Selections on the Monad
(As Yet Incomplete---3Dec97)

See the a full treatment on this subject in Volume 4 of Tapestry of the Gods, On the Monad, by Michael Robbins


TCF: p.176: After the third Initiation all human beings find themselves on their monadic ray, on one of the three major rays, and the fact that the Masters and Initiates are found on all the rays is due to the following two factors:

            First. Each major ray has its subrays, which correspond to all the seven.

            Second. Many of the guides of the race transfer from one ray to another as They are needed, and as the work may require. When one of the Masters or Initiates is transferred it causes a complete re-adjustment.


R&I: p. 310-311:                         In connection with the use by the initiate of what we might call pure will, it should be remembered that this pure will works into manifestation through one or other of the three aspects of the Spiritual Triad. This activity is determined by the major ray upon which the initiate finds himself, from the angle of his monadic ray.  Every spiritual man is upon one or another of the three major rays, for the minor four rays of attribute are all eventually absorbed into the third Ray of Active Intelligence.

[It seems that the “pure will” of the monad expresses primarily through one or other of the three aspects of the Spiritual Triad. Which aspect of the Spiritual Triad the pure will expresses through seems to depend upon the monadic ray]


R&I: p. 310-311: If the initiate is upon the first ray, and therefore working in the Department of the Manu, he will use and express the innate will aspect through the atmic nature or through the highest aspect of the Spiritual Triad, to which we give the inadequate name of "divine Will."

[Here we see those who are upon the first ray in their monadic nature expressing through the atmic aspect of the Spiritual Triad]


R&I: p. 311: Students are apt to forget that the Spiritual Triad, related as it is to the Monad in much the same way as the threefold personality is related to the soul, expresses the three major aspects of Shamballic energy, which three are all of them expressions of the will of the planetary Logos and His essential Purpose. 


[The nature of the Spiritual Triad considered as the personality of the monad is here discussed]

R&I: p. 311: If the initiate is on the second ray, and therefore is working in the Department of the Christ, he will use the will through the medium of buddhi, the second aspect of the Spiritual Triad.


[Here it appears that those with a monad focused upon the second ray will express their monadic will through the medium of buddhi.


R&I: p. 311: If he is on the third ray and in the Department of the Mahachohan, the Lord of Civilisation, he will work through the higher mind, the lowest aspect of the Spiritual Triad.

[Here we see that that if the initiate or Master is focused upon the third ray monadically, his monad will express through the higher mind]


R&I: p. 311: Forget not, however, that none of these aspects can be regarded as higher or lower, for all are equally divine. 


R&I: p. 311: Understanding of these ideas may come if, for instance, you realise that the expression of buddhi, or of the intuition, in the consciousness of the spiritual man will lead to the use of the will in working out the purposes of Shamballa in the field of religions, of education, and of salvaging or saving the life aspect in all forms in the three worlds, but it will have no relation to the individual and personal problems of the man himself. 


[We are speaking here of Shamballic Will. An aspect of Shamballic Will is to influence and condition the fields of religion, education and the salvaging or saving of the life aspect in all forms]


R&I: p. 311: If the expression is that of the higher mind, the use of the will be in connection with civilisations and cultures for which the third department is responsible, and there will be the carrying out of the will of God in the large and general plans. 


[What exactly does this mean?


R&I: p. 311: If it is the will as it expresses itself through the atmic aspect of the Triad, it will function in relation to races, nations, and the kingdoms in nature, and to great planetary arrangements at present unknown to man.  The synthesis of this picture will be apparent if carefully studied.


[Where does Sankara fit into all this. If he was an incarnation of Siva, was He expressing through the atmic aspect of the Triad? What was His purpose? To assert the mighty Brahman over all ‘competitors in consciousness’?

TCF: 672-673: Sankaracharya and Buddha. The great sage Sankaracharya who is known to us all as the leading head of the adwaitic movement that was set on foot subsequent to the time of the equally great Sage known as Gautama Buddha, the head of the doctrine of Buddhi or Buddhism. Both are great Masters of compassion and may be conceived as the two hemispheres of the burning globe of light that is placed on the central mental mount to impart light to the East and the West. The two great Masters are mystically connected, if you will listen to H. P. B., and to understand the natures of these two beings is to understand the nature of the entire cosmos divisible as two hemispheres, the one being the land of the sun-rise of thought eternal and the other being "the Pillar to the West upon whose face the rising sun of thought eternal poureth forth its most glorious waves." They are representatives-for us (the poor children of the dust of the ground) of the two great powers known in the Puranas as Siva and Vishnu, the universal sower and reaper, who by their interaction are said to support the universe of progress.–Some Thoughts on the Gita, pp. 92-3


SD, Vol.1. p. 18: “Hiranyagarbha, Hari,  and Samkara‑the three hypostases of the manifesting “Spirit of the Supreme Spirit...”

SD, Vol. 1: p. 286-7:  Glory to the unchangeable, eternal Supreme Vishnu, of one universal nature, the mighty over all; to him who is Hiranyagarbha, Hari and Samkara {Brahma, Vishnu and Siva}, the creator, the preserver and destroyer of the world; to Vasudeva, the liberator {of his worshippers}; to him whose essence is both single and manifold; who is both subtile and corporeal, indiscreet and discreet; to Vishnu, the cause of final emancipation....the cause of creation, existence, and end of the world; who is the toot of the world, and who consists of the world”.


SD, Vol.1, xliv: “Volume II of the Prophecies is nearly ready, having been in preparation since the time of Buddha’s grand successor, Samkaracharya. (#112)

SD, Vol. 1, p. 6: “The knowledge of the absolute Spirit, like the effulgence of the sun, or like the heat in fire, is naught else than the absolute Essence itself,” says Samkaracharya. IT‑is “the Spirit of the Fire,” not fire itself; therefore, “the attributes of the latter, heat or flame, are not the attributes of the Spirit, but of that of which the Spirit is the unconscious cause’.


SD, Vol. 1, p. 7: “In the beginning THIS was the Self, one only”; the great Samkaracarya explains that “THIS” referred to the Universe (Jagat);...”


SD, Vol. 1, p. 162: “Similarly, Gautama Buddha‑Wisdom Incarnate‑was still higher and greater than all the men we have mentioned, who are called Fifth-Rounders, while Buddha and Samkaracarya are termed Sixth Rounders, allegorically”.


