VII: Sample Ray Charts

(Including Subray Dynamics Between Monad, Triad, Soul and Personality)

In the following section a few sample ray charts will be proposed with suggestions for their interpretation. No hard or fast rule of approach can be given, and much will be modified depending upon the astrological chart(s), and the stage of evolution of the subject.

In the charts below, the monadic ray will be indicated by a word, the soul ray by a Roman numeral, and other ray positions by numbers.

Further, there is no present way of knowing whether the charts proposed can actually exist. There may be laws of combination of which we are unaware. The charts are proposed simply for heuristic purposes—their potential instructive value.

1.                  First Sample Ray Chart







a.                  We will assume that the individual in question has reached a point in evolution when all the energies listed can be registered and to a degree utilized. This would be a point nearing or following the third initiation. Obviously a chart like this could be interpreted at any stage of evolution, and the interpretation would be different for each. One or other of the major numbers (or words) would form the central focus, and the others would be relegated to a lesser role.

b.                  The first thing one notices is that there are fifteen energies which must be taken into consideration. This is daunting, so some method of simplification must be attempted.

c.                  Certain lines of energy are constant. The first ray monad is permanently reflected in the major first ray polarization of the spiritual triad. The seventh ray soul derives from the fact that the manasic permanent atom of the triad (and, really, all permanent atoms of the triad, are, in this case, on the seventh ray).

d.                  Considering the formula from a hard-line, soft-line perspective, there is a line of descent from the first ray monad, through atma of the triad, through the seventh ray soul, through the seventh subray of the personality, through the fifth ray mind, and into the etheric physical body. Really, there is quite a bit of the hard line in this chart. (Note that the ray colors attached to the various numbers, and which will be visible on a computer rendition of this book, will show these lines of connection).

e.                  The soft lines proceed, from the major subray of the monad, through the secondary polarization of the triad, through the sixth subray of the soul, through the personality ray, and through the astral ray and subray.

f.                    The primary purpose of this hypothetical individual can be described as the expression of the power of pure being/pure Selfhood conveyed by the first ray monad. This powerful assertion will, however, be more wisely applied because the first ray monad is modified by a second subray. The demand for omnipotence remains, but it will be pursued with greater understanding of and consideration for ‘others’—even though their existence seen as, essentially, illusory.

g.                  There is much love-wisdom to temper the otherwise destructive power of the first ray monad, for the secondary triadal polarization is buddhic, giving an easy line of expression to the second ray monadic subray. Purpose, therefore is uncompromising, but its application is slower and more respectful of form than might otherwise be the case.

h.                  The seventh ray soul/triad acts as a resonant subray to the first ray monad. The individual, when advanced, will be characterized by the need for order through which to firmly but lovingly bring the law and purpose of the Planetary Logos into manifestation.

i.                    When looking at the soul ray, we need to consult the monadic ray for the real purpose behind the quality of the soul ray. So behind the will-to-organize of the seventh ray soul, lies the purpose of enforcing the will-as-law of the Planetary Logos.

j.                     Because the subray of the soul is the sixth, the individual (once he reaches the stage in evolution when he can begin to respond to that subray—a stage in which he can participate in the work of some sub-Ashram) will be quite one pointed and idealistic in the pursuit of the will to manifest order.

k.                  So there are very lawful, willful purposes in the higher reaches of this energy pattern, even though the personal expression may be less stable, more colorful, artistic. Due to the seventh subray of the personality (intensified by the seventh ray soul), the personality would have a love of beautiful form—perhaps a leaning towards architecture or the visual arts.

l.                     A clear mind, on a double fifth ray, would give this individual an understanding of matter. It certainly gives technical ability in the execution of any art, and aids in the understanding of form. This strong fifth ray serves to stabilize the fourth ray, as does the seventh subray of the personality. Such a subray could come into power through, for instance, a Capricorn Sun Sign (the major constellational distributor of the seventh ray), or through an angular ruling planet like Uranus (whose soul ray is proposed as the seventh).

m.                Due to the stabilizing effect of the fifth and seventh rays upon the fourth ray personality, it would express more in terms of harmony than conflict.

n.                  There would be quite a bit of earnestness in the approach. Desires would be one pointed and devotion strong. The sixth ray astral vehicle is strengthened by the sixth subray of the soul. But again, temperance seems to be the rule, as the second ray shows up again as a subray of the sixth ray astral body. So some of the worst excesses of the sixth ray will be avoided, balanced, moderated, and more calmness will be the result.

