II: Review of Important Points
1. THE ABSOLUTE both IS and IS NOT.
2. ‘FROM’ THE ABSOLUTE ‘COMES’ the One Monad—the Universal Monad.
3. The One Monad is the Universal Logos, and is the One Cosmic Being.
4. The One Monad knows that It is essentially THE ABSOLUTE.
5. THE ABSOLUTE ‘CONFERS’ the Destined Pattern of the Cosmos-to-Be—the Universal Fixed Design. This Pattern is inherent within the One Monad as a ‘legacy’ of PRE-COSMIC ‘IDEATION’. (We cannot know what this ‘IDEATION’ REALLY IS. IT is beyond any possible conception. We can only infer that it ‘OCCURS’.
6. The One Monad embodies the Destined Pattern. The One Monad ‘becomes’ the Destined Pattern.
7. The One Monad ‘creates’ a Cosmos through the Process of Emanation.
8. From the One Monad come many M/monads, generated through this Process of Emanation.
9. The many M/monads are really the One Monad.
10. The method by which the One Monad emanates into the many M/monads is ‘Self-sight’.
11. The many M/monads (and, thus the Universe) are created through the One Monad’s multiple, progressive acts of Self-perception.
12. All M/monads and Universe are the One Monad’s Self-perceptions.
13. The One Monad is the Universe, essentially, and the immense variety of the Universe is all born from the One Monad’s Self-perception as carried on via the progressive self-perception of the M/monads which have been emanated from the One Monad. ‘Behind’ and ‘within’ the creative, E/entity-generating self-perception of any M/monad lies the Self-perception of the One Monad Who continues to ‘work through’ the emanative self-perceptions of the many M/monad’s of which It (the One Monad) is the Source.
14. In this Cosmos, the Greater go forth earlier and return later. The Greater, as it were, ‘hold Their dimension’, as the successively lesser ones become lesser dimensions.
h: Dynamics of the Human Monad
1. What is the difference between the M/monad and the M/monadic sheath?
a. As regards the human monad, the monadic sheath is a form composed of the substance of the monadic plane (which the second subplane of the cosmic physical plane). Many other M/monads, ‘positioned’ hierarchically in a ‘position’ superior to that of the human monad, can be presumed to have M/monadic sheaths composed of finer substance than the monadic sheath of the human being.
b. Further, the monadic sheath of the human being will have within it substance of a particular subplane of the monadic plane, depending largely on the level of polarization of the monad.
“Ray Two and Law Two are closely allied, and it is [Page 578] interesting to realise that it is on the second subplane of the monadic plane that the majority of the Monads have their habitat; there are a few Monads of power or will on the atomic subplane, but their numbers are not many, and they simply form a nucleus in evolutionary preparation for System III, the power system. The majority of the Monads are on the second subplane and they are the Monads of love; on the third subplane can be found quite a number of the Monads of activity, but numerically not as many as the Monads of love. They are the failures of System I.” (TCF 577-578)
“The Monads of love return (after life in the three worlds and the attainment of the goal) to their originating second subplane, that being also the goal for the monads of activity who have to develop the love aspect.” (TCF 578)
“The fourth subplane of the monadic plane is in a very real sense the place of transition from off the egoic ray (whichever that ray may be) on to the monadic ray; these three major rays are organised on the three higher subplanes of the monadic plane in the same way that the three abstract subplanes of the mental are the group of transference from off the personality ray on to the egoic.” (TCF 119)c. The monad, itself, is not a vehicle, but That which is expressed through a vehicle.
“There must not be confusion as to the distinction between the hierarchies of Beings and the seven Rays, for though there is close connection, there is no resemblance. The ‘Rays’ are but the primordial forms of certain Lives who ‘carry in their Hearts’ all the Seeds of Form. The Hierarchies are the manifold groups of lives, at all stages of unfoldment and growth who will use the forms.31 The Rays are vehicles and are, therefore, negative receivers. The Hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under this great Law of Attraction brings to them the needed forms. These are the two primal distinctions, Life and Form, and these two are the "Son of God," the second Person of the Trinity in His form-building aspect. They are the Builders and equally exist in three groups with their lesser differentiations. It is not necessary here to place these groups on certain planes in the solar system.
