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Theosophy · History · Esotericism · Part III

Alice Bailey and A Treatise on the Seven Rays — Part III: Esoteric Psychology II, the Soul, the Personality and Working with Energies

In Part II I took up Esoteric Psychology I, trying above all to clarify what the seven rays are and how they express themselves in a human being. At the end I announced the next step: understanding how these energies interact with one another, and trying to translate that knowledge into a method of observation useful in dowsing and radionics too. That is precisely what the second volume addresses.

Photographic portrait of Alice Ann Bailey, author of Esoteric Psychology II
Alice Ann Bailey (1880–1949). Esoteric Psychology II, published in 1942, is the second of the five volumes of A Treatise on the Seven Rays. Photograph by Clara E. Sipprell, 1940s — Amon Carter Museum of American Art, public domain.

We saw in the previous instalment that simply speaking of “my ray” is reductive: in Bailey's system we must consider at least the ray of the soul, that of the personality, and those of the various vehicles through which the personality expresses itself. Esoteric Psychology II, published in 1942, is divided into three large chapters:

  • The Egoic Ray — the growth of the soul's influence, the seven Laws of the Soul, the five groups of souls and the rules for inducing soul control.
  • The Ray of the Personality — the appropriation of the bodies, the techniques of integration, fusion and duality, the psychological problems and those of mystics and disciples.
  • Humanity Today — the world situation, the New Group of World Servers and the so-called Great Approaches.

If the first volume gave us the map of the rays, this second one shows us above all what happens when those energies begin to meet, clash, coordinate and finally integrate within a human being. And it is precisely here that the discussion becomes particularly interesting for anyone practising dowsing and radionics.

Knowing “which ray I am” is not enough

One of the easiest mistakes, on approaching the Seven Rays, is to turn them into a kind of esoteric horoscope: which ray am I? am I a second ray? a seventh ray? But the system Bailey describes is far more complex. The more useful question is not only which rays are present, but how they are working together.

A person may have certain mental qualities, other emotional ones, others again on the physical plane; they may have a personality strongly oriented in one direction and a soul ray tending to lead them in another. For Bailey the evolutionary process consists precisely in the progressive coordination of these energies: first the different aspects of the personality learn to function together, then the integrated personality comes increasingly under the soul's influence. Translated into our language: in radionics we should not merely look for which energy is missing, but observe the relationship between the energies already present.

Chapter I — The Egoic Ray: the growth of the soul's influence

First of all a word needs clarifying. When Bailey uses the term Ego she is not speaking of the ego in its common sense or in modern psychology: in her language the Ego is essentially the soul, the higher Self.

One of the volume's central ideas is that the personality ray and the soul ray do not simply act side by side: they interact. In a first phase the personality dominates experience; later the soul's influence begins to be felt and a conflict arises between two different orientations. Bailey describes the process as a slow decrease in the predominance of the personality ray and a progressive assertion of the soul ray. In the end the personality is not destroyed: it becomes the means through which the soul's quality can express itself. The personality is not the soul's enemy: it is its possible instrument.

Before speaking of fusion with the soul, however, there must be a sufficiently integrated personality: body, emotions and mind must learn to function in a relatively coordinated way. From a dowsing standpoint this already suggests two entirely different lines of inquiry: how integrated are the components of the personality with one another? and how consistent is the personality with the soul's orientation?

The seven Laws of the Soul

A very important part of the book is devoted to the Seven Laws of the Soul, or of Group Life. I summarise them here in simplified form, each accompanied by the dowsing question it suggests.