o.                  The seventh ray etheric physical body supported by the strong first subray, is a perfect anchor for both the seventh ray soul and the first ray monad. Some very structured pattern representing Divine Will and Law is attempting to “come down” all the way to the physical plane. It will be embodied in an expression of beauty (fourth ray) which respects realism (fifth and seventh rays).

p.                  Looking at the whole (en large, of course—as many particulars concerning the exact stage of evolution, the environment and the astrological structure would be needed to do otherwise), we can see a great and primary will-to-power substanding this collection of energies. It will seek expression through beauty and order and will be skillfully represented due to the fifth and seventh rays. Probably some great structures or arrangements will be built which will embody the Divine Purpose and Divine Law, and, if all goes well, harmony will reign within them (fourth ray) and organization be exemplary.

q.                  We do note that the third ray is entirely missing. The focus will be, in a way, quite concrete and ideas (for their own sake) will not be entertained. This individual will not want to waste time in talk and speculation. He or she is a manifestor, seeking to create a manifestation which will carry great power, but beauty as well. Since the seventh and the fourth rays are the two “practically artistic rays” (EP I 210) there would be considerable beauty, highly organized, and conveying a great sense of the power and majesty of the One Life. In short, the most abstract energy—the energy of pure being—is meant to be conveyed in perfect form.


2.                  Second Sample Ray Chart:









a.                  This is quite a different ray chart from the first one.

b.                  Again, for instructional purposes, we will assume that the individual is highly developed but not too highly developed. If the development is insufficient, the monadic rays and triadal ray and emphasis will not be effective or even very noticeable, and perhaps even the soul ray will be struggling for effective expression. If the stage of development is that of a fourth degree initiate or a master, the personality rays and subrays will be entirely secondary and may be lost in the general monadic/triadal blaze. (Yet we cannot forget that even the Christ, Who, when He last walked among men in Palestine, worked through a sixth ray personality and a first ray mind {DON 38})

c.                  We have here the monad of love-wisdom, the fifth ray soul and a sixth ray personality. The will-to-wisely love (second ray monad) will be expressed through luminous, scientific understanding (fifth ray soul), pursued one-pointedly and with passionate devotion (sixth ray personality).

d.                  There is quite a bit of the soft-line. The line of descent runs from the second ray monad through the primary triadal polarization on the in the buddhi nature, through the sixth ray personality, the fourth ray mind and the second ray astral body.

e.                  The hard-lines are fairly balanced between intelligence (fifth and third rays) and will (first and seventh rays).From the fifth subray of the monad, the line runs through the secondary triadal polarization in atma and through the fifth ray qualifying the triadal permanent atoms just as it does the fifth ray soul, which has a seventh subray. The line continues through the first subray of the personality, the fifth subray of the mind and the first subray of the astral body, ending in a double third ray characterizing the etheric physical nature.

f.                    The purpose behind it all is the power of all-encompassing Love-Wisdom which is rendered even more luminous by association with the Ray of Knowledge for the Lord of the fifth ray “is a Being of the intensest spiritual light” (EP I 76). The monadic tendency is inclined towards the wisdom-knowledge line of the second ray by the fifth monadic subray. The modified monadic purpose then, is to “see the Greatest Light”, and this individual will be firm in his or her purpose to do so—(secondary emphasis of the triad upon atma). This triadal firmness (well-balanced with intuitive reason) will not be noticed until a quite advanced stage of evolution—somewhere very near or after the third degree.

g.                  The fifth ray soul will promote the undertaking of specific, concrete research (performed in an orderly and practical manner—seventh subray to the soul) in order to add to the Great Light which the monad intends.

h.                  The personality is of quite a different character, and will find itself driven by much willful insistence upon true knowledge and great light and wisdom. Ardent and even at time overly-emphatic in its search for exact knowledge (the sixth ray personality has a first subray), this individual will work one-pointedly with great concentration. The personality will sense the purpose as the need to give all, constantly, in order to make a breakthrough in some field where exactitude of knowledge is of the utmost importance.

i.                    Some relief enters due to the fourth ray mind, which will, perhaps, offer a little humor and alternative perspectives, along with plenty of imagination (which the fifth ray type can always use). Yet the fifth subray of the lower mind will keep the mind applied to the task mandated by the fifth ray soul. At least rigidity will not creep in so readily due to the flexibility of the fourth ray mental nature.