SD, Vol. 1, p. 522: “The followers of one of the greatest minds that ever appeared on Earth, the Advaita Vedantins are called Atheists, because they regard all save Parabrahman, the secondless, or Absolute Reality‑as an illusion”.


SD, Vol. 1, p. 570: “The monad, then, can be traced through the course of its pilgrimage and its changes of transitory vehicles only from the incipient stage of the manifested Universe. In Pralaya, or the intermediate period between two Manvantaras, it loses its name, as it loses it when the real ONE self o man merges into Brahman in cases of high Samadhi (the Turiya state) or final Nirvana; “when the disciple,” in the words of Samkara, “having attained that primeval consciousness, absolute bliss, of which the nature is truth, which is without form and action, abandons this illusive body that has been assumed by the atman just as an actor (abandons) the dress (put on)”.


SD, Vol. 1, p. 573: “Oh, wise man, remove the conception that non-Spirit is Spirit,” says Samkaracharya. (#120) TCF: p. 177:

Under the regime of the Ego, the ray upon which the ego can be found holds sway.

[In this case the word “Ego” may refer to the monad within the monadic sheath. The word “ego” may refer to the ego within the causal body. It may be also that the Spiritual Triad is considered to be the “ego”. This would add a complication.]

TCF: p. 177: This ray is simply a direct reflection of the monad, and is dependent upon that aspect of the spiritual triad which for the man is at any particular time the line of least resistance.

[The fact that this “ray” is a direct reflection does not necessarily imply that it is the same ray as the ray upon which the monad is to be found. The soul is polarized in or expressed through a particular vehicle of the personality. Similarly, the monad may express through a particular aspect of the Spiritual Triad. Whereas, it seems, the soul may express through any of the three personality vehicles (witness Foster Bailey with his first ray soul expressing through his seventh ray physical vehicle; or Assagioli with his second ray soul and fourth ray personality both expressing through his second ray astral vehicle), it seems that the monad will always express through the aspect of the Triad which is correlated with his major monadic ray”. (R&I, p. 310: “...this pure will words into manifestation through one or other of the three aspects of the Spiritual Triad, This activity is determined by the major ray upon which the initiate finds himself, from the angle of his monadic ray”. This, to me, suggests that the first expression through the Triad depends upon the major ray of the monad, but that a subray is to be considered (as for instance, is discussed on p. 176 of TCF). This means that “from the angle of his monadic ray”, an initiate could also find himself upon a minor ray.


TCF: p. 177: “By that we must understand that sometimes the ray will have for its centre of force the atmic aspect, sometimes the buddhic, and at other times the manasic aspect”.

[This sentence is most important. The shifting of focus within the Triad is being referenced. But it seems that a shifting can never occur with respect to the aspect of the Triad through which the major ray of the monad expresses. It will always be the same. The majorly first ray monad will express atmically through the Triad; the majorly second ray monad will express buddhically through the Triad; the majorly third ray monad will express manasically through the Triad. But there is an aspect of the Triad “which for the man is at any particular time the line of least resistance”. This cannot be the aspect of the Triad which is listed first on p. 177, but, instead, must be that aspect of the Triad which is listed second. Just as there are soul cycles (which occur in 3’s and 7’s) so there may be Triadal cycles during which time the monad (focussing primarily as it does through atma, buddhi or manas) focuses secondarily through atma, buddhi or manas (as found in the second column on p. 177).

[The ray “upon which the ego can be found” will thus have for its “centre of force” (i.e., as its conditioning, influencing power) sometimes the atmic focus of the Triad, sometimes the buddhic and sometimes the manasic. This can vary, depending on soul or, more probably, Triadal cycles. But what will never vary is the main Triadal focus of the major ray of the monad.]

[Perhaps any ray of the soul is possible, having for its “centre of force” any of the three varying emphases within the Triad. In other words, the secondary triadal focus may vary, and be the major influence upon (i.e., “centre of force”) for a soul ray of any kind. It appears that that the major triadal focus will not vary and will be dependent upon only the major ray of the monad.

[The ray of the soul may vary during great cycles. The question is, when the ray of the soul changes, is the secondary focus within the triad also changing?]

[Another question, must there be a correlation between the quality of the secondary triadal focus and the quality of the soul ray? For instance, if the secondary triadal focus is atmic, must the soul ray be the first? If the secondary triadal focus is buddhic, must the sold ray be the second? This does not seem to make sense. If the secondary triadal focus were manasic, must the soul ray be 4, 5, 6, or 7? Since soul rays initially are only on the 4th, 5th, 6th or 7th rays, the triadal focus at first, in this case, would always be initially manasic.]

TCF: p. 177: “Though the triad is threefold, yet its egoic outposts (if one may so express it) will be either definitely atmic, or predominantly buddhic or manasic).

[What is meant by “egoic outposts’? Perhaps it is the aspect of the Triad which is more definitely ‘connected’ to the quality of the Individual Ego within the causal body. The second column has three qualities‑atma, buddhi or manas: presumably, these three qualities have an influential effect upon the quality of the causal body. In earlier days, there may be a focus in the Triad which is manasic, and this may cover the period of history when the soul ray is necessarily one of the Rays of Attribute. It is analogous to the polarization of the causal body upon the third subplane of the systemic mental plane. Before there is any switch to one of the two higher rays, it may be that there must be a focus (in the soul) upon the third ray. Maybe, maybe not. At any rate, the rays of the permanent atoms of the Triad are always the same. When the time comes to transfer soul rays or to “refocus” (cf. EPI, in the 120’s) there should be a refocusing within the Triad as well. If the focus in the ego changes to one of the two major rays, R2 or R2, presumably the secondary focus within the Triad will change to buddhic or atmic. Though the Ego (meaning monad) has a ninefold choice of rays, that choice may be conditioned by time, and a secondary triadal focus in buddhi or atma may not be possible until a certain amount of human development has occurred]

[However, it may not be correct to say that rays 4, 5, 6, 7 come only under the manasic aspect of the triad. Ray 5 has much to with atma and rays 4 and 6 with buddhi. This is the other possibility---that if the soul were incarnating upon ray 5, the secondary triadal focus could be atmic from the first; if the soul were incarnating upon rays 4 or 6, the secondary triadal focus could be buddhic from the first; and if the incarnating soul focused upon ray 7, the triadal focus could be manasic or perhaps atmic from the first. In any case, the influence of these aspects of the Triad would be minimal during the early stages of human evolution. What would continue to be influential would be the individual ray which we have shown to be the ray of the Triad. Again, it is important to distinguish between the secondary focus in atma, buddhi or manas (on the one hand) and the ray which conditions all the permanent atoms of the Triad (on the other).

