THE SEVEN HUMAN TEMPERAMENTS

by GEOFFREY HODSON

Author of:

Reincarnation — Fact or Fallacy ?

The Miracle of Birth,

Destiny,

Thus Have I heard,

The Angelic Hosts,

New Light on the Problem of Disease

First Published 1952; Second Edition 1953; Third Edition 1956

The Theosophical Publishing House, Adyar, Chennai, 600 020, India

ACKNOWLEDGMENT

I acknowledge with gratitude the great help received in preparing this book

from my valued friend, Miss G. Fraser, of Auckland, New Zealand.

THEOSOPHY AND THE THEOSOPHICAL SOCIETY

[Page vii ] THE word Theosophia, derived from two Greek words meaning Divine

Wisdom, was coined by the Neo-Platonists in the second century of the Christian era

to connote the truths revealed to man by his Evolutionary Elders at the dawn of human

life on this planet, and added to, checked and rechecked down to the present day by

an unbroken succession of Adept [ Adept. An Initiate of the 5th degree; a Master in

the Science of esoteric philosophy; a perfected man; an exalted Being who has

attained mastery over the human nature and possesses knowledge and power

commensurate with lofty evolutionary stature.

This fulfilment of human destiny is thus described by St. Paul : " Til we all come in the

unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto

the measure of the stature of the fulness of Christ." (Eph. IV. 13) Certain Adepts

remain on earth to assist humanity and are referred to by St. Paul as : " Just men

made perfect," (Heb. XII. 23) The Lord Christ similarly described the destiny of man in

His words: " Ye therefore shal be perfect, as your heavenly Father is perfect." (Matt.

V. 48. R. V.)] occult investigators. The ful fruits of [Page viii] this dual process have

been preserved by the stil living Hierophants and Initiates of the Greater Mysteries, in

which they were imparted to pledged neophytes alone. In their doctrinal aspect, these

mysteries consist of a vast body of teaching which embraces every conceivable

subject to which the mind of man can be turned.

The fundamental principles of religion, philosophy, art, science and politics are al

contained within this wisdom of the ages. From the time of the closing of the Neo-

Platonic and Gnostic Schools to the last quarter of the nineteenth century, save for the

few alchemists, Kabalists, Rosicrucians, occultly-instructed Mason and the Christian

mystics, Theosophy was unknown in the Western world. Before then it was known and

studied in various forms by the Platonists, the Pythagoreans, the Egyptians and the

Chaldeans, whilst in India and China it has been preserved down the ages in unbroken

continuity. It is the wisdom of the Upanishads and the Vedas, the very heart of

Hinduism, Taoism and Islam. By means of allegory and symbol it is revealed in the

[Page ix] Christian Scriptures, the dead-Ietter reading of which has blinded Christians

to their deeper significance. The Theosophical Society, founded in New York in 1875,

a reincarnation of innumerable similar movements in the past, is one of many channels

chosen from time to time by the Teachers of the race for the transmission of this

Ancient Wisdom to man. Theosophists are offered the opportunity of studying, living

and presenting the age-old truths to the world in terms of modern thought.

Though the presentations may vary, Theosophy itself, being al truth, is unchanging

and eternal. The study of comparative religion reveals the existence of certain

doctrines which are common to all World Faiths. Although differently presented in

each, when col ected and blended into a whole these teachings constitute a basic

body of revealed truth which can be studied independently of al religious systems.

Each world religion reveals an arc of the circle of eternal wisdom. Theosophy, although

as yet but partial y revealed to man, is the ful circle of Truth. Age by age, at the

direction of Those who are the Guardians of knowledge and its accompanying power,

aspects of the Eternal Wisdom are revealed to man through world religions and

philosophies.

The great practical value of Theosophy consists in its revelation of the meaning and

purpose of human existence, which without it is a hopeless puzzle defying solution. A

puzzle may be solved by two methods. One is that of trial and error, of experimenting

with various pieces in the hope that ultimately they will fit together. This is a slow and

unsatisfactory method, particularly in the attempt to solve the problems of life. The

other method, far more satisfactory, is based on pre-knowledge of the position of the

various pieces in the complete design. Theosophy provides that knowledge, reveals

the due place in an evolutionary plan of every individual and every event.

Life resembles somewhat apiece of tapestry. On the underside one sees little save

incomprehensible tangles, knots, badly blended colours and a general confusion.

Examination of the upper side, however, reveals the [Page xi] whole pattern, shows

that the confusion is only apparent, since every juxtaposition is essential to the

completion of the design. So also, the apparent confusion in the lives of individuals

and of nations. Theosophy reveals the plan of life, thereby bestowing mental serenity

upon those who study it and making intel igent and purposeful living possible for them.

The student of Theosophy wil do well to recognize that the human mind, being finite,

cannot ful y comprehend abstract Truth, which is infinite. As the human intel ect

develops, man's power of comprehension increases. Truth appears to change, as

does the shape of a mountain gradually approached and seen from different points of

view. The mountain itself is, however, relatively changeless, as also is eternal Truth.

Theosophy being al — Truth, no final theosophical statement is ever possible. No

theosophical teacher can legitimately make authoritative pronouncements. In the

Theosophical Society opinion is therefore free, save, perhaps, concerning. the

brotherhood of man, which tends to be regarded as a fact in Nature to be [Page xii]

recognized rather than as a dogma to be enforced. With this exception, no

theosophical utterance is binding upon another and no statement is regarded as

representing final Truth.

The Theosophical Society is official y described as being

" composed of students, belonging to any religion in the world or to — none, who are

united by their approval of its three declared objects, by their wish to remove

religious antagonisms and to draw together men of goodwil whatsoever their

religious opinions, and by their desire to study religious truths and to share the

results of their studies with others. Their bond of union is not the profession of a

common belief, but a common search and aspiration for Truth. They hold that Truth

should be sought by study, by reflection, by purity of life, by devotion to high ideals,

and they regard Truth as a prize to be striven for, not as a dogma to be imposed by

authority. They consider that belief should be the result of individual study or

intuition, and not its antecedent, and should rest on knowledge, not on assertion.

They extend tolerance to al , even to the intolerant, [Page xiii] not as a privilege they

bestow but as a duty they perform, and they seek to remove ignorance, not to punish

it. They see every religion as an expression of the Divine Wisdom and prefer its

study to its condemnation, and its practice to proselytism. Peace is their watch-word,

as Truth is their aim. "

Theosophy is the body of truths which forms the basis of all religions, and which

cannot be claimed as the exclusive possession of any. It offers a philosophy which

renders life intel igible, and which demonstrates the justice and the love which guide

its evolution.

It puts death in its rightful place, as a recurring incident in an endless life — opening

the gateway to a fuller and more radiant existence. It restores to the world the

Science of the Spirit, teaching man to know the Spirit as himself and the mind and

body as his servants. It il uminates the Scriptures and doctrines of religions by

unveiling their hidden meanings, and thus justifying them at the bar of intel igence,

as they are ever justified in the eyes of intuition."

On December 23rd, 1924, the General Council. of the Theosophical Society passed

[Page xiv] the following Resolution affirming freedom of thought within the Society:

" As the Theosophical Society has spread far and wide over the civilized world, and

as members of al religions have become members of it without surrendering the

special dogmas, teachings and beliefs of their respective faiths, it is thought

desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever

taught or held, that is in any way binding on any member of the Society, none which

any member is not free to accept or reject. Approval of its three Objects is the sole

condition of membership. No teacher or writer, from H. P. Blavatsky downwards, has

any authority to impose his teachings or opinions on members. Every member has

an equal right to attach himself to any teacher or to any school of thought which he

may choose, but has no right to force his choice on any other. Neither a candidate

for any office, nor any voter, can be rendered ineligible to stand or to vote, because

of any opinion he may hold, or because of membership in any school of thought to

which he may belong. Opinions or beliefs neither bestow privileges nor inflict

penalties. The Members of the General Council earnestly request every member of

the Theosophical Society to maintain, defend and act upon these fundamental

principles of the Society, and also fearlessly to exercise his own right of liberty of

thought and of expression thereof, within the limits of courtesy and consideration for

others."

Despite this complete absence of dogmatism, which should be the hallmark of al

expositions [Page xv] of Theosophy, there does exist a general body of teaching, a

synthesis of the common doctrines of world philosophies and religions, ancient and

modern, which in practice is general y accepted as long as it rings true.

Apart from the development and use as a means of research of supersensory powers,

this constitutes a test which each student can apply to all theosophical teachings: do

they ring true ?

If an affirmative answer is possible, they may be accepted as working hypotheses until

fuller knowledge proves or disproves them. Should a statement not ring true, three

courses are open to the student. He may reject, ignore or suspend judgment until by

self-training he develops the capacity to discover the facts for himself. The last of these

three courses would appear to be the most desirable. Thus the attitude of mind in

which Theosophy should be studied is that of the scientist— the acceptance of a wel

supported theory as a working hypothesis until it is proved, disproved or superseded.

The writings of Madame H. P. Blavatsky constitute the primary source of theosophical

information in modern literature. Though [Page xvi] branded as a charlatan by those

who have neither investigated her life nor understood her literary work, this great lady

is revered by tens of thousands of students of Theosophy as a light-bringer to the

modern world. They believe her to have been chosen for this mission by the Sages [

Vide The Masters by A. Besant ] who have been both Guardians and Revealers of

Theosophy to man throughout the ages. These Adepts used Madame Blavatsky as an

amanuensis and with her aid gave Theosophy to the world in our time. Two main

methods were employed.

One consisted of ful y conscious clairvoyance and mental telepathy in which, as a

result of training under Them, she was highly skil ed. The other method was that of the

occult precipitation of letters written by Them or by Their disciples at Their direction.

By the first method, Madame Blavatsky produced her two great works, Isis Unveiled

and The Secret Doctrine — each an almost inexhaustible fount of esoteric wisdom

and knowledge. By the second method, Mr. A. P. Sinnett, at that time (1880) editor of

India's leading newspaper, The Pioneer, obtained the[Page xvii] material for his

books, The Occult World, Esoteric Buddhism and The Growth of the Soul.

These authors have been followed by many others, notably Annie Besant and C. W.

Leadbeater, both of whom, in addition to the receipt of direct instruction from the

Sages, were trained by Them in the development of occult powers and their use as

means of research. Their subsequent contribution to human knowledge is immense.

The late Geo. S. Arundale and C. Jinarajadasa, the fourth President of the

Theosophical Society, both of whom are greatly respected theosophical leaders,

teachers and authors, have also made their own valuable contributions. The latter has

col ected and published many of the letters of the Sages to Mr. Sinnett and others in

three volumes entitled Letters of the Masters of the Wisdom, Series I and II, and The

K. H. Letters to C. W. Leadbeater. The interested reader is referred to these various

sources as the bases for most of the statements made in this book. As they are

admittedly both general and incomplete, each of my main statements should be

prefaced by some such phrase as [Page xviii] " According to my limited understanding

". As this would be tedious, I ask that it be regarded as implicit throughout this

theosophical study of human temperaments.

GEOFFREY HODSON

CONTENTS

CONTENTS

CHAPTER

Page

Theosophy and the Theosophical Society

vii

1

The Significance of Number.

I

2

The First Ray

9

3

The Second Ray

19

4

The Third Ray

26

5

The Fourth Ray

33

6

The Fifth Ray

38

7

The Sixth Ray

43

8

The Seventh Ray

46

9

Blended Rays

50

10

The Personal Ray

62

A Method of Meditation

74

CHAPTER 1

THE SIGNIFICANCE OF NUMBER

[Page 1] As our knowledge of human nature grows, we cannot fail to be impressed by

the great diversity of human gifts, by the richness of individuality amongst mankind,

the almost infinite variety of human beings, the complexity of human nature. Humanity

includes the dauntless explorer and the gentle nun, the soldier, and the hermit, the

monk and the recluse, the politician, the businessman and woman outwardly active in

world affairs, the scientist and the scholar immersed in their researches. Al these and

many other diverse and opposite types go to the making up of mankind. Is there a key

by means of which human nature may be understood and this infinite variety and vast

potentiality of man be comprehended and reduced to order ? Theosophy answers "

yes," and further says that the key is numerical, the governing number being seven.

Thus there are seven main types of human beings, each with its outstanding natural

attributes and qualities. All qualities and powers are within every human being, but in

each of the seven main types there is a preponderant tendency. Knowledge of these

seven types and their corresponding attributes provides a key to the understanding of

human nature. [Page 2] Since this key is numerical in character, it becomes necessary

to advance the Theosophical teaching concerning numerical progression in

cosmogenesis. Numerical y, the active Source of al life and all form is represented by

the number One and the passive source, negative existence, the Absolute, by Zero,

No-thing. According to occult cosmogony, the next step in the creative process is the

emergence from the One of its inherent positive and negative aspects, or masculine

and feminine potencies.

The One becomes Two or androgyne. These Two interact to produce the Third Aspect

of the threefold manifested Logos [Logos. The manifested Deity who speaks the

creative Word whereby universes spring into being, and life is the outward expression

of the Causeless Cause which is ever concealed ..Adapted from The Secret Doctrine

and The Theosophical Glossary, H. P. Blavatsky.] These Three in turn unite in all their

possible combinations to produce seven groups of three. In three of these groups, one

of the three predominates; in three others, two predominate and in the seventh, all are

equal y manifest. Since divine consciousness is focused and active in each of these

Emanations, they are regarded as finite Beings or " Persons".

From the Three Persons of the Blessed Trinity, the Seven emerge, who are known in

Christian Cosmogony as the Seven Mighty Spirits before the Throne, in Judaism as

the Seven Sephiroth and in Theosophy as the Seven Planetary Logoi, each the Logos

of a Scheme of seven Chains of globes.[Vide First Principles of Theosophy C.