j.                     The individual will have relatively calm emotions, quiet and controlled—kindly (ray two) but reserved and held in (ray one).

k.                  Although this individual would not be inclined to get emotionally upset over trifles, the situation is not exactly outwardly calm or quiet, externally, as the double third ray in the etheric-physical vehicle, when combined with the driving sixth ray personality under the influence of the first subray, makes for a condition of strenuous activism. There is the strong personal intention to move rapidly towards the goal (once it is truly decided upon, for the fourth ray mind may create some hesitation). There could, therefore, be a need to avoid wasted energy, as such a person would drive him/herself to get a great deal accomplished, and the activity aspect would have to be regulated so that it did not become over-emphasized.

l.                     Looking at the whole en large, we see a deep and primary thirst for light and wisdom. The individual will understand why he/she wants this illumination, and will be willfully determined (on the high inner planes) to achieve it. A deep and ongoing study of the objective world (via the fifth ray soul) is the means of intensifying the deeply desired “Greatest Light”. In the particular incarnation in question, the pursuit of the light is unusually intense and willfully driven. A strong dedication to the higher objectives will be sensed, and plenty of physical energy (double third ray) will be expended in these pursuits. In all this, the individual may be able to stay relatively calm and controlled—though very active, and to see the humor within his/her situation. The question might often arise (through the deliberations of the fourth ray mind), “What is the best path to choose in pursuit of the deep and specialized knowledge sought?” Once the method is clearly seen, there is no question of the one-pointed dedication, but there may be moments of uncertainty, more about means, than about ends.

m.                Note: It must be clear as we are venturing into these hypothetical analyses, that they could be approached from many angles. These ray charts are great abstractions. They could be applied to many different kinds of lives, and, indeed, probably a number of individuals (out of the billions in incarnation and the many more not incarnated) share similar ray charts, with very many factors identical. We are actually dealing with a kind of ‘psycho-spiritual algebra’. Once we begin to insert some concrete situations and circumstances, we can solve for the specifics related to other unknowns. A fifth ray soul, for instance, will mean one thing to an astronomer and another to the designer of weapons of war. A whole life, career and destiny could be invented on the basis of one of these ray charts, but it would be only one of many possible. It is suggested that the student of these matters may wish to elaborate such charts, thus developing both analytical and intuitive facility in interpretation.


3.                  Third Sample Ray Chart:

Three4→2  or Two3








a.                  This ray chart is rather more complex than the others as it shows a number of rays in transition, which is much closer to the truth of ray dynamics. Everything is in motion and various ray emphases are giving way to succeeding ones as evolutionary and spiritual development proceeds.

b.                  This chart, rather than a strictly hypothetical one, is one that the author proposes for himself. (I would recommend that readers do the same for themselves. The charts will not necessarily be correct—and I do not say that this chart is, necessarily, correct—but much will be learned in the process). Perhaps after doing such an analysis the enquirer will discover that the proposed ray chart cannot possibly be his or hers—or, that it most definitely is. Of all people we should, I think, come to know ‘ourselves’ best (though this is seldom the case at first).

c.                  The three periodical vehicles of this chart (monad, soul and personality) have, respectively, the rays three, two and four.

d.                  The hard-line rays are mostly on the line of intelligence, with some proposed representation of the first ray or its triadal equivalent—the atmic aspect. From the third ray monad the line descends into the major manasic polarization of the spiritual triad, through the proposed secondary triadal emphasis of atma, through the third ray as the subray of the soul, through the first ray as the subray of the personality (reflecting the Aries Sun), through the third ray mental body with its fifth subray, and finally through the third ray emphasis in the etheric physical body, slowly making a transition to an increase of the seventh ray in a subordinate position.

e.                  The soft-line rays descend from the fourth ray proposed for the monadic subray (in transition to the second ray), through the second ray (the ray of the triadal permanent atoms), through the second ray soul making its transition from the sixth ray of idealism, into the fourth ray personality (occasionally swept by the sixth ray—the subray which is transitioning into the first), and through the sixth ray astral body with its still dominating fourth subray, and through a proposed fourth subray in the etheric physical nature.