TCF: p. 177: “Here again I would draw attention to the fact that this triple demonstration can be see under three forms, making in all a ninefold choice of rays for the Ego”.

[The Ego here appears to be the Monad. The ninefold choice here shows a triangle, each with three sub-possibilities. Why should the Ego have a “choice”? If there are “major” and “minor” monadic rays, in what ways are these reflected in the Triad?

[Then follows:

Atmic Aspect:

1. Atmic‑atmic

2. Atmic‑buddhic

3. Atmic‑manasic

Buddhic Aspect

1. Buddhic‑atmic

2. Buddhic‑buddhic

3. Buddhic‑manasic

Manasic Aspect

1. Manasic‑atmic

2. Manasic‑buddhic

3. Manasic‑manasic


TCF: p. 177: This literally means that the three major rays can each be subdivided (in connection with the Ego) into three divisions. This fact is also little appreciated”.

[If the Ego is the monad, I would think that the three major rays could each be subdivided into all subrays. TCF, 176: “Each major ray has its subrays, which correspond to all the seven”].

[There is a remote chance that the seven groups of monads resolve into only three on the logoic plane. If we cite p. 344, we see that there are seven major monadic groupings, each with seven subdivisions (still on the cosmic monadic plane). Above, on the cosmic logoic plane, the Cosmic Parabrahm is a triangle.]

[It would seem that each one of the seven monadic circles has seven subdivisions. This suggests an analogy to seven subrays.]

[The subdivisions upon which p. 177 focuses are all on the planes of the Triad; and perhaps extending into the realm of the causal body‑depending upon how we interpret the second column. But the subdivisions on p. 344 all remain upon the cosmic monadic plane]

[It seems impossible to switch the major monadic ray or the major focus of the Triad. But, according to p. 176, it does seem possible to switch minor monadic ray and the minor focus of the Triad. There is, we have pointed out (from pp. 310-311 of R&I) a constant focus within the Triad depending upon major monadic ray, but there is also a focus within the Triad which may be “for the man” the “line of least resistance” “at any particular time”].

DINA II, p. 761: “Think of me as you know me to be; let nor your sixth ray devotional nature play any part in this process or contact. Bear in mind that first ray disciples are in my Ashram, and that there are aspects of my nature which are of first ray origin, but when you remember this, bear also in mind that the aspect to which I refer is Triadal”.

[Throughout p. 177 of TCF, there is a discussion of “aspects” of the Spiritual Triad. D.K. here is talking about as aspect of the Spiritual Triad which is “of first ray origin”. This must necessarily be an atmic aspect. On p. 177 there are two possibilities for atmic aspects: 1) the major triadal atmic aspect which would suggest that D.K. has for His major monadic ray, ray one; 2) the minor triadal atmic aspects which could be part of His triadal structure no matter what the major monadic ray was.

[Since “after the third Initiation all human beings find themselves on their monadic ray, on one of the three major rays...”, and since D.K. is a “second ray Master”, presumably His monadic ray is the second. This would suggest a primary buddhic focus for the major focus within the Triad; the secondary focus (column two) could be atmic. Presumably, D.K. had a second ray soul. He no longer has a soul in the sense that He no longer has a causal body. But, He does have a Triad. The permanent atoms of the Triad are said to be of the same ray quality as the ray of the causal body. (EPI, pp. 168-169)]

[Presumably, then, D.K. has for his major monadic ray, the second ray. What the subray of His monad may be, it is too early to speculate (assuming that such a subray exists on the monadic plane.(cf. p. 344, cosmic monadic plane). Presumably, the major focus within the Triad would, for D.K., be buddhic, but the secondary focus would be atmic.]

[D.K. is K.H.’s ‘second-in-command’. Out of all the Initiates and Masters Who K.H. supervises, it would make sense that His ‘second-in-command’ had the same major monadic ray as did He. Differences can exist on the monadic subray, and even in the secondary triadal focus. In those below the fourth degree in status, differences can also exist relative to the subray of the ego. But for K.H. and D.K. the ego has disappeared, and only the Triad remains.]

[It is possible that the secondary monadic rays (i.e. the subray) to be found, presumably, upon the monadic plane, is directly reflected in the secondary triadal ray. For instance is the secondary monadic ray is one of the manasic rays (4, 5, 6, 7) then the secondary triadal focus will be manasic].

[Let us remember, however, that no matter what the focus may be within the Triad, whether, atmic, buddhic or manasic, the permanent atoms of the Triad are all of the same ray as the egoic ray.]

[Hereafter, follows the quotation which demonstrates the likelihood that the rays of the permanent atoms within the Triad are the same as the ray which is the major ray of the soul].


EP1, pp. 168-169: It will be remembered that the first great outpouring from the Logos vivified universal substance and caused every atom of matter within the "ring-pass-not" of His system to vibrate in seven different measures of vibration.  The second outpouring caused molecular combinations, thus forming the six subplanes below the atomic on each plane, and produced form.

[Here it is important to note the simplified nature of the Outpourings. The First Outpouring was sevenfold. This must be noted, and seems to have conditioned atomic matter. The Second Outpouring creates form, via molecular combination.]


 EP1, pp. 168: It was at the time of the second outpouring that each of the divine centres of consciousness put forth a thread of being into an atom of the highest sub-planes of the atmic, the buddhic, and the manasic planes,-atoms destined to be the nuclei of the future bodies, each on its respective plane, the three forming the upper triad so often referred to. 

*[This is very important, as it defines the monads as “the divine centres of consciousness”, and tells when the appropriation of the permanent atoms took place]

EP1, pp. 168-169: Now every atom is under the influence of one or other of the rays, and the atmic, buddhic and manasic atoms referred to 'all belong to the same ray;

[This is a crucial statement, and gives the lie to those who are always trying to think of the triad as being composed of different rays. We see that no matter what may be the focus of the monad or “Ego” as it seems to be called in TCF, all aspects of the Triad are to be found upon the same ray.]

EP1, pp. 168-169: ”but this is not necessarily the same ray as that to which the over-shadowing centre of consciousness belongs.  In fact, in the majority of cases, the ray of the centre of consciousness and the ray of the triad are different; the one modifies the other, the former being the primary (called by Mrs. Besant the monadic ray), the other being the secondary or individual ray, since the manasic atom is the nucleus of the future causal body in which the individual passes from life to life”.