Jinarajadasa.] [Page 3] The physical arm of man may be used as an analogy for this

numerical basis of manifestation. The arm itself is a single member and yet is

sevenfold! Primarily it consists of three parts: the upper arm, the forearm and the hand.

Though one, the arm is also threefold. The hand, however, has five fingers, making,

with fore-arm and upper arm, seven parts, each, like the Seven Sephiroth, with its

appropriate function.

Theosophy thus teaches that al manifested divine Power, Life and Consciousness,

and so al human Monads [ Monad. The one indivisible Self-the unity; the eternal.

immortal and indestructible human spirit. See Chap. X] or Spirits, radiate from the One

Source and pass through the Three and the Seven. In their passage through the Three

and the Seven, these three Emanations of the Logos, divine Power, Life and

Consciousness, are impressed, with the special quality of that One of the Three "

Persons " and the Seven Sephiroth through which they pass, are attuned to their

vibratory frequency or chord and are stained with their particular colour. The colour of

the spectrum and

divine attribute which each of these Sephiroths represents is accentuated in each

projected Monadic Ray [Ibid.,Chapter X] and thereafter predominates over the other

six.

The universe itself is sevenfold, and the notes of its chord are seven in number, each

note representing both a mode of manifestation of the Supreme and an eternal truth.

The seven notes are variously described. The first and the seventh are the Alpha and

Omega of [Page 4] manifested Life; they are the first and the last, the centre and the

circumference containing the whole.

The first is the primordial Source, the point, the positive power of the universe. In the

Logos, it is omnipotence; in man, it is wil . The seventh note is the first in its ultimate

expression. It is power in action, will in motion, omnipotence made manifest.

The relatively static centre has become the active sphere, yet the two are one. Within

the universe, the seventh is physical material, the sun, the globes and al things

evolving upon them. In the Logos, it is the universe; in man, it is the physical body. In

manifestation the Spiritual One has become material multiplicity. Because knowledge

of the many leads to knowledge of the One, man is placed amongst the manifold

expressions of the One, that through knowledge of them he may find and know the

One Alone.

From the One he goes forth, unconscious of aught save the One, into the many. From

the many he returns self-consciously to the One. The second and the sixth notes,

representing respectively Life and its expression, are also paired. Life is al -pervading,

omnipresent, the unifying principle of the universe, the Spiritual Sun; its expression is

localised as the vital principle in matter, the vitalising principle in Nature and the

physical sun. In the universe, the second note is Life; in the Logos, it is omnipresence;

in man, it is love; in developed or spiritual man it is wisdom and universal love, from

which spring compassion and selfless service. The sixth note in the [Page 5] universe

is form, shape, organised matter. In the Logos, it is His " body " of the universe with

its heart of fire — the sun — whose life-giving principle appears as roseate fire and,

on earth, as an atom of solar vitality. In man, it is one-pointedness; in developed man,

it is inspired devotion.

The third and fifth notes also represents complementary attributes. The third is the

interplay between spirit and matter, life and form. The principles governing the

manifestation of Spirit and Life through matter and form, the Archetypes of all the

resultant forms, truth and the keys of knowledge — al these are connoted by the third.

In the universe, the third note is creative energy directed by. Universal Mind. In the

Logos, it is the passive female principle, the womb in which al forms are conceived

and from which al come forth.

In man, it is conscience and idealism, morality and truth; in developed man, it appears

as comprehension and abstract intel igence from which spiritual intuitiveness is born.

The fifth note is the time expression of that which is everlasting, the progressively

developing form of a single Archetype. In the universe, it is the evolving process,

growth. In the Logos, it is time. In man, it is the brain and the analytical intel igence; in

developed man, it becomes as a crystal lens through which the principles of the third

note are projected as Rays and are focused by it into the brain as illumination, genius

and inspiration.

The fourth note is the middle unit, the pivot, the fulcrum, the stable point of rest, the

lowest point in [Page 6] the swing of the pendulum of Life between the primordial three

pairs of opposites. It is the state of perfect inter-relation, of balance, of the highest art

of self-expression, of harmony between Life and form, vehicle and consciousness. It

is the point of rest at which the pendulum of manifested Life makes an apparent pause

in its everlasting swing between Spirit and matter. In that " momentary pause " of

ultimate stability, perfect equipoise, the beauty of the Supreme is revealed. In the

universe, it is the beauty of Nature. In the Logos, it is Beauty's Self. In man, it becomes

love of the beautiful; in developed man, it is the faculty of perceiving and portraying

the beauty of the Supreme.

The essential character of the fourth is darkness, stillness, equipoise, as of creative

night before creative dawn. Physical, mental or spiritual germination demands the

covering of the mantle of darkness. So also in the production of a work of art, the true

artist withdraws his consciousness from the light of day into the darkness of the

creative night within himself, into the balanced stil ness in which his creation is

conceived. The artist-creator in any branch of the arts must have attained equilibrium.

This is the law of creation, whether of universe, solar system, planet, man, or human

work of art. In this mental stil ness is achieved the true vision or insight without which

al art is life-less.

Only when the artist has found and entered that state will the fire of genius descend

upon him in its ful Pentecostal powers. [Page 7] As the student contemplates each one

of the seven, he becomes identified with a seventh part of the Whole and merges his

consciousness therein. He thereafter strikes in turn all the seven notes, listens in

meditation to each, and in each becomes absorbed. Final y, through each he becomes

the Whole, the sevenfold man consciously one with the sevenfold universe. This is the

goal. Wise, indeed, is he who by contemplation knows and understands this sevenfold

universe — the seven great notes, several y and as a chord. He knows them as the

seven keys of Life which open all doors to Truth — Truth which is enshrined within the

temple of Nature.

The sevenfold classification is to be traced throughout al the kingdoms of Nature,

including the superhuman and angelic. In this exposition the Manifestations of the

One, the Three and the Seven as human temperament and faculty are chiefly

considered, though some information is also offered concerning colour, jewel and

other correspondences. Each Ray is taken in turn and, in the light of Theosophy,

suggestions are made, concerning, its relations to Aspects of the Blessed Trinity, the

chief qualities of character and the type of man, the highest and the lowest

manifestation, the method of obtaining results by the different Ray types, the defects

of character, the corresponding body or principle of man, the colour, the jewel, and the

symbol.

As stated later in this book, the, pure Ray type is rare, admixtures with consequent

modification of ideal, [Page 8] temperament and method being the rule. For purposes

of exposition, however, relatively pure Ray types are described. The evolutionary

position or " age " of the Spiritual Self usually decides the degree in which the Ray

qualities and virtues are displayed and the defects and limitations are overcome. As a

general rule, the more advanced the Ego ,[ Ego. " Self " ; the unified triad, Atma-

Buddhi-Manas, or the duad [dyad], Atma-Buddhi, that immortal part of man which

reincarnates and gradual y progresses to the final goal-Nirvana. Also the

consciousness in man-" I am I "-or the feeling of " I- am-ship ". Esoteric philosophy

teaches the existence of two Egos in man, the mortal or personal, and the Higher, the

Divine and the Impersonal, cal ing the former " personality " and the latter " Individuality

". Adapted from The Theosophical Glossary H. P. Blavatsky] — the more readily

discernible in the personality is the primary Ray. [Page 9]

CHAPTER 2

THE FIRST RAY

THE first Ray corresponds to the First Aspect, God the Father, the Creator. The

preponderant qualities of first Ray men are will, power, strength, courage,

determination, leadership, independence, dignity rising on occasion to majesty,

daring and executive ability. This type of man is the natural ruler and leader, the

statesman, the Empire-builder, and colonizer, the soldier, the explorer and the

pioneer. Alexander the Great was typical of this Ray when he wept for more worlds

to conquer. In the early stages of evolution these activities are largely physical. In the

later phases they become mental and spiritual. The wil is then exerted not so much

as personal effort and strain, but in effortless, frictionless expression of the One Wil .

The ideal of the Ray is strength, the first Ray man greatly appreciating the presence

of this quality, indeed tending to judge the value of al conduct and achievement

according to the measure of strength employed. He fights to the end and is able to

condone almost any act if the quality of strength shines through it. He finds it difficult

to tolerate weakness in any form and tends to despise those who give in. For him God,

or [Page 10] the highest good, is the Principle of Power in al things. The greatest evils

are weakness and surrender. The driving impulse is to attain and to conquer and such

men are often seen at their best in adversity. The highest attainment is victory and the

greatest interior experience comes from the exhilaration of power, kingship, dominion.

The most natural first Ray method of obtaining results is to evoke from within oneself

great wil -power, to become charged with the determination to succeed at al costs,

refusing to consider the possibility of defeat. Heedless of fatigue up to the point of utter

exhaustion, the first Ray man exerts great mental and physical pressure upon himself

and others and, when necessary ruthlessly overrides or destroys all barriers and

obstacles. As a teacher, he accentuates self-reliance, both in the attainment of

knowledge and as away of life. He is forceful in driving home the truths to be taught

and leaves pupils to stand alone as far as possible.

The apotheosis is omnipotence, or to become consciously one with the divine Wil ; for

as he ascends the spiritual heights he must renounce the individual for the divine Wil .

The immediate purpose of all human life is spiritual, intellectual and physical evolution

to the stature of the perfect man, and the ultimate objective of first Ray man is to fulfil

a high office in the spiritual direction of the life of nations, planets and

solar systems. Each life is therefore a training and a preparation for offices to be held

in the future. Man's passage through phases of ignorance, impotence, [Page 11]

transgression and consequent suffering to the attainment of wisdom, power and

unbroken happiness and peace, would seem to be indicated in Tennyson's words:

" Act first, this Earth, a stage so gloom'd with woe,

You all but sicken at the shifting scenes.

And yet be patient. Our Playwright may show

In some fifth Act what this wild Drama means."

In this work, a list of defects displayed in the earlier stages of evolution by members

of each of the seven Ray types is presented, but without the slightest ingredient of

judgment and with no thought of adverse criticism and denunciation. The human

race is as yet but a little more than halfway through its evolutionary development on

this planet. Whilst magnificent qualities and great virtues are already displayed, it is

inevitable that their opposites should also be apparent.

Amongst the defects of the first Ray displayed in the earlier stages of evolution are

ruthlessness, hardness, stubbornness, pride, superciliousness, unadaptability, being

ready to work only on lines which appeal personally, indifference to and even scorn of

the opinions, rights and feelings of others, tyranny, thirst for power, egotism,

braggadocio, extravagance, aggressiveness, wilfulness. assumption of superiority,

individualism, mental rigidity and making final pronouncements upon debatable

subjects, thereby closing [Page 12] discussion and prohibiting freedom of enquiry.

Dogma, or a supposedly authoritative statement, sometimes without regard to inherent

truth or reasonableness, is used as a bludgeon to stun into silence enquiring

minds. Recognition of the importance of authority in the maintenance of order can

cause first Ray people to use both personal position and dogma to forbid further

investigation. This is done, whether consciously or unconsciously, to crush opposition

and restore personal prestige and dominance. The greatest suffering can be

experienced in defeat, degradation from office, displacement, humiliation,

subordination and exile. Of the seven principles of man,[The Self and its Sheaths and

The Seven Principles of Man, A. Besant. These are variously indicated, one list being:

Spiritual Wil , spiritual Wisdom, spiritual Intel igence, the antahkarana or bridge.

mental, emotional and physical. This classification is used throughout this work.) that

of Spiritual Wil or Atma [ Atma. The seventh Principle of man, the highest expression

in him of the divine Monad. The innermost essence of universe and man. Adapted

from The Secret Doctrine and The Theosophical Glossary. H. P. Blavatsky] influences

the character and conduct of first Ray man. The corresponding colour in the spectrum,

general y present in the aura, is white tinged

with electric blue at Egoic levels and bright vermil ion in the personal aura. The jewel

is the diamond and the symbol is that of the First Aspect of the Logos, the Creator, the

" One Alone," the circle with a point in the centre. Of the arts, dancing represents the

first Ray and those in whom that Ray predominates, [Page13] whether practising the

art or not, wil be more likely to respond to and be influenced by dancing than by other

branches of the arts. This Ray choice of artistic medium and method would appear to

be true for all Rays.

Amongst world religions, Hinduism displays the characteristics of the first Ray. In

Hindu Scriptures God, in one Aspect, is represented as a Divine Dancer and the

creation, preservation and regeneration of the universe as a continuous Cosmic

dance. The first Ray predominates in the doctrine and ethics of Hinduism and the

seventh in its ceremonies and mantras. [ Mantras. Scientifically chosen and arranged

words and sentences of power which, when chanted, liberate potent energies] The

evocation and transmission of spiritual power, and the insistence upon a high code of

ethics or dharma as summed

up in the Golden Rule, enunciated in the Laws of Manu [ Manu. The great Indian

legislator, almost a Divine Being. The Theosophical Glossary, H. P. Blavatsky]

represent the influence and action of the first Ray.

If a chart of the seven Rays be folded, using the fourth as a hinge, the horizontal

columns of the first and seventh Rays will come into contact with each other and the

natural correspondences between the Rays wil be revealed. The seventh Ray may

be regarded as a manifestation in form of the first, or as representing power in action.

Christ displayed to perfection the qualities of these two Rays when by virtue of His

power and His knowledge He stilled the tempest with the words " Peace be still," [

Mark IV, 39] as also in [Page 14] all of His production of supernormal phenomena,.

miscal ed miracles. King Arthur represents the Christ in His first Ray aspect as Spiritual

King. The first Ray qualities are represented in the characters, words and actions of

many

well-known

leaders

of

men.