f.                    The changing rays occur because of the plan of the soul or the intentions of the personality which deliberately cultivates these rays. As the permanent atoms of all individuals are equipped with all potential ray vibrations, a vehicle of the human energy system can be on any ray or subray (but the changes from the customary rays can only occur in the case of an awakening disciple). (cf. EP II 291)

g.                  At the outset it must be admitted that the author has not ascertained his monadic ray. Sometimes, he feels/thinks that he is very close, but an excessive complexity of consideration (an obvious symptom of considerable third ray in the nature) offers so many possibilities and seemingly valid inferences and reasons that it is difficult for him to claim certainty. He is willing to tolerate this ambiguity for the sake of truth.

h.                  For all the reasons he stated in this book, the third ray monad is the most likely. Not only are the general ‘odds’ in favor of this choice, but this disciple has the distinct inner impression that he is a “Point of Lunar Origin” (i.e., a monad from the Moon Chain—75% of which were third ray monads).

i.                    His deep interest in cosmology, esoteric astrology and ontological philosophy, and his tendency towards great abstraction and widely ramifying considerations all point to the fundamental power of the third ray of creative/abstract/active intelligence. As well, the manner in which Infinitization of Selfhood was written is third ray in the extreme, and it is a book which deals, exhaustively with the One and the Many (a major preoccupying theme of the individual who is primarily upon the third ray).

j.                     But not all Moon Chain monads were upon the third ray. The remaining 25% were equally divided between the second ray and first ray monads. For a time, the author thought he was on the first ray monadically, but has more recently come to think that this was a result of the general monadic impact which entered his life powerfully when he began considering in earnest the themes of the One Self and the ABSOLUTE. The monad represents the power aspect no matter what may be its ray, and when it begins to make its presence powerfully felt, the energy of the first ray will inevitably accompany the monadic impression and will necessarily be influential.

k.                  The other possibility which the author is presently entertaining is a major monadic ray which is the second ray with a third subray. The second and third ray are so thoroughly intertwined in his life that it is difficult to disentangle them, and both his major hypotheses include some combination of the third and second rays.

l.                     The author finds himself inseparably related to the Work of the Master DK, and when searching for the department to which he is most related (and most likely to be related for some lives to come), it is the Department of the Bodhisattva rather than the Department of the Mahachohan. When pondering on the three monadic types—Director, Teacher, Manipulator—he finds that he is above all the Teacher using the manipulative energy of Creative Intelligence in its service. This, at least, is the present emphasis.

m.                The author realizes, however, that this could be merely a temporary, through vitally important, emphasis and is hesitant to jump to conclusions, especially since he realizes that even some Chohans (of the sixth degree) are functioning principally on their (chosen or assigned) monadic subray rather than on their major monadic ray. Such would be, for instance, the Master Hilarion Who functions on the fifth monadic subray but who is almost certainly, majorly, a first ray monad, and the Master Jesus, Who functions on the sixth monadic subray, though He gives every indication, as well of being a first ray monad. (When thinking of the Master M, Who is obviously on the first ray in relation to his major monadic ray, there is much in his history to suggest that the monadic subray is the second.)

n.                  In any case, the primary rays of this energy system are presumed to be the third and the second, though the disentanglement may take some time (or perhaps, serendipitously, may appear at the conclusion of writing this analysis).

o.                  It is the eventual task of every third ray monad (the so-called “failures” of the previous solar system) to find their focus upon the second subplane of the monadic plane. While the major or “primary” monadic ray will not change, remaining the same throughout the aeon (TWM 111), the major quality of this second ray solar system will have been absorbed, and the third ray monad brought into the position where it functions as on a subray of the second ray of the planetary soul and the Universal Ray (the blended dual ray of the Solar Logos)—the Second Ray of Love-Wisdom.

p.                  The problem of discernment has exercised all the intuition and ingenuity which the author has as at his disposal. He is not unaware that the Buddha (a great Lord of Compassion Whose devotion to humanity is paralleled only by that of the Christ) was almost certainly a third ray monad (cf. TCF 1192-1194). So the matter is far from simple. The subrays of the monad serve as methods of relating the past to the present and the present to the future. When a transition is being made from the third ray to the second (as is the case with our present solar system in relation to the previous one, and of our planetary soul ray in relation to our planetary personality ray), one way to accomplish this is on the subray of the ray which is to emerge. In other words, when making the transition from the third to the second ray, one good way to do so is on the second subray of the third ray. (This principle will be found useful for a number types of ray transition focussed on different levels of the ray chart, as when transitioning from one soul ray to another, or, as is more frequently the case, from one personality ray to another. Changes of mental ray can also use the same technique.)