*[Again, a most important section, showing that the rays of the three aspects of the Triad (though, all the same ray) are usually not the same ray as the “overshadowing centre of consciousness”. This is so “in the majority of cases”. But it need not be so; in some cases the rays of the Triad will be the same as the ray of the “overshadowing centre of consciousness”. (Note the word, “consciousness”, demonstrating that the Monad is conscious.)  

[In the cases of M, K.H., and maybe D.K. the rays of the monad and those of the Triad are probably the same. Perhaps, this is what qualifies them to be leaders of entire Ashrams, their vibration being pure].

[We have, however, the interesting fact that the rays of the soul within the causal body do change over time. Does this mean that the rays of the permanent atoms of the Triad also change or re-focus over time?]

[To substantiate this possibility, I quote from p. 558-559 of R&I:]

R&I: pp. 558-559: “Every human being, in the early stages of his development (in ancient Lemuria and Atlantis, or possessing today the Lemurian or Atlantean state of consciousness‑and there are many such), comes into incarnation upon one of the four Rays of Attribute, because these rays are peculiarly and uniquely related to the fourth kingdom in nature and therefore to the fourth Creative Hierarchy“.

[I am assuming that the phrase “comes into incarnation upon” refers to the focus of the ray of the soul].

R&I, p. 558-559: During the long, long cycle of the present fifth race, the so-called Aryan race, there came a period (lying now in the far distant and forgotten past) when individuals who had attained a certain state of consciousness transferred on to one of the three Rays of Aspect, according to the predominance of the energy or the line of force which was conditioned by these rays.  One of the Rays of Aspect and two of the Rays of Attribute (rays 3, 5, 7) are conditioned by the first Ray of Power of Will, whilst rays 4 and 6 are conditioned by the second Ray of Love-Wisdom. This I much earlier pointed out.  A cycle of lives upon the third Ray of Creative Intelligence (as I prefer to call it) always precedes this transference.  This ray experience covers a vast period of time”.

[The lines of transference are generally discussed. The cycle of lives upon the third Ray of Creative Intelligence, may be a personality  cycle].

[The following is also very important]

R&I, p. 560: “During these earlier periods all human beings were conditioned by the four Rays of Attribute; both as souls and as incarnated persons they were upon one of these four rays.  Towards the middle of the Atlantean cycle (untold millions of years ago) the influence of the third Ray of Active Intelligence became exceedingly potent.  Certain of the advanced humanity of the period gradually found their way on to, or rather into, the stream of divine energy which we call the third ray.  The possibility, therefore, of their becoming integrated personalities was for the first time recognised, and humanly recognised.  Such an integration must ever precede conscious human initiation”.

[Again we learn that all human beings were conditioned by the four Rays of Attribute in their soul natures, as well as personality natures---in the early days. This relates to the information anent the Triad, and shows that perhaps permanent atoms within the Triad change their ray focus as the ego changes its ray focus. Perhaps the triadal change (if it exists) is causative.

[Another important reference, from 558]


R&I, p. 558: “I would ask you to remember that all human beings must finally express the quality and livingness of one of the three Rays of Aspect, even if-in time and space-their souls may originally be upon one of the four Rays of Attribute.  It might be useful here to enumerate the rays, and thus refresh the memory of the neophyte:”

[This points to the fact, again, that originally all souls are found upon the Rays of Attribute. This is important when assessing the rays of the permanent atoms of the Triad.]

*[A very important point may be that the rays of the Triad are independent of the primary or secondary focus of the Triad.]

[Returning now to pp. 168-169 of Esoteric Psychology Vol. I]


[D.K. is speaking below of the causal body]

EPI, p. 169: “This body is of course gradually built up of particles of matter belonging to the same quality and type as its nucleus atom, and when it is so built through long ages of evolution, the over-shadowing divine centre of consciousness, which has through the ages also evolved individually, unites with it, and the immortal individual Ego starts on its upward climb through the human kingdom.  This is the third outpouring for each soul”.

[Here we have an interesting possibility. Does not the “immortal individual Ego” start its upward climb from the moment a causal body exists. Is the gradual building up here discussed relating to the evolution of the causal body, or to a stage which precedes its formation? Since the “nucleus atom” upon which the causal body is built is on the same ray as the causal body, the ray of the “nucleus atom” must change when the ray of the Ego or causal body changes, as it does from time to time. It does seem that the “overshadowing divine centre” is responsible for the “climb” which the Ego makes through the human kingdom. I think the Ego here referred to is the ‘human soul within the causal body”. The Solar Angel does not make the climb.

EPI, p. 169: “The influence of this secondary or individual ray constitutes the main factor in the earlier stages of evolution, i.e., in the elemental, mineral, vegetable and animal kingdoms; but of course the deepest rooted influence must be that which affects the divine centre of consciousness; therefore when the union above referred to takes place, and the entity has become the re-incarnating ego, the primary ray becomes and remains the dominant force”.

[Something amazing is here shown. Namely, that the ray of the Triad is called the “secondary or individual ray”. There is no causal body when the monad is inmetalized, or invegetalized, etc., but there is a Triad.  So if the secondary or individual ray is important in those mineral and vegetable states, then the secondary or individual ray must be the ray of the Triad! The third outpouring creates the causal body after the secondary or individual ray as ascended through the lower kingdoms. When the causal body is created as a result of the Third Outpouring, it is of the same ray quality as the Triad, though its subray may not be the same subray as that of the Triad. Presumably, the subray of the ego can change. (cf. DINA II, p. 107)

EPI, p. 169: “But there is still another influence to be spoken of.  This is the planetary ray under which each human being is born, It must of course be understood that the so-called influence of a planet is really the influence of the Hierarchy ruling over that planet.  This personal ray is an important factor in the character of a man during the one lifetime of its operation. I say one lifetime, but it may of course be one or more, if the karmic conditions demand it, for the moment of birth for every individual is fixed in accordance with karmic necessities, and probably all of us-whatever our primary or individual rays-have passed lifetimes again and again under the personal influence of all the seven rays”.

[Here, important terminology is given: :”primary ray” meaning the “overshadowing divine centre” or “monadic ray”; individual ray, meaning what we call “soul ray”; and “planetary ray” which we call the “personality ray”. What is important is the implication that many lives (perhaps sequentially) can be passed upon a given personality ray (i.e., planetary ray).