Here

are

some

examples:

HANDS DOWN

" One night back in the '20's, when General MacArthur was Superintendent of West

Point, he and a second lieutenant were motoring back from New York to the Military

Academy. On a lonely stretch of road, two masked bandits stopped the car. With a

flourish of pistols they opened the door, ordered hands up. Instinctively, the lieutenant

upped his hands, but was amazed to see MacArthur sitting quietly, arms folded across

his chest. ' Up with them! ' growled the thug ominously. " MacArthur didn't budge. ' I'm

a brigadier general in the United States Army,' he drawled, and no one can force me

to put up my hands! ' The bandit, his confidence obviously shattered, lowered his gun

uncertainly; then, without. a word, backed out and slammed the door."— Mary Van

Rensselaer Thayer in Washington Post.

In his War Memoirs, Winston Churchil writes interestingly of the right use of political

power:

"In my long political experience, I had held most of the great offices of State, but I

readily admit that the post which had now fallen to me was the one I liked the best.

Power, for the sake of lording it over [Page 15] fel ow-creatures or adding to personal

pomp, is rightly judged base. But power in a national crisis, when a man believes he

knows what orders should be given, is a blessing.”

In any sphere of action there can be no comparison between the positions of number

one and numbers two, three or four. The duties and the problems of al persons

other than number one are quite different, and in many ways more difficult.

" It is always a misfortune when number two or three has to initiate a dominant plan or

policy. He has to consider not only the merits of the policy, but the mind of his chief;

not only what to advise, but what it is proper for him in his station to advise; not only

what to do, but how to get it agreed, and how to get it done. Moreover, numbers two

or three wil have to reckon with numbers four, five and six, or maybe some bright

outsider, number 20.

" Ambition, not so much for vulgar ends, but for fame, glints in every mind. There are

always several points of view which may be right, and many which are plausible. I was

ruined for the time being in 1915 over the Dardanelles, and a supreme enterprise was

cast away, through my trying to carry out a major and cardinal operation of war from

a subordinate position. Men are il -advised to try such ventures. This lesson had sunk

into my nature."

The quality of fighting to the end, characteristic of the first Ray, is revealed in Winston

Churchil 's famous words, uttered when the fortunes of Britain were at [Page16] their

lowest in the early phases of the Second World War:

" Even though large tracts of Europe and many old and famous States have fal en or

may fal into the grip of the Gestapo and al the odious apparatus of Nazi rule, we

shall not flag or fail. We shal go on to the end. We shal fight in France, we shal fight

in the sea and oceans, we shal fight with growing confidence and growing strength

in the air; we shal defend our Island, whatever the cost may be. We shal fight on the

beaches, we shal fight on the landing-grounds, we shall fight in the fields and in the

streets, we shal fight in the hills; we shall never surrender; and even if, which I do

not for a moment believe, this Island or a large part of it were subjugated and

starving, then our Empire beyond the seas, armed and guarded by the British Fleet,

would carry on the struggle, until, in God's good time, the New World, with al its

power and might, steps forth to the rescue and the liberation of the Old."

Scott, the Antarctic Explorer, was described as " an indefeatable sportsman,

buoyant, indomitable." Dr. Wilson's advice to Oates when his feet were becoming

useless, " Slog on, just slog on", and the gal ant action of the latter in walking out into

the blizzard to his death rather than become a more serious burden to his comrades

are typical of the first Ray, as is the explorer's ideal: " To strive, to seek, to find and

not to yield ". [ Tennyson's Ulysses ] Of Shackleton it was written:

" When you [Page17] are in a hopeless position, when there seems no way out, get

down on your knees and pray for Shackleton." Time for January the l0th, 1949,

reported words and acts of General George Patton which exemplify the first Ray type

of man :

"Like many another military man, the late General George Patton was prayerful as well

as profane. He was also a peremptory commander who did not hesitate to let the

Almighty know what kind of co-operation he expected. When bad weather held up his

advance before the Battle of the Bulge, he is reported (by one of his staff) to have

cal ed in Third Army Chaplain James H. O'Neil , and said: ' Chaplain, I want you to

publish a prayer for good weather. ...See if we can't get God to work on our side.’ The

chaplain demurred but Patton roared: ' Chaplain, are you teaching me theology or are

you the chaplain of the Third Army? I want a prayer.' The prayer, printed with a

Christmas greeting, was distributed to the troops."

First Ray attributes displayed by King George V are revealed in the book, King George

V, His Life and Reign by Sir Harold Nicolson. Amongst the many great qualities of the

late King George V was the tendency to direct his family like a ship's company of which

he was the master and martinet. His children were greatly afraid of him and tended to

agree with everything he said. When the Duke of York (later George VI) married Lady

Elizabeth Bowes-Lyon, his father wrote to him:

“You have always been so sensible, and ready to listen to any advice and to agree

with [Page 18] my opinions about people and things, that I feel that we have always

got on wel together."

Here is displayed the first Ray habit of measuring the value of people according to

the degree in which they listen to their advice and agree with their opinions.[Page 19]

CHAPTER 3

THE SECOND RAY

THE second Ray corresponds to the Second Aspect of the Blessed Trinity, God the

Son, the Preserver. The special qualities of the Ray are wisdom, love, intuition, insight,

philanthropy, a sense of unity, spiritual sympathy, compassion, loyalty and generosity.

The type of man is the sage, the philanthropist, the reformer, the teacher, the inspirer,

the humanitarian, the healer and the servant of men, imbued with a universal love

which often overflows to the lower kingdoms of Nature.

Froebel, the great educationalist and reformer of the last century, who coined the word

" kindergarten," and Madame Montessori, are splendid examples of second Ray

educators, though both of them display in a high degree the qualities of other Rays.

The ideal of second Ray man is impersonal, universal love founded upon recognition

of the unity of life. When highly evolved, he is intuitive and aspires to radiate upon the

world, without thought of return or reward, wisdom and love which wil uplift and inspire

al whom they reach. He also becomes moved to develop to their highest degree as

positive powers [Page20] the spirit of service and the qualities of purity, refinement,

gentleness, tenderness, charity, goodwil , benevolence, harmony and protectiveness.

Loyalty in both friendship and love is one of his greatest virtues, friendship being a

veritable religion, and loyalty, especial y in the face of failure and disloyalty, its highest

expression. The phrase, "Love is not love which alters when its alteration finds", partly

expresses the second Ray ideal of love.

For the second Ray man, God is the Principle of Wisdom, of universal, radiant love

and of self-sacrifice. He sees the divine creative act as a continuous, voluntary and

sacramental, sacrifice in which God perpetually surrenders His life that al may live.

He judges all conduct and achievement according to the measure in which they are

founded upon and display these qualities. He is able to forgive even evil conduct if

motived by love. This is well stated in the words:

" Those who walk in love may wander far,

But God wil bring them where the blessed are."

Indeed, when wel developed he is able always to love, and so to forgive, the sinner,

even whilst denouncing and combating the sin. The greatest evils for this type are

hatred, separateness, selfishness, cruelty and disloyalty. The driving impulse is to

save, to teach, to serve, to heal, to share, to give happiness and to create and

maintain harmony. The highest attainment for second Ray people is the ful

realisation and expression [Page 21] in conduct of unity. To extend the range of such

realisation and expression is their supreme preoccupation. They aspire also

successful y to impart wisdom, to illumine others from within.

The second Ray man does not seek to overcome, override or crush enemies by

superior force; he prefers to dissipate their enmity, which he feels acutely, to change

it when possible into co-operation, to win their sympathy and to turn them into friends.

He exercises intuitive insight and perception and seeks self-il umination when in the

presence of enmity of obstruction. Non-resistance and turning the other cheek are

natural to him and his method of fighting is rather to wrestle with the opponent than to

strike him down. He is also very ready to negotiate and prefers an agreed to an

enforced solution.

As teacher, he freely shares all knowledge which can be helpful, accentuates the value

of self-il umination from within, encourages the use of the intuition and bestows

happiness. The qualifications, personal nature and motive of the teacher are regarded

as of great significance, the profession ideal y having been chosen as a true vocation

rather than a means of livelihood alone. He warns against confusing education with

training in which memory and imitation are accentuated. He constantly seeks to wake

the inherent capacities of his pupils, especial y the urge to produce that which is

beautiful.

He believes in the provision of interest and a sufficiency of permissible activities into

which the boundless [Page 22] energy wel ing up in the child, for example, can flow

without restriction or so-cal ed naughtiness. Psychological integration is regarded as

an essential part of the process of education. The fol owing definitions of the functions

of education exemplify the second Ray approach :

Spencer: " For complete living."

Aristotle: " For happiness and usefulness."

Ruskin: " Education is not teaching people to know what they do not know,

but teaching them to behave as they do not behave."

Tennyson: " Self-reverence, Self-knowledge, Self-control;

These three alone lead Life to Sovereign power." (Oenone)

To these educational ideals might be added :

To help the Inner Self to achieve the ful est self-expression; to produce enlightened

citizens; to produce workers for world welfare, high-minded servants of their fel ow

men.

The Sympathy School in England exemplifies very beautiful y one of the teaching

methods typical of the Second Ray. At this School, in the course of the term every

child has one blind day, one lame day, one deaf day, one day when he cannot speak.

The night before the blind day his eyes are bandaged. He awakes blind. He needs

help, and the other children lead him about. Through this method he gets a grasp of

what it is real y like to be blind. And [Page 23] those who help, having been " blind "

themselves, are able to guide and direct the blind with understanding.

For the second Ray man his apotheosis is omnipresence, which means to be

consciously self-identified with the divine Life in al Nature and in all beings and so

mystical y present wherever that Life is manifest. Christ and the Lord Buddha are the

great Exemplars of this perfection, portrayed in the words of the Christ:

" Inasmuch as ye have done it unto one of the least of these My brethren, ye

have done it unto Me.' (Matt. XXV. 40.)

" Neither do I condemn thee." (John VIII. 11.)

" He that is without sin amongst you let him cast the first stone." (John VIII. 7.)

" Where two or three are gathered together in My name, there am I in the midst

of them." (Matt. XVlII. 20.)

" Love your enemy ." (Matt. V. 44, Luke VI. 27,35.)

" Do good to those that despitefully use you.” (Matt. XXII. 6.)

" Father forgive them for they know not what they do." (Luke XXIII. 34.)

" If thine enemy hunger, give bread." (Prov. XXV. 21, Rom. XII. 20.)

Amongst the defects of the type are sentimentality and sensuality, self-righteousness,

hyper-sensitivity, self- pity, despondency, the habit of brooding upon, and nursing

grievances and difficulty in forgiving sins against [Page 24] the second Ray code.

Judgment is often in danger of being obscured by the emotions, especially those of

compassion and love. The quality of sympathy, which is characteristic of this Ray,

shone out in the words of a young daughter who appealed to her mother for clemency

when an older child was being severely reproved: " Mother, please do not be cross

with Mary. It makes 'the room go dark." Second Ray people are prone to

impracticability and to immense self-sacrifice for others, sometimes undermining the

self-reliance and increasing the selfishness of those on whose behalf such sacrifices

are made. They are inclined to over-accentuate the life side of their work to the neglect

of the necessity for an equal perfection of form. The greatest suffering can come from

heart-break, discordance in close human relationships, broken faith and trust,

misjudgement, coldness, isolation and exclusion, loneliness and neglect.

The principle of man corresponding to the second Ray is that of Wisdom and spiritual

intuitiveness or Buddhi, [Buddhi. The sixth Principle of man, the vehicle of Atma

expressed as wisdom and spiritual intuitiveness. Adapted from The Theosophical

Glossary and The Secret Doctrine, H. P. Blavatsky] the vehicle of the Christ

Consciousness. The colours are golden yel ow and azure blue. The jewel is the

sapphire and the symbol is the Latin cross. Of the arts, music with its harmonizing

influence represents this Ray. Buddhism, as its name suggests, is predominantly a

Second Ray religion. The doctrinal, theological (where [Page 25] the theology is

founded upon truth) redemptive, saving and teaching aspects of al World Faiths

represent the second Ray influence in them. The Ray correspondence is with the sixth

Ray, through which is manifested more individual y and emotionally the universal love

and capacity for self-sacrifice and self-surrender in devotion to a leader and a cause

typical of the second Ray.

The Lord Christ, in His perfect wisdom, His universal love, and His boundless

compassion, tenderness and pity for al that lives, especial y for all that suffers, is a

great Exemplar of the qualities of the second Ray.

CHAPTER 4

THE THIRD RAY

THE third Ray is a manifestation of the Third Aspect of the Blessed Trinity, the Holy

Ghost, the Regenerator and Transformer.

The qualities of character are comprehension — especial y of fundamental principles

— understanding, a deeply penetrative and interpretative mind, adaptability, tact,

dignity, the sense of which is very strong and recognition of the power and value of

silence. Capacity for creative ideation is one of the characteristic powers. The types

of men are the philosopher, the organiser, the diplomat, the strategist, the tactician,

the scholar, the economist, the banker, the chess player, the judge, the al egorist, the

interpreter and the cartoonist.

Leaders such as Churchill, Roosevelt, Stalin, Montgomery, Rommel, Smuts, are

outstanding examples of men in whom the first and third Rays are highly developed.

Ful comprehension is the ideal. God being regarded chiefly as the Principle of Truth.

Untruth, intel ectual obtuseness and lack of comprehension are the greatest evils. The

driving impulse is whol y and impersonally to grasp all the fundamental principles and

factors of a subject and to combine and apply [Page 27] them to its perfect

comprehension and application. The highest attainment is the full and perfect

perception of truth and genius partly arising from an overflow of contemplation.

Unlike either the first or second Ray types, in obtaining results the third Ray man tends

to withdraw mentally, as does the hermit physical y, from the problem or obstacle into

the realm of abstract thought, there to ponder and meditate until complete

enlightenment occurs. Comprehension and synthesis of al the factors involved is thus

gained and as a result the solution of the problem is perceived. In his own life he learns

to

" burn up karma [Karma. The Law of Causation, Balance, Compensation, by which

every action begets a reaction; the actor becomes the attractor for a similar action.