q.                  Interestingly, the reverse is also the case. The ray of a superior vehicle may become (through ‘descent’), in a succeeding incarnation, the ray of an inferior vehicle, or the ray of a given vehicle may become the subray of that same vehicle as the vehicle focusses on a new and different ray. For instance, if my mind were on the fifth ray, but the fourth ray were in process of becoming the ray of mental focus, the fifth ray, while not disappearing, could subside to a subray position—just as the “conscious” subsides to a subconscious position.

r.                    With all these considerations in mind (too many considerations being a typically third ray problem), the author is reserving a conclusive judgment for a date in the hopefully not too distant future, when complete clarity on the matter will supervene. For now, for the sake of the coherency of this analysis, he will emphasize the likelihood of a third ray monad with a subray in transition from the fourth to the second ray.

s.                  The racial rays also can have a considerable impact. The rays of the Jews, into which race the author was born in this incarnation, are the third ray personality, the first ray soul and perhaps, as he proposes, the fourth ray monad.

t.                    The author can easily relate himself to the energies previous solar system (really the fourth in a series of six, or perhaps, seven)—a system to which the Jewish energy is closely related.

The Jews were closely related to the developments of System I as the following makes clear: “They constitute, in a strange manner, a unique and distinctly separated world centre of energy. The reason for this is that they represent the energy and the life of the previous solar system. You have often been told how, at the close of this solar system, a certain percentage of the human family will fail to make the grade and will then be held in pralaya, or in solution, until the time for the manifestation of the next and third solar system comes around. Then they will constitute the advanced guard and the symbol of the coming humanity of that system. The same thing occurred in the system before this one and those whom we now call the Jews (a purely modern name and distinction, as I tried to show in the last few pages of A Treatise on the Seven Rays, Vol. I, Esoteric Psychology), are the descendants of that earlier group which was held in pralaya between the first and second solar systems. If you will remember that the third ray governed that system and also governs the Jewish race, if you bear in mind that that system was occupied with the divine aspects of matter only and with external conditions, and that the Jews were the highest product of that system you can come to an understanding of the Jew, his separateness, his desire for racial purity and his interest in that which is commercial and tangible. The Jew, down the ages, has insisted upon being separated from all other races but he brought over from the previous system the knowledge (necessary then but obsolete now) that his race was the "chosen people." The "Wandering Jew" has wandered from System One to this where he must learn the lesson of absorption and cease his wandering. (EXH 76-77)

The Jews, as a product of the humanity of the previous solar system, and as constituting the incarnating residue from that solar system, have run the gamut of suffering and are in the forefront of the creative arts at this time, particularly in group production such as certain of the great motion pictures and in the field of scientific discovery. (R&I 243-244)

While the author feels a special kinship (not so much with the modern Jew—as it has been a long time since he has been incarnated in that race) as with certain of the ancient ones (such as King Solomon), he can relate in a deep, interior way to the meaning of the bridge between the first solar system and the second. It has been his contention that, while the personality ray of the Jews is the third, and its soul ray is the first, its monadic ray, he hypothesizes, is the fourth ray of Harmony through Conflict. The Jews were the bridge between the last solar system and this one, and the fourth ray is the “bridging ray”.

u.                  When he assesses himself monadically, he discovers this kinship with that group which represents intellect, and especially creative intellect. Thus the combination of the third and fourth rays on the monadic level. Since the fourth ray cannot be the major monadic ray (at least in this system—though in System I, who knows?) it is relegated to a secondary though potent place as the subray of the third ray monad.

v.                   But the purpose of this solar system, is to take those who were focussed in material intellect and lead them into an understanding of Love-Wisdom, and bring them under subservience of the second ray of our planet and of the Solar Logos of this solar system. The author definitely ‘feels’ this process to be at work (though no doubt he is responding to the energy of his second ray soul more powerfully that to any transition to the second subray of the monadic ray). Nevertheless, it is an important background consideration in his consciousness.

w.                 The (eventual) major purpose, therefore, as the major monadic ray can reveal it, is a vast comprehension of all energies and forces which constitute the planetary, solar systemic, cosmic, etc. Whole, and the utilization (manipulation) of these forces to create whatever may be required to bring harmony, beauty, fulfillment, unity, wholeness and oneness (progressively considered). The author realizes there are many warring energies and forces to be reconciled and a vast reach of creative intelligence is needed to comprehend the qualities, quantities and their cycles so that these can be accessed and brought to bear to create the amelioration of present conditions, and the fulfillment of all entities within the Cosmic One.

