Blavatsky" and notes that her third book (*A Treatise on Cosmic Fire*) not only reproduces Blavatsky's apocryphal Stanzas of Dzyan but is dedicated to Blavatsky, as well.

Parallels between Theosophy and Bailey are many, for instance, one principle of Theosophy, the Law of Attraction was discussed in esoteric writings by Blavatsky, Annie Besant, William Quan Judge, and others; and was also discussed in the writings of Alice Bailey, including a whole chapter in one of her books. The term has been embraced, in a simplified form, by the contemporary New Age movement and was popularized in the 2006 film *The Secret*.

Jon Klimo, in *Investigations on Receiving Information from Paranormal Sources*, writes, "As with Blavatsky/Theosophical material, and more recent contemporary channeled material from other sources, we find in the Bailey work the same occult cosmological hierarchy: physical, etheric, astral, mental, causal, and higher inhabited levels of existence." Olav Hammer, in the book *Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age*, highlights Bailey's Theosophical similarities as well as noting what he thinks are some differences between them: "To a large extent, Bailey's teachings are a restatement and amplification of theosophy of the *Secret Doctrine.* Bailey inherited from Blavatsky and Leadbeater a predilection for profuse details and complex classificatory schemes. ... Her books have also introduced shifts in emphasis as well as new doctrinal elements."

Some Theosophical critics have contended that there are major differences between Bailey's ideas and the Theosophy of Blavatsky, such as Bailey's embrace of some mystical Christian terms and concepts and her acceptance of Charles Webster Leadbeater.

Nicholas Weeks, writing for the Theosophical magazine *Fohat* in 1997, felt Bailey's assertion that "... her teachings are grounded in and do not oppose in any fundamental way Theosophy as lived and taught by HPB and her Gurus" was false. Her books are in fact "rooted in the pseudo-theosophy pioneered by C. W. Leadbeater." He stated Bailey accepted Leadbeater's "fantasy" of the return of Christ and disparaged Bailey's *Great Invocation*, a prayer supposed to "induce Christ and his Masters to leave their hidden ashrams \[and\] enter into major cities" to lead the Aquarian Age. This contrasts with the Theosophy of Blavatsky, he says, which emphasizes reliance on "the Christos principle within each person".

### Ideas about races and evolution

Bailey described a concept 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 stage of evolution. For example, she states that the Aryan root race (or '5th race'), is an "emerging new race" and so a relatively new evolutionary phenomenon. She stated that this newer type is forming in every land but primarily in lands where Caucasian peoples are found and indicates a culture where thought or intellect is dominant. She stated that as evolution proceeds, things are accelerated and humanity will soon be predominantly distinguished by the Aryan consciousness. "I speak not in terms of the Aryan race as it is generally understood today or in its Nordic implications."

In her book *Education in the New Age*, Bailey made predictions about the use of this esoteric racial concept in the schools of the future and that these schools would incorporate the idea of "root races". These "races" are a way of conceptualizing evolution as it occurs over vast prehistoric spans of time, and during which humanity developed body (Lemurian), emotion (Atlantean), and mind (Aryan). She states that there is now being developed a "new race" with a spiritual dimension that expresses as "group qualities and consciousness and idealistic vision". She stated that this new development may take many thousands of years and may therefore not be the quick 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, after which "very low grade human bodies will disappear, causing a general shift in the racial types toward a higher standard." For Bailey, the evolution of humanity was intimately bound up with its relationship to this Spiritual Hierarchy. She believed that the influences of religions, philosophies, sciences, educational movements, and human culture in general are the result of this relationship.

#### Criticism of her ideas on races

Bailey's ideas about race 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." Shnirelman saw some of Bailey's ideas on race as similar to the racism he perceived in the writing of Julius Evola, saying 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."

Shnirelman's view was echoed by Isaac Lubelsky who criticized not only Bailey, but Blavatsky, Steiner, and others. In Lubelsky's view, racists ideas were common to the whole "Theosophical family".

Monica Sjöö, a Swedish painter, writer and a radical anarcho/eco-feminist wrote that Bailey, through her published teachings, had a "reactionary and racist influence on the whole New Age movement." 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 influence world events and human minds through occult means and attempt to bring about the evolution of an Aryan 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 fifth or "Kingdom of souls", and who – in her view – guide the human race as a whole).

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.

The American Chassidic author 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'."

Researcher Hannah Newman described what she found to be an antisemitic element in the Great Invocation. According to Newman, "the Plan" named in the invocation refers to the plan authored by "the Hierarchy", that Newman states places "high priority on removing all Jewish presence and influence from human consciousness, a goal to be achieved by eliminating Judaism."

### 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".

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".

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'."

## Influence

### Groups founded by Bailey or her followers

The Arcane School, founded by Alice and Foster Bailey to disseminate spiritual teachings, organizes a worldwide "Triangles" program to bring people together in groups of three, for daily meditation and study. Their belief is that they receive divine energy through meditation and that this energy is transmitted to humanity, so raising spiritual awareness. John Michael Greer's *New Encyclopedia of the Occult* states that the school "seeks to develop a New Group of World Servers to accomplish the work of the Hierarchy of Masters, under the guidance of its head, the Christ."

### Influence on the New Age movement

Bailey made extensive use of the term "New Age" in her books and some writers have described her as the founder of the New Age movement, although *The New Age* was used as the title of a Journal of Christian liberalism and Socialism, published as early as 1894, predating Bailey's use of the term.

James R. Lewis and J. Gordon Melton, in *Perspectives on the New Age* wrote, "The most important—though certainly not the only—source of this transformative metaphor, as well as the term "New Age", was Theosophy, particularly as the Theosophical perspective was mediated to the movement by the works of Alice Bailey."

Sir John Sinclair, in his book *The Alice Bailey Inheritance*, commented on the seminal influence of Alice Bailey, which, he said, underlies the consciousness growth movement in the 20th century.

### Influence on neopaganism

Several writers have mentioned the affinity of some of Bailey's concepts with modern expressions of paganism.

During the 1960s and 1970s, the neopagan author and ceremonial magic ritualist Caroll Poke Runyon published a magazine called *The Seventh Ray,* its name taken from the writings of Alice Bailey. Three volumes of collected articles from the magazine were published as *The Seventh Ray Book I, The Blue Ray*, *The Seventh Ray Book II, the Red Ray* and *The Seventh Ray Book III, the Green Ray*.

In contrast to this, Daren Kemp in *Handbook to the New Age* sees critical differences between neopaganism and New Age movements and indicates that it is a mistake to conflate them.

### Influence on women in religion

Author Catherine Wessinger wrote that Bailey was a liberated woman "... sixty years before it became popular" and that Bailey's books expressed a similar "millennial view" to the works of Annie Besant. Wessinger stated that they were "an important source of the contemporary New Age movement."

According to the *Encyclopedia of Women And Religion in North America*, several leaders of New Age philosophy have further developed Bailey's teachings, including the well-known personalities JZ Knight (who purports to channel the entity known by the name Ramtha), Helen Schucman (author of *A Course in Miracles* purportedly through the process of telepathic dictation she called "scribing"), and Elizabeth Clare Prophet (who published what she referred to as "dictations from Ascended Masters"). These developments have been referred to by other sources as "spin-offs" and splinter groups." (p. 65) (p. 557) The differences between Theosophy, Bailey and Elizabeth Clare Prophet can be noted in connection with Elizabeth Clare Prophet's radical concepts of catastrophic change and survivalism, including the building of fall-out shelters. (p. 81) The validity of the Elizabeth Clare Prophet's writings was "... disputed by Theosophical writers".

The many claims and teachings of the spin-off groups underscores their divergences, for example there appears to be a widespread confusion about the phrase and meaning of "Ascendant Master" in that it was adopted by Mark and Elizabeth Prophet but not by Theosophists or Alice Bailey. (p. 111) The concepts and language have been conflated in the popular mind.

