Jeremy Condick

The passage in the book “A Treatise on Cosmic Fire” invites deep reflection, for it appears to contain two overlapping but distinct narratives, as can be seen below. It appears to be speaking in large part about a highly advanced group of Manasadevas on the line of the three Buddhas of activity, and who at this mentioned time frame will be undertaking a special piece of work. They are awaiting "opportunity" and are free until the next round mid-way point and whose future work concerns the direct stimulation of mind at a logoic level. This situation is analogous to the special piece being undertaken by those Vulcan initiates I have recently been commenting upon, and which almost seems to be a latter thought randomly tagged onto a large paragraph. Almost seamlessly, yet distinctly, he introduces a second group: initiates who undertook special work on Vulcan and must return at mid-Fifth-Round to resume an evolution that was deliberately arrested. Perhaps something was lost or missed out in the editing, but whilst there are strong similarities, they remain distinctly different. The first group of Manasadevas are so advanced that DK remarks we can scarcely conceive of them. Though both are referred to as Egos, they belong to different orders of being.

This paper presents a rare, bottom-up historical record of the foundational era of Taekwondo in the West Country of England during the late 1970s and 1980s. Moving beyond the sanitised corporate timelines of modern martial arts associations, this memoir documents the gritty human realities of the historic 1983 ITF/TAGB split, the expansion of the art into Taunton and Wellington, and the unique cross-pollination between civilian martial arts and elite military training at Norton Manor Camp. Transitioning from the physical discipline of Taekwondo into writing and philosophy is a beautiful evolution, it is, in essence, a movement from practising the Do (the Way) with the body to exploring it with the mind. This paper traces that philosophical continuum, illustrating how the physical mastery of structural form in the dojang provided the cognitive architecture required for independent cosmological, metaphysical, and philosophical research.

After the Axis nations were defeated and the Allied nations were victorious, the second option DK had identified became increasingly prominent and probable. It foresaw with precision the arms race, the industrial war machine, and the succession of wars fought around the world, not only conventionally but through the race for ever increasing nuclear yields and the expanding destructive capability of the nuclear arsenal. The Atlantean parallel was no longer ancient history but an active societal and cultural risk to world civilisation.

The esoteric tradition represented by Bailey and foreshadowed in the writings of H. P. Blavatsky proposes that humanity exists within a living planetary organism whose outer conditions reflect inner energetic realities. Human desire, emotion, and thought are not incidental to planetary life but active participants within it. At the same time, humanity is not the sole source of climatic influence. The Earth itself is subject to greater cosmic rhythms, magnetic forces, and evolutionary pressures originating beyond the planet. This paper explores two complementary streams of causation present within the Bailey-Blavatsky worldview. The first concerns cosmic magnetism and planetary orientation. The second concerns collective human desire and its impact upon the etheric and astral life of the planet. Together these streams form an esoteric philosophy of climate in which environmental conditions emerge from the interaction between cosmic forces and human consciousness. The argument presented here is not intended as a scientific hypothesis but as a philosophical examination of an alternative cosmology—one in which climate serves as a bridge between matter and consciousness, between humanity and the cosmos, and between planetary evolution and spiritual purpose.

Among the primordial narratives of Genesis, few passages have generated as much speculation, theological interpretation, and symbolic reinterpretation as the account of Babel in Genesis 11:1–9. Though often reduced to a children’s tale about pride or a philosophical myth explaining the diversity of languages, the ancient textual tradition surrounding Babel reveals a far deeper and more unsettling theme. The tower was not merely an architectural project; it represented a metaphysical revolt against divine order, a centralisation of human will, and an attempt to establish an autonomous civilisation independent of cosmic law. The canonical Genesis account itself is remarkably brief, consisting of only nine verses. Yet surrounding this compact narrative is an immense body of Jewish, Mesopotamian, Christian, Islamic, and esoteric commentary that expands the event into one of the foundational crises of postdiluvian humanity. In these later traditions, the builders do not merely aspire toward heaven symbolically. They seek to storm it, pierce it, fortify themselves against divine judgement, and consolidate humanity into a singular political and spiritual order under the leadership of Nimrod.