These hierarchies of Beings Who come in on the Ray of Light from the centre are the seeds of all that later is and it is only as they pass out into manifestation and the forms which they are to occupy are gradually evolved, that consideration of the planes becomes necessary. The planes are to certain of these hierarchies what the sheaths of the Monad are to it; they are veils for the Life indwelling; they are media of expression, and exponents of force or energy of a specialised kind. The quality of a Ray is dependent upon the quality of the hierarchy of Beings who use it as a means of expression. These seven hierarchies are veiled by the Rays, but each is found behind the veil of every ray, for in their totality they are the informing lives of every planetary scheme within the system; they are the life of all interplanetary space, and the existences who are expressing themselves through the planetoids, and all forms of lesser independent life than a planet. Let me briefly give certain hints concerning these hierarchies which may serve to elucidate that contained in the Secret Doctrine concerning them.” (TCF 1194-1196)d. A M/monad, per se, is Life Itself, an essential irreducible divine essence, utterly simple, non-composite, pure being.
e. A M/monad in its inmost nature is forever unqualified and unconditioned. Its apparent conditioning derives from its focus on one or other levels of immersion in Cosmic Prakriti—matter.
f. (Matter is perceptual objectivity. That which is perceived is ‘material’. Any act of perception is an act of materialization. Only the act of identification—which is an act of apperception—is not an act of materialization.)
g. The conditioning of any M/monad (which does not touch its essential nature) also derives from the ‘portion’ it contains of the ‘PRE-COSMIC IDEATION’ which is particularly relevant to the creation of that particular Universe in which it (a particular M/monad) is expressing.
h. Thus, there is never any real difference between the essential status of any M/monad in Cosmos; they are utterly identical in essence; only their spheres of expression differ. Their spheres of expression also depend upon the scope of the Pattern of Universe-relevant ‘PRE-COSMIC IDEATION’ which inheres in them.
For instance, the condition of a human monad is different from (and less complicated than) the monad of a Planetary Logos because the Pattern of Universe-relevant ‘PRE-COSMIC IDEATION’ inhering in the monad of a Planetary Logos is far greater in scope than the analogous Pattern inhering in the human monad.i. M/monads, though identical in essence, temporarily differ in what might be called ‘spheres of sight’. They differ in their external consciousness, but not in their own Self-apprehension. At least when they Self-perceive, the know they are pure being. However it is reasonable to think that the Self-perceived intensity of that pure being increases as the M/monad is abstracted into ever more attenuated vehicles of expression, because the many ‘layers’ which the M/monad ‘wears’ during its long pilgrimage act as veils to its fullest possible Self-realization.
j. Thus, a human monad, although it apperceives/realizes itself as monad, has not the fullness of monadic Self-realization available to, for instance, a Planetary Logos Who apperceives/realizes Itself as monad, nor it, to a Solar Logos, Who has an analogous apperception/realization, and so forth.
k. The greatest of all monadic Self-realizations (in any Cosmos) is the prerogative of the One Universal Monad, Who, in terms of any Cosmos, dwells in the maximally unveiled state. (Let it be remembered, that the fact that the Universe is a definite Entity is, itself, in the nature of a veil upon ULTIMATE REALITY which is forever ‘in-de-finite’, undefinable, unspecifiable.
l. Thus, it can be inferred, that even in this cosmically supreme state of Cosmic-Monadic-Self-Realization, an inescapable intimation of Its finitude is to be ‘sensed’ by the One Monad, for existence itself is but a sheath upon THE ABSOLUTENESS. Thus, even full Cosmic-Monadic-Self-Realization can be inferred as infinitely less than the INCONCEIVABLE FULLNESS of the ‘INFINITESSENCE’.