x.                   (Stepping out of my abstracted consideration for a moment, I would recommend this exercise to all who wish to go deeper in the matter of discovering the ‘elevated rays ‘of their energy system. It forces thought to venture into new areas of speculation.)

y.                   These rather abstract motives relating to the One and the Many and also to Finitude and Infinitude, have a benevolent purpose, which accords with the raising of the monadic focus to the second subplane of the monadic plane—a work in process (however long it may take).

z.                   The energy of this purpose enters a triadal realm which is, according to the author’s proposal, characterized primarily by a manasic focus (i.e., focus in the abstract mind) but secondarily, according to hypothesis, in atma—spiritual will). This marks the great respect which the author has for the force of will (accentuated on a lower level by the temporary Aries personality (conferring what appears to be developing into a personality subray colored by the first ray). These two triadal emphases also mark a liability which can occur when the first and third aspects are blended to the exclusion of the second. The buddhic focus (and its higher and lower counterparts) is, for the author, his major learning for the whole reincarnational span. This is the only way to redeem the monads who are primarily focussed within the intelligence/matter aspect prominent in the previous solar system and the Moon Chain.

aa.             Whatever may be these high eventualities, represented by the monad and its changeable subrays, and by the attempt to focus the spiritual triad in the will aspect, the situation of the triadal ray and its reflection in the soul ray is the more immediate and important.

bb.             The author intuits a transition occurring from a soul focus upon the sixth ray to the second ray focus. This transition is well-nigh achieved and has probably been going on for several lives.

cc.              We must remember that all souls presently upon the first three rays, must change their focus at some point in their development. This is a necessary fact if it is true that all souls (like all personalities) were initially focussed on the fourth, fifth, sixth or seventh rays. If there are ever to be third, second and first ray souls, ray transfers are needed—at least one, and maybe two.

dd.             The Christ made such a transfer from the fourth ray soul to the second (really second ray triad). As He (with the Buddha) was on the fourth ray in Atlantean times (R&I 385-386), perhaps His soul was focussed on the sixth ray in Lemurian times—the Christ was a Lemurian Ego.

ee.             In any case the author (and a number of his observant friends) believes that the transition from six to two has been an important dynamic in his psychological life. It is a change from the passionate to the compassionate, from the preacher to the teacher, from the fanatic to the one of broad tolerance. The old can be awakened without much effort, but the new is well in place, and is reflected in the studential, scholarly, bookish, approach which has characterized him since his youth.

ff.                  Combining the two soul ray indications (the past and the present), there has been a passion for study. The third subray which relates him (or so he thinks) to the efforts of Master DK (the “Messenger”) gives a wide diversity of mental interests, and an ongoing desire to correlate all knowledge. Again, we have a combination of the second and third rays, which easily reflect those rays which can be found in the ‘higher reaches’.

gg.             The author finds himself at this time, above all, a teacher, and one who uses the combination of the second and third rays to “spread the knowledge of the ageless wisdom” wherever he can find a response—just as his great Mentor is sworn to do. He calls upon the growing first ray influence in his life to strengthen his resolve to do so, as the project will certainly last throughout the Aquarian Age.

hh.              The personality ray is definitely the conflicted, expressive, artistic and harmonizing fourth, which reflects the proposed high fourth ray (monadic?) of the Jews. The urge to express beauty through music and drama in an innate quality, and is developing as an instrument for the spreading of the New World Religion—ruled by the second and sixth rays (his past and present souls rays), with some of the seventh. The author’s contribution to this new approach to divinity is through astrology (third ray) and music (fourth ray), and to this end, he composes astrological music for ritual purposes. This practice calls upon the proposed monad and its subray, and is reflected in the creative fourth ray personality and throughout the many representations of the third ray found within this energy system. The purpose of such rituals is to be able to invoke, magically, any energy or force required, to experience it deeply, expressively and to distribute this energy where needed at the time needed. In this work the third and fourth rays blend with the seventh ray (under cultivation) or appropriated as needed from the past and from the present astrological prominence of Aries and Cancer (both of which contain the seventh ray).

ii.                  The conflict between scholarliness and artistry, between passion and reflection, between abstraction and immediacy is easily found in the many ray contrasts of the proposed ray chart, and is exacerbated by the fluctuating intensities of the fourth ray personality (over which increasingly greater control is now being gained through the emergence of the first subray of the personality).

jj.                    It is important that the bridge between mind and heart be completed. More about this could be described by referring to the astrological chart, but this will occur at another time and in another context. Not only are the second and third ray in contrast throughout the energy system (and they are two rays which are not easy to put together), but these rays are constantly blending and merging (as they should), to the point where they are becoming difficult to distinguish. The fourth ray nature is strongly emphasized (the author feels he has had an artistic fourth ray personality for a number of lives—as is often the case).