### Influence on psychotherapy and healing

In 1930, with the patronage of English-Dutch spiritualist, theosophist and scholar Olga Froebe-Kapteyn, Bailey established the short-lived "School of Spiritual Research" located on Froebe-Kapteyn's estate, Casa Gabriella, in Switzerland. (In 1932 the school was closed because of personal conflict between Bailey and Froebe-Kapteyn, at which time Froebe-Kapteyn replaced it with the Eranos group.)

Roberto Assagioli, founder of Psychosynthesis, was a lecturer at School of Spiritual Research. He continued a close association with Bailey during the 1930s; some of his writings were published in Bailey's magazine *The Beacon*; and he was a trustee of Bailey's organization, the Lucis Trust. He had developed his approach to psychology, called Psychosynthesis, beginning in 1910; his methods were later influenced by some elements of Bailey's work. However, authors John Firman and Ann Gila write that Assagioli kept what he referred to as a "wall of silence" between the areas of psychosynthesis and religion or metaphysics, insisting that they not be conflated with each other.

Roger J. Woolger said, in a paper presented to the "Beyond the Brain" Conference held at Cambridge University in 1999, "In Tansley as in Brennan you will find descriptions of a hierarchy of subtle bodies called the etheric, emotional, mental and spiritual that surround the physical body. (Tansley attributed the source of his model to Alice Bailey's theosophical commentary on The *Yoga Sutras of Patanjali*, the *locus classicus* of Hindu teaching.)"

Bailey's influence can be found in therapeutic communities with which she was never directly involved, such as the Human Potential Movement. She was also cited in *THERAPEUTIC TOUCH: Healing Science or Psychic Midwife?* by Sharon Fish.

### Influence on UFO groups

Alice Bailey makes no reference to unidentified flying objects. This is not surprising since Alice Bailey's books were written between 1919 and 1949 and "the emergence of religion specifically focused on UFOs is a post-1947 phenomena." But she did speak of Masters as having evolved beyond the human level, and expounded a cosmology of a living universe in which even planets and stars are regarded as living entities. These ideas may partially account for an association in minds of some between Bailey, and others of the Theosophical schools, and UFOs. For instance, Christopher Partridge wrote of this association as "easily transferred". The connection does exist in the sense that there is a subset of persons interested in both esoteric writings and UFOs and who link them as shown by the fact that some books that cite Alice Bailey or Theosophy also cite UFOs.

Christopher Partridge wrote that the works of Bailey, Rudolf Steiner, and Theosophy in general all influenced what he called the "UFO religions". He explained that "... Theosophy has several prominent branches, and, strictly speaking, the branch which has had the most important influence on the UFO religion is that developed by Alice Bailey". Partridge also quoted Gordon Melton, who suggested that the first UFO religion was Guy Ballard's "I Am" Activity, (which Bailey described as a "cheap comedy".)

Professor Robert S. Ellwood of the University of Southern California investigated a wide range of religious and spiritual groups in the United States during the 1970s, including a nationwide group of UFO believers called Understanding, Inc., which had been founded by a contactee named Daniel Fry. He reported that, "There is no particular religious practice connected with the meeting, although the New Age Prayer derived from the Alice Bailey writings is used as an invocation."

New religious movement scholar George D. Chryssides cited Bailey's influence on the ideas of the notorious Order of the Solar Temple cult and related New Age groups, writing that it is "hard to overestimate Bailey’s influence on the Solar Temple". In particular, the preoccupation with the star Sirius and her emphasis on the theosophical concept of the Ascended Masters gave a momentum to the contemporary revival of Rosicrucianism; group leader Joseph Di Mambro would also utilize her Great Invocation to begin Solar Temple ceremonies. A related figure, French esotericist Jacques Breyer, would also draw heavily from Bailey's ideas.

Lou Reed of the Velvet Underground was a devoted reader of Bailey's work, especially her book *A Treatise on White Magic*, which he urged on others. Author Ryan H. Walsh suggests that book had an influence on the Velvet's second album, *White Light/White Heat.*

In 1975, Todd Rundgren released an album titled *Initiation* which has a song called "Initiation" on side one. The title of the album is apparently based on the Theosophical concept of initiation taught by Alice A. Bailey and C.W. Leadbeater. The entire second side of the album is taken up by a song called "A Treatise on Cosmic Fire"; the three parts of the song are listed as: "I. The Internal Fire, or Fire by Friction; II. The Fire of Spirit, or Electric Fire; The Fire of Mind, or Solar Fire." The second parts of these three phrases are taken directly from Alice A. Bailey's book *A Treatise on Cosmic Fire*. Also in 1975, Rundgren released an album by his side-project Utopia titled *Another Live*. This album contained a song titled "The Seven Rays" (see reference above). Finally, in 1977, Rundgren followed up with another Bailey reference with a song entitled "Love in Action" from the Utopia album *Oops! Wrong Planet*. *Love in Action* was the concept promoted by Bailey's and Foster Bailey's "World Goodwill" organization.

In 1982, Bailey's influence appeared in pop culture, with the release of Van Morrison's album *Beautiful Vision*, in which he directly referred to the teachings and the Tibetan in the lyrics of the songs "Dweller on the Threshold" and "Aryan Mist". Morrison also used the phrase "world of glamour", reminiscent of Bailey's *Glamour: A World Problem*, in the songs "Ivory Tower" and "Green Mansions". The song "Ancient of Days" from the 1984 *Sense of Wonder* album appears to be a reference to a Bailey concept found in such books as *The Externalization of the Hierarchy*. Alice A. Bailey and the Tibetan's *Glamour: A World Problem* is also directly cited in the liner notes to Morrison's album *Inarticulate Speech of the Heart*.

## Bibliography

The Lucis Trust Publishing Company and the Lucis Press Limited are the official publishers of Alice Bailey's books.

### Credited to Alice Bailey

Works containing the prefatory *Extract from a Statement by the Tibetan*, generally taken to indicate the book was a "received" work.

* Bailey, Alice (1922). *Initiation, Human and Solar*. Lucis Publishing Company. ISBN 978-0-85330-110-3.
* Bailey, Alice (1922). *Letters on Occult Meditation*. Lucis Publishing Company. ISBN 978-0-85330-111-0.
* Bailey, Alice A. (1925). *A Treatise on Cosmic Fire*. Lucis Publishing Company. ISBN 978-0-85330-117-2.
* Bailey, Alice (1997) \[1927\]. *The Light of the Soul: Its Science and Effect: A Paraphrase of the Yoga Sutras of Patanjali*. Lucis Publishing Company. ISBN 978-0-85330-112-7.
* Bailey, Alice (1987) \[1934\]. *A Treatise on White Magic, or, The Way of the Disciple* (5 ed.). Lucis Publishing Company. ISBN 978-0-85330-123-3.
* Bailey, Alice A.; Khul, Djwhal (1944). *Discipleship in the New Age I*. Lucis Publishing Company. ISBN 978-0-85330-103-5.
* Bailey, Alice A.; Khul, Djwhal (1955). *Discipleship in the New Age II*. Lucis Publishing Company. ISBN 978-0-85330-104-2.
* Bailey, Alice (1944). *The Problems of Humanity*. Lucis Publishing Company. ISBN 978-0-85330-113-4.
* Bailey, Alice (1947). *The Reappearance of the Christ*. Lucis Publishing Company. ISBN 978-0-85330-114-1.
* Bailey, Alice (1949). *The Destiny of the Nations*. Lucis Publishing Company. ISBN 978-0-85330-102-8.
* Bailey, Alice (1950). *Glamour: A World Problem*. Lucis Publishing Company. ISBN 978-0-85330-109-7.
* Bailey, Alice; Khul, Djwhal (1950). *Telepathy and the Etheric Vehicle*. Lucis Publishing Company. ISBN 978-0-85330-116-5.
* Bailey, Alice (1954). *Education in the New Age*. Lucis. ISBN 978-0-85330-105-9.
* Bailey, Alice A.; Khul, Djwhal (1957). *The Externalisation of the Hierarchy*. Lucis Publishing Company. ISBN 978-0-85330-106-6.
* Bailey, Alice A. (2003). *Ponder on This (compilation)*. Lucis Publishing Company. ISBN 978-0-85330-131-8.
* *A Treatise on the Seven Rays*:

### Credited to Alice A. Bailey alone

Works in which Bailey claimed sole authorship of the material.