2. What is the relation of the M/monad to the Creative Hierarchies?
a. All Creative Hierarchies are aggregations of M/monads—a collection of ‘lives’ expressing at a practically identical level of prakritic immersion (immersion into matter)
“The quality of a Ray is dependent upon the quality of the hierarchy of Beings who use it as a means of expression. These seven hierarchies are veiled by the Rays, but each is found behind the veil of every ray, for in their totality they are the informing lives of every planetary scheme within the system; they are the life of all interplanetary space, and the existences who are expressing themselves through the planetoids, and all forms of lesser independent life than a planet.” (TCF 1195-1196)b. A Creative Hierarchy is, therefore, a large ‘family’ of M/monads or essential lives, standing at more or less the same level of cosmic evolution.
c. Each Creative Hierarchy of M/monads vibrates to and expresses primarily through a certain plane or planes, and through a certain ray or rays.
d. As well, each Creative Hierarchy of M/monads vibrates to and expresses primarily through certain zodiacal and planetary energies.
e. These rays, signs/constellations and planets confer upon the family of M/monads the qualities of its sheaths. Thus, in addition to the vibratory frequency of the sphere of M/monadic immersion (i.e., the vibratory nature of the localized ‘planar’ environment through which the submerged M/monad is expressing), the rays, signs/constellations and planets help determine the present function (within the Cosmic Purpose, Plan and Cosmic Economy) of any given M/monad or M/monadic grouping—(i.e., a Creative Hierarchy).
What we usually call Creative Hierarchies are a relatively limited grouping of cosmic entities (lesser in status than Planetary Logoi). It is certainly reasonable, however, to consider Planetary Logoi, Solar Logoi and Cosmic Logoi as members of Creative Hierarchies of a much more exalted nature, and so forth, until we encounter our Universe’s Ultimate Creative Hierarchy—the Sub-Universal Ten—Three plus Seven).
3. What is a M/monadic ray?
a. We use this term so often that acute thought as to the true nature of a M/monadic ray has rarely been applied.
b. “A ray is but a name for a particular force or type of energy, with the emphasis upon the quality which that force exhibits and not upon the force aspect which it creates. This is a true definition of a ray.” (EP I 316)
c. The Tibetan’s definition can be held in mind when we contemplate the nature of a M/monadic ray.
(It is not meaningful to consider the One Universal Monad as ‘having’ a Ray. The Universal Monad is the Number One ‘behind’ all subsequent universal emanative differentiations, including ray differentiations. Nor is the One Monad of any Universe comparable to the One Monad of any of an infinitude of other Universes—past or to come. Each Universe is a totally Self-contained ‘Incomparability’. Each Universe does not, for instance, occupy a particular ‘place’ in a sequence of Universes, nor is it a part of any pattern of Universes. A pattern is by definition, a finite thing. No matter what may be taken as a starting point (even a point occurring a centillion of universes ago), an infinitude of Universes has always and forever elapsed, making any attempt to combine them into a pattern an impossibility. An ‘infinite-pattern’ is a self-contradiction)d. It is not the essential monad which vibrates to a ray, because, in essence, the monad is the One –the One and Only Representative of the ONE AND ONLY NAMELESS INCONCEIVABLE ‘NO-THING’. Any ray or quality would be a limitation upon its essentially illimitable NATURE.
e. So, in relation to any M/monad, what is it that has the ray?
f. For one thing, the substance aggregated ‘around’ the M/monad vibrates principally to a particular ray, as well as to a great diversity of astrological influences (which in the case of the greatest Monads can be galactic and super-galactic in nature). Thus a M/monad appears to have distinctive ray quality.