Again it indicates an uneven, unbalanced development which results from the fact that, through specialisation or focussed intense interest over a period of lives, there comes a capacity to make a soul contact along one line of endeavor, but not the capacity to be in contact with the soul.  This is facilitated by the fact that the artist for many lives comes under the influence of one particular personality ray.  Hence the occult paradox stated above, which warrants the attention of artists. (EP I 250)

kk.              Descending lower into the personality system, we find a third ray mind (a virtual certainty) given the author’s complexity of thought and tendency to ramify, relate remote facts, and endlessly qualify what he says. The fifth ray is present too, as there is a passion for precise definition—especially the definition (fifth ray) of abstractions (third ray), as a study of the glossary of Infinitization of Selfhood will reveal.

ll.                   This third ray mind is a strong instrument for the proposed third ray monad, and the proposed third subray of the soul. It puts the lower mind to work as a correlator of information and facilitates wide ranging extrapolations based upon that information. It also creates a mental polarization which is both useful and obstructive—useful for the awakening of minds, and obstructive to the spontaneity of heart which is, perhaps, the major lesson to be learned in the entire monadic pilgrimage.

mm.         The astral nature has been passionate, intense, turbulent and conflicted, fed by reflection through the previous sixth ray soul focus and further stimulated into conflict through the impress of the strong fourth ray personality. The fourth subray of the astral nature has contributed to an intense need for harmony even when it would be better to allow dissonance to do its work.

nn.              The etheric-physical nature is certainly upon the third ray (with etheric fluctuations—highs and lows, spurts of energy and complete fatigue following each other in rapid succession, all of which are suggestive of a fourth subray). Through the influence of the environment, however, and close personal contacts, and also through the demands of ritual work, he is learning the value of the seventh ray and can apply the same (when necessary).

oo.             For this individual (and for all individuals if their case were thoroughly analyzed) the true situation is complex. As DK says,

Man is therefore (from the angle of force expression) a mass of conflicting energies and an active centre of moving forces with a shift of emphasis constantly going on, and with the aggregation of the numerous streams of energy presenting a confusing kaleidoscope of active inter-relations, interpenetration, internecine warfare, and interdependence until such time as the personality forces (symbolic of divine multiplicity) are subdued or "brought into line" by the dominant soul.  (EP II 340)

Out of all this change bordering, at times, on chaos, we try to make some sense, and to it we attempt to bring some orderly understanding. Thus, we create ray formulas which are frozen patterns which represent (to some inadequate degree) a truly dynamic and changeable situation. A ray chart is our attempt to simplify an energy system in dynamic flux. We do the best we can.

pp.             Trying to look at this entire picture with some objectivity (and who can achieve this perfectly?) we see a tremendous emphasis upon creative intelligence, synthetic understanding and artistic expressiveness. The ‘outer rays’, the first and seventh, are not so strongly represented. The relation to form in a material or practical way is, essentially, weak, while the relationship to the many forms which intelligence uses to express itself is strong.

qq.             The purpose (taking the most likely of the two monadic hypotheses—Three4→2) is the benevolent and beautiful manipulation of a wide diversity of energies for the purpose of facilitating human fulfillment. It is really, however, the second ray which is sought—monadically. The “Displayer of Glory”, the “Unifier”, the “Cosmic Christ”. The methods used are the thought power of the third ray and the comprehensive vision of the second ray (expressing in the ray chart in ‘positions’ subsidiary to the monad). The following words relate to “glory” from a third ray perspective and blend with the glory of Love conveyed by the second ray:

“'Behind this veil of maya I stand, a Blessed One, but unrevealed.  My energy is great, and through my mind I can display the glory of divinity.  How can I, therefore, demonstrate this truth?  What shall I do?  I wander in illusion.'