### Biography

* Blackthorn, Isobel (2020). *Alice A. Bailey: Life and Legacy*. Independently Published. ISBN 979-8-63575-990-5.

1. *American Astrology* magazine, September 1937
2. Bailey 1951 p.1. From the Preface by Foster Bailey.
3. Bailey 1951. pp.233–234.
4. Jenkins 2000. p.87. "Writers of the 1920s and 1930s presented themselves as advocates of a New Age of occult enlightenment, and Alice Bailey did much to popularize the dual terms 'New Age' and 'Aquarian'"
5. Bailey 1951. pp. 9, 12.
6. }Keller 2006. p.65.
7. Bailey, Alice (1951). *The Unfinished Biography*. Lucis Publishing Company. p. 34. ISBN 0853301247.
8. York, Michael (1 January 1995). *The Emerging Network: A Sociology of the New Age and Neo-pagan Movements*. Rowman & Littlefield. ISBN 978-0-8476-8001-6.
9. Ross, Joseph E. (2004). *Krotona of Old Hollywood, Vol. II*. Joseph Ross. p. 340. ISBN 0-925943-12-6.
10. Keller, Rosemary Skinner. *Encyclopedia of Women and Religion in North America*. Indiana University Press. 2006. p 762
11. Sutcliffe, Steven J (2003). *Children of the New Age: A History of Spiritual Practices*. Routledge. p. 46. ISBN 0-415-24299-1.
12. Mills, Joy, *100 Years of Theosophy, A History of the Theosophical Society in America,* 1987, p. 62
13. Meade, Marion, *Madame Blavatsky, the Woman Behind the Myth,* Putnam, 1980, p. 468
14. Campbell, Bruce, F., *Ancient Wisdom Revived, a History of the Theosophical Movement*, University of California Press, Berkeley, 1980, p. 151
15. Penn, Lee (2004). *False Dawn: The United Religions Initiative, Globalism, and the Quest for a One World Religion*. Sophia Perennis. p. 20. ISBN 1-59731-000-X.
16. Sutcliffe, Steven (31 December 2003). *Children of the New Age: A History of Spiritual Practices*. Psychology Press. ISBN 9780415242998  via Google Books.
17. Keller, Rosemary Skinner; Ruether, Rosemary Radford; Cantlon, Marie (1 January 2006). *Encyclopedia of Women and Religion in North America*. Indiana University Press. ISBN 0-253-34685-1.
18. Campbell, Bruce, F., *Ancient Wisdom Revived, a History of the Theosophical Movement*, University of California Press, Berkeley, 1980, p. 151
19. Ransom, Josephine, *A Short History of the Theosophical Society*, Adyar, 1938, p. 452
20. Ross, Joseph E., *Krotona of Old Hollywood, Vol. II* Joseph Ross, 2004, p. 346
21. Hammer, Olav (2004). *Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age*. BRILL. p. 65. ISBN 90-04-13638-X.
22. "The Esoteric Meaning of Lucifer (Lucis Trust)". *www.lucistrust.org*.
23. Initiation, Human and Solar. Copyright 1922 by Alice A. Bailey. First Edition. Lucifer Publishing Co., 135 Broadway, New York City
24. "Arcane School (Lucis Trust)". *www.lucistrust.org*.
25. Judah, Stillson J. "History and Philosophy of Metaphysical Movements in America" (1967), Westminster Press, pp.119–131, and Campbell, Bruce, *Ancient Wisdom Revived: A History of the Theosophical Movement* (1980), pp. 150–55, University of California Press, Berkeley, ISBN 0-520-03968-8, as cited in Beekman, Scott, *William Dudley Pelley: A Life in Right-Wing Extremism And the Occult* (2005), p.196, Syracuse University Press, ISBN 0-8156-0819-5
26. "The Science Of The Seven Rays (Lucis Trust)". *www.lucistrust.org*.
27. Wood, Ernest, *The Seven Rays,* Theosophical Publishing House, Wheaton, Illinois, 1925
28. Campbell, Bruce, F., *Ancient Wisdom Revived, a History of the Theosophical Movement*, University of California Press, Berkeley, 1980, p. 153
29. Colebrooke, Henry Thomas (1858). *Essays on the Religion and Philosophy of the Hindus*. Williams and Norgate. pp. 79, 83, 119. Reprinted from 'Asiatic researches' and from the 'Transactions of the Royal Asiatic society.' Original from Harvard University.
30. Garrett, John (1871). *A Classical Dictionary of India: Illustrative of the Mythology, Philosophy, Literature, Antiquities, Arts, Manners, Customs, &c. of the Hindus*. Higginbotham and Co. pp. 203, 216. Director of Public Instruction, Mysore, India; Original from Oxford University.
31. Leo, Alan (1978). *Esoteric Astrology*. Destiny Books. p. 318. ISBN 0-89281-181-1.
32. Leo, Alan (2005). *Symbolism and Astrology: An Introduction to Esoteric Astrology*. Cosimo Classics. p. 88. ISBN 1-59605-614-2.
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36. Leadbeater, C. W., *A Textbook Of Theosophy,* The Theosophical Publishing House, India, 1914, chapter I
37. Bailey, Alice A. *Esoteric Healing.* Lucis Trust. 1953 p 564
38. Bailey, Alice A. *Initiation Human and Solar,* Lucis Trust. 1922 p IV, chart III
39. *Ponder on This*. Lucis. 1 January 1983.
40. Rogers, Mark (13 February 2014). *The Esoteric Codex: Theosophy I*. Lulu.com. ISBN 978-1-312-01114-4.
41. Bailey, Alice A. (1 January 1971). *Ponder on this: From the Writings of Alice A. Bailey and the Tibetan Master, Djwhal Khul*. Lucis Publishing Companies. ISBN 978-0-85330-131-8.
42. Jurriaance, Aart, *Bridges, " Bridges Trust, South Africa, c. 1978, p. 130, 77, 91, 105*
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47. Lane, David H. (1996). *The Phenomenon of Teilhard: Prophet for a New Age*. Mercer University Press. p. 132. ISBN 0-86554-498-0. "One of the three fundamental requirements of the training in the School is "occult meditation" and disciples are taught to "cooperate with the Plan of Hierarchy" elaborated in the writings of Alice Bailey. Serving "the Plan" by serving humanity is central to the esotericism which forms a practical way of life for disciples and prepares them for "service in the Aquarian age". (*\[footnote in situ\]* from the Arcane School brochure supplied by the Triangle Center, Wellington NZ. The Aquarian Age is the "New Age" issued in under the astrological sign Aquarius.)"
48. Bailey, Alice A.; Khul, Djwhal (1 January 1942). *Esoteric Psychology Vol II*. Lucis Publishing Companies. ISBN 978-0-85330-119-6.
49. Ross, Joseph E., *Krotona of Old Hollywood, Vol. II* Joseph Ross, 2004, p. 398
50. Hodson, Geoffrey, *World Theosophy Magazine,* February 1931 – June 1931, The Theosophical Society, 1931
51. Hammer, Olav, *Claiming Knowledge: Strategies of epistemology from theosophy to the new age*. BRILL, 2001, p. 65
52. Campbell, Bruce, F., *Ancient Wisdom Revived, a History of the Theosophical Movement*, University of California Press, Berkeley, 1980, p. 152
53. Sutcliffe, Steven J, *Children of the New Age: A History of Spiritual Practices.* Routledge, 2003, p 48
54. Blavatsky, Helena Petrovna; Michael Gomes (1997). *Isis Unveiled: Secrets of the Ancient Wisdom Tradition*. Quest Books. p. 83. ISBN 0-8356-0729-1.
55. Besant, Annie Wood (1919). *Popular Lectures on Theosophy*. Theosophical Publishing House. p. 79.
56. Judge, William Quan (1915). *The Ocean of Theosophy*. United Lodge of Theosophists. p. 103.
57. Kumar, Sri K. Parvathi (1942). *Occult Meditations*. Dhanishta Publications. p. 230. ISBN 81-89467-04-2.
58. Tatya, Tukaram (1887). *A Guide to Theosophy: Containing Select Articles for the Instructions of Aspirants to the Knowledge of Theosophy*. Bombay Theosophical Publication Fund. p. 265.
59. Bailey, Alice A. (1942). *Letters on Occult Meditation*. Lucis Trust. pp. 53, p265.
60. Bailey, Alice A. (1942). *Esoteric Psychology II*. Lucis Trust. pp. 111–113. ISBN 0-85330-119-0.
61. Bailey, Alice A. (1973). *A Treatise on Cosmic Fire*. Lucis Trust. pp. 1166–1229. ISBN 0-85330-117-4. SECTION TWO – DIVISION F – THE LAW OF ATTRACTION
62. Klimo, Jon, *Investigations on Receiving Information from Paranormal Sources*, J. Tarcher, Inc, 1987, p 118.
63. Hammer, Olav, *Claiming Knowledge: Strategies of epistemology from theosophy to the new age*. BRILL, 2001, p. 65
64. Weeks, Nicholas. "Theosophy's Shadow: A Critical Look at the Claims and Teachings of Alice A. Bailey". blavatskyarchives.com.
65. Bailey, Alice A. (1950). *Glamour, A World Problem*. Lucis Publishing. pp. 113–114. ISBN 978-0-85330-109-7.
66. Bailey, *Education in the New Age*, p. 69–71
67. Penn, Lee, *False Dawn: The United Religions Initiative, Globalism, and the Quest for a One-World Religion*, p. 264, Sophia Perennis, ISBN 1-59731-000-X
68. Jurriaance, Aart, *Bridges, " Bridges Trust, South Africa, c. 1978, p. 209, 261, 268*
69. Shnirelman, Victor A. *Russian Neo-pagan Myths and Antisemitism* Archived 2007-08-10 at the Wayback Machine in *Acta no. 13, Analysis of Current Trends in Antisemitism.* The Vidal Sassoon International Center for the Study of Antisemitism at the Hebrew University of Jerusalem. 1998. Retrieved 2007-08-22.
70. Lubelsky, Isaac Lubelsky (2013). *Mythological and Real Race Issues in Theosophy, in "Handbook of the Theosophical Current"* (PDF). Brill. pp. 335–353.
71. Sjöö, Monica of the 1960s onward. *The Racist Legacy of Alice Bailey* Archived 2016-03-04 at the Wayback Machine in *From the Flames – Radical Feminism with Spirit* issue 22. Winter 1998/1999. Retrieved 23 August 2013.
72. Sjöö, Monica, *Some Thoughts About the New Age Movement,* Wood and Water *magazine, Summer 1989:2–6. as cited in York, Michael,* The Emerging Network: A Sociology of the New Age and Neo-Pagan Movements*, p. 124, Rowman & Littlefield, ISBN 0-8476-8001-0*
73. Newman, Hannah (2005). "Invocation, The Great". In Levy, Richard S. (ed.). *Antisemitism: A Historical Encyclopedia of Prejudice and Persecution*. ABC-CLIO. pp. 351–352. ISBN 1-85109-439-3.
74. Gershom, Yonassan (2005) \[orig. 1997\]. "Antisemitic Stereotypes in Alice Bailey's Writings". Archived from the original on 12 October 2007.
75. Penn, Lee (2004). *False Dawn: The United Religions Initiative, Globalism, and the Quest for a One World Religion*. Sophia Perennis. pp. 267–268, 273, 299. ISBN 1-59731-000-X.
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77. Sjöö, Monica (1998). *New Age Channelings – Who Or What Is Being Channeled?* Bristol, England: Green Leaf Bookshop. Entire text online at Monica Sjoo website, page found 2010-06-28.
78. Sjöö, Monica, Sinister Channelings Notes and explanations to accompany the "New Age Channelings" book. Entire text online, page found 2010-06-28.
79. A comparison between H.P. Blavatsky & Alice Baily. The Pseudo-Occultism of Alice Baily by Alice Leighton Cleather and Basil Crump. 1929
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85. "New Age Movement", subsection "Origins", in *Encyclopædia Britannica.* 2003
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88. "Chapter II. (pp. 17–31)" (PDF). Archived from the original (PDF) on 30 May 2008. Retrieved 20 November 2009.
89. *Modernist Journals Project Has Grant to Digitize Rare Magazines* Brown University Press Releases, 19 April 2007
90. Lewis, James R. and J. Gordon Melton. *Perspectives on the New Age*. SUNY Press. 1992. p xi
91. Sinclair, Sir John R. *The Alice Bailey Inheritance*. Turnstone Press Limited. 1984.
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## Further reading