g. This substance vibrates in this way, however, not only because of the vibratory nature of the plane on which the M/monad is ‘anchored’, but because the M/monad is, as it were, ‘carrying’ ‘within’ it many more subtle vibratory qualities than are characteristic of the particular vibratory domain in which it finds itself temporarily ‘anchored’.
h. The picture is not simple. It is not that we (or any E/entity) simply have a M/monadic sheath in which the pure and essential M/monad (the ‘ray of the ray of the ray, etc. of the One Universal Ray of the ONE ‘RAY’ OF THE ABSOLUTE) finds itself anchored in an unmediated manner.
i. The pure and essential Monad which we essentially are, is many times veiled.
j. Please note that the term, “ray”, can mean two things—and we must keep them distinct: 1) “ray” can mean simply a quality of energy. The seven rays, for instance, are seven qualities of energy; 2) the term, “ray”, can also have a far more abstract meaning, and designate the essential identicality of an E/entity with the ONE ‘RAY’ OF THE ABSOLUTE. This ‘RAY’ (greatest of them all) becomes, through emanation, all M/monads including the One Monad of a particular Universe. Such a ‘RAY’ has no ‘quality’ in the same sense that the seven rays have quality. This ‘RAY’, and all ITS emanative derivatives, are, when translated into Cosmos, the Fundamental Existential Fact—Pure Being.
Thus, a M/monad has a ray (qualitatively); and a M/monad is a ray (existentially)—i.e., a ‘ray of a ray of a ray, etc., of the Universal Ray which is ‘RAYED FORTH’ as the ‘RAY’ OF THE ABSOLUTE at the beginning of every Universal Manvantara.k. Each M/monad ‘carries’ with it a kind of ‘qualitative code’ (originating from the very highest planes of Cosmos—beyond any plane specified in present books), and this ‘code’, itself, is a kind of veiling upon the pure divine essence-life which any M/monad, essentially, is.
l. So even though a M/monad, such as a human monad, may abstract itself (withdraw itself) from its monadic sheath upon the monadic plane, it is not, thereby, the unveiled monad. Far from it.
m. The human monad in question has simply withdrawn into its next more refined sheath, and there are many such, from which it successively withdraws as it seeks identification with the One Monad and expression through the One Monadic Sheath on the highest planes of the Universe.
We might say that the Greatest Monadic Sheath is caused by the Self-perception of the Universal Logos—a perfect, perceptual reflection of Itself.n. When considering the human monad, for instance, we might say that a second ray monad, (i.e., one who carries the qualities of the second ray within its magnetized veils), may be a monad from Jupiter or Venus (to name just two possibilities). Its Jupiterian origin will be evidenced by a certain kind of vibratory quality it carries; the Venusian origin would be evidence by a different kind of vibratory quality. Still more remote origins (from stars or various constellations) might be ‘layered-in’ to its internal fields as ‘qualitative veils’ to be shed one after the other as the abstraction/obscuration process (the process of Monadic Return) proceeds.
o. So, a M/monad is a multi-layered B/being, though the layers (as veils) do not qualify its essence which is life, spirit, being—call it what you will.
p. The seven ray come not only from the seven major stars in the Great Bear; not only from the One About Whom naught may be said; but from the Primal Universal Septenate, Itself.
q. Perhaps, every M/monad (of the human type, for instance) has not only a ray that it is demonstrating upon the second subplane of the cosmic physical plane, but many rays, gradually disclosed/revealed as vibratory quality during the long process of abstraction back to Source.
r. What seems like the major monadic ray in the process of human evolution, may or may not be the major ray of that particular monad, but only the subray of a subray of a subray, etc., —subrays revealed by many phases of ‘pealing away’ which occur during the process of ‘monadic retraction’.
s. The truly Major Ray of any M/monad is the Ray it gains by being a member of the Universal Septenate. Each M/monad is, fundamentally, a member of only one Sub-Universal Monad within the Universal Septenate.