The word went forth:  'All is illusion, O Dweller in the shadows.  Come forth into the light of day.  Display the hidden glory of the Blessed One, the glory of the One and Only.  The glory and the truth will rapidly destroy that which has veiled the truth.  The prisoner can go free.  The rending of the blinding veil, the clear pronouncing of the truth, and practice right will render to the Blessed One that golden thread which will provide release from all the maze of earth existence.' (EP II 37)

rr.                 Behind the whole of this diversity lies the motive of producing great moments of unification through beauty, great moments of clarity through profound thought, and ultimately, Oneness, through the living, vibrant realization that all the Many are inescapably the One. “Naught is but Me”. It is an advanced meditation on the second ray producing Identification. To bring this realization into sharp focus was the purpose of Infinitization of Selfhood. “Naught is but Me” will also, at length, reveal the nature of the “Universal Ray” (the second ray of Love-Wisdom) and the nature of those whose temporary planet of origin may be Jupiter.

ss.              The two phrases, “Naught is but Me” and “The Many are the One” are the deepest keys to the entire life—again a blend of the second and third rays.


4.                  Summary of Ray Chart Speculations:

a.                  It is hoped that the methods employed in interpreting sample ray charts ‘from the highest to the lowest’ may inspire interested students to make similar attempts with respect to their own charts. The Art and Science of the Seven Rays is in its relative infancy. We now know something of the ABC’s, but exactitude lacks.

“…the capacity to sense a man's ray is not for this race as yet.  Approximate supposition and the use of the intuition is all that is now possible.  The little evolved cannot comprehend completely the much evolved, and in a lesser degree, the advanced ego comprehends not an initiate.  The greater can apprehend the lesser but the reverse is not the case.” (TWM 113)

Still, we know enough to venture into the psychology of the soul, and to being lift the veil on the psychology of the monad.

b.                  Man must begin to know himself more completely, and, at the same time, know ‘others’—who are, essentially, but himself. There is no easy way to do this, as the complexity of the energy system is staggering. With experience, however, the great simplicities will emerge, and we will truly be able to help people find their way.

c.                  This will lead to a happier world. People will know their own quantity and quality. They will know where they fit and what they have to do. That aspect of the Divine Word which they represent will be released, and the release will bring joy. The Oneness inevitably to be realized in their participation-in-Universe will bring an inevitable bliss (which already is on the higher planes and within the higher reaches of their Identity).

d.                  The prospect is a glorious one, however humbly it must begin. “Man, Know Thyself—and thou shalt know the world”.


VIII: The Disciplines of Identification

1.                  What are the best ways to promote the state of identification?

a.                  Let the imagination embrace the ‘other’ as the Self.

b.                  Imagine synchronized heart beats; imagine synchronized breaths.

c.                  Find what ‘feels’ to be a tangible center within yourself and transfer than center to another; to many others; to all others. Use the creative imagination to do this.

d.                  Place yourself imaginatively ‘within’ the content of any perception.

e.                  Imaginatively move into any body you perceive; feel yourself to be all motion and that which motion animates.

f.                    Imagine the ‘Universal Sphere’ and feel yourself pervasive throughout it.

g.                  Refuse to be excluded from any portion of Time or Space. Use the imagination to ‘be there’.

h.                  Be immovable in substanding all attractions and repulsions.

i.                    Prefer nothing; be all. At least imaginatively be every presentation, regardless of preference. Let attraction or repulsion take a second place to the existence of that to which you are attracted or repelled.

j.                     For many other techniques and meditations designed to utilize them, please see Infinitization of Selfhood

2.                  What are the ways by which the different major monadic ray types achieve identification?

a.                  The first ray monad insists that he is all ‘others’, forcing ‘himself’ and all others to be the One and Only Self.

b.                  The second ray monad merges with all ‘others’, realizing that “Naught is but Me”.

c.                  The third ray monad proves that he is all others—that the Many are, indeed, the One.


IX: Conclusion

We have reached the end of a journey (a tiny segment of the Great Pilgrimage) in pursuit of what we most essentially are. The mysteries surrounding the subject are profound, and we are only lifting the veil—yet again. The Eternal Pilgrim is the M/monad itself, immersed for a cycle, by its own choice, in its own misperceptions and wrong identifications. But there is a glorious inevitability—that every M/monad will “come to itself” and realize itself as the One and Only Monad, the Universal Monad, the One Universal Self. This realization is the Great Solution to so much that distresses the Human Family. Each of us, apparently separate individuals, must find our way back to the realization that, indeed, we are ‘in-dividual’—that is, indivisible, indivisibly One.


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