## InfoBox

| Alice Ann Bailey | |
| --- | --- |
| Alice Bailey | |
| Born | Alice La Trobe-Bateman<br>(1880-06-16)16 June 1880<br>Manchester, England |
| Died | 15 December 1949(1949-12-15) (aged 69)<br>New York City, United States |
| Nationality | British and American |
| Occupation | Esoteric author |
| Spouses | *   Walter Evans (divorced) *   Foster Bailey (m. 1921) |
| Children | 3 |


abstract:
The Museo Civico di Storia Naturale di Milano is a museum in Milan, Italy. It was founded in 1838 when
naturalist Giuseppe de Cristoforis donated his collections to the city. Its first director was Giorgio Jan. The Museum is located within a 19th-century building in the Indro Montanelli Garden, near the historic city gate of Porta Venezia. The structure was built between 1888 and 1893 in Neo-Romanesque style with Gothic elements. The museum is divided into five different permanent sections: Mineralogy; Paleontology; Natural History of Man; Invertebrate Zoology; and Vertebrate Zoology. The museum exhibits the largest Italian collection of over 100 full size dioramas. These allow visitors to observe many aspects of faraway ecosystems.

text:
# Museo Civico di Storia Naturale di Milano

The **Museo Civico di Storia Naturale di Milano** (Milan Natural History Museum) is a museum in Milan, Italy. It was founded in 1838 when naturalist Giuseppe de Cristoforis donated his collections to the city. Its first director was Giorgio Jan.

The Museum is located within a 19th-century building in the Indro Montanelli Garden, near the historic city gate of Porta Venezia. The structure was built between 1888 and 1893 in Neo-Romanesque style with Gothic elements.

The museum is divided into five different permanent sections: Mineralogy (with a large collection of minerals from all over the world); Paleontology (with several fossils of dinosaurs and other prehistoric organisms); Natural History of Man (dedicated to the origins and evolution of humans with a particular attention to the relationship of the latter with the environment); Invertebrate Zoology (dedicated to mollusks, arthropods and entomology); and Vertebrate Zoology (dedicated to vertebrates, both exotic and European).

The museum exhibits the largest Italian collection of over 100 full size dioramas. These allow visitors to observe many aspects of faraway ecosystems.

## Mineralogy section

The mineralogy section showcases several minerals from all over the world including the world's largest sulfur crystal (from the province of Pesaro-Urbino) and an 8,000 carat Brazilian topaz crystal. Also displayed are examples of londonite, quarz, phosgenite, fluorite, malachite and other minerals.