[Thinking about some of what has been written above, we find the ray of the Triad often to be distinct from that of the “divine overshadowing center”. We find that the Triadal Ray conditions evolution through the lower kingdoms, so that the forms of minerals, plants and animals that the monad overshadows are much conditioned by the Triadal Ray (even as is the formation of the causal body, and presumably, the ray of the solar angel which is attracted to supervise the developing human unit). This shows us that the causal body is not dependent upon the ray of the solar angel, but that the solar angel is attracted according to the Ray of the Triad (and the resultant ray of the ego---simply identical with the Ray of the Triad).]

[The major monadic ray remains what it is throughout the aeon (must find reference), and so does the major triadal focus. The minor monadic ray can presumably shift according to need, as can the minor triadal focus (a good, but not necessarily sufficient reason for this shift being the different stages of the soul’s development, and its need to refocus upon higher rays as time progresses). The major triadal focus will correspond to the major ray of the monad regardless of what the ray of the Triad may be or the ray of the ego (these being the same, of course). The questions exists concerning when and why the secondary triadal focus shifts].

[The ninefold choice for the Ego is really a twenty-one-fold choice, with the Rays of Attribute all being subsumed under Manas.]

[As there can be destruction of the causal body upon all the egoic rays, presumably the qualitative essence will rise into the Triad on any of the seven rays. In the case that a seventh ray causal body was being destroyed, it can be presumed that the rays of the permanent atoms of the Triad would all be on the seventh ray. Another reason for the changing focus of the secondary triadal aspect, would simply be evolution itself.  The manas of the Triad is reflected in physicality; the buddhi of the triad is reflected in astrality; the atma of the triad is reflected in mentality. As the polarization within the lower personality ascends, the possibility of repolarization within the Triad also exists.]

[We thus have two possible reasons for repolarization in the secondary aspectual focus within the Triad; 1) natural evolution within the lower personality; 2) changes of polarization within the individual ego in the causal body. Probably, there is a feedback situation going on here‑changes within the Triad occurring pari passu with changes ‘below’.]


[Some material on subrays follows]

DINA II, p. 107: ”When you speak of an Ashram being a first or a second ray Ashram‑to mention only two out of the seven‑it is essential that you bear in mind that though its members may have the same basic soul ray, they are apt to be found on one or other of the six subsidiary sub-rays; there is also a constant shifting of people as they make true progress from a minor ray to a major ray or (for service reasons) on to a different sub-ray of their own ray; this is a point which is very apt to be forgotten. It is wise to realise that an Ashram is composed of disciples and initiates of all degrees. It is this interplay of diverse elements that enriches an Ashram and tends inevitably to successful service in the three worlds”.

TCF, p. 576: Seven groups of monads on the plane of the monad.: “           On the plane of the Monad, as the law of cohesion, the law of birth, if we might use that term, resulting in the appearance of the Monads in their seven groups. Love the source, and the Monad of love, the result.

TCF, p. 676: Seven groups: “Those devas who form the permanent atomic substance of all Monads, both in and out of physical incarnation. They are divided into seven groups according to the Ray of the Monad”.

TCF, p. 691: “nevertheless, the human Monads in their seven groups are found on the plane of spirit‑as it is the plane of duality‑the deva monads are likewise found there”.

TCF, p. 712: Seven types of force: “By an analogous type of electrical phenomena, the light of the Monad shines forth, but we have to extend the idea to the subtler planes, and deal with seven types of force or energy in connection with the one polarity and with four in connection with the other”.

TCF, p. 943: Seven types of monads: “The builders of the human personality again are divided into seven main groups; all devas, just as is the case with the human Monads, come under one or other of the seven Rays, and are responsive to one or other of the seven logoic streams of fiery energy. According to a man’s egoic ray, so will be the type of deva substances influenced.

TCF, p. 444: “Seven types of deva and human Monads” See here in relation to the Seven Heavenly Men, the Seven schemes, and the Seven Rays.

TCF, p. 586-7: “The first Ray of Will or Power is the first aspect of the All-self, and in the third outpouring, came down to the fifth plane, along with the other monads”.

TCF, p. 1156-1157: Subrays of monadic rays: “These energy centres are transmitters of energy from many and varied sources which might be briefly enumerated as follows:

            a. From the seven Rays, via the seven subrays of any specific monadic ray”. (See TCF, 176)

TCF, p. 1194: Monads on rays 2, 4 and 6. “          This may seem to be a great complexity, but it is not so much stranger after all than the phenomenon of the Monad (in time and space and during evolution) demonstrating forth as the Triad, the Ego and the Personality. This type of triple Avatar only makes its appearance under a peculiar series of cycles concerned with a group of Monads who were the most progressed and advanced at the opening of the mahamanvantara. As yet, there are not many progressed enough to do this triple work; the Buddha and nine others being the only Ones as yet remaining in touch with our particular planet in this particular manner. A few are as Christ is, and have the power to make a dual appearance. This type of monad is only found on Rays two, four, six”.

[Does this hint that the Buddha was possessed of a R3 monad?

LOM, 43: Various kinds of monads: “The minor Rays of Harmony and Science respond quickly to this seventh influence; by that statements I mean that their monads are easily influenced in this direction. The monads of the sixth Ray of Devotion find conformity more difficult, until nearing the point of synthesis. The monads of the first and second rays find in this ray a field of expression. First ray monads have a direct link with this ray and seek to wield the law through power, whilst second ray monads, being the synthetic type, guide and rule through love”.

TCF, p. 1248: Fifth ray monads: “A large number of fifth Ray people, those who have the Ray of Concrete Knowledge for their monadic ray, pass to this line of endeavor”.

LOM, pp. 266-267: Types of monads in a Master’s group: “These groups are formed around a Master, are enclosed within His aura, and are part of His consciousness. They include people whose egoic ray is the same as His, or whose monadic ray is the same.

This means that two types of people are concerned:‑

            1. Those who are preparing for the first and second initiations, taken upon the ray of the Ego, and

            2. Those who are preparing for the two next initiations, which are taken upon the ray of the Monad. You have here a cause of the transference of people from one ray to another. It is only an apparent transference, even though it entails passing into the group of a different Master. This takes place after the second initiation”.