  1. 1Law of Sacrifice — the word easily creates misunderstanding: it does not mean seeking suffering or deprivation, but progressively going beyond the centrality of the separated self. Energy is no longer used exclusively for me, mine, what I want. Question: how far is this situation conditioned by exclusively personal interest?
  2. 2Law of Magnetic Impulse — relationship, attraction and union; Bailey also calls it the law of polar union and links it to the relation between souls and between groups. It is not a simple law of personal “attraction”. Question: which relationship needs to be recognised or rebalanced? — between soul and personality, mind and emotions, individual and group, intention and action.
  3. 3Law of Service — service holds a central place in all Bailey's thought, though she distinguishes authentic service from activity motivated by fanaticism, desire for approval or the need to feel indispensable. A question every practitioner should ask before working: is my intention really oriented to the good of the person, or am I trying to impose the outcome I consider right?
  4. 4Law of Repulse — the name sounds negative, but it indicates the force that allows one to refuse, disperse or release what obstructs an evolutionary movement; it is linked to discrimination, and is therefore a law of intelligent separation. Question: is there something that needs to be let go? — a habit, a conviction, an attachment, an emotional pattern, a relationship that has become dysfunctional. The pendulum should not take important decisions in a person's place: it can indicate a direction to observe.
  5. 5Law of Group Progress — the centre of interest shifts from the individual to the group: the growth of consciousness is not only individual perfecting, but the capacity to function as part of a whole. For anyone working with groups, families or environments the most useful idea is that unity does not mean uniformity: good harmonisation lets different components function better together, not become identical.
  6. 6Law of Expansive Response — on this law Bailey deliberately says little, presenting it as fully intelligible only at initiate levels. I prefer not to invent explanations the text does not supply; I do keep the symbolic key contained in the name: the possibility that consciousness becomes able to respond to a progressively wider field.
  7. 7Law of the Lower Four — this too remains almost entirely symbolic: Bailey gives a brief occult stanza and states explicitly that it would not be useful to interpret it in too much detail.

This last point is methodologically important. When an esoteric author declares that they are not supplying an explanation, there is little sense in inventing one ourselves and then attributing it to them.

The five groups of souls: a section to read with caution

This is one of the most peculiar and also most problematic parts of the book. Bailey divides souls, according to her own esoteric cosmology, into five great origins: Lemurian Egos; Egos who entered during the Atlantean period; Egos from the so-called “lunar chain”; Egos from other planets; and rare advanced Egos awaiting incarnation.

Here we must pause. We are not talking about anthropology, archaeology or science. Bailey herself, introducing the subject, states that these are realities not scientifically demonstrable by ordinary means and, further on, describes some of these indications as impossible for the student to verify. That clarification matters precisely because we are trying to study her system seriously.

A historical limit worth flagging
This section contains racial and evolutionist categories belonging to the Theosophy of its time, with judgements about peoples that today are clearly dated and without foundation in modern anthropological knowledge. There is no need to erase this part of the book: one simply needs to know what one is reading and in what historical context it was written.

The ten stages of consciousness

Within the same section, however, Bailey introduces a second and very interesting scheme: ten broad conditions or stages of human consciousness which, simplified and separated from the racial classifications of the period, can be summarised as follows.

  • Almost dormant consciousness.
  • Predominance of physical life and sensation.
  • Emotional and psychic awakening.
  • Predominance of the emotional nature.
  • Developing intelligence, still strongly conditioned by the emotions.
  • A predominantly mental person, able to work with ideas and to begin to understand service.
  • The mystic conscious of their own inner duality.
  • The practical mystic or occultist, in Bailey's language.
  • Initiate consciousness oriented towards the unity of the soul.
  • The condition attributed to the so-called Masters or adepts.

I would never use this scale with a pendulum to ask what evolutionary level am I at?: it is a perfect question for feeding autosuggestion. What I do find useful is the principle behind the classification: the same energy can be expressed in very different ways according to a person's level of integration. A sixth ray, for instance, does not automatically mean spirituality: it can express itself as idealism, devotion and dedication, but also as fanaticism and rigidity. The energetic quality is not enough; what counts is how it is used.

The seven Rules for inducing soul control

Bailey then moves on to seven broad tendencies she calls “rules”, although they are not exercises in the ordinary sense. This part of the book lends itself very well to being turned into a dowsing inquiry.

  • Synthesis — the tendency to reunite what appears separate. Does the present problem call for greater integration?
  • Vision — the capacity to perceive something beyond the immediate situation: not uncontrolled fantasy, but the ability to see a wider meaning.
  • The Plan — the capacity to translate a vision into direction. Here intuition and action separate clearly: I can perceive a possibility distinctly and not yet have built the way to realise it.
  • Creative life — imagination as a force capable of building forms. For a radionic practitioner this is a central point, since it concerns the passage idea → image → form.
  • Analysis — Bailey does not consider it something negative but a necessary faculty. The problem arises when it becomes separation, continual criticism or an inability to see the whole.
  • Idealisation — the capacity to perceive an ideal and move towards it; it can, however, become projection and fanaticism.
  • Duality — the interaction between opposites, out of which a third condition can emerge. It is an extremely useful key for dowsing too: we do not always have to choose A or B; sometimes the work consists in finding the condition that integrates both.