## Paleontology section

The paleontology section explains the basics of paleozoology and paleobotany. Displays include fossils of several plants and animals. Among the most valuable pieces are a Spinosaurus snout, the skeletons of two pygmy elephants (*Palaeoloxodon falconeri*) from Sicily and the only existing fossil of the coelurosaurian theropod *Scipionix samniticus*. The museum also houses several other casts of dinosaur skeletons such as *Allosaurus*, *Stegosaurus*, *Dromaeosaurus*, *Plateosaurus*, and Stan (dinosaur), the fifth most complete Tyrannosaurus ever found.

## Natural history of man section

The natural history of man section is dedicated to the origins of humans from early primates to *Homo sapiens*. Human evolution is described from the phylogenetic, morphological and ecological points of view with several archaeological objects and realistic plastic models. One of the most valuable pieces is the cast of an *Australopithecus afarensis* skeleton.

## Invertebrate zoology section

The invertebrate zoology section is divided in two exhibitions. The first is about mollusks and arthropods: displays include a giant clam, which is the largest living bivalve, two Japanese spider crabs (male and female), *Scolopendra gigantea*, and arachnids like many spiders and scorpions from all over the world. The second exhibition is dedicated to entomology and displays many insects.

## Vertebrate zoology section

On the second floor of the building is the vertebrate zoology section. It displays many taxidermied animals from both Europe and abroad, and many animal skeletons including that of a sperm whale that measures approximately twelve metres in length. There are also many full-scale dioramas with mounted specimens displayed in realistic settings.

The collection is notable for about 30 primary types of reptiles, many of which have been described by the museum's first director, Giorgio Jan, who is also one of the most prolific herpetologists of all time with about 100 reptile species described.

## Directors

45°28′22.26″N 9°12′8.07″E / 45.4728500°N 9.2022417°E / 45.4728500; 9.2022417

## InfoBox

Milan Natural History Museum
|  | |
| --- | --- |
|  | |
| Established | 1838 |
| Location | Corso Venezia, 55 - 20121 Milan, Italy |
| Director | Domenico Piraina |
| Website | Official website |


title: Mwansabombwe District

abstract: Mwansabombwe District is a district of Luapula Province, Zambia. The seat of the district is Mwansabombwe. It was separated from Kawambwa District in 2012. As of the 2022 Zambian Census, the district had a population of 58,919 people.

text:
# Mwansabombwe District

**Mwansabombwe District** is a district of Luapula Province, Zambia. The seat of the district is Mwansabombwe. It was separated from Kawambwa District in 2012. As of the 2022 Zambian Census, the district had a population of 58,919 people.

9°53′S 28°47′E / 9.883°S 28.783°E / -9.883; 28.783

## InfoBox

| Mwansabombwe District | |
| --- | --- |
| District | |
| District location in Zambia | |
| Country | Zambia |
| Province | Luapula Province |
| Area | |
| Total | 1,187.3 km2 (458.4 sq mi) |
| Population (2022) | |
| Total | 58,919 |
| Density | 50/km2 (130/sq mi) |
| Time zone | UTC+2 (CAT) |


title: Philip Martin Pro

abstract: Philip Martin Pro is a former United States district judge of the United States District Court for the District of Nevada. He is currently an arbitrator and mediator in private practice.

text:
# Philip Martin Pro

**Philip Martin Pro** (born December 12, 1946) is a former United States district judge of the United States District Court for the District of Nevada. He is currently an arbitrator and mediator in private practice.

## Education and career

Born in Richmond, California, Pro received an Associate of Arts degree from Contra Costa Community College in 1966, a Bachelor of Arts degree from San Francisco State University in 1968, and a Juris Doctor from Golden Gate University School of Law in 1972. He served in the United States Naval Reserve from 1964 to 1968. After serving as a law clerk to Judge William P. Compton of the Eighth Judicial District Court of Nevada from 1972 to 1973, Pro worked as a deputy public defender in Las Vegas, Nevada from 1973 to 1975. He was an Assistant United States Attorney in Las Vegas from 1975 to 1978. He was in private practice in Reno, Nevada from 1978 to 1979. He was a deputy state attorney general of Nevada from 1979 to 1980. He was the Chief Assistant United States Attorney in Reno in 1980. He served as a United States magistrate judge of the United States District Court for the District of Nevada from 1980 to 1987.

## Federal judicial service

Pro was nominated by President Ronald Reagan on May 5, 1987, to a seat on the United States District Court for the District of Nevada vacated by Judge Harry E. Claiborne. He was confirmed by the United States Senate on July 22, 1987, and received his commission on July 23, 1987. He served as Chief Judge from 2002 to 2007. Pro took senior status on December 31, 2011. He retired from active judicial service on January 23, 2015. While serving on the bench, he received a Master of Laws in judicial studies from Duke University School of Law in 2014.

## Post judicial service

Since his retirement from the federal bench, Pro has served as an arbitrator and mediator at the alternative dispute resolution firm JAMS.

## Sources

## InfoBox

| Philip Martin Pro | |
| --- | --- |
|  | |
| Senior Judge of the United States District Court for the District of Nevada | |
| **In office**
December 31, 2011  January 23, 2015 | |
| Chief Judge of the United States District Court for the District of Nevada | |
| **In office**
2002–2007 | |
| Preceded by | Howard D. McKibben |
| Succeeded by | Roger L. Hunt |
| Judge of the United States District Court for the District of Nevada | |
| **In office**
July 23, 1987  December 31, 2011 | |
| Appointed by | Ronald Reagan |
| Preceded by | Harry E. Claiborne |
| Succeeded by | Richard F. Boulware |
| Magistrate Judge of the United States District Court for the District of Nevada | |
| **In office**
1980–1987 | |
|  | |
| Personal details | |
| Born | (1946-12-12) December 12, 1946
Richmond, California, U.S. |
| Education | Contra Costa Community College (AA)
San Francisco State University (BA)
Golden Gate University (JD)
Duke University (LLM) |
| Military service | |
| Branch/service | United States Naval Reserve |
| Years of service | 1964-1968 |
|  | |


title: Maya–Toltec controversy at Chichen Itza

text:
# Maya–Toltec controversy at Chichen Itza

Chichen Itza and Tula have numerous architectural similarities in a number of their constructions. This Toltec-Maya connection is widely considered powerful, unprecedented, and unique in Mesoamerica. Unlike most Maya sites, some of Chichen Itza's buildings have the traits of the Toltecs, a historically powerful indigenous group from modern-day Mexico. The explanation of these similarities is a point of controversy among the scholars of the Toltec and Maya fields. Certain historical records caused many early scholars of the region to assume that a Toltec invasion from Tula, Hidalgo, usually placed in the ninth or tenth centuries, was responsible for a new wave of Mexican-style Maya buildings after the rest of the buildings in Chichen Itza were built. Other historical accounts imply a migration from Tula to Chichen Itza. An account of the Tula records a ruler of the Toltecs travelling east, which, paired with another account of Chichen that records a ruler from the west coming and teaching the Maya of that city many things, supported a direct influence of the Toltecs on the Maya around 900–1000 A.D. However, recent radiocarbon dating suggests that Chichen Itza's ‘mexicanized’ and pure Maya constructions were built at the same time, and that both were built prior to any recorded Toltec invasion, and prior to the banishing of the semi-historical ruler. The precise connection between these two nations is unknown, and fiercely contested among scholars of Toltecs and Maya, but it is not disputed that no other counterparts to these two cities are found in the 800 mile distance between them. Established contradicting theories and a lack of information cause the precise relationship between Chichen Itza and Tula, Hidalgo to be fervently contested.