TCF, p. 865: Rays, subrays and monads: “The second stage is that in which the energy of the lower six centers:

            A. The throat

            B. The heart,

            C. The solar plexus,

            D. The spleen,

            E. The organs of generation,

            F. The base of the spine,

Are‑in due order according to a man’s ray and subray‑transferred into the correspondence within the head center. These seven head centers are the reflection in the microcosm of those “mansions prepared in the Heavens” which receive the sevenfold energy of the monad. These are the chambers prepared by the lower energy which are to be the recipients of “soul or the higher psychic energy”.

TCF, p. 855: Ray and Subray of ego: “When we come to the second subplane of the mental plane (the plane whereon the egoic bodies of advanced humanity, of disciples, and of initiates are found) the method of grouping will be according to:

            a. Ray.

            b. Subray.

            c. Department (whether under the Manu, the Mahachohan or the Bodhisattva on     our earth scheme or their analogies on other schemes).

            d. The Master’s group.

These egoic lotuses are all organised, and have a number of petals unfolded whilst some are in the final stages of development.


DINA I, p. 647: Ray one monad: “            You have a first ray physical body. This is the only vehicle or energy of expression in your equipment which is on one of the major rays.  Curiously enough, this fact indicates to those of us who watch on the inner side that your monadic ray is the first and that later, in your next life, it will be necessary for you to shift the centre of your egoic or soul attention on to the second ray.  The shift of emphasis has in it the main objective of this present incarnation and hence your possession of a sixth ray personality and astral body.  This devoted, idealistic one-pointedness is an aid to you in your soul's enterprise.  I know that this will give you much food for thought and instigate you to renewed purpose in your life endeavour”

DINA 1, p. 573: Ray two monad, soul transferring from R6 to R2: “Have no fears, my brother. Take your eyes off your personality with its dominating first ray will and your tendency to mental dominance (as you yourself have termed it) and focus your attention upon your soul problem which is to transfer your consciousness off the sixth ray on to the second ray before any major initiation can take place.

            My problem is, therefore, to aid you to do this-as easily and as intelligently as possible.  The secret of success lies for you, in an effort to shift your focus of attention out of the head and into the heart.  This, incidentally, may aid the head condition of which you complain.  Your monadic ray is the second ray and hence your soul, being on a minor ray, must transfer to that line.  As you know, the sequence of activity is ever the transfer of the fourth and sixth rays on to the second and the third, of the fifth and the seventh rays on to the first ray”.

[Herein is given one of the reasons why souls upon a minor ray must transfer to a major ray. The ray of the monad in this case is a major ray, and thus the soul upon a minor ray must transfer.

TWM, p. 111-112: Rays of monad, ego and personality. Ray of monad enduring throughout the aeon:

“The sub-ray on which a man is found, that minor ray which varies from incarnation to incarnation, largely gives him his coloring for this life.  It is his secondary hue”.

[Here the term “sub-ray” stands for the personality ray, and is like the “planetary ray” on EPI, pp. 168-169]


TWM, p. 111: Monadic ray continues throughout the aeon: “Forget not, the primary ray of the Monad continues through the aeon.  It changes not.  It is one of the three primary rays that eventually synthesise the sons of men”.

[It is important that it be realized that the monadic ray here discussed is the major monadic ray,  and not a subray of the monad. Subrays of the monad can vary (cf. pp. 176 and 1157, TCF)

TWM, p. 111: The ray of the ego varies from round to round, and, in more evolved souls, from race to race, and comprises one of the five rays of our present evolution.  It is the predominating ray to which a man's causal body vibrates”.

[The ray of the ego can vary more often, DINA II, p. 107 R&I, pp. 558-559. There are only three races through which a human being can have passed thus far‑Lemurian, Atlantean and Aryan, giving thus three possible changes of soul ray (according to the kind of rapidity discussed here). The “egoic ray can always be one of the seven....” (TCF, p. 176), not just one of the five, as here stated. This may have to do with the period in which an ego incarnates. Perhaps during any one period (with only five rays in incarnation) the ray of the ego is likely to be one of the five. What is interesting here is the thought that the ray of the ego is “the predominating ray to which a man’s causal body vibrates”. This means that there are other possible rays to which a man’s causal body vibrates”.

[Inserted here is text from p 18, EPII, speaking of the dual ray of the soul.]

EPII, p. 17-18: Third Initiation: “When the ray of the soul focusses itself fully through him, and all his centres are controlled by that focussed soul ray, then he becomes the transfigured Initiate, and takes the third initiation.  The ray of the personality is occultly "extinguished" or absorbed by the ray of the soul, and all the potencies and attributes of the lower rays become subsidiary to and colored by the soul ray.  The disciple becomes a "man of God",-a person whose powers are controlled by the dominant vibration of the soul ray and whose inner, sensitive mechanism is vibrating to the measure of that soul ray which-in its turn-is being itself reoriented to, and controlled by, the monadic ray’.

[It is important to realize that for the third degree all centers must be controlled by the soul ray. There is an extinguishing of the ray of the personality, and all lower rays are subsidiary to the ray of the soul. In the life of the transfigured initiate, the vibration of the soul ray is being controlled by the monadic ray, to some degree.]

[The following from EPII, contains important information on the  personality, soul and monadic rays:]

EPII, p. 18: “The process then repeats itself:-

            1. The many rays which constitute the lower separative man are fused and blended into the three personality rays.

            [What are these many rays?]

            2. These are, in their turn, fused and blended into a synthetic expression of the dominant self-assertive man, the personal self.

            3. The personality rays then become one ray and in their turn become subservient to the dual ray of the soul. Again, therefore, three rays are blended and fused.

            [What technically happens when the personality rays “become one ray”? There is important mention of the “dual ray of the soul”. This must mean the soul ray and its subray, and we thus see that that the subray of the soul cannot be the personality ray, because the personality ray is mentioned here as different.]

            4. The soul rays dominate the personality and the three become again the one, as the dual ray of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays the ray of the souls group, which is ever regarded as the true egoic ray.

            [Something most important is here mentioned. The soul rays *and* the ray of the personality become one and vibrate to the measure of the ray of the soul’s group. Is this ray of the soul’s group one of the soul rays already mentioned, or another ray, distinct from the dual ray of the soul already mentioned. I think the soul of the group is one of the two rays already mentioned. It is probably the ray of the Ray Ashram of which the man is a member.]

            5. Then, in time, the soul ray begins (at the third initiation) to blend with the ray of the Monad, the life ray.  The higher initiate is therefore a dual and not a triple expression.