Vol. 5. The Secret Doctrine, H. P. Blavatsky. " Physical y, action; metaphysically, the

Law of Retribution, the Law of cause and effect or Ethical Causation. Nemesis, only in

one sense, that of bad Karma. It is the eleventh Nidana in the concatenation of causes

and effects in orthodox Buddhism; yet it is the power that controls al things, the

resultant of moral action, the metaphysical Samskara, or the moral effect of an act

committed for the attainment of something which gratifies a personal desire. There is

the Karma of merit and the Karma of demerit. Karma neither punishes nor rewards; it

is simply the one Universal Law which guides unerringly, and, so to say, blindly, all

other laws productive of certain effects along the grooves of their respective

causations. When Buddhism teaches that ‘Karma is that moral kernel (of any being)

which alone survives death and continues in transmigration or reincarnation,' it simply

means that there remains naught after each Personality but the causes produced by

it; causes which are undying, i.e., which cannot be eliminated from the Universe until

replaced by their legitimate effects, and wiped out by them, so to speak, and such

causes – unless compensated during the life of the person who produced them with

adequate effects, will fol ow the reincarnated Ego, and reach it in its subsequent

reincarnation until a harmony between effects and causes is ful y re-established." The

Theosophical Glossary, H. P. Blavatsky. Vide Reincarnation, Fact or Fal acy? Geoffrey

Hodson]in the fire of knowledge " and [Page 28] discovers and applies the principles of

that spiritual alchemy by which adversity is changed into happiness, and al that is

base in human nature is transmuted into wisdom and power. As scientist – he would

be alchemist as wel as chemist, astrologer as wel as astronomer and metaphysician

as wel as physicist and mathematician. He achieves results by means of prolonged,

sequential thinking and a perfection of both strategy and tactics. He skil fully employs

the method of the trap and the net, being ready to use any appropriate method without

regard for personal inclination.

As teacher, he explains principles, encouraging the pupils to work out their application

by their own mental efforts, often leaving gaps and even permitting perplexity in order

to evoke enquiry and inspire to research. Impersonality in the approach to truth is

inculcated. This type feels greatly the necessity for complete comprehension in all the

affairs of life, responds far less to an imposed ethical code than to interior realisation

of the valid reasons for particular kinds of conduct. He learns also to interpret and use

circumstances as guides to conduct and wisely to wait upon the logic of events.

In the intellectual skil and wisdom with which the Lord Christ defeated those who

sought to entrap Him, notably in the question of the payment of tribute money and of

the woman taken in adultery, as also in His silence when accused, if one may presume

to say so, the qualities of the third Ray were displayed to a high degree. The phrase

“Give me understanding, [Page 29] and I shal keep Thy law "[Psalms CXIX. 34]

perfectly expresses the point of view of this Ray, the apotheosis of which is

omniscience through unity with the Major Mind.

Amongst the defects of the type are coldness, individualism, selfishness, indecision

through seeing too many sides, aloofness, intrigue, cruelty, unreadiness openly to

adopt a cause, failure to support in a crisis, deliberately and unscrupulously to deceive

as did the Nazi Minister for Propaganda, Goebels, insincerity, cunning and too great

attention to form, detail and system to the neglect of the spirit and the larger purposes

of life.

Inversely, there is sometimes a proneness to live too much in the realm of principles,

long range plans, schemes and ideals and consequently to become impractical and

remote from the world. The insincerity of which third Ray people are capable is well

described in the words of a modern Dictator, who, is reported (Time, February 14th,

1949) to have written:

" A diplomat's words must have no relation to actions— otherwise what kind of

diplomat is he? Good words are a mask for the concealment of bad deeds. Sincere

diplomats are no more possible than dry water or wooden iron."

Of the late Field-Marshal Smuts it was written :

" During the early days of his premiership in the Union of South Africa, General

Smuts planned to make a speech to the Parliament. He called his secretary and

said: ' Go to the library and get me some statistical data to illustrate some of the

points I want to make." [Page 30] " The secretary came back seven hours later and

said: ' General, there is no man alive who could get that information in less than five

years! " The next day the General got up and made an eloquent speech. He drove

home every point with a multiplicity of statistical detail. Everyone was enormously

impressed, but no one so much as his secretary .When the General retired to his

office the secretary asked: ' Where did you get all those wonderful statistics ? " And

General Smuts said: ' Wel , you told me no man alive could compile them in less

than five years. So I made a few rough estimates and I figured it would take at least

that long for anyone to check up on me!" (Merryle Stanely Rukeyser)

The greatest suffering can be experienced when proven incompetent and in error,

when plunged into intellectual darkness and defeat and from deprivation of dignity,

including " loss of face ". The principle of man is that of abstract intelligence or

Higher Manas, [Manas. " The mind," the mental faculty which makes of man an

intelligent and moral being, and distinguishes him from the animal; a synonym of

Mahat. Esoterically, however, it means, when unqualified, the Higher Ego, or the

sentient reincarnating Principle in man. When qualified it is called by Theosophists

Buddhi-Manas or the spiritual Soul in contradistinction to its human reflection —

Kama-Manas. The Theosophical Glossary, H. P . Blavatsky. Regarded in this book

as the conjoined fifth and fourth principles of man, vehicles of his abstract and

concrete mentality. ) Causal Body 2 ( 2 Causal Body. The vehicle and expression at

the level of abstract intel ect of the incarnating Entity or Ego. The body of intelligence

or understanding] or the vehicle of the [Page 31] human Ego. The colour is emerald

green, the jewel the emerald; the Ray correspondence is with the fifth Ray, that of

the concrete mind, and the symbol is the triangle. Whilst the third Ray man would be

intellectually concerned with the great principles of life, with philosophy and

metaphysics, the fifth Ray man would more readily pursue detailed scientific

knowledge and seek to apply the results to physical life. Of the Arts, poetry, which is

mental music, the perfect language, represents the third Ray.

The Chaldean religion, with its astrological basis and practice, is predominantly third

Ray. The philosophical and metaphysical aspects of all World Faiths represents the

third Ray influence in them. Amongst explorers, Scott was extol ed for scientific

leadership and Amunsden for swift and efficient travel, these references to their

organising powers indicating third Ray development. Al great war Leaders must in

modern days be imbued, not only with the fighting qualities of the first Ray, but, also

with the strategical and organising abilities of the third. Field-Marshal Montgomery

exemplified this in his careful, precise preparations, his predilection for ensuring the

availability of al forces and supplies necessary for victory before starting, including

control of the air, his close study of the opponent's character ( during the Desert

Campaign he kept a portrait of Rommel in his caravan), his readiness to deceive by a

feint, and, when necessary, quickly to revise the whole scheme (as when attacking the

Mareth Line), his location of the right [Page 32] divisions in the right places at the right

time, his complete self-confidence and his delivery of a murderous blow with every

available weapon.

The motto of the Cavendish family, "Cavendo tutus", meaning "Secure by caution",

exemplifies the third Ray, as do the fol owing stories :

A Catholic priest displayed the tactical skill and ready adaptability of the third Ray in

the fol owing story related by Paul Marcus : " Among the guests at a dinner my parents

gave recently, were a rabbi and a Catholic priest. When the party sat down to dinner,

they were confronted with one of those seemingly insurmountable moments – who

was going to say grace ? Everyone looked meekly down at his plate; my mother and

father gulped for words. At the crest of the terrible moment, the priest looked around

the table and said: " If you don't mind, I'd like to say an old Jewish prayer." " They al

bowed their heads, and the priest said grace — in Hebrew”. [Page 33]

CHAPTER 5

THE FOURTH RAY

THE fourth Ray, together with the third, fifth, sixth and seventh, is said to be a

manifestation of the Third Aspect of the Blessed Trinity. Its qualities are creative

ideation, harmony, balance, beauty and rhythm. The special faculty of the fourth Ray

man is the power to perceive and portray, both through the Arts and through life, the "

principle of beauty in all things ".[ Keats]

He general y displays great versatility and sometimes the gift of mimicry. Even whilst

not yet possessing them, he is able to display — one might almost say simulate — the

qualities of all the Rays. He has a strong sense of form, symmetry, equilibrium and a

sensitive taste for al that is beautiful in the Arts, in Nature and in life. The type of man

is the artist for whom God, or the highest good, is the principle of Beauty in the

Universe, ugliness being regarded as the greatest evil. The mode of artistic expression

and the choice of medium are influenced by the dominant sub-Ray. The driving

impulse is to release the influence of beauty upon the world, to mediate between the

realms of pure beauty [Page 34] and those of its imperfect expression, the Arts serving

as links between the two. Those orators possessed of the art of rhythmic speech,

capable of charming, persuading, captivating and carrying away an audience, the true

spell-binders, display the quality of the fourth Ray.

The fourth Ray standard and test of human beings, nations and civilisations is far more

that of beauty than of temporal power, possessions, armaments and financial

standing. Some artists can condone al conduct through which the light of beauty

shines and are unable to forgive ugliness. They feel acutely the need for the presence

of harmony and beauty in their surroundings and can suffer greatly from their absence.

The fourth Ray man obtains his results by markedly individual methods, success

depending upon perfection of technique, whether in the Arts or in life. He is a natural

mediator and interpreter. His apotheosis is to become a master artist, a genius in every

Art, especial y that of living, which for him includes ful self-expression and the

maintenance of perfect relationships. Evidence exists that the branch of the Arts

chosen by those in whom the fourth Ray predominates may vary in successive lives,

under the influence of a sub-Ray. They perceive and seek to portray in every thought,

word and deed the divine Beauty which shines throughout the universe. They achieve

their results by dramatisation, il ustration and by the appeal of beauty, rhythm,

perfection and charm, the means employed being enchantment and allurement. As

teachers they il ustrate and dramatize.[ Page 35]

Amongst the defects in the fourth Ray are instability, restlessness, vacillation,

sensuousness, posing, self-conceit, self-indulgence, improvidence, cynicism

concerning those more successful than themselves and a sense of superiority over

less gifted individuals. They suffer alternation of moods. They can be elevated to

lofty exaltation and cast down into depression and despair.

"very artist knows, and dreads, the converse pause of despondency that fol ows upon

achievement. The greater the enthusiasm, the more deadly the rebound." [The Mind

and Work of Charles Sims, by Alan Sims]

" A passionate mood is a concentration of experience, a hurrying together of thoughtful

moments. Emotion is thought in a hurry. This speeding-up can only come at a time of

unusual fullness of suggestion, spontaneously; and is fol owed by exhaustion and

disappointment; for it cannot be sustained." [Picture Making, by Charles Sims, R.A.]

Fourth Ray people may also display a tendency to daydream, to live in a world of

fantasy. Unless the wil -force of the first Ray is active in them, they experience vague

yearnings for great things and yet fail of accomplishment. The greatest suffering is

general y due to frustration and failure to achieve perfect self-expression. The principle

of man is the bridge between the Higher Self and the lower, the antahkarana. [

Antahkarana, Sanskrit. Antar = middle or interior, and karana = cause, instrument.

Technical y used to refer to the bridge between the Higher and the Lower Minds, the

internal instrument operative between them.] [Page 36] This principle " serves as a

medium of communication between the two, and conveys from the lower to the Higher

Ego al those personal impressions and thoughts. of man which can, by their nature,

be assimilated and stored by the undying Entity, and be thus made immortal with it,

these being the only elements of the evanescent Personality that survive death and

time." [The Theosophical Glossary, H. P. Blavatsky]

The mission of the artist would thus appear to be, by means of beauty, to elevate the

consciousness of man. into realisation of the beauty and the splendour of Nature and

of God. Thus the truly great artist serves as priest and mediator between God and

man. The colour is a tawny bronze, the jewel is the jasper and the symbol is the square

and compasses associated with Freemasonry. The fourth Ray may be regarded as a

lens through which the lights of all the Ray is focused. Of the Arts, opera represents

the fourth Ray, being a synthesis of various branches of Art.

The Orphic religion, with its keynote of Beauty, was predominantly fourth Ray, which

also finds expression in every tendency towards colourful appurtenances and

adornments and the use of the Arts in religious worship. The fol owing verses and lines

express the artist's view of life :

" For I have seen

In lonely places, and in lonelier hours

My vision of the rainbow-aureoled face

Of Her whom men call Beauty ; proud, austere; [Page 37]

Dim vision of the flawless, perfect face,

Divinely fugitive, that haunts the world

And lifts men's spiral thoughts to lovelier dream."

“O world as God has made it! Al is beauty."

Browning.

“There is no light but Thine; with Thee al beauty

glows."

Rev. John Keble.

" Beauty is truth, truth beauty,— that is all

Ye know on earth and al ye need to know."

Ode on a Grecian Urn. Keats,

“Take away from our hearts that love of the beautiful,

and you take away al the charm of life."

Rousseau.

" I have always believed that God is only beauty put into action."

Rousseau.

" The best part of Beauty is what a picture cannot express."

Bacon.

" Beauty itself doth persuade the eyes of men with-out an orator."

Shakespeare. [Page 38]

CHAPTER 6

THE FIFTH RAY

THE special qualities of the fifth Ray are those typical of the analytical, deductive,

formal mind, the whole interest and ideal of people of this Ray being the acquirement

and, where the second Ray is also wel developed, the dissemination of factual

knowledge. In this pursuit, those in whom the fifth Ray is very dominant are capable

of displaying unwearying patience and the extreme of thoroughness and method,

particularly in the repeated examination and the classification of intricate and minute

details.

The type of man is the scientist, the mathematician, the lawyer and detective. In the

early stages of development the chief interest is in physical science, this being later

extended into the domain of the occult and the metaphysical. The fifth Ray mind is

brilliant, flashing, swift, witty, technical, analytical, accurate, positive, and possesses

great capacity for specialisation and grasp of detail. As ideals it prizes highly truth,

mental detachment and accuracy of observation, of deduction and of exposition. God

is regarded as the principle of Truth, and untruth [Page 39] ignorance, inaccuracy and

a biased mind are the greatest evils.