Chapter II — The Ray of the Personality: the three Touches of the soul

The second chapter is the part of the volume I find most interesting for dowsing and radionic work, because Bailey moves decisively from describing energies to describing their relationships. One of the clearest schemes is that of the three “touches” through which the relation between soul and personality is described, associated respectively with the physical, astral and mental planes.

  • Touch of Appropriation — the soul “takes possession”, in Bailey's esoteric language, of its own instrument: the first relation between consciousness and form.
  • Touch of Acquiescence — the personality, through experience and conflict, comes to recognise something higher than its own immediate will. Duality appears: personality on one side, soul on the other.
  • Touch of Enlightenment — the relation now passes chiefly through the mind, and a more conscious possibility of alignment between personality and soul is created.

Here too I would not turn these concepts into a test of the sort have I attained Enlightenment? We can instead ask: which dynamic best describes the moment I am observing — appropriation, conflict and acceptance, or progressive alignment? That is far more useful.

The rays of the three vehicles

Here we find one of the book's most practical indications. Bailey states explicitly that the mental body can express rays 1, 4 and 5; the astral body rays 2 and 6; the physical body rays 3 and 7. For the soul and the personality, by contrast, all seven remain possible. This allows us, at least in theory, to build more precise dowsing charts.

Diagram of the rays Bailey assigns to the three vehicles: mental 1-4-5, astral 2-6, physical 3-7
The rays possible for each vehicle according to Esoteric Psychology II: a three-sector chart becomes more precise than a single seven-sector chart used for every level.

Here, however, I found an inconsistency worth flagging. In the same volume Bailey presents a hypothetical example of a human constitution in which she assigns the second ray to the physical body, despite stating the 3/7 rule a few pages before and after. It could be an exception, a problem with the table, or an internal contradiction in the text: I do not think it right to conceal it.

So in my own dowsing work I use the sequence mental 1/4/5, astral 2/6, physical 3/7 as the main scheme explicitly given by Bailey, without turning that table into a dogma. We can also make an interesting test: first use only the rays Bailey indicates, then, in a separate session, use all seven, and check whether the result stays consistent. That, for me, is genuine dowsing experimentation.

From integration to fusion: the techniques of the seven rays

Bailey distinguishes three great processes: the Technique of Integration, concerning above all the relation between the personality ray and the rays of the three vehicles; the Technique of Fusion, concerning the relation between soul and personality; and the Technique of Duality, which belongs to a more advanced stage and whose complete rules the author explicitly says she cannot supply. In practice: first I coordinate the personality, then I observe the soul-personality relation, and finally the system tends towards a wider synthesis. For the first five rays Bailey sums up the respective techniques in five very precise words; for the sixth and seventh she develops longer formulations instead.

Diagram of the integration techniques of the seven rays: inclusion, centralisation, quietness, steadfastness, detachment, breadth of vision, idea and form
The techniques of integration: for each ray, the quality that allows a balanced expression of it. It is not the ray's force that is corrected, but the way it is used.
  • Ray 5 — Detachment. This word should be written above every dowsing table: I can receive an answer from the pendulum without having to identify with it. A reading may be interesting, consistent, repeatable — and still remain a hypothesis.
  • Ray 6 — escaping the prison of one's own vision. Bailey describes the sixth-ray disciple's problem as a strong identification with my truth, my ideal, my master; the correction consists in standing still at the centre, widening the vision and acquiring a sense of proportion. A very intense conviction is not necessarily true, and a pendulum answer that coincides perfectly with what I wanted is not necessarily more reliable.
  • Ray 7 — building form without becoming its slave. The seventh ray works through form, organisation, ritual and order; Bailey warns against the fascination of the power to build and control forms. Charts, circuits, instruments, rates, software, symbols and rituals are operative forms: they should not become the centre of the work. The question remains what am I really trying to produce through that form?

For dowsing work I would not try to reproduce the initiatory Techniques of Fusion literally, which Bailey formulates in far more symbolic terms (Isolated Unity for the first ray, Inclusive Reason for the second, Presented Attributes for the third). I would rather use the principle: once the personality is integrated, check which quality allows greater coherence between the personality ray and the soul ray.