t. A still more Major Ray of any M/monad is the Ray it gains by being a member of the Universal Triad. Each M/monad is, fundamentally, a member of only one Sub-Universal Monad within the Universal Triad.
u. A still more Major Ray of the Monad is the Ray it gains by being a member of the Universal Duad. Each M/monad is, fundamentally, a member of only one Sub-Universal Monad within the Universal Duad.
v. That is as far as it goes. The quality it gains by being a part of the Universal One, should not be called a Ray at all. The Universal One (the One Monad) has Quality, yes—Quality based upon the Series of Possibilities It will, of necessity, manifest during Its coming expression as a Universe. But that Quality is not one of Seven, Three or Two Qualities. It is what It is—distinct, unique, incomparable.
w. In terms we, with our human limitations, may understand, the ray of any M/monad, is necessarily a subray of some veiled Ray Quality far more remote, recessed, interior—an impartation of Quality from the true Origin within the true “Night of Time”.
x. This Ray (probably we should consider it as one of the Sub-Universal Triad), we cannot detect. Its detection lies far, far ahead in the Universal Process, at the time when the apparently ‘individual’ M/monad has broken through a successive series of rings-pass-not, and is ready to enter the truly Archetypal Worlds.
y. For practical purposes, the ray of the human monad, is the ray quality most emphatically and noticeably expressed upon the second subplane of the cosmic physical plane (the systemic monadic plane)—no matter how many recessed ray qualities of differing natures may be secreted in the various relatively unexpressed levels of its subtle, internal energy system.
z. The energy layers ‘around’ any pure monad are like the layers of an onion which, when pealed away, one after another, reveal nothing in the center of it all.
aa. Although it is said in A Treatise on White Magic,
“Forget not, the primary ray of the Monad continues through the aeon. It changes not. (TWM 111)
we have to ask, “what is the ‘aeon’?” Even if that ray does not change for many continuing phases of human evolution, it will change or give place to a higher ray expressive of the same qualitatively-‘rayless’ essential nature, when man becomes far more than man. Thus, at length, the ray that, apparently and for all practical purposes, changes not, will be discovered to be but a sub-ray of a greater M/monadic expression.bb. When M/monads are absorbed into a Source which sent them forth (even if the absorption is not the Ultimate Absorption), they find that they are expressing the M/monadic ray of that Source Itself.
cc. A still further reabsorption will certainly come, and yet another M/monadic ray of a still higher Source will be the ray of M/monadic expression. And so on, until the Final Absorption.
dd. We are certainly ‘multi-rayed beings’, even though the great number of latent rays are far too recessed to be presently detected.
4. What is a M/monadic subray?
a. The question of what is a M/monadic subray has, in fact, been answered by the foregoing.
b. All M/monadic rays are one of the seven, but this must be understood in a particular way.
c. For practical purposes, the major monadic ray (of a human monad focussed on the systemic monadic plane) is one of the three—the Three Rays of Aspect.
d. Each human monad, however, has a subray, and it will be one of the seven. (cf., TCF 176)
e. Thus, it is said that there are seven types of monads.
“The Karma of the Human Hierarchy in its seven groups, and of the individual Monads. This in itself is a vast and intricate subject…” (TCF 470)
“It is a statement analogous to the one that humanity is only found in the three worlds; nevertheless, the human Monads in their seven types are found on the plane of spirit—as it is the plane of duality—the deva monads are likewise found there.” (TCF 691)
“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 substance influenced.” (TCF 943)f. These seven types of human or deva monad are based upon the monadic subray, and not upon the major ray of the monad which must be one of the three Rays of Aspect.
g. In the case of the human monad (or the monads of devas of comparable development to that of human beings), the usual monadic subray is a ray traceable to the systemic monadic plane.
h. But, as previously seen, there are (as revealed sequentially during ‘M/monadic retraction’) many subrays of the essential M/monad (which is, of course, the One Monad). Every time a M/monad is retracted/abstracted into a waiting Source, the major ray on which it had been principally expressing is turned into but a subray of the New Source.
i. We are all a part of something greater which, itself, is part of something still greater, and so forth, until the Greatest One is reached. Each new Source Environment into which the rising, retracting, returning M/monad is absorbed has its own series of dominant rays, and it is on these rays (and as the New Source), that the newly absorbed/retracted M/monad begins to function—albeit, retaining, as subrays, the rays on which it formerly and principally expressed.