The driving impulse of fifth Ray man is to discover knowledge, to reach truth. This,

however, must be demonstrable as, for example, by correct prediction, based upon

acquired data. He obtains his results by means of the bril iant and patient use of the

mind. He thinks, seeks, searches, probes, experiments, patiently observes and

calculates and then makes accurate deductions from his discoveries. He uses his mind

like an auger to bore to the heart of problems, always adhering to the scientific method.

This is described by Anton J. Carlson as "rechecked observations and experiments,

objectively recorded with absolute honesty and without fear or favour". This

preoccupation sometimes tends to make his mind so inelastic and his methods so rigid

and unadaptable that ful achievement is denied him. When, however, the third Ray

aspect of his nature, with its characteristics of adaptability and philosophic thought,

begins to influence his concrete mind, as would seem to be occurring in the

case of many modern scientists, this, combined with the magnificent qualities already

referred to, ensures his success as a great discoverer and revealer of knowledge to

man.

As a teacher, he elucidates logical y and fully, fil s in details, uses diagrams and

inculcates accuracy. The apotheosis is to become a master scientist, a genius of

intellect in every branch of science, physical and super-physical, success in the latter

field, and [Page 40] sometimes in the former, leading to the exhilaration of mental

mastery .With his brother of the third Ray, he ultimately becomes one with the Major

Mind, and so attains perfection both in knowledge itself and in the practical application

of the scientific principles upon which the Universe is founded.

Amongst the defects are separateness, emotional coldness, destructive criticism,

mental rigidity and one-track-mindedness, a tendency to perceive and unduly

accentuate the faults in others, iconoclasm which is not supplemented by readiness

or ability to construct, wounding by tel ing " your faults for your own good " and being

too unfeeling to soften the blow or endeavour to be tactful, pleasure in "pricking

bubbles" (often a useful if disconcerting function), inability to " suffer fools gladly,"

intolerance of everything emotional, mystical and intuitional, scepticism, materialism

and pride. Other faults are self-centredness, smallness of vision, prying curiosity and

inquisitiveness, meanness demanding a quid pro quo, becoming excessively pedantic

and accentuating form to the neglect of life.

On occasion this type displays an almost childlike lack of wisdom and effectiveness in

the conduct of life, sometimes due, perhaps, to proverbial absent-mindedness. In

religion, where this is accepted, the fifth Ray man is inclined to be dogmatic and

curiously unreasoning. In excessive preoccupation with tradition, dogma, doctrine,

creed and form, he not infrequently loses sight of the inner life and of the necessity for

interior [Page 41] experience and enlightenment. This type is frequently very selfish and

acquisitive and, unless the character is modified by the presence of the qualities of

other Rays, notably the second, third and sixth, tends to keep its discoveries and

possessions to itself, e.g., to patent inventions.

The developed second or sixth Ray man, on the other hand, delights, to share all

discoveries and gifts, world welfare being the motive for al research and all

endeavour. The complete reliance of the spiritually unawakened fifth Ray man upon

analytical processes and demonstrable proof is inclined to render him some-what blind

to the great principles behind manifestation and impervious to inspiration and intuition.

The greatest suffering can be experienced when proven at fault and especial y when,

proven in error, he is made the subject of ridicule or scorn. Such mental defeat and

dishonour deeply wound the nature of fifth Ray man.

The more active and most used principle of this type of man is the mental body or

lower Manas. The colour is lemon-yel ow, the jewel the topaz and the symbol the five-

pointed star. The fifth Ray is in correspondence with the third, of the qualities and

attainments of which it is the concrete expression. Ultimately the two are blended into

a single instrument of consciousness, displaying the highest qualities of both of the

vehicles and both of the Rays. Of the Arts, painting represents the fifth Ray. The

Egyptian religion, with the Hermetic philosophy as its heart and its key-note of Truth,

was predominantly [Page 42] fifth Ray, as is the scholastic aspect of every World Faith.

The vivid deductions of Sherlock Holmes, as also of all other detectives, and the cold,

precise reasoning of the legal mind, are all examples of the activity of the formal mind

which is generally accentuated in fifth Ray man. The story is told of President Abraham

Lincoln that, travel ing in a train with a friend, his attention was drawn to some sheep

in a field. " Those sheep " said the friend, " have been newly shorn." Looking out,.

Lincoln said, " On this side." [Page 43]

CHAPTER 7

THE SIXTH RAY

THE special qualities of the sixth Ray are sacrificial love, burning enthusiasm for a

cause, fiery ardour, one-pointedness, single-mindedness, selfless devotion, adoration,

an intense sympathy for the sufferings of others even to the extent of reproducing them

as in the stigmata, idealism expressed as practical service, and loyalty, " the marrow

of honour " (Von Hindenburg) .The type of man is the mystic, the devotee, the saint,

the active philanthrophist, the martyr, the evangelist, the missionary and the reformer.

Examples are Brother Lawrence, St. Francis, St. Clare, St. Teresa (third and sixth

Rays) and General Booth (sixth and first Rays).

The ideal is complete self-consecration, self-sacrifice even unto death for an ideal, a

cause or a leader. Selfless service in relief of the sufferings of the world, most keenly

felt, is the driving impulse behind the life of the developed sixth Ray man, for whom

God is the principle of Self-Sacrifice, Love and Goodness. Whether as soldier, lover,

philosopher or scientist, to this ideal he is "faithful unto death". Selfishness,

individualism, [Page 44] divided loyalty, disloyalty, betrayal of individual and of public

trust, and hate are the greatest evils.

The sixth Ray person obtains his results by the extreme of one-pointedness; he carries

his devotion to such lofty heights that he loses himself in his ideal, becomes its

veritable incarnation. In the fire of his enthusiasm, he burns up both the defects of his

own character and the outer obstacles which stand in the way of the fulfilment of his

ideal. As teacher he inspires, enfires and, amongst other qualities, evokes hero-

worship and loyalty in his pupils. The apotheosis is selfless and perfect service of the

wil of God.

Amongst the defects of the type are emotionalism, sensuality, fanaticism, obsession,

susceptibility to glamour, intolerance and the extreme of blind hero-worship. Acute

suffering is caused by the disloyalty of loved and trusted friends and by being

misunderstood and misjudged, particularly as to motives. The principle of man is the

astral body, [ Astral Body. The vehicle of human emotions built of the first type of

matter more subtle than physical ether, denominated astral because self-radiant.] the

colour roseate fire. The jewel is the ruby and the symbol the rose of four petals in the

form of an equal-armed cross. The correspondence is with the second Ray, of many

of the qualities of which the sixth Ray is an active expression. Amongst the Arts,

architecture — frozen music – represents the sixth Ray. The Christian religion,

especially in its devotional and mystical aspects, is predominantly sixth Ray. [Page 45]

The seventh Ray is, however, wel represented in its ceremonial forms of worship,

perhaps reaching its culmination in High Celebrations of the Holy Eucharist,

Coronations and the ceremonies of the Ordination of Priests and the Consecration of

Bishops. World figures who displayed the qualities of the sixth Ray are referred to in

the Chapter on blended Rays.[Page 46]

CHAPTER 8

THE SEVENTH RAY

THE special qualities of the seventh Ray are nobility and chivalry both of character

and conduct, splendour of estate and person, ordered activity, precision, skill, grace,

dignity, great interest in politics, the arts, ceremonial pageantry, magic, the discovery,

control and release of the hidden forces of Nature and co-operation

with the Intel igences associated with them. The type of man is the politician, — in the

true meaning of the word, — stage director, pageant master, ritualist, magician,

occultist and Priest in ceremonial Orders.

The ideals are power perfectly and irresistibly made manifest, true aristocracy both of

body and mind, physical efficiency, perfection, matter-of-factness and order in al the

conduct of life, perfect tidiness of appointments, unquestioned power to control and

direct the hidden forces of the person's own nature and of Nature herself, the whole

being inspired and rendered irresistible by the force of a wil which is relatively

omnipotent. A seventh Ray motto would be: " If a thing is worth doing, it is worth doing

well." This would apply equal y to a picnic or a pageant, a poem [Page 47] or a parade,

a military tournament or a magical rite. God, for the seventh Ray man, is the principle

of Order in al things, and chaos is the greatest evil. The driving impulse is to harness

and make manifest with precision according to a design the forces and intelligences

of Nature.

Results are obtained by synthesising a number of factors to produce a clearly

conceived result. The formation of groups of people to be trained and led in co-

ordinated activity in politics, in various branches of the arts, in pageantry, the drama

and opera, is an example of this method, as also in the use of vestments, colours,

symbols, and of signs and words of power in ceremonial. As teacher, he makes full

use of the drama, both in personal presentations and in school technique. He also

employs the methods of the first Ray. The apotheosis is dual, namely, to become a

spiritual magician, and to live perfectly down to the smal est detail. Freemasonry is

both a ceremonial and a practical expression of one attribute of the seventh Ray, which

is also represented in the rituals of al World Faiths.

Amongst the defects of the type are ostentation, pretentiousness, unscrupulousness,

love of power and office, readiness to use people as tools, " dead letter " formalism

and the mechanical performance of ceremony to the neglect of its spiritual

significance, and a tendency to descend into black magic, sorcery, necromancy and

the baser forms of priestcraft. Seventh Ray people can suffer acutely under

humiliation, [Page 48] loss of outer power, adverse criticism, particularly from one of a

lesser degree, and subjection to rude behaviour.

The principle of man is the physical body. The colours are purple and sapphire blue,

the jewel is the amethyst and the symbols are the clockwise-turning swastika and the

seven-pointed star. The correspondence is with the first Ray, the seventh representing

the power of that Ray expressed in" physical action. Of the Arts, sculpture — frozen

dancing — represents the seventh Ray. The general influence of the seventh Ray

upon humanity is said now to be displacing that of the sixth, with consequent

tendencies in science to explore the normal y invisible universe, as by the radio

telescope, to investigate the extra sensory powers and psyche of man as in ESP [

Vide The Reach of the Mind, J. B. Rhine]and psychosomatic medicine, and to tap and

use the hidden forces of Nature as in nuclear fission.

In public life this influence is observable in the prevalent liking for pageantry and

ceremonial. ln the Christian religion the effect of the seventh Ray is discernible in the

movement towards High Church as in Anglo-Catholicism, in a deepening recognition

of the spiritual significance and efficacy of ceremonial, in movements towards co-

operation between sects and in attempts to establish a brotherhood of World Faiths or

Parliament of Religions (2nd Ray – co-operation, 7th Ray – co-ordination). In world

affairs, as the [Page 49] qualities of the second and third Rays are also developing, the

growing influence of the seventh Ray increases the tendency to substitute arbitration

and co-operation for force as a means of settling disputes. As the influence of the Ray

grows stronger and is supplemented by an appropriate development of the higher,

synthesising mind of man, these tendencies wil become stronger, eventual y making

fully effective the ideals upon which UNO and such subsidiaries as UNESCO and

UNRRA, and Marshal Aid, local Defence Pacts and World Conferences are founded.

[Page 50]

CHAPTER 9

BLENDED RAYS

READERS who, by the application of this information to their own personalities as they

know them, have been endeavouring to discover their own Rays, will possibly find

themselves to be displaying the qualities of more than one, no special Ray

characteristics appearing to predominate. If, however, they wil examine themselves

closely they, wil generally find that, in the means by which they obtain desired results,

they tend to employ fairly consistently the method of one or another of the Rays. As

has been suggested, affinities or correspondences exist between the Rays. The first

and the seventh Rays are intimately associated, as also are the second and the sixth

and the third and the fifth. In addition, the first three Rays, which are life Rays may be

regarded as the spiritual ensoulment of the last three, which are Rays of form.

The fourth Ray corresponds to the natural bridge or pathway, both between each

related pair and the two sets of three. Since the goal is the ful development of all the

qualities of al the Rays, it is, however, necessary that the activities and developments

of the long series of [Page 51] lives [The doctrine of man's spiritual evolution by means

of successive lives on earth, or Reincarnation, is implicit throughout this work. Vide

Reincarnation, Fact or Fal acy? Geoffrey Hodson] on earth should include all of their

characteristics. This is exemplified in the lives of the greater figures of history, most of

whom displayed the blended qualities of two and sometimes more Rays. The

Pharaohs, Alexanders, Caesars and Napoleons of the world, for example, manifested

predominantly the power aspect of the first Ray. A study of their lives reveals, however,

marked differences between them, according to the degree in which the qualities of

other Rays were blended with those of the first Ray.

Richard Wagner would seem to have displayed predominantly the qualities of the

fourth and the seventh Rays; he was an artist who combined many branches of the

Arts in ceremonial portrayals of occult and Spiritual truths. He was also a poet,

dramatist, philosopher and splendid prose writer (3rd Ray). To produce a chosen effect

in his operas he blended into a unity these diverse faculties (7th Ray). The mystical

impulse was embedded in his fiery soul (6th Ray). His music and message reveal the

truth that each individual soul is at one with the World Soul, and must ultimately realise

that unity (2nd Ray). He was amongst the first to portray, as in the Love Duet in Tristan

and Isolde, the exaltation of human love into a spiritual experience of unity (2nd Ray).

In order to attain these objectives, Wagner had to explore and present new art forms,

to break existing barriers and [Page 52] set music free (1st Ray).

He was deeply moved by the idea of the formation of a great Brotherhood of Arts (2nd

Ray), and his whole life was devoted to the regeneration of the human race, using the

Arts as means of accomplishment (6th and 4th Rays). Wagner was also a great

humanitarian, his love overflowing to the members of the Animal Kingdom.

His letters contain charming references to animal pets and one of his Essays is

directed against vivisection (2nd and 6th Rays). He enriched humanity with the

sublime conception of human life as an ascent of the Soul to perfection (3rd Ray), shed

upon it the beauty of his melodies and harmonies ( 4th Ray) and displayed a

remarkable power to move the human heart (2nd, 6th and 7th Rays). Within his work

are to be found treasures of wisdom and beauty (2nd and 4th Rays).