            [Note that the soul ray begins to blend with the ray of the Monad. It does not do so completely].

            6. In time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment.  It is useless to say more for what might be said could only be comprehended by those preparing for the fourth initiation, and this treatise is written for disciples and initiates of the first degree.

            [The process of identification can only occur with the ray of the soul (the higher ray, is blending with the ray of the monad, and probably a fair way along in this blending process]

[Continuing now with the excepts from TWM on soul and monad]

TWM, 111: The ray of the causal body and its correspondence to the “overshadowing divine centre of consciousness” (EPI, p. 169). “It may correspond to the ray of the monad, or it may be one of the complementary colours to the primary.  The ray of the personality varies from life to life, till the gamut of the seven sub-rays of the Monadic ray has been passed through”.

[Here we have a difference of approach. In EPI (p.168) we are told that the individual ray (soul ray) may be different from the monadic ray, and will be in the majority of cases. Here we are told that the soul ray may correspond to the ray of the monad. Will the soul ray necessarily be a complimentary color to the primary color of the monadic ray? A second ray soul (blue) is not  a complementary color to red (a ray one monad).

[TWM, continued]

TWM, pp. 112-113: Therefore, in dealing with people whose monads are on a similar or complementary ray it will be found that they approach each other sympathetically.  We must remember however that evolution must be far advanced for the ray of the monad to influence extensively.  So the majority of cases come not under this category.

[It is interesting to see this discussion on sympathetic approach between those with similar monads, or those whose monads are on complementary rays. I think we are here dealing with all seven types of monads. Otherwise, if we were confined to only monads on the first, second or third ray, only those on the first and third rays would be complementary. How far advanced must the man be for the ray of the monad to influence extensively?”

TWM, pp. 112-113: With average advanced men, who are struggling to approximate themselves to the ideal, similarity of the egoic ray will produce mutual comprehension, and friendship follows.  It is easy for two people on the same egoic ray to comprehend each other's point of view, and they become great friends, with unshaken faith in each other, for each recognizes the other acting as he himself would act”.

[Friendship here is based upon similarity of egoic ray, or presumably, complementarity of egoic ray. Great friendship is here discussed in relation to the same egoic ray]

TWM, pp. 112-113: But when (added to the egoic similarity of ray) you have the same ray of personality, then you have one of those rare things a perfect friendship, a successful marriage, an unbreakable link between two.  This is rare indeed.

[Perfect friendship, successful marriage, and unbreakable link, based upon identity not only of egoic ray but of personality ray as well. One might well examine his friendships, and see if any of them fall into this category]

TWM, pp. 112-113: When you have two people on the same personality ray but with the egoic ray dissimilar, you may have those brief and sudden friendships and affinities, that are as ephemeral as a butterfly.  These things need bearing in mind and with their recognition comes the ability to be adaptable.  Clarity of vision results in a circumspect attitude”.

[Many relationships may be like this initially, but differences or non-complementarity of the egoic ray will lead to a divergence in values and life pursuits, and the similarity of personality ray will not be sufficient to hold the relationship together].

TWM, pp. 112-113: Another cause of difference can be due to the polarization of the bodies.  Unless this too meets with recognition in dealing with people lack of comprehension ensues.

[The question of polarization may have to do with the degree of advancement of evolution. It may be difficult for psychological Lemurians to mix which psychological Atlanteans, or psychological Atlanteans with psychological Aryans. This has to do with the vehicle in which the man may be polarized.]

TWM, pp. 112-113: New thoughts on polarization: “When you use the term: "a man polarized in his astral body"-you really mean a man whose ego works principally through that vehicle.  Polarity indicates the clarity of the channel.  Let me illustrate.  The ego of the average man has its home on the third sub-plane of the mental plane.  If a man has an astral vehicle largely composed of third sub-plane astral matter, and a mental vehicle mostly on the fifth sub-plane, the ego will centre his endeavour on the astral body.  If he has a mental body of fourth sub-plane matter and an astral body of fifth sub-plane, the polarization will be mental.

[These are important thoughts to determine how the matter of polarization is set. It appears that the ego almost or usually chooses the more advanced personality vehicle to work through.]

TWM, pp. 112-113: When you speak of the ego taking more or less control of a man you really mean that he has built into his bodies matter of the higher sub-planes.

TWM, pp. 112-113: The ego takes control with interest only when the man has almost entirely eliminated matter of the seventh, sixth, and fifth sub-planes from his vehicles.  When he has built in a certain proportion of matter of the fourth sub-plane the ego extends his control; when there is a certain proportion of the third sub-plane, then the man is on the Path; when second sub-plane matter predominates then he takes initiation, and when he has matter only of atomic substance, he becomes a Master.  Therefore, the sub-plane a man is on is of importance, and the recognition of his polarization elucidates life”.

[This information has to be correlated with the opening of the petals of the egoic lotus. If the ego is not interested in a man before the fifth petal is in process of stimulation or opening, then it must be at this point that 7th, 6th and 5th subplane matter is largely eliminated from the lower vehicles. There is a connection here between the third ray and the treading of the path; also of the second ray and the taking of initiation (this correlating with the idea that the egoic body of the initiate will be found upon the second subplane of the systemic mental plane)].

[Thus not only is the polarization important in the matter of rapport between people, but the sub-plane upon which they are polarized is of great importance. This will distinguish their interests, values and orientation, and thus, the quality of their rapport and friendship.]

TWM, pp. 112-113: “The third thing you need to remember is that even when these two points are admitted, the age of the soul's experience frequently causes lack of comprehension. The above two points do not carry us very far, for 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”.

[Soul age is a great discriminator in rapport, even if the rays are similar. Perhaps an attitude of real helpfulness will extend from the older soul to the younger soul who is on similar rays. This is the quotation which informs us that in this race a man’s ray is not to be readily sensed: “the capacity to sense a man's ray is not for this race as yet”. Presumably, disciples would do better than the average. There may also be another quotation still more direct:‑for instance: “It is not yet for a man to know his ray” (Something like that).

[The issue of rapport and friendship is taken up again in EPI, pp. 126-129]

EPI, pp. 126-129: “Every individual vibrates to some particular measure.  Those who know and who work clairvoyantly and clairaudiently find that all matter sounds, all matter pulsates, and all matter has its own colour.  Each human being can therefore be made to give forth some specific sound; in making that sound he flashes into colour, and the combination of the two is indicative of some measure which is peculiarly his own.