Social organisation and development itself, therefore, becomes the outer mechanism through which consciousness progressively externalises. The growth of cities, institutions, legal systems, industry, transportation, and global interconnection all fall within the domain of Third Ray activity because they represent the intelligent manipulation and organisation of matter. Within this framework, humanity functions as the intermediary planetary centre through which higher energies become embodied in culture and world affairs. The Mahachohan presides not only over intellectual development, but over the gradual refinement of civilisation and culture itself so that material structures may increasingly express spiritual purpose.

In November 1939, within the opening months of the Second World War, Alice A. Bailey published a remarkable passage in her book, The Externalisation of the Hierarchy: “Sea and air and land are arrayed against the Forces of Light; they are the agents of material substance and can be used potently against the spiritual Forces. The forces of the air are, however, increasingly on our side.” EXT 171/72. AAB. Most students of Alice A. Bailey interpret this statement symbolically, seeing in it an occult reference to the psychological and spiritual dimensions of world conflict. Yet the passage also invites a literal interpretation. Alice Bailey specifically names “sea and air and land” in direct sequence, employing the exact terminology of modern mechanised warfare. Written at the beginning of a global conflict in which aerial supremacy would determine the survival of nations, the statement can plausibly be understood not only as symbolic but also as prophetic in a practical and technological sense. Within this framework, the phrase “the forces of the air are, however, increasingly on our side” may be read as a direct allusion to the emergence of British aerial defence, and most especially to the work of R. J. Mitchell and the creation of the Supermarine Spitfire.

Manas and consciousness are the way of spiritual development for all atomic spheres, from human to cosmic. The uniting of three minds, lower mind, higher and abstract mind, bears our consideration for the human process of integration and union. The 5th ray word of power "Three Minds unite" might usefully be considered here as a synthetic, holistic meditative undertaking by the three groups of Kumaras, the Venusian 35, and pondered upon as the active three and the synthetic united one. Ray V. 10 x (3.5) = (35) x 10 = (350) x 10 = (3,500) per DN and EP1 AAB, and Sloka 7 SD. HPB. The three groups of "35" organise the three major head centres of the planetary logos. We have the five and three in place of the name and description. The 5th Ray Word contains three words, each of which is composed of five sounds or letters. The word of power for the 5th ray is constructed from the three and the five, which is highly indicative and suggestive, given the other clues to 35. The highly suggestive information here does not underestimate the sacred thirty-five, for it is no coincidence that the three groups of 35 Kumaras hold the keys to the 35 planes of human evolution, within the 35 esoteric mantrams that reveal the inner conscious secrets of planar matter. We might recall that the ray cycle of the fifth ray is 35, 3,500, etc. “1,000 is the number ten to the third power, and therefore 7,000 is also symbolical.” (Commentaries, Stanza One) It is the formula of “ten to the third power” in conjunction with the 10 Sacred Numbers which produce the respective values of the Seven Ray Periods.

Abraham Lincoln's chief concern about the attack on the freedom and principles of America was the rise of financial institutions and businesses, an extreme love of the monetary system, and economic materialism. Lincoln came forth to counter the focus on the forces of materialism, which is documented in his words. Of note is the fact that Bismarck came forth from the realm of cosmic evil. The Tibetan DK indicates major Political individuals who came in on the first ray, demonstrating the differing poles of the first ray with the love aspect of the first ray, as with Atatürk and Lincoln, for instance, and the opposite evil aspect as demonstrated by Bismarck, embodying as a great human avatar the realm of cosmic evil. This implies that he is one of the greatest avatars of destruction the human family has produced. Correspondingly, Abraham Lincoln is equally one of the greatest white lodge avatars that humanity has yet produced. This paper follows a distinctly theosophical and Bailey/DK interpretive framework in which historical figures are viewed not merely politically but as embodiments of ray energies and as vehicles for larger planetary forces.

The reflections that follow are offered within the esoteric framework articulated by H. P. Blavatsky and developed by Alice A. Bailey under the guidance of the Tibetan Master Djwhal Khul. Some of the conclusions suggested here draw together hints and analogies scattered throughout the Bailey material and are presented as a consideration of implications already implicit in that teaching, particularly where Master DK indicates that present astrological methods are provisional and subject to future rectification. The suggestions made are offered as working hypotheses for dialogue within the esoteric and academic field. The paper does not seek to revise or challenge orthodox astronomy, biology, or medicine on their own terms, but to explore the internal coherence and implications of an esoteric cosmology that proceeds from different premises and addresses a different order of causation.