An occult tradition states that he was a reincarnation of Sophocles, the great Greek

dramatist. Leonardo da Vinci (1452-1519) is best known for his paintings, especial y

the Louvre's "Mona Lisa" ; he was also very successful as scientist, inventor and

prophet. In these he displayed the qualities of the 4th , 5th and 3rd Rays respectively.

He would seem to have been aware of the heliocentric system some thirty years before

Copernicus publicly affirmed it (5th Ray). He was learned in philosophy (3rd Ray)

anatomy, astronomy, botany, natural science, medicine, optical science, meteorology,

and even aviation — all 5th Ray activities. He achieved great results in these fields

and passed on knowledge which is stil being used [Page 53] by modern scientists. He

was well versed in architecture (6th Ray), music (4th Ray) and warfare (1st Ray). He

made plans for the mass production of guns, ammunition and another weapon which

might be regarded as the ancestor of the tank.

Da Vinci made a careful study of the life and the wing and feather movements of birds,

seeking to wrest from them the secret of their flight. Modern aircraft construction does

not diverge unduly from the lines he laid down. One of his water turbines is almost

modern in construction, as are his odometer — a device to measure distances by

counting the turns of a wheel — and his mechanical jack. He designed a paddle wheel

boar, a cantilever swing bridge, a self-propel ed car, devised roller bearings and built

waterways, using canal lock systems stil in use today at Milan and in the Panama

Canal. He was therefore an outstanding example of the blending of the 3rd , 4th and

5th Rays in one highly developed individual, and was in no wise deficient in the powers

and qualities of the other four Rays.

The work and thought of the abstractionist, Josef Albers (born in Westphalia 1889)

il ustrates the effect of a blending of the 3rd , 4th and 5th Rays in an artist. His works

are described (Time, January 31st , 1949) as " emotionless abstractions, composed

mostly of straight lines and right angles thinly painted in pure colours. At first glance

his paintings look rigid and definite to the point of dul ness, but there is nothing definite

about them. Through tricks of contrast and [Page 54] perspective, he makes the shapes

in his painting shift and change as the looker looks, even makes the colours take on

varying hues. ' Oh, you see, I want my inventions to act, to lose their identity. What I

expect from my colours and forms is that they do something they do not want to do

themselves. For instance, I want to push a green so it looks red. ...All my work is

experimental. ...When people say my paintings have no emotion, I agree. I say.

..precision can make you crazy too. A locomotive is without emotion as is a

mathematics book but they are exciting to me' " (5th Ray).

Clement Richard Attlee, Britain's Prime Minister from 1945, is described (by the

London Observer’s Diplomatic Correspondent in The New Zealand Herald, 20-1-49)

as " a competent and conciliatory chairman, holding office not by reason of positive

qualities of his own, but as an intermediary (3rd Ray). ...Yet he is today the complete

master of his Cabinet and he has quietly carried through changes in Cabinet structure

which place in his hand more of the strings of power than have ever before been held

by a British Prime Minister in peacetime (1st and 3rd Rays), ... " The secret of Attlee's

power is often sought in his great integrity. But. ..the secret lies deeper. Attlee's

strength comes from a peculiar form of disciplined independence (1st, 3rd , 5th and

7th Rays). ...Attlee is completely self-sustained. He is not afflicted by unpopularity. He

is, in fundamental decisions, even unaffected by the approval or disapproval of

intimates [Page 55] of whom indeed he has few (1st and 3rd Rays). ...He has something

of that quality of private decision, that ability to follow his own analysis of events to its

logical conclusion, unperturbed by the feelings of those around him, unperturbed, also,

by his own feelings, fears or vanities. (1st , 3rd and 5th Rays).

A politician, to manoevre, also needs tactical skil and a quiet nimbleness (3rd , 5th

and 7th Rays). Here, again, Attlee is surprisingly wel equipped. He has successfully

ridden even revolt in his party, chiefly, by remarkable timing by knowing when to

remain quiescent and when to bring the issue to a climax (3rd and 5th Rays).

" Those who have chal enged him are never quite sure just how they were defeated

(3rd Ray). Moreover, he has ...an almost instinctive awareness of the reactions of the

rank and file of his party and of the country at large (2nd and 3rd Rays) .

" He quietly became a Socialist, opposing his family (his father was a Gladstonian

Liberal) by carrying his own ideas to their logical conclusions (3rd and 5th Rays).

" Clement actually went to live among the East Enders [poorer peoples of London] and

in the embryonic Labour movement he ' found himself '. He had, so to speak,

emigrated to a new world of his own choice (1st Ray). He brought intact his habits of

loyalty (6th Ray), his idealism and his capacity for leadership (1st Ray) and formed a

union with the East End which is stil the warmest and happiest element in his life (2nd

and 6th Rays) [Page 56] " The Labour Party was in an almost hopeless mess — utterly

defeated and divided into quarrelling factions. Attlee, loyal (6th Ray), modest, impartial

(3rd Ray), clear-headed (5th Ray), capable of decision (1st Ray)

and with the courage of his personal detachment (1st and 3rd Rays), had precisely the

qualities needed. He has proved himself capable of much, including a feat of

imaginative statesmanship-his astounding solution of the Indian dilemma (1st, 3rd and

5th Rays)."

General Booth, founder of the Salvation Army, a man of great power, quenchless

enthusiasm and immense fervour, was an example of the blend of the qualities of the

first and sixth Rays. Quite natural y, his fiery faith and burning ardour to save souls

(6th and 2nd Rays) found expression in active warfare against evil (1st Ray). He

named his Magazine The War Cry and took his fol owers — organised into and named

an " Army " — into action with flags, uniforms, bands, drums, cymbals and all the

panoply of war . In many cities the headquarters of the Salvation Army are named "

The Citadel". Of interest, in view of the colours appropriate to the Rays, is the fact that

for the most part the colour of the Salvation Army, as on uniforms and banners, is red.

Cardinal Manning — a great admirer of General Booth — was also an example of

blended sixth and first Rays. He was by instinct not a theologian as was Cardinal

Newman — scholar and recluse (blended 5th and 3rd Rays) — but a crusader (6th

Ray). Like General Booth, Cardinal Manning also saw religion as [Page 57] a warfare

for the salvation of souls. He craved power to wage the war effectively and was

obsessed with the responsibility of rule. He might be cal ed a spiritual imperialist. He

was a born General and embarked upon an aggressive campaign of Catholic

expansion (1st Ray). Newman, with his passion for truth and free enquiry (3rd, and 5th

Rays), saw the Church as a University. Manning, with his passion for victory, saw it as

an army with rank closed against questioning, because it weakened resolution (1st

Ray). Time, whilst acknowledging Manning's greatness, has proved Newman right and

Manning wrong.

The prosperous Catholic foundations in Oxford testify to the rightness of Newman's

belief in knowledge (5th Ray), understanding (3rd Ray), and religious experience (2nd,

4th and 6th Rays) as the greatest powers with which to wage war against evil. The

lives and characters of these three men suggest that in General Booth the sixth

Ray was predominant, with the first splendidly developed, whilst in Cardinals Manning

and Newman the first and the third Rays respectively predominated over the sixth.

Hypatia (martyred 415 A. D.) [ A woman teacher of Greek philosophy in Alexandria,

distinguished for her wisdom, beauty and purity of life] and Giordano Bruno (1548-

1600) [ Described as a fervid original thinker who regarded God as the living

omnipresent Soul of the universe and Nature as the living garment of God.]

reincarnations, we are informed, of the same Ego, both displayed marked sixth Ray

attributes, matched and tempered by an unusual development of [Page 58] the qualities

and powers of the third and fifth Rays. In addition, each of these great souls possessed

the fourth Ray power of magnificent oratory and literary craftsmanship. Their lives

were terminated in martyrdom, displaying the typical sixth Ray quality of readiness to

endure all, sacrifice all, including life itself, for an ideal and a cause.

Pythagoras (540-510 B. a.), Greek philosopher and founder of the Pythagorean

school, who is credited with the discovery of the theorem that the square of the

hypotenuse of a right-angled triangle is equal to the sum of the squares of the other

two sides, the heliocentric system and the mathematical principles of music, displayed

to a remarkable degree the intellectual powers, of the third and fifth Rays, combining

with them great capacities as a teacher. An occult tradition states that he has attained

Adeptship and now also shows forth to a very high degree the second Ray qualities of

wisdom, love and compassion.

Queen Victoria is said to be a reincarnation of King Alfred; both were great monarchs

and splendid first Ray types. Tennyson is similarly associated with Virgil, each being

a poet (3rd Ray) and an artist (4th Ray) and attaining to lofty mystical experience (2nd

and 6th Rays). Gladstone, egoically identified with Cicero, the Roman orator,

statesman and man of letters. ( 106-42 B. a. ) , in both incarnations manifested the

qualities of the first, third, fourth and seventh Rays. Every successful, artist for whom

love of beauty and the aspiration to portray it perfectly come first in life, [Page 59] is

either a fourth Ray individual or has developed to a high degree the qualities of that

Ray. The choice of a branch or branches of the Arts, of media and modes of creative

self-expression and performance, is likely to be decided by the influence of the sub-

dominant Ray. Of these, the first and seventh Rays would tend towards dancing and

sculpture. Each of these in turn would show the effect of the Ray influence. Ballet, for

example, has been described as a seventh Ray art, whilst solo dancing indicates the

first Ray.

Second and sixth Ray developments in artists' character would lead them towards

music and architecture, each branch in its turn being affected by the developed

tendencies of other Rays. The great composers differ markedly in the quality of their

compositions, but in al of them the third and fifth Rays also must be well developed to

provide the capacity to conceive abstract ideas and to express them in obedience to

mathematical laws. Artists with the third and fifth Rays as sub-dominant influences

take natural y to literature and painting, those choices in their turn being expressed

according to the influence of other Rays. The markedly fourth Ray writer might excel

in poetry, whilst the pure thinker, the philosopher and the scientist might prefer the

freedom of prose.

The first Ray painter wil deal more with bold masses than with intricate detail, whilst

the fifth Ray painter would be more likely to employ the latter. Abstractionism in an

artist indicates strong. third Ray [Page 60] tendencies, whilst unmistakable clarity and

intention would indicate the influence of the fifth Ray. The pure artist wil possess the

power of enchantment. By sheer beauty he will charm and delight those responsive to

his influence. Perfect examples of complete development along the lines of one Ray

are provided in the lives and persons of the Lord Christ and the Lord Buddha.

Throughout the whole of Their ministries They displayed in the highest degree the

wisdom, the compassion, the love and the abiding sense of unity with all people

characteristic of the second Ray. The correspondence with the sixth Ray emerged in

the manner of the death of Christ, in which He sacrificed life itself for the truths He

came to teach, notably those of brotherly love and self-sacrifice.

If with utmost reverence one may presume to say so, with Their great Predecessor,

the Lord Shri Krishna, these exalted Personages, also expressed in Their highest

forms the qualities and powers of the other five Rays: for They were master leaders of

men (1st Ray); master philosophers possessed of complete comprehension (3rd Ray);

master artists in the beauty of Their lives, Their teaching and the language in which it

was invariably clothed (4th Ray); master scientists possessing both profound

knowledge, physical and superphysical, and the power to demonstrate it (5th Ray);

perfect embodiments of lofty idealism with the power to evoke it in others (6th Ray);

master magicians, especial y in the greatest of al magic, the transformation of the

character [Page 61] and lives of human beings (7th Ray). All men wil one day attain to

comparable sevenfold development, though the qualities of the Monadic Ray wil stil

predominate. [Page 62]

CHAPTER 10

THE PERSONAL RAY

THE seven principles or components of the human individual y may be regarded as

vehicles through which self-expression and experience are gained by that unit of

spiritual existence which is sometimes cal ed the Monad. Other tides are Spark of

the One Divine Flame, Breath of the Great Breath, Scintil a of the Spiritual Sun,

Immortal Germ, Human Spirit, Logos of the Soul. Al of these describes, however,

imperfectly, aspects of the mysterious Dweller in the Innermost which is at once a

unit and an inseparable part of Universal Spirit.

The Monad is regarded as the source of the objective, sevenfold human being. As the

name Immortal Germ indicates, it is also a seed of the Divine " Tree of Life", containing

within itself the potentiality of all the powers of that parent Tree which is the

transcendent and immanent Godhead. The Monad, it is said, never leaves " the bosom

of the Father ". The Divine Spirit of man remains within the parent Flame throughout

the whole period of its [Page 63] partial manifestations as a sevenfold human being. It

does, however, radiate or project a ray of its own Power, Life and Light into the

objective universe which is its evolutionary field. This Monadic Ray shines forth

through one of the three aspects of the triune Deity and thereafter through one or other

of the seven Archangelic Beings through which that Deity becomes external y manifest

as the Emanator and Architect of a universe.

In consequence of these intimate associations, the objective expression of the human

Monad becomes coloured or imprinted with the attributes of that Aspect of Deity and

of that Archangel through which it shines forth. Thus, while the whole potentiality is

present in every Monad in al subsequent self-manifestations, one attribute wil be

accentuated, one quality preponderate. In order to discover with certainty either one's

own Ray or that of another person, it would therefore be necessary to ascend in

consciousness to the Monad itself, or at least to the highest expression of its present

individuality, that, of Spiritual Wil or Alma; for there the Ray colouring, the Sephirothal

imprint, would be apparent. Only a highly developed occultist and seer is capable of

making this investigation.