The psychological problems: when more does not mean better

It must be remembered once more that Bailey uses the word psychology in a sense very different from contemporary clinical psychology: her model starts from the existence of the soul, of reincarnation, of the subtle bodies and the energy centres, and cannot be read as a medical manual. The value I find in this section lies above all in the idea of conflict between energies: Bailey considers problems arising from cleavage, integration, stimulation, shifts of consciousness, and the relation between personality and soul. In simple terms, even an increase of energy can create a problem if the system is not prepared to handle it.

This idea seems to me extremely important in radionics. Increasing does not always mean improving. Sometimes the right work is to reduce, stabilise, distribute, rebalance, ground, integrate. Before sending “energy” we can therefore ask: does the system really need more stimulation? A thoroughly banal question that can change a treatment completely.

The energy centres and the transfer of forces

In the section devoted to mystics and disciples Bailey speaks at length about the energy centres and above all about the transfer of energies from the lower centres to the higher ones: from the base of the spine towards the head, from the sacral centre towards the throat, from the solar plexus towards the heart. The point is not simply to “open the chakras”: it is a shift in the way energy is used.

Diagram of the transfer of energies from the lower to the higher centres: base to head, sacral to throat, solar plexus to heart
The three transfers Bailey describes. Read symbolically: from physical creative force to expressive creativity, from personal desire to relationship and service, from personal will to a wider direction.

This part is interesting for dowsing, but calls for great caution. An energy centre is not a medical diagnosis: an indication on the solar plexus does not automatically mean a stomach problem, and an indication on the throat centre is not equivalent to a thyroid diagnosis. We are working with a symbolic, esoteric map of energy.

The problems of mystics and disciples

Bailey devotes much space to the problems which, in her system, can emerge when sensitivity to the centres, to energies and to psychic phenomena increases. Some of these pages contain interpretations of neurological and psychiatric phenomena that clearly belong to the esoteric outlook of the period and must not be used as contemporary diagnoses.

For me the useful point is a different one: psychic perception must not automatically be identified with truth. This applies enormously to dowsing as well. That I perceive something does not yet tell me that my interpretation is correct: between perception → interpretation → conclusion there are at least three distinct steps, and it is precisely in interpretation that expectations, fears, beliefs, suggestion, desire for a result and idealisation enter. A good dowser should therefore be willing to question their own readings too.

Chapter III — Humanity Today

The last chapter widens the perspective entirely: the world situation, the New Group of World Servers and the Great Approaches, that is, the future world religion. Here Bailey applies her vision no longer only to the individual but to collective consciousness. It is important to remember that these pages were written in the context of the world crisis of the 1930s and contain references to dates and events of that period: we should not take every temporal indication and transpose it automatically into the present.

The central idea is that spiritual evolution should not lead to ever greater isolation but produce service. The New Group of World Servers represents, in Bailey's system, a network of people working in different fields but sharing an orientation towards the collective good; and Group Progress is explicitly linked to the capacity to transmit the qualities of one's ray without imposing the characteristics of one's personality on others. I draw a very concrete consequence from this: the final question of any esoteric practice should not be how powerful am I?, but does what I am developing make me more useful, more balanced and more capable of relationship?

Turning Esoteric Psychology II into a dowsing protocol

Now for the practical part. What follows is not a method taught by Alice Bailey: it is how I propose using some of the book's structures as the basis for a dowsing inquiry. The distinction must stay clear: Bailey supplies the map, the protocol is our own experiment.