EPI, pp. 126-129: Every unit of the human race is on some one of the seven rays; therefore some one colour predominates, and some one tone sounds forth; infinite are the gradations and many the shades of colour and tone.  Each ray has its subsidiary rays which it dominates, acting as the synthetic ray”.

[Does this subray-ness apply to each and every ray? Or perhaps simply the ray which rules a particular vehicle?]

EPI, pp. 126-129: These seven rays are linked with the colours of the spectrum.  There are the rays of red, blue, yellow, orange, green and violet.  There is the ray that synthesises them all, that of indigo.  There are the three major rays-red, blue and yellow and the four subsidiary colours which, in the evolving Monad, find their correspondence in the spiritual Triad and the lower quaternary”.

[It sound like the three primary colors (in pigment) are found in relation to the realm of the monad. It appears that the four subsidiary colors are found in relation to the Triad and the lower quaternary. Should not indigo be numbered among those related to the monad?]

EPI, pp. 126-129: The Logos of our system is concentrating on the love or blue aspect.  This-as the synthesis-manifests as indigo.

[Perhaps indigo only applies to synthesizing all the colors or all the rays]

EPI, pp. 126-129: This matter of the rays and their colours is confusing to the neophyte.  I can but indicate some thoughts, and in the accumulation of suggestion light may eventually come.  The clue lies in similarity of colour, which entails a resemblance in note and rhythm.  When, therefore, a man is on the red and yellow rays, with red as his primary ray, and meets another human being who is on the blue and yellow rays, with a secondary resemblance to the yellow, there may be recognition”.

[D.K. is again speaking of recognition and rapport. In this case the monadic or primary rays are not the same, i.e., on the same color, but the egoic or individual rays are].

EPI, pp. 126-129: But when a man on the yellow and blue rays, with yellow as his primary colour, meets a brother on the yellow and red rays, the recognition is immediate and mutual, for the primary colour is the same.  When this fundamental cause of association or dissociation is better understood, the secondary colours will be made to act as the meeting ground, to the mutual benefit of the parties concerned”.

[Here, in contradistinction to what was said in TWM, the monadic ray gives immediate and mutual recognition. He calls these similarities and differences a fundamental cause of association and disassociation. Once there is unity of purpose based upon primary color, the subrays, though different, can be made complementary]

EPI, pp. 126-129: “Of the colours, red, blue and yellow are primary and irreducible.  They are the colours of the major rays”.

[Green is eliminated as the color for the third ray. Why?]


                        a. Will or Power.........Red

                        b. Love-Wisdom...........Blue

                        c. Active Intelligence...Yellow


We have then the subsidiary rays:


                        d. Orange.

                        e. Green.

                        f. Violet.

and the synthesising ray, Indigo”.

EPI, pp. 126-129: 4. It is of course to the human interest that a study of the rays makes its main appeal.  It is this study that will vivify and awaken psychologists to the true understanding of man. Every human being finds himself upon one of the seven rays. His personality is found, in every life, upon one of them, in varying rotation, according to the ray of the ego or soul”.

[Elsewhere this rotation is related to the ray of the monad. This does not account for the preservation of the same ray for a number of lives.]

EPI, pp. 126-129: After the third initiation he locates his soul (if one may use such an inappropriate word) on one of the three major rays, though until that time it may be found in one of the seven ray groups”.

[This may not mean that he changes soul ray, for the triadal ray, too, would thus have to change. It may have more to do with a method of focusing in relation to the primary or major monadic ray which is always one of the three.]

EPI, pp. 126-129: From that exalted attitude he strives towards the essential unity of the Monad. The fact of there being seven ray types carries great implications, and the intricacy of the subject is baffling to the neophyte”.

[Why does He say this, here? Do the seven rays types here refer to the rays or subrays of the monad? There may be the essential unity of the Monad, but, nonetheless, the Monad seems capable of division into seven types.]

EPI, pp. 126-129: General information about the activity of rays: “A ray confers, through its energy peculiar physical conditions, and determines the quality of the astral-emotional nature; it colours the mind body; it controls the distribution of energy, for the rays are of differing rates of vibration, and govern a particular centre in the body (differing with each ray) through which that distribution is made.  Each ray works through one centre primarily and through the remaining six, in a specific order.  The ray predisposes a man to certain strengths and weaknesses, and constitutes his principle of limitation, as well as endowing him with capacity. It governs the method of his relations to other human types and is responsible for his reactions in form to other forms.  It gives him his colouring and quality, his general tone on the three planes of the personality, and it moulds his physical appearance”.

[Note here the idea that a ray may mould a man’s physical appearance. This should be cross-referenced with EPII, p. 335, where something similar is said.]

EPI, pp. 126-129: “Certain attitudes of mind are easy for one ray type and difficult for another, and hence the changing personality shifts from ray to ray, from life to life, until all the qualities are developed and expressed.  Certain souls, by their ray destiny, are found in certain fields of activity, and a particular field of endeavour, remains relatively the same for many life expressions.  A governor or statesman has learnt facility in his craft through much experience in that field.  A world Teacher has been teaching for age-long cycles.  A world Saviour has been, for many lives, at the task of salvaging.  When a man is two-thirds of the way along the evolutionary path his soul ray type begins to dominate the personality ray type and will therefore govern the trend of his expression on earth, not in the spiritual sense (so-called) but in the sense of pre-disposing the personality towards certain activities”.

[This proportion of two-thirds is of profound importance. But two-thirds along the way of the evolutionary path means long ago. If there are, for-instance, 10, 000,000 years of evolution, two-thirds along this developmental line would indicate about 3 million years ago. Maybe something different is meant, and  perhaps this can be related to the unfoldment of two-thirds of the tiers of petals. Thus during the last tier, initiation is taken, and presumably the soul ray type begins to dominate the personality ray type.]

EPI, pp. 126-129: A knowledge therefore of the rays and their qualities and activities is, from the standpoint of psychology, of profound importance, and hence this treatise.

[Monads---repeating the idea: the seven types of Monads may be found on the monadic plane and correspond to cells within the planetary Logoi. The three major types of Monads may be found upon the Logoic plane and correspond to the three aspects of the Solar Logos (Brahma, Vishnu or Siva). Thus we would learn that the monad is that which has its home within the Sun, with its three qualities. Brahma, Vishnu and Siva represent the three qualities, and the Sun represents the synthesis.