Since, however, Ray qualities begin to show themselves fairly clearly in human beings

of the present evolutionary age, careful examination of character wil general y provide

fairly trustworthy indications of a person's Ray. When attempting this, it is important to

remember that whilst the attributes and qualities of [Page 64] each of the seven Rays

are present in every individual in order to achieve al -round development the

predominating Ray and Ray activity of the outer personality may change life after life

or even during one life. In consequence, it is often very difficult to decide upon one's

own or another person's Monadic Ray. There are, however, certain indications which

may possibly lead to the discovery of one's Ray.

Amongst these are the predominant quality in one's character, that most admired in

the character of others, the driving impulse or chief purpose in life, the method of

obtaining desired results and the outstanding weaknesses, particularly those found to

be the most difficult to eradicate.

Until Adeptship is closely approached, nearly everyone wil be likely to display

inequalities of development. Whilst virtuosity may be shown in some directions,

exceptional ability and noble qualities in others, marked limitations may also be

discernible. Pettiness in some personal matters can show itself in otherwise great

people. Miscalculation and unwisdom can could the judgment and reduce the

effectiveness of those who can at times display statesmanship of the highest order.

Thus in the character of very great, but still imperfect, men and women there are

mountains and val eys, as it were. Those who are passing through earlier evolutionary

phases will tend general y to display the defects rather than the desirable qualities of

the Rays, their vices rather than their virtues, even though the latter may shine out on

certain occasions. [Page 65] Egoic development or, as it is sometimes cal ed, age of

the Soul, is decisive in ability to overcome weaknesses. Only wel -developed or " old

Souls " wil either be interested in doing so or possess the power to succeed.

The time required to overcome a defect, once it is recognised, is similarly dependent

upon evolutionary age, the more advanced often proving able instantly to check the

expression of an undesirable characteristic and quickly to achieve its elimination. In

other words, the number of earthly lives and the progress made in most of them decide

whether the strengths or the weaknesses, the virtues or the vices, the positive or

negative aspects of the Ray attributes wil find predominant expression in habitual

thought, motive, feelings and actions.

If the fol owing attributes of Fifth Ray people are notable features of a person's

character, then it would be fair to assume a first Ray individuality: wil power,

determination, and a tendency to override the wishes and limit the freedom of others;

ardent wish for positions of power and a natural capacity to rule and lead ; the use of

superior force in most emergencies, often without regard for the feelings of others, and

a tendency to sulk when obstructed.

Recognition of the fact that happiness depends upon freedom of thought and action;

readiness to grant that freedom; a capacity to make wise decisions and plans; a

universality of affection; a great desire to save, uplift and bestow happiness upon

others, particularly by sharing possessions; a gift of teaching and a preference [Page

66] for winning enemies over so that they become friends and col aborators, and the

weaknesses of sentimentality and sensuality-if these are displayed in anyone person,

then they may fairly be regarded as being on the second Ray.

If the ready comprehension of abstract ideas and of the meaning, intention and

character of people; the faculty of impartial examination; adaptability and tact; capacity

to organise, plan and order with farseeing intelligence and playa good game of chess;

the love of philosophy; admiration for great philosophers and strategists; a readiness

to comprehend and explain varied phenomena by reference to a fundamental

principle; ability to engage in prolonged contemplation, and, on occasion, indecision,

aloofness and a tendency to intrigue even to the extent of unscrupulous deceit, are

marked characteristics of one's nature, then one is probably on the third Ray.

If love of beauty and harmony, and a natural sense of rhythm and balance; a life

devoted to one or other of the Arts ; an aspiration to shed beauty upon the world; a

tendency to dramatise and il ustrate expounded ideas with rhythmic forms; a certain

power of al urement, and the weaknesses of self-conceit, self-indulgence and

surrender to moods, are outstanding qualities, then the fourth Ray is indicated. If the

mind is analytical and legal, prizing logic above all else; the scientific method of thought

strongly appeals and the establishment of incontrovertible facts is a driving impulse;

charts and diagrams are used in [Page 67] study and teaching; and the analytical mind

is used in perpetual probing and searching for ultimate fact, and the weaknesses of

egoism, excessive criticism of others, self-righteousness, pedantry, narrowness,

materialism, and prying inquisitiveness, are marked characteristics, then fifth Ray

qualities are being displayed.

If fiery enthusiasm; a strong sense of loyalty; a certain single-mindedness in everything

that is thought and done; and capacity for devotion and self-sacrifice, particularly in

service; if resolve burns within one as an irresistible spiritual power, and the

weaknesses of emotionalism, impulsiveness, fanaticism and sensuality are

consistently displayed, then the sixth Ray predominates.

If one is attracted to occult science and its expression through ceremonial and magic

and has a highly developed sense of order, system and method; if one likes to combine

a number of influences in order to give expression to ideas and successfully appeal to

the senses and intellect; if grace and splendour and the ideals of chivalry and

knightliness make strong appeal; if the instinct to harness invisible forces for the

fulfilment of human needs, and the weaknesses of formalism and of love of power and

office are al marks of one's nature, then one is evolving, at least for the time being,

on the seventh Ray.

The true Ray, it should be remembered, may only be known after correct assessment

of the quality, nature and influence of the Monad itself, the Dweller in the innermost

which first received the imprint and colour [Page 68] of one or other of the Seven Mighty

Spirits before the Throne. The Ray of the Ego is that of the Monad also, but in the

course of its evolution the Ego expresses through its successive personalities - and

therefore appears to display predominantly-the qualities and powers of Ray after Ray.

A study of the Ego through a number of such incarnations would doubtless reveal one

central quality or light shining through all major activities and achievements, and this

would indicate the Monadic Ray.

Each Personality in its turn is influenced by both single Rays and combinations,

producing in human nature a great variety of characteristics, capacities and

weaknesses. Even so, a completely dispassionate observance of persisting basic

tendencies, particularly in the choice of that which is most admired and the method of

obtaining desired results, wil generally reveal the Monadic Ray. Let us, for example,

follow seven different types of people into a store and note their shopping methods. If

a customer strides in with pre-determined choice, goes as directly as possible to the

department and counter where it is to be obtained gives the order in a few words, waits

calmly whilst it is obtained and wrapped up, pays and strides out again, not looking

particularly to the right or left, then first Ray characteristics have been displayed. If,

furthermore, a certain amount of force has been used to reach the counter or even the

foremost possible place in a queue, [Page 69] and if the needs of both fellow-shoppers

and assistants are but little considered and a certain curtness is evidenced, these

indications would confirm the decision.

If, on the other hand, due consideration is given to the wishes and priority of other

purchasers and the fatigued or harassed condition of the person who is serving is

observed, sympathised with and al owed for; if an attempt is made to win his or her

co-operation and help, as by means of a description of the purposes for which the

articles are being purchased, and if failure to obtain what was required – after giving

considerable trouble is fol owed either by an apology or the purchase of unwanted

goods in recompense, then that person would probably be on the second Ray.

The third Ray individual would probably have especial regard for the place of the

merchandise in a general scheme, as of interior decoration or dress. He would also

have formed a clear idea of the material, texture, style and colour of his purchase.

Choosing and entering the particular store in which the article is most likely to be

available, his procedure would be strictly impersonal, all proffered goods being

accepted or rejected entirely upon grounds of suitability. Should the right article be

found, the third Ray purchaser would general y be ready to pay the required price.

Unless the fifth Ray is also strong in him, he is not inclined to haggle over prices or be

influenced in his choice by the thought of obtaining a bargain. If the shop assistants

are unable to produce the desired goods, [Page 70] then, without much regard for their

feelings, the shopper would decline to purchase.

The fourth Ray person is most likely to be concerned with the beauty of the objects to

be purchased. Whilst capable of employing the method of any of the Rays in planning,

carrying out and completing a shopping expedition, the decisive factor would be

loveliness, charm. The treatment of the assistant would depend almost entirely upon

the mood of physical condition of the purchaser at the moment, and could vary from

winning friendliness to complete disregard of any other feelings than his own. In the

personal choice of colour, background assumes considerable significance. Certain

hues and shades are skillful y blended to produce an effective colour scheme. The

sub-Rays would be likely to influence the choice of these colours, though the true artist

would probably be willing to use any colour in any shade in order to achieve a desired

effect.

Close attention to detail is likely to be exhibited by fifth Ray people. Not only wil the

general plan of operation have been clearly formed, but the precise colour, shape and

size of the article or material wil have been decided upon. A pattern or sample of both

texture and colour wil often be used as a guide, with considerable insistence upon

exactitude in such matters. Price is important, and sometimes the cheapness of goods

or the possibility of a bargain, wil influence the choice.

Comparisons with similar goods in other shops are likely to be made, and the cheapest

of them [Page 71] patronised. As nearly as possible, the exact amount of the deal wil

be tendered, and where change is required it wil be careful y checked. Shopping

expeditions can make considerable demands upon the patience of those whose aid is

sought by fifth Ray people in finding and buying goods. Even though the desired article

is found in the first shop which is visited, a tour must stil be made of the other stores

where goods which are almost as suitable may prove to be on sale. The resultant

confusion and indecision can be very exasperating, particularly to friends in whom the

first and seventh Rays combine to bestow the capacity for making quick decisions.

Warmth of colour would probably be sought by those on the sixth Ray, as also by their

brothers on the second. Unless pursuing one-pointedly a single idea or temporarily

driven by an overmastering desire, they wil be kindly and considerate in their relations

with the shop assistant.

They are universal rather than particular in their choice of both goods and store, and

are likely to be influenced by what they see on display or what is pressed upon them

by persuasive salesmen. They would probably not be nearly as decisive in such

matters as those influenced by the first, third and fifth Rays and could, in consequence,

be somewhat difficult people to serve. They tend to be affected by occurrences during

the shopping expedition and especially by the treatment they receive from both fel ow-

shoppers and assistants. Annoying, circumstances might cause them to act quite

il ogical y, even to the extent of [Page 72] refusing out of pique to purchase an obviously

suitable article.

Seventh Ray people would tend to seek perfection in whatever is purchased,

particularly in personal attire, adornment and in the decoration of a home. They might,

indeed, justly be described as perfectionists. Beauty, grace, fitness and a certain

splendour are their notable characteristics. They resemble their brothers of the first

Ray in their relationship with their fel ows and are naturally courteous, considerate and

appreciative of those with whom they deal. Price influences them hardly at all, and

they are inclined to tender a larger sum than is required and to accept their change

without putting themselves to too much trouble in counting it. There is a certain princely

largesse in the character and conduct of people on the seventh Ray,

One particular quality is generally regarded as supremely desirable by persons on

each of the seven Rays. For the first Ray this is power; for the second, wisdom; for the

third, comprehension; for the fourth, beauty ; for the fifth, knowledge; for the sixth, one-

pointed devotion; and for the seventh, order.

Knowledge of the seven Rays is helpful in the comprehension of others, especial y of

those whose approach to life, methods of obtaining desired ends and ultimate destiny

differ from one's own. Such knowledge can bestow upon those who possess it one of

the highest virtues. There is a wide tolerance, born of deep understanding, concerning

the ideals and actions of other nations and of other individuals.

This virtue is [Page 73] beautifully expressed in the words of the Lord Shri Krishna, who

was speaking as an incarnation of Vishnu, the Second Aspect of the Blessed Trinity "

However men approach Me, even so do I welcome them, for the path men take from

every side is Mine." (Bhagavad Gita, IV, 11, translated by A. Besant.)

Time, Rhythm, Life predominate - Form subordinate - Applies to Rays 1, 2 and 3

Ray

1st

Aspect of Trinity

1st

Qualities

Power. Will. Courage. Leadership. Self-reliance.

Type

Soldier, Explorer, Ruler, Statesman or Leader

Greatest Good

Power. Strength

Greatest evil

Weakness: Surrender

To conquer. To attain. To find ultimate reality. Often seen

Quest and Driving Impulse at best in adversity.

Highest Attainment

OUTER

Victory

Omnipotence. Exhilaration of Power. Kingship. Dominion

over Nature and outer self. Will - not in the sense of strain,

Highest Attainment INNER but selfless, effortless, frictionless expression of the One

Will

Teaching Method

Drive truth home. Exile. Leave pupil to stand alone

Concentration of Will Force. Overpower. Destroy.

Pronouncement of own will as of highest authority, own

Method of Achievement way as the way. Discipline of sub-ordinates.

Weapon: Bludgeon

Tyranny. Self-will. Pride. Domination. Contempt.

Weaknesses

Selfishness. Thirst for Power. Extravagance.

Individualism. Rigidity

Defeat. Degradation. Displacement. Humiliation.

Source of Suffering

Subordination. Exile.

Religion

Hinduism.

Colour

White-fire. Electric blue. Vermillion.

Art

Dancing. The Creator of dances.

Jewel

Diamond

Symbol

Time, Rhythm, Life predominate - Form subordinate - Applies to Rays 1, 2 and 3

Ray

2

Aspect of Trinity

2nd

Universal love. Wisdom. Insight. Intuition. Philanthropy.

Qualities

Sense of oneness. Spiritual sympathy. Cooperativeness.

The Sage. Healer. Teacher. Reformer and Lover of Fellow

Type

Men.

Greatest Good

Wisdom and Love

Greatest evil

Hate

To save. To illumine. To teach. To share. To serve. To

Quest and Driving Impulse heal.

Highest Attainment -

Full and unbroken realisation of unity. Successfully to

OUTER

impart Wisdom.

Highest Attainment -

Omniscience. Continual expansion of the experience of

INNER

unity

Share knowledge. Illumine from within. Bestow

Teaching Method

happiness.

Intuitive insight and perception. Self-illumination. To win

Method of Achievement over. Negotiate. Non-resistance. Turn other cheek.

Method of Achievement Weapon: Wrestling hold

Sentimentality. Sensuality. Impracticability. Unwise

selfsacrifice for others, undermining their self-reliance and

Weaknesses

increasing their selfishness. Accentuate life and neglect

form.

Heartbreak. Loneliness. Isolation. Exclusion. Neglect and

Source of Suffering

broken faith and trust. Coldness. Misjudgement.