Screenshot of Radionics for Life's Dowsing Charts Maker, used to create a custom dowsing chart
The Dowsing Charts Maker — free and unrestricted to use — builds the charts described below in a few minutes: the seven rays, the seven Laws, the seven Rules, the centres.
  1. 1Build the ray profile. Check separately the ray of the soul, of the personality, of the mental, astral and physical bodies. For soul and personality all seven rays are used; for the three vehicles one can start from Bailey's main classification (mental 1/4/5, astral 2/6, physical 3/7), occasionally also running an open check across all seven. I would not determine all five rays one after another and treat them as final straight away: I would repeat the readings on different days, without looking at the previous result and changing the order of the questions. If the soul ray keeps changing from session to session, before building a grand esoteric interpretation I would consider a far simpler hypothesis: the reading is not stable enough.
  2. 2Check the integration of the personality. A dedicated chart: disorganisation, partial coordination, integrated personality, soul-personality conflict, growing alignment, stable integration. It does not serve to establish the person's “spiritual grade”, but to understand where the problem I am observing actually sits. It may emerge that there is as yet no significant soul-personality problem and that the real imbalance is simply between mind and emotions: in that case I would work there first.
  3. 3Identify the critical relationship. A chart with the pairs: mind ↔ emotions, mind ↔ body, emotions ↔ body, personality ↔ soul, individual ↔ group, intention ↔ action. Question: which relationship most needs rebalancing? It is a far more interesting way of working than endlessly hunting for “negative energies”.
  4. 4Use the seven Laws as reading keys. A chart with Sacrifice, Magnetic Impulse, Service, Repulse, Group Progress, Expansive Response, the Lower Four. Question: which Law offers the most pertinent symbolic key for understanding this situation? Not which law governs me, but which one helps me understand: the phrasing keeps the result within the field of inquiry.
  5. 5Use the seven Rules of the soul. A second chart with Synthesis, Vision, Plan, Creativity, Analysis, Idealisation, Integration of dualities. Question: which function most needs balancing? And then, crucially: is it insufficient or excessive? If Analysis is insufficient, discernment, verification and clarity may be needed; if it is excessive, detachment and synthesis may be. The same quality can call for two opposite interventions.
  6. 6Use the technique of the personality ray. Once the ray is identified, Bailey's indications become seed-words: Inclusion, Centralisation, Quietness, Steadfastness, Detachment for the first five; breadth of vision and proportion for the sixth; right relation between idea and form for the seventh. I would not simply “broadcast” the ray: I would try to foster the quality that lets that ray function in a more balanced way.
  7. 7Check the centres only afterwards. Only at this point would I possibly add an inquiry into base, sacral, solar plexus, heart, throat, ajna and head. First question: is an energy centre relevant to this inquiry? If not, I stop. If yes: which one? and then does the dynamic concern accumulation, deficiency, dispersal, transfer, integration, or no direct intervention? This avoids starting automatically from the assumption that there is “a blocked chakra”.
  8. 8Formulate a single radionic intention. After all this analysis I would arrive at a simple formulation, not twenty simultaneous intentions. For example: foster balance between mind and emotions, with greater detachment and clarity; or foster an inclusive, non-separative expression of the will; or foster inner stability and breadth of vision, reducing rigid identification with a single ideal. The complexity serves the model's dowsing diagnosis; the treatment can be simple.
  9. 9Verify over time. This is perhaps the part I care about most. After the treatment I would not just ask did it work?, but look for more precise indicators: has the main conflict decreased? is the chosen quality more balanced? has the relation between the two rays changed? is the intention still necessary? has a new priority appeared? And I would compare, wherever possible, the dowsing reading with elements observable in real life. Dowsing does not mean only obtaining answers: it also means verifying one's answers.

A practical example

Suppose that, after several sufficiently consistent readings, we obtain this profile.

  • Soul: ray 2 — love-wisdom, inclusiveness, understanding.
  • Personality: ray 6 — idealism, devotion, one-directional orientation.
  • Mental: ray 5 — analysis, search for confirmation, tendency to classify.
  • Astral: ray 6 — strong emotional involvement.
  • Physical: ray 7 — order, rhythm, organisation.

I would not immediately say “this person is a sixth ray”. We have before us a far more interesting structure: personality and astral body share the sixth ray, which might indicate a strong component of idealism and emotional orientation towards what is perceived as true; the fifth-ray mental adds analysis and a search for confirmation; the soul ray, meanwhile, introduces a principle of inclusiveness.

At this point the question is not which ray must I eliminate? — none. The interesting question becomes: does the main problem consist in the personality's identification with too exclusive a vision, relative to the inclusive quality attributed to the soul ray? If the hypothesis is confirmed in separate readings, we might work on breadth of vision, proportion, inclusiveness, detachment and understanding. That, for me, is a genuine radionic application of Esoteric Psychology: not adding energies continually, but understanding how they are organised.

The questions I would avoid

There are, by contrast, questions I would personally avoid entrusting to a pendulum.

  • How evolved am I?
  • Which initiation have I reached?
  • Am I a reincarnated Master?
  • Do I come from the lunar chain?
  • Does this person belong to a higher category of souls?
  • Is she possessed?
  • Which centre is causing this illness?