## Architectural and religious similarities of the two sites

### Architectural

Tula, Hidalgo and Chichen Itza share numerous architectural similarities not found in other Maya or Toltec sites. The Temples of the Warriors, two corresponding buildings in each site, are of equivalent style, they both have pillars inscribed with warriors, and the warriors in Chichen Itza portray a possible invasion by Toltecs. This is evident by the blue jewelry worn by the warriors which indicates turquoise, a gem associated with the Toltecs and not the Maya. It is also evident by the Toltec back mirrors which are worn by the warriors at Chichen Itza and the image of the Toltec Xiuhtototl bird found on the headdresses of the Chichen Itza warriors. A nearby Chac Mool, or sacrificial altar, outside each of the temples confirms again a direct correlation between the two sites. There is also a large series of columns, which originally supported a tremendous enclosed space, surrounding the Temples of the Warriors in both of the two sites, and in other areas. A Castillo-mimicry in Tula, Hidalgo (now ruined) of the same construction in Chichen Itza, and the fact both sites have very large ballcourts set in a similar architectural context further cement the fact that there is some connection between Chichen and Tula. These bases of comparison are undisputed. However, the exact relationship between the two sites is unknown. This connection between the two sites is significant in part because Chichen Itza and Tula were both the seats of large Mesoamerican empires. That they share such constructions is unique and startling. No other Toltec or Maya site has an equivalent set of buildings in a different city, and in a different culture. This distinctive trait, and the huge historical power of each of these two sides, makes this argument a tremendous one in Mesoamerican studies.

### Symbolism and religion

The religious iconography of Chichen Itza is abnormal for a Maya site. The numerous depictions of Quetzalcoatl, or feathered serpent deities, is more in line with Toltec belief than with that of the Maya. Though the Maya did worship the Feathered Serpent, it was typically much less common. There is also a greater persistence of weapons and shields in the Maya site than is typical.

## Early theories of the relationship

Since the European discovery of Chichen Itza and Tula, Hidalgo, it has been noted that there were peculiar similarities between certain constructions in Chichen Itza and in Tula Hidalgo. In particular, Tula Hidalgo has a similar Castillo pyramid as Chichen Itza, as well as an identical temple, the Temple of the Warriors. The re-discoverer of Chichen Itza noticed that there was a similarity between Tula and Chichen Itza, and although there was a little initial resistance to the idea, no major archeologists in the modern age have contested that there is not a strong, if mysterious, connection between Tula, Hidalgo and Chichen Itza.

Originally, there was a majority consensus that the Toltecs militarily exerted power over the Maya and conquered them. This caused a shift in their architectural style, which creates the Toltec-Maya incongruity within the construction of Chichen Itza. Usually it was assumed that the pure Maya constructions had been constructed prior to the ‘mexicanized,’ or Toltec-ized, buildings. Many theories were established explaining the precise nature of this connection by well-known scholars (of the time), but these early efforts were directly contradicted by later information.

### Sylvanus Morley and Toltec Migration

Sylvanus G. Morley proposed that after the Maya buildings in Chichen Itza were constructed, the leaders of Chichen Itza, the Itza, abandoned Chichen Itza. After they abandoned Chichen, the Itza wandered for a time, found a renegade group of Toltecs led by Kukulcan, and subsumed them, learning new crafts and traditions in the process. The Itza, ruled by Kukulcan, then returned to Chichen Itza and constructed the ‘mexicanized’ sites of Chichen Itza, which were based on Tula Hidalgo's sites. By migration, the Toltecs supposedly became the kings of Chichen Itza, leading to similarities between the two sites.

### Alfred M Tozzer and Three Conquests

Alfred M Tozzer, a very influential voice in the field of Maya during the early half of the twentieth century, proposed that the Maya at Chichen Itza were overcome by the Toltecs three times, which subverted their culture progressively. The first invasion supposedly was of Toltecs, and was led by the mythological figure Kukulcan. The second was an invasion of Toltec-ized Itza (the founding royal family of Chichen Itza) and was led by Kukulcan II. The Third invasion was of Mexican mercenaries from Tabasco. Tozzer argued that the Maya ruled between these three waves of violence and negative culture, and that this creates the dichotomy within Chichen Itza architecture. There is no strong evidence that there was a Toltec dominance of Chichen Itza outside of the buildings in question, and so Tozzer's work remains mainly within the boundary of speculation.

### J Eric S. Thompson and Toltec Integration

J. Eric S. Thompson, who claimed that Tozzer's explanation “didn’t make sense,” had his own concept of how these things came about. The Itza Maya, he claimed, were powerful warriors and merchants that led Chichen Itza. Thompson proposed that they held a massive commercial empire and that when a Toltec ruler, Kukulcan, was taken in and supported by the Itza, it led Chichen Itza to become the center of a new Toltec empire. While there is some similarity in Thompson's theory to that of Morley's, his proposal placed more significance on the Itza than had been proposed before.

## New information

Evidence for the influence of Tula, Hidalgo upon Chichen Itza was mainly based upon the assumption that Tula was older than Chichen, and that Chichen's ‘mexicanized’ structures were built long after its Maya structures. Recent radiocarbon dating of the ceramics of Chichen Itza shed new light upon this subject, and invalidated many of the older arguments. First, it was learned that the ‘mexicanized’ and pure Maya sites had been constructed at the same time. Second, it was also learned that most of these sites were constructed before any recorded major Toltec influence occurred. And third, Chichen Itza's ‘mexicanized’ architecture seems to be older than the corresponding architecture of Tula, Hidalgo. The unanticipated results of the dating of Chichen Itza and Tula, Hidalgo cause many of the older theories explaining the similarities to be entirely discredited. More recent theories have incorporated age into their considerations.

## Modern day theories

There is no widely accepted theory for how Tula, Hidalgo came to mirror the Toltec architecture present in Chichen Itza. However, a few theories do present arguments that propose Chichen Itza's connection to the Toltec. The Chichen Itza Maya, who were the center of a great empire, traded with the Toltecs. It is known that the Chichen Itza did have trade networks extending into the present-day areas of New Mexico and Arizona, because of certain commodities present in Chichen that can only be found in these far-off regions. It is theorized that the Maya, envious of Toltec culture, came to adopt certain aspects of them into certain buildings, while maintaining some pure Maya construction. Another theory, similar to Sylvanus Morley's years earlier, is that the people of Chichen Itza were of two ethnicities: Toltec and Maya, and that this led to the duality of style within the site.

Rooted primarily in the seniority of Chichen Itza is a modern-day counterargument to the Tula Toltec's influence of the Maya of Chichen Itza. Because of the greater age of Chichen Itza, and the lack of direct evidence of Toltec control over Chichen, there is some argument that it was the Maya who were influencing the Toltecs. Despite the fairly concrete evidence of Chichen Itza's seniority, this theory is not widely accepted. This is due in large part because the architecture of the Temple of the Warriors and other areas are of Toltec style, not Maya style. Thus, even if Chichen Itza is a central influence for the construction Tula, and not the other way around, it can be argued that Chichen Itza was still originally affected by the Toltecs, even if there is no evidence to support that theory.

While these and other theories cannot be contradicted with known evidence, no evidence links the Toltecs and Chichen Itza prior to the construction of the buildings that are the source of this controversy.

## Problems with analyses of these sites

### Limited information

The fall of Chichen Itza was approximately 800–1000 years ago. Because of this, information about Chichen Itza is mostly drawn through the analysis of its art and architecture. This, and the scarcity of texts prior to the Spanish conquest of Mesoamerica, lead to a dearth of information about Chichen Itza. The gaps in information that exist in the history both of Chichen and of Tula are often filled with speculative migrations, invasions, and other events. It is in large part because of this that no consensus can be drawn as to the reason for this connection. There are enough gaps in information that many different theories can ‘answer’ why there is this connection.

### Problem of tourism

The more Chichen Itza has grown as a tourist attraction, the more that unfounded but popular theories concerning the Toltec influence have been entrenched. Entertaining stories that are not verifiable are common in the casual analysis of Chichen Itza.