Disloyalty.

Religion

Buddhism

Colour

Golden yellow. Azure blue.

Art

Music, the harmonising, preserving Art.

Jewel

Sapphire

Symbol

Time, Rhythm, Life predominate - Form subordinate - Applies to Rays 1, 2 and 3

Ray

3

Aspect of Trinity

3rd

Creative Ideation. Comprehension. Understanding.

Qualities

Penetrative and interpretative mental power.

Adaptability. Tact. Dignity. Impartiality.

Philosopher. Scholar. Ambassador. Diplomat. Organiser.

Type

Strategist. Chess Player. Astrologer. Director. Economist.

Banker. Judge.

Greatest Good

Understanding

Greatest evil

Mental Blindness

Quest and Driving Impulse Creative activity. To understand

Highest Attainment -

Truth. Genius as a result of the overflow of

OUTER

contemplation.

Highest Attainment -

INNER

Omnipresence. Comprehension of Truth.

Explain Principle. Impersonality. Adaptation of method

Teaching Method

to individual need.

Prolonged sequential thinking. Right understanding

Method of Achievement brings right activity. Expediency

Method of Achievement Weapon: Strategy. Trap. Net.

Indecision. Seeing too many sides. Coldness. Intrigue.

Aloofness. Cruelty. Failure to support in a crisis.

Weaknesses

Dilettante. Deliberate deceit. Unscrupulousness deceit.

Cunning

Source of Suffering

Indignity. Proven incompetent. Darkness.

Religion

Chaldean. Egyptian.

Colour

Emerald green

Art

Literature. Poetry (Mental Music). Oratory.

Jewel

Emerald

Symbol

Form entraps Life

Ray

4

Aspect of Trinity

3rd

Qualities

Stability. Harmony. Balance. Beauty. Rhythm.

Artist. (The artistic expression and choice of medium are

Type

influenced by the sub-Ray.) Mediator. Link. Interpreter.

Greatest Good

Beauty

Greatest evil

Ugliness

Quest and Driving Impulse To beautify.

Highest Attainment -

OUTER

Harmony. Balance. Perfect portrayal.

Highest Attainment -

INNER

Perception of beauty.

Dramatise. Illustrate. Elevate by beauty and rhythmic

Teaching Method

language

Dramatise. By beauty's appeal, physical perfection and

Method of Achievement charm

Method of Achievement Weapons: Enchantment. Allurement.

Alternation. Moods of exaltation and despair.

Weaknesses

Sensuousness. Posing. Self-conceit. Self-indulgence.

Improvidence.

Source of Suffering

Frustration. Failure to express perfectly.

Religion

Orphic. Egyptian.

Colour

Tawny bronze.

Art

Opera. Synthesis.

Jewel

Jasper

Symbol

Matter and Form predominate - Rhythm and Life subordinate. Affects Rays 5, 6 and

7

Ray

5

Aspect of Trinity

3rd

Qualities

Analytical and logical mentality. Accuracy. Patience

Type

Mathematician. Scientist. Lawyer. Alchemist.

Greatest Good

Truth. Knowledge. Fact

Greatest evil

Untruth. Ignorance. Mis-statement.

Quest and Driving Impulse To discover. Thirst for knowledge.

Highest Attainment -

OUTER

Knowledge

Highest Attainment -

INNER

Exhilaration of mental mastery.

Teaching Method

Elucidate. Charts. Diagrams. Details, Develop accuracy.

Think. Seek. Search .Probe. Experiment. Patient

Method of Achievement observation, calculation of facts and accurate deduction

therefrom. Painstaking research.

Method of Achievement Weapons: Auger. The Scientific method.

Self-centredness. Smallness of vision. Lack of time sense.

Pride. Miserliness. Break ideals. Criticism. Pedantic mind

and manner. One track mind. Cunning. Quibbling.

Weaknesses

Materialism. Coldness. Curiosity. Inquisitiveness.

Meanness. Separativeness. Demanding quid pro quo.

Accentuate form and neglect life

Source of Suffering

Scorn. Fully proven wrong. Mental defeat.

Religion

Zoroastrian

Colour

Lemon. Yellow.

Art

Painting

Jewel

Topaz.

Symbol

Matter and Form predominate - Rhythm and Life subordinate. Affects Rays 5, 6 and

7

Ray

6

Aspect of Trinity

3rd

One-pointedness. Ardour. Fiery enthusiasm. Devotion.

Qualities

Sacrificial love. Loyalty.

Saint. Mystic. Devotee. Martyr. Evangelist. Server.

Type

Loyal friend.

Greatest Good

Unity and the Cause. Loyalty. Fidelity

Greatest evil

Separativeness. Individualism. Disloyalty.

Quest and Driving Impulse To serve and adore. To worship the Cause

Highest Attainment -

OUTER

Self-sacrifice

Highest Attainment -

INNER

Thrill of adoration. Martyrdom. Service. Friendship.

Teaching Method

Evoke hero-worship. Inspire. Enfire.

Method of Achievement One-pointed.

Method of Achievement Weapons: Berserk. "An irresistible Spiritual Force."

Over-emotion. Impulsiveness. Narrowness. Intolerance.

Weaknesses

Fanaticism. Blind devotion to personalities. Ignore or

despise the intellect. Sensuality.

Crashed Heaven. Disloyalty of those loved and trusted.

Source of Suffering

To be misunderstood and misjudged. Melancholy.

Religion

Christian

Colour

Roseate-Fire.

Art

Architecture (Frozen Music).

Jewel

Ruby

Symbol

Matter and Form predominate - Rhythm and Life subordinate. Affects Rays 5, 6 and

7

Ray

7

Aspect of Trinity

3rd

Grace. Precision. Ordered beauty and activity. Chivalry.

Skill. Dignity. Noble bearing. Careful attention to detail,

Qualities

order, method. Military method.

Splendour

Priest. Ceremonialist. Ritualist. Magician.

Type

PageantMaster. Knight. Politician. Producer

Greatest Good

Order

Greatest evil

Disorder

Quest and Driving Impulse To harness. To synthesise. To make manifest

Highest Attainment -

OUTER

Ordered splendour.

Highest Attainment -

INNER

Exhilaration of perfect focus from Atma to Physical

Teaching Method

Dramatise. Sacred Language.

Method of Achievement Ordered synthesis

Method of Achievement Weapon: Rapier

Formalism. Love of Power and Office. Playing politics.

Using people as tools. Bureaucracy. Extravagance.

Weaknesses

Plausibility. Meticulous and mechanical ceremonial.

Regimentation.

Humiliation. Loss of outer power. Frustration. Adverse

Source of Suffering

criticism by one of lesser degree. Discourtesy. Rudeness.

Religion

Ritualistic aspect of all Religions. Masonry

Colour

Purple

Art

Sculpture

Jewel

Amethyst.

Symbol

A METHOD OF MEDITATION

Preparation

Body relaxed.

Emotions harmonised.

Mind alert and charged with will.

Centre of awareness established in the Higher Self, the Spiritual Soul, the Immortal

Ego.

Dissociation

Mental y affirm and realise :

I am not the Physical Body. I am the Spiritual Self.

I am not the Emotions. I am the Spiritual Self.

I am not the Mind. I am the Spiritual Self.

Meditation

I am the Divine Self. (Think of the Monad. ) [Page 75]

Immortal.

Eternal.

Radiant with Spiritual Light.

I am that Self of Light, that Self am I.

The Self in me, the Âtma, [The Spirit essence in man] is one with the Self in al , the

Paramâtmâ [The Spirit-Essence of the universe, its presiding Intelligence, the Solar

Logos, Our Lord the Sun.]

I am that Self in al ; that Self am I.

The Âtma and the Paramâtmâ are one.

I am THAT. THAT am I.

Closing

Bring the centre of awareness:

Into the formal mind, il umined and responsive to the intuition.

Into the emotions, irradiated by Spiritual Light.

Into the body, empowered by Spiritual Wil ,

inwardly vitalised, and Self-recol ected

throughout the day, remembering the Divine presence in the heart,

the Inner Ruler Immortal, seated in the hearts of al beings.

Relax the mind and permit the uplifting effect of the meditation to extend into

the studies and the life of the day.

* * *

(For explanations and comments, vide A Yoga of Light by Geoffrey Hodson)

LIST OF BOOKS FOR BEGINNERS IN THEOSOPHY

IN THE ORDER IN WHICH THEY SHOULD BE READ

For Study

An Outline of Theosophy

C. W. Leadbeater

A Textbook of Theosophy

C. W. Leadbeater

First Principles of Theosophy

C. Jinarajadasa

The Ancient Wisdom

A. Besant

The Great Plan

A. Besant

Man, Visible and Invisible

C. W. Leadbeater

Thought Forms

A. Besant and C. W. Leadbeater.

Thought Power, Its Control and Culture

A. Besant

An Introduction to Yoga

A. Besant

The Manuals of Theosophy Nos.

I to VII

A. Besant and C. W Leadbeater

Invisible Helpers

C. W. Leadbeater

Esoteric Christianity

A. Besant

The Christian Creed

C. W. Leadbeater

The Inner Life - Vol. 1

C. W. Leadbeater

The Inner Life- Vol. 2

C. W. Leadbeater

The Hidden Side of Things -Vol. 1

C. W. Leadbeater

The Hidden Side of Things- Vol. -2-

C. W. Leadbeater

The Masters

A. Besant

The Inner Government of the World

A. Besant

In the Outer Court.

A. Besant

The Path of Discipleship

A. Besant

Initiation, the Perfecting of Man

A. Besant

The Masters and The Path

C.W. Leadbeater.

The Light of Asia.

Sir Edwin Arnold

The Song Celestial

Sir Edwin Arnold

Mount Everest

G. S. Arundale

A Theosophist Looks at the World

N. Sri Ram

The Human Interest

N. Sri Ram

An Approach to Reality

N. Sri Ram

Man: His Origins and Evolution

N. Sri Ram

Destiny

Geoffrey Hodson

The Brotherhood of Angels and of Men

Geoffrey Hodson

The Angelic Hosts

Geoffrey Hodson

Reincarnation, Fact or Fallacy?

Geoffrey Hodson

The Seven Human Temperaments

Geoffrey Hodson

The Miracle of Birth

Geoffrey Hodson

The Kingdom of the Gods

Geoffrey Hodson

Reference Books

Old Diary Leaves, Volume 1

H. S. Olcott

Old Diary Leaves, Volume 2

H. S. Olcott

Old Diary Leaves, Volume 3

H. S. Olcott

The Etheric Double

A. E. Powell

The Astral Body

A. E. Powell

The Mental Body

A. E. Powell

The Causal Body.

A. E. Powell

The Solar System

A. E. Powell

The Key to Theosophy

H. P. Blavatsky

Isis Unveiled.

H. P. Blavatsky

The Secret Doctrine

H. P. Blavatsky

The Theosophical Glossary

H. P. Blavatsky

Letters from the Masters of the Wisdom (Compilations) C. Jinarajadasa

The Mahatma Letters to A. P .Sinnett

( Transcribed and Compiled)

A. T. Barker

The Science of the Sacraments

C. W. Leadbeater

The Hidden Side of Christian Festivals

C. W. Leadbeater

The Chakras

C. W. Leadbeater

Talks on the Path of Occultism - At the feet of the Master A . Besant and C.W. Leadbeater

Talks on the Path of Occultism- Light on The Path

A . Besant and C.W. Leadbeater

Talks on the Path of Occultism- The Voice of the Silence A . Besant and C.W. Leadbeater

The Lives of Alcyone

A . Besant and C.W. Leadbeater

Man: Whence, How and Whither?

A . Besant and C.W. Leadbeater

Kundalini

G. S. Arundale

The Lotus Fire

G. S. Arundale

The Story of Atlantis

Scott Elliott

The Science of Seership

Geoffrey Hodson

Some Experiments in Four-Dimensional Vision

Geoffrey Hodson

Devotional Books

Christ and Buddha

C. Jinarajadasa

The K. H. Letters to C. W. Leadbeater and other

Compilations

C. Jinarajadasa

The Practice of the Presence of God.

Brother Lawrence

Spiritual Maxims

Brother Lawrence

At the Feet of the Master

J. Krishnamurti.

The Doctrine of the Heart

A. Besant

The Bhagavad Gita ( Translated)

A. Besant

Vivekachudâmani ( Translated)

M. Chatterji

Light on the Path

M. Collins

The Idyll of the White Lotus

M. Collins

The Voice of the Silence .

H. P. Blavatsky

The Gospel of the Buddha

Paul Cams

The Life of the Lord Buddha

L. Adams Beck

Thoughts for Aspirants

N. Sri Ram

Meditation on the Occult Life

Geoffrey Hodson

Be Ye Perfect

Geoffrey Hodson

Thus Have I Heard

Geoffrey Hodson

Occult Fiction

John Silence.

Aigernon Blackwood

The Education of Uncle Paul

Aigernon Blackwood

The Bright Messenger

Aigernon Blackwood

The Centaur

Aigernon Blackwood

A Brother of the Shadow

Grace Colmore

The Ninth Vibration

L. Adams Beck

The Treasure of Ho

L. Adams Beck

The Garden of Vision

L. Adams Beck

The House of Fulfilment

L. Adams Beck

The Splendour of Asia

L. Adams Beck

Om

Talbot Mundy

Zanoni

Bulwer Lytton

The Coming Race

Bulwer Lytton

Peter Ibbotson

Du Maurier

The Perfume of Egypt

C. W. Leadbeater

The Caves and Jungles of Hindustan

H. P. Blavatsky

Karma

A. P. Sinnett

The Youngest Disciple

Edward Thompson

Table of Contents

CHAPTER

CHAPTER 1

CHAPTER 2

CHAPTER 3

CHAPTER 4

CHAPTER 5

CHAPTER 6

CHAPTER 7

CHAPTER 8

CHAPTER 9