The reason is simple: we have no independent system reliable enough to verify these answers. The more a question feeds identity, fear, grandiosity or convictions already present, the greater the risk that the pendulum becomes a mirror of the operator. Of all the passages in the volume, the one on the sixth ray holds the lesson I consider most important for practitioners: we may believe strongly in something, perceive it clearly, wish it were true, receive the same answer ten times in a single session — and yet intensity and truth are not the same thing. That is why I use repetition, control questions, readings separated in time, different phrasings, comparison with observable elements, and a willingness to acknowledge an error. Detachment does not weaken dowsing: it makes it better.

From a radionics of “energies” to a radionics of relationships

In the end, what I find most interesting in Esoteric Psychology II is precisely this shift. The classic question — which energy is missing? — is not always sufficient. We can begin to ask:

  • Which energy is already present but badly used?
  • Which component is excessive and which underdeveloped?
  • Which two energies are in conflict, and which relationship needs integrating?
  • Does the person really need more energy, or more order?
  • Is stimulation needed, or stabilisation? attracting, or letting go? acting, or stopping? analysing, or synthesising?

If I had to condense the whole volume into a single idea I would say: what counts is not only which energy we possess, but who is using it, how it is used, and in relation to what. Will can become domination or direction; love, dependence or understanding; intelligence, manipulation or the capacity to organise; conflict, chaos or harmony; analysis, separation or discernment; devotion, fanaticism or dedication; order, rigidity or the capacity to give form to an idea. It is always the same energy: what changes is the way it is expressed. And it is precisely this dynamic that makes the second volume far more interesting, from a radionic standpoint, than a simple list of the seven rays.

In the first volume we learned the grammar of the Seven Rays. In the second we discover that the real problem is not knowing which ray we have, but understanding how the different energies learn to work together.

Esoteric Psychology II, in one sentence
In the next instalment
I shall enter the third volume of the Treatise, Esoteric Astrology. It is there that Bailey relates rays, zodiacal signs, planets and the development of consciousness, building an astrology very different from the one commonly used to describe character or predict events. We shall also see which parts of that structure can be turned into a dowsing inquiry, which correspondences can be used, and which call for particular caution. » Read Part IV
The content of this article is for informational, cultural and study purposes. The Seven Rays, the subtle bodies, the energy centres and the other correspondences described belong to Alice A. Bailey's esoteric system and are not scientifically demonstrated concepts. The dowsing and radionic applications presented are operative proposals inspired by that model, not procedures taught by Alice Bailey. Dowsing, radionics and esoteric practices do not replace the diagnosis, treatment or assessment of healthcare professionals.

Bibliography

🇬🇧 Volume II in the original edition

  • Alice A. Bailey, Esoteric Psychology, Volume II — A Treatise on the Seven Rays, Volume II, Lucis Publishing Company / Lucis Trust, original copyright 1942. The official Lucis Trust online edition gives the title, the full structure and the publication date.
  • Alice A. Bailey, Esoteric Psychology, Volume I, Lucis Publishing Company, 1936. The volume covered in Part II.

🇬🇧 Rays, subtle anatomy and radionics

  • David V. Tansley, Radionics and the Subtle Anatomy of Man, Health Science Press, 1972.
  • David V. Tansley, Chakras, Rays and Radionics, C.W. Daniel, 1984. These texts belong to a later phase of the radionic tradition and should not be confused with Bailey's original teaching.

🇮🇹 🇩🇪 🇫🇷 🇪🇸 🇧🇷 Other editions of Volume II

  • Alice A. Bailey, Trattato dei Sette Raggi, Vol. II — Psicologia esoterica, Editrice Nuova Era, Rome. 🇮🇹
  • Alice A. Bailey, Eine Abhandlung über die Sieben Strahlen, Bd. II — Esoterische Psychologie, Lucis Verlag, Geneva. 🇩🇪
  • Alice A. Bailey, Traité sur les Sept Rayons, vol. II — Psychologie ésotérique, Éditions Lucis Trust, Geneva. 🇫🇷
  • Alice A. Bailey, Tratado sobre los Siete Rayos, Tomo II — Psicología Esotérica, Fundación Lucis. 🇪🇸
  • Alice A. Bailey, Um Tratado sobre os Sete Raios — Psicologia Esotérica, vol. II, Fundação Cultural Avatar. 🇧🇷