## Extent of relationship

While the presence of a relationship is not under any dispute, the extent of the relationship between Chichen Itza and Tula is entirely unknown. While buildings in each of the two sites may have intense similarities, and seem unequivocally similar, this does not mean that each of the buildings in one site contained the same ritual significance as the other site's equivalent building. Not only the source of the relationship is in dispute, but its extent is equally unknown.

## Bibliography

* Maya history and Religion. J. Eric Thompson. University of Oklahoma press. May 1990.
* Chichen Itza and Its Cenote of Sacrifice: a Comparative Study of Contemporaneous Maya and Toltec. Alfred M Tozzer. 1957.
* The Business of Narrative at Tula: An Analysis of the Vestibule Frieze, Trade, and Ritual .Cynthia Kristan-Graham. Latin American Antiquity, Vol. 4, No. 1 (Mar., 1993), pp. 3–21. Published by: Society for American Archaeology
* The Historical Significance of the Murals in the Temple of the Warriors, Chichen Itza. Donald E. Wray. American Antiquity, Vol. 11, No. 1 (Jul., 1945), pp. 25–27. Published by: Society for American Archaeology
* A Re-examination of the Mesoamerican Chacmool. Mary Ellen Miller. The Art Bulletin, Vol. 67, No. 1 (Mar., 1985), pp. 7–17. Published by: College Art Association
* The Business of Narrative at Tula: An Analysis of the Vestibule Frieze, Trade, and Ritual. Cynthia Kristan-Graham. Latin American Antiquity, Vol. 4, No. 1 (Mar., 1993), pp. 3–21. Published by: Society for American Archaeology
* The Colonial Legacy in Ernesto Cardenal's Poetry: Images of Quetzalcoatl, Nezahualcoyotl, and the Aztecs. Jongsoo Lee. Hispania, Vol. 87, No. 1 (Mar., 2004), pp. 22–31. Published by: American Association of Teachers of Spanish and Portuguese
* Artistic Connections between the Chichen Itza Toltec and the Classic Maya. Robert L. Rands. American Antiquity, Vol. 19, No. 3 (Jan., 1954), pp. 281–282. Published by: Society for American Archaeology
* The Geographical Origin and Acculturation of Maya Advanced Civilization in Mesoamerica. Douglas T. Peck. Revista de Historia de América, No. 130 (Jan. – Jun., 2002), pp. 7–28 Published by: Pan American Institute of Geography and History
* Conquests of the Imagination: Maya-Mexican Polarity and the Story of Chichén Itzá. Lindsay Jones. American Anthropologist, New Series, Vol. 99, No. 2 (Jun., 1997), pp. 275–290 Published by: Blackwell Publishing on behalf of the American Anthropological Association
* Lowland to Highland Mexicanization Processes in Southern Mesoamerica. John W. Fox. American Antiquity, Vol. 45, No. 1 (Jan., 1980), pp. 43–54. Published by: Society for American Archaeology
* The Hermeneutics of Sacred Architecture: A Reassessment of the Similitude between Tula, Hidalgo and Chichen Itza. Lindsay Jones. History of Religions, Vol. 32, No. 3 (Feb., 1993), pp. 207–232. Published by: The University of Chicago Press
* The Hermeneutics of Sacred Architecture: A Reassessment of the Similitude between Tula, Hidalgo and Chichen Itza, Yucatán, Part II. Author(s): Lindsay Jones. Source: History of Religions, Vol. 32, No. 4 (May, 1993), pp. 315–342. Published by: The University of Chicago Press
* Serpent and Atlantean Columns: Symbols of Maya-Toltec Polity .George Kubler. The Journal of the Society of Architectural Historians, Vol. 41, No. 2 (May, 1982), pp. 93–115. Published by: Society of Architectural Historians


title: Philip Michael Faraday

abstract: Philip Michael Faraday was an English lawyer, surveyor, composer, organist and theatrical producer. He composed one of the last Savoy operas, staged several long-running shows in the West End of London, and wrote a book about local taxation that was for many years the standard work on the subject. After sustaining financial losses on shows that he produced in the 1910s, Faraday declared bankruptcy in 1914. In later years he rebuilt his fortune through his legal and valuation work and resumed theatrical production.

text:
# Philip Michael Faraday

**Philip Michael Faraday** (1 January 1875 – 6 February 1944) was an English lawyer, surveyor, composer, organist and theatrical producer. He composed one of the last Savoy operas, staged several long-running shows in the West End of London, and wrote a book about local taxation that was for many years the standard work on the subject. After sustaining financial losses on shows that he produced in the 1910s, Faraday declared bankruptcy in 1914. In later years he rebuilt his fortune through his legal and valuation work and resumed theatrical production.

## Early life

Faraday was born in Holloway, London, in 1875, one of five children born to Maria *née* Bragg (1837–1930) and Charles A. Faraday (1835–1913), a wholesale jeweller. It was a middle-class home with a cook and a nurse living with the family.

## Career

### Early success

Faraday first came to public notice in his capacity as a lawyer and valuation expert. In 1896, at the age of 21, he published *Rating: Principles, Practice, Procedure*, a study of local property tax. This work became the standard book on its subject; there were three new editions in Faraday's lifetime and a further edition seven years after his death, revised by Sir Arthur Comyns Carr and others. Faraday published other papers early in his career. In 1900 he married Elizabeth Mary Gale (1872–1950) in Islington. The couple had at least three children: Stanley Michael (1902–1942), Yolande (1904–1965) and Thelma Faraday (b. 1907).

### Music and theatre

Alongside his work as a specialist in property valuation, Faraday began to compose songs and light operas. His songs include "Little princess, look up!" (1906), "Lovely woman" (1907), "I love somebody" (1910), "Jack the handy Man" (1910), "Maid o' mine" (1910) and "The Orphan Ward" (1910). With the librettist Frederick Fenn, he wrote *Amāsis; or An Egyptian Princess*, a comic opera that opened in August 1906 at the New Theatre. Fenn's libretto was rated above average, and *The Times* said of Faraday, "He has a sense of humour, and uses his orchestra ingeniously and artistically; his melodies are nearly always individual, sometimes extremely pleasant, and always well scored and supported." *The English Illustrated Magazine* wrote, "Mr. Faraday's work is admirable throughout, perhaps a trifle too reminiscent at times, and often very suggestive of Sir Arthur Sullivan's work in this field ... but it is imaginative and vigorous." The cast included two popular former stars of the Gilbert and Sullivan operas, Ruth Vincent and Rutland Barrington. It ran for 200 performances, transferring to the Criterion Theatre during the run. After it closed in London, the production was taken on tour.

Fenn and Faraday next collaborated on a one-act opera, *A Welsh Sunset*, described by *The Times* as "a sentimental, even a sickly little piece." Neither the libretto nor the score won critical approval. The piece was presented at the Savoy Theatre on 15 July 1908 as a curtain raiser to *H.M.S. Pinafore* and later to *The Pirates of Penzance*, for a total of 85 performances. Faraday's next stage piece was a musical comedy, *The Islander*, staged at the Apollo Theatre, with a libretto by Major Marshall. The music received some praise from reviewers, but Marshall's libretto was thought inferior to Fenn's work. The piece ran from 23 April to 6 August 1910. Another musical activity of Faraday's was as "Grand Organist of England" for the Freemasons, a position to which he was appointed in 1914. He was initiated into The Holloway Lodge No. 2601 in 1898.

As a producer, Faraday presented *The Chocolate Soldier* (1910), *Nightbirds* (1912), *The Five Frankforters* (described as a "Viennese banking comedy", 1912), *The Girl in the Taxi* (1912), *The Girl Who Didn't* (1913), and *Mamzelle Tralala* (1914), all at the Lyric Theatre. Faraday's other theatrical ventures of this period included a melodrama, *Within the Law* (1913), co-produced with Herbert Beerbohm Tree, and *The Pink Lady* (1912), a Broadway show, which he presented in the British provinces. Although *The Chocolate Soldier* and *The Girl in the Taxi* made large profits, other shows were produced at a loss. Faraday sold his interest in the Lyric and was declared bankrupt in August 1914. The bankruptcy was discharged in February 1915.