The modern conception of the black hole, arising from the equations of General Relativity, presents us with a paradoxical entity: a region of spacetime defined not by substance, but by limit. It is a boundary condition—a locus where curvature becomes extreme, where conventional description falters, and where the known laws of physics approach their terminus. At its mathematical core lies the so-called singularity, not necessarily a physical point, but an indication that our present formulations reach beyond their domain of validity. Yet, long before such constructs were formalised, esoteric philosophy, articulated in works such as The Secret Doctrine by Helena Petrovna Blavatsky, posited the existence of “laya centres” or neutral points: states of suspension between planes, wherein differentiation ceases and potential alone remains. Likewise, the 19th-century formulations of Keely describe an “inter-etheric point,” a vacuous yet potent centre from which force and form alike are derived.

Science does an excellent job of describing dark matter in that it does "serve mainly as expressions of our ignorance, much as the marking of early maps with terra incognita". Therefore, it recognises that it appears dark to unfathomable science to "see" or understand the gradations of subtle light energy which lies behind the matter which it at present does see. Physics doesn’t currently point toward hidden forms of light behind matter; instead, it points toward non-luminous mass-energy components that interact gravitationally but not electromagnetically. "Nature abhors a vacuum", this occultism fully recognises, and it is explained as the medium or mode of transmission of one state of energy/light, spirit/matter from one state and plane to another, thus resulting in some transmutation of some description or other.

Recent speculative developments in theoretical physics have explored the possibility that black hole evaporation may not proceed to completion, but instead terminate in stable remnants, potentially supported by higher-dimensional effects. While such models remain conjectural, they nevertheless indicate an emerging recognition that gravitational centres may retain structure beyond previously assumed limits. This tendency toward persistence rather than absolute dissolution resonates, at a conceptual level, with the present framework, in which centres are understood to transition between modes of manifestation rather than vanish entirely. The proposition is that if comparison is made very carefully, the “faster-than-light” voids in laboratory wave systems are not objects moving through space, while primordial black holes are physical gravitational systems. But as an analogy of principles, particularly through an esoteric lens, we can absolutely frame them as two extremes of a single underlying model. Recent Theory suggests that the universe might have three hidden dimensions we cannot see without a suitable apparatus, making space-time seven-dimensional.

The present world condition is marked by a persistent and troubling pattern: the recurrence of war, the intensification of ideological division, and a deepening sense of instability across nations and peoples. While the specific theatres of conflict shift and the actors change, the underlying dynamics remain strikingly consistent—fear, competition, separative identity, and the misuse of power. These forces, long embedded in human history, now operate within a globalised and technologically interconnected civilisation, amplifying their consequences and extending their reach. In such a climate, the question naturally arises: what principle or force is capable of counteracting these entrenched tendencies toward conflict and fragmentation? This paper advances the argument that goodwill—properly understood not as sentiment but as an active, intelligent, and directed energy—is an essential and practical foundation for the establishment of right human relations. Far from being an abstract moral ideal, goodwill represents the lowest effective expression of a higher spiritual will accessible to humanity, and its deliberate cultivation is both necessary and urgent in the present world crisis.

Goodwill and virtue are the necessary requirements to cleanse the planet of our selfishness and materialism. It is only our virtue [Godhead] and goodwill [Will to Good] that will overcome our planetary crisis and restore harmony and balance. Simplicity rather than complexity. We, the human race, need to take a greater measure of responsibility to restore peace and goodwill to all before higher forces are permitted to enter into human affairs. All true servers are members of the New Group of world Servers, which, as you know, has no outer body or organisation. They are from all walks of life and persuasions, yet believe in Right Human Relations and Goodwill. They do not separate one group from another or bar out or exclude fellow beings. The Great Ones are the Masters of Wisdom and Compassion who make up our Spiritual Hierarchy, our inner world government, which oversees and protects humanity. Goodwill is love in action, not love inaction. The One work is the recognition and unfolding of the Plan of spiritual evolution. The development of right human relations between all fellow men and women on earth and between them and all kingdoms in nature. The Re-externalisation of the Hierarchy in outer appearance on earth is in process, yet not complete by any means whatever.