### Later years

Faraday restored his fortunes by his successful work as an expert on rating and taxation. He became senior partner of Michael Faraday, Rodgers and Eller of Chancery Lane, London, acting for large corporations such as the Port of London Authority and the Durham Coal Owners' Association. By 1921 he was sufficiently recovered financially to resume his theatrical activities, presenting *The Wrong Number*, starring Yvonne Arnaud and CM Hallard, at the Duke of York's Theatre. *The Play Pictorial* described the play as a "farcical comedy, by Harriet Ford and Harvey O'Higgins, \[which\] is concocted with considerable ingenuity, and a theme, not over-strong in itself, is developed with sufficient plausibility to make it both amusing and fairly convincing".

In the same year, he became licensee of the Duke of York's. In 1922 he co-produced Sir Arthur Pinero's new play, *The Enchanted Cottage*, described by *The Times* as the most important theatrical event of the year. The play ran for only seven weeks, however, and Faraday gave up the tenancy of the theatre.

Faraday continued his activities as a property valuer, working as a specialist for, among other companies, Harrods into the 1930s. In 1939 he was living in Grosvenor Square in Mayfair, London, at one of two homes he owned in London, describing himself on the register as a "Rating Surveyor and diabetic requiring special food". At the same time his wife was at Aldeburgh in Suffolk with their son Stanley Michael Faraday, who was listed as "Incapacitated".

He died in George Street at his second home in London in 1944 at the age of 69. In his will he left £4,394 19s 6d.


title: Mayflower High School

abstract: Mayflower High School, founded in 1965, and named after the Mayflower ship, is a coeducational, secondary school located in Billericay, Essex in the East of England in the United Kingdom. The school has a mixed intake of pupils aged 11–18 and is an academy. As of June 2006 the number of enrolled pupils was 1,418. Mayflower has specialisms in science and mathematics as well as languages.

text:
# Mayflower High School

**Mayflower High School**, founded in 1965, and named after the *Mayflower* ship, is a coeducational, secondary school located in Billericay, Essex in the East of England in the United Kingdom. The school has a mixed intake of pupils aged 11–18 (School years 7 to 13) and is an academy. As of June 2006 the number of enrolled pupils was 1,418. Mayflower has specialisms in science and mathematics as well as languages.

## Specialisms

The school has specialisms in mathematics and science, and languages, and supports this with a regular specialisms newsletter distributed amongst its students and parents.

A house on site facilitates the staying of language assistants, natives of either Germany, Spain or France, to assist students with their language studies, and all three subjects are complemented by trips to the relevant country, previous trips having sent students to Santander and Barcelona.

## Notable former pupils

## InfoBox

| Mayflower High School | |
| --- | --- |
| Address | |
|  | |
| Stock Road
Billericay, Essex, CM12 0RT
England | |
| Coordinates | 51°38′24″N 0°25′52″E / 51.6401°N 0.4310°E / 51.6401; 0.4310 |
| Information | |
| Type | Academy |
| Established | 1965 |
| Department for Education URN | 137048 Tables |
| Ofsted | Reports |
| Gender | Coeducational |
| Age | 11 to 18 |
| Enrolment | 1,418 (as of June 2006) |
| Houses | 5: Blake, Fry, Lister, Marconi, (two forms normally make up a house e.g. B1, B2) and R1 a special form made in 2018 for an increased number of pupils |
| Website | "Mayflower High School". Retrieved 30 April 2022. |


title: Philip Middlemiss

abstract: Philip Middlemiss is an English television, radio actor and businessman, best known for playing bookmaker Des Barnes in ITV's Coronation Street between 1990 and 1998. The character was killed off, ordered by Brian Park, who was the programme's producer at the time. He subsequently appeared in ITV's Where the Heart Is for a few series in the 2000s.

text:
# Philip Middlemiss

**Philip Middlemiss** (born **Philip Sean Lloyd**; 19 June 1963) is an English television, radio actor and businessman, best known for playing bookmaker Des Barnes in ITV's *Coronation Street* between 1990 and 1998. The character was killed off, ordered by Brian Park, who was the programme's producer at the time. He subsequently appeared in ITV's *Where the Heart Is* for a few series in the 2000s.

## Career

After leaving school, Middlemiss joined the National Youth Theatre and studied drama at the London Academy of Music and Dramatic Art. He appeared on stage after graduation in plays such as *Strippers*, *Trackers*, *A Tale of Two Cities* and *A Christmas Carol*. On television he made his debut in 1986 in *Ladies in Charge* and then had various roles in series such as *Inspector Morse*, *The Bill* and *Waterfront Beat* in which he had a regular role as PC Barry Smith.

Middlemiss made his debut in *Coronation Street* in February 1990 as newly-wed Des Barnes together with Amelia Bullmore who played his screen wife Steph. Bullmore left the series in 1991, but Middlemiss remained as a series regular until November 1998 when his character was killed off. Middlemiss wanted his character to be killed off, and this has been compared to how Rob James-Collier wanted his character Liam Connor to be killed off in 2008.

After leaving *Coronation Street*, he made only a small number of acting appearances on television, most notably in the role of David Buckley in the ITV drama *Where the Heart Is*, from 2000 to 2006. He made several TV appearances as himself on shows such as, *Noel's House Party*, *Blankety Blank* and *The Brian Conley Show*. He appeared on a celebrity edition of *Come Dine with Me* in 2010 with other former *Coronation Street* stars, Julie Goodyear, Tupele Dorgu and Ken Morley. He finished first on 23 points winning £1,000 for his chosen charity.

In 2024, Middlemiss had his first acting role in ten years playing DI Travis Lennox on *Doctors*.

## Personal life

Middlemiss has two sons.

On 30 May 2012, Middlemiss declared himself bankrupt after a bad financial investment led to unpaid taxes.

Middlemiss has business interests in Ghana which include a glass factory, a boutique hotel and a theme park. In England, he owns a TV production company.

In May 2020, Middlemiss was wrongly accused of corruption in Ghana in the Airbus HQ scandal and faced 25 years in prison. The scandal made him "one of the world's most wanted men". He was never charged and was formally cleared by investigators a year later. He spoke to the press revealing how the false allegations ruined his life as they racked up huge legal costs and left him living in a rented house after his family home was repossessed, as well as it affecting his mental health.

## InfoBox

| Philip Middlemiss | |
| --- | --- |
| Born | Philip Sean Lloyd
(1963-06-19) 19 June 1963
Hartlepool, County Durham, England |
| Occupation | Actor |
| Years active | 1986–2014, 2024 |


title: Philip Michael Goldvarg

abstract: Philip Michael Goldvarg was an American poet, activist and member of the Zapatista Solidarity Coalition.

text:
# Philip Michael Goldvarg

**Philip Michael Goldvarg** (13 March 1934 – 14 June 2004) was an American poet, activist and member of the Zapatista Solidarity Coalition.

## Personal life

Goldvarg lived in Sacramento, California, in the United States. He participated in poetry readings at local schools and coffee houses, and was also known for his activism. He died from a brain tumor in June 2004. Goldvarg was honored posthumously in 2004 for "his artistry and commitment to justice" by Making Things Grow, a Sacramento group formed by artists, community agencies and businesses.

## Notable work

His work has been published in *Ventana Abierta-Revista Latina*, *Drum Voices Review*, and *Voz de Zapatistas*. Two collections of poetry, *Palabras de Elena* and *What Makes Bones Talk* have been published in book form, and other collections, such as *Chiapas en el Corazón* and *Cantos de Chihuahua*, were published in periodicals and journals. One of Goldvarg's poems was used in the cantata "The Skies are Weeping" by Philip Munger.