The archaic records, as preserved in fragmentary form within the works of H. P. Blavatsky, point consistently toward a primordial identity between the “Dragon” and the Initiate, between the Serpent of Wisdom and the illumined Sons of Mind who guided early humanity. Nowhere is this more suggestively veiled than in the traditions of ancient China, one of the most enduring branches of the Fifth Root Race. The “sacred library of the province of Fo-Kien” in Blavatsky’s writings refers to an esoteric, rather than publicly documented, repository of ancient manuscripts. “Fo-Kien” is the older Western spelling of Fujian, a coastal Chinese province with long-standing Buddhist and Taoist traditions. The southern Shaolin temple is strongly linked to the origins of numerous Fujianese martial arts, including Wing Chun, and the legend of the “five surviving elders.” The Southern Shaolin Temple, traditionally located in Fujian Province, is a legendary, historically debated, and now rebuilt site known as the cradle of southern Chinese kung fu. Jeremy P. Condick. 07/04/2026.

This study examines the Book of Joel as preserved in the Dead Sea Scrolls (DSS), with particular attention to 4QXII and 4Q266. By analysing textual variations between the DSS fragments and the Masoretic Text (MT), the paper highlights the religious and theological dimensions of prophetic judgement, human responsibility, and restoration. Joel’s warnings concerning ecological devastation, societal collapse, and the “Day of the Lord” are interpreted as expressions of covenantal accountability rather than natural catastrophe alone. Comparative analysis with Ezekiel 9–12 underscores continuity in prophetic theology, in which the divine instrument operates as a mechanism of moral correction. The paper situates Joel within the religious worldview of Qumran, emphasising repentance, communal discipline, and covenant fidelity as pathways to restoration of both society and the land.

The objective of this paper is to hypothetically prove that the existence of Pop III stars up to 10,000 x Solar masses are the first Master stars or cosmic existences that instigated the incarnation of the known universe. I theorise that ultra-fast spin rotation of black holes is the forerunner to a lessening of spin speed, thus birthing or creating, as speed lessens Star formation due to the lessening of mass expulsion and originating mass or star gravitational attraction and building of a solar mass object or Star. This idea is consistent with the hierarchical cosmology used by the Tibetan (DK) in the teachings of Alice A. Bailey. The idea can be developed quite naturally if we treat my concept of “Master Stars” as a macrocosmic extension of DK’s 'stellar centres of force.' This paper then advances a speculative cosmogenic hypothesis linking high–angular–momentum black holes in the primordial universe with the emergence of supermassive Population III stellar structures, here termed Master Stars. In the earliest epochs following recombination, gravitational collapse likely produced compact objects and extreme accretion systems characterised by near maximal rotational velocities approaching relativistic spin limits. Such high-spin black holes, embedded within dense primordial gas environments composed almost entirely of hydrogen and helium, may have functioned not only as sinks of matter but also as dynamic regulators of mass and angular momentum in the earliest phases of cosmic structure formation.

The early decades of the twenty-first century have revealed a convergence of military, economic, and ideological pressures centred upon energy systems. This paper examines the targeting of energy infrastructure in the Russo-Ukrainian conflict, situating it within historical precedent and modern technological development. Particular attention is given to the evolution of remote warfare, from the “robot bombs” of the Second World War to contemporary drone systems, and to the psychological and civilisational implications of such methods. Esoteric interpretations, especially those derived from the writings of Alice A. Bailey and the Tibetan (Djwhal Khul), are considered as a parallel interpretive framework.

What contemporary cosmology identifies as dark matter and dark energy are not anomalous or inert substances, but the scientific recognition, within a restricted perceptual framework, of etheric, super-etheric, and logoidal centres of attraction and repulsion operating beyond the plane of light. H.P. Blavatsky’s 1883 denial of absolute vacuum and her assertion of a plenum of graded substance render the modern “dark sector” not a discovery, but an inevitability. Modern cosmology is discovering the consequences of premises occult philosophy never relinquished. What science calls “dark” is not absent, inert, or anomalous; it is beyond the manifestation of light, operating through etheric and super-etheric realms within a living, hierarchical, and intelligible cosmos.