5. What is the difference between the major M/monadic ray and a M/monadic subray?
a. Priority and frequency of change are the major differences.
b. The major M/monadic ray does not change throughout the aeon; the M/monadic subray does change. The changes probably occur:
i. In relation to the evolutionary process. It is proposed that the M/monadic Rays of Attribute are more likely to be powerful in earlier days. This would apply whether the status of a system which envelops the M/monad is high or low. The greater system enveloping the human monad is relatively low. The greater system enveloping the Solar Logoic Monad has a significantly higher status, and the system enveloping the Galactic Logoic Monad—a still higher status. But all these systems, it is proposed, have their analogous Rays of Attribute and Rays of Aspect.
(It is hypothesized, based on certain statements by the Tibetan, that the human monad, like the individual soul, and the human personality, emphasizes, at first, the Rays of Attribute. Similarly, any greater M/monad, in relation to its larger enveloping system, may also emphasize, at first, the Rays of Attribute. There seems always to be a progressive movement from emphasis upon Rays of Attribute to an increasing emphasis upon Rays of Aspect).ii. As regards the human monad, the changes of subray occur in relation to the will of Sanat Kumara or the Planetary Logos (and, thus, in relation to the present needs of the Divine Plan as these great planetary Beings seek to manifest that Plan upon the cosmic physical plane).
iii. It is not presently possible for strictly human thinkers to determine how often the M/monadic subray may change. Perhaps these changes (other than the ones which are dictated by Planetary Logoic need) are correlated with the changes of soul ray which may occur with changes of root race or, perhaps, sub-race focus.
c. The major M/monadic ray holds hidden the final purpose of the M/monad in relation to its expression on the cosmic physical plane.
d. The M/monadic subray is instrumental to the major M/monadic ray, and acts to further specialize its focus and expression, but does not determine the final purpose.
e. With respect to the human being, the major monadic ray, as well, in large but not exclusive measure, determines the destiny of the human monad upon the Way of Higher Evolution. Which of the seven or nine Cosmic Paths will the human monad tread? (cf., R&I 411-412) The monadic ray is a conditioning factor in this otherwise free choice. Really, the initiate of the sixth degree is free to make the correct choice. Perhaps, as regards still greater M/monads, there are also still Paths to choose, in the choice of which the M/monadic ray is a factor.
f. The planetary source of the human monad in question may also be a conditioning factor in making this important choice. For instance, a human monad which ‘came from’ Vulcan, and for whom the first ray is the major monadic ray, may be oriented differently towards the seven or nine Cosmic Paths than a different first ray monad which ‘came from’ Uranus or Mars.
6. How many subrays can or does a M/monad have?
a. As regards a human monad, there are seven possible subrays (although all the lesser rays—such as the ray and subray of the soul, the ray and possible subray of the personality, and the rays and subrays of the personality vehicles—can be reasoned as subrays of the monad).
b. The following reference is important in this regard:
“After the third Initiation all human beings find themselves on their monadic ray, on one of the three major rays, and the fact that 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.” (TCF 176)
7. Are there seven types of human monad? If so, in what sense?
a. There are three principal types of human monads (expressing principally on the three Rays of Aspect).
b. There are, however, from another perspective, seven types of human monad.
c. “It is a statement analogous to the one that humanity is only found in the three worlds; nevertheless, the human Monads in their seven types are found on the plane of spirit—as it is the plane of duality—the deva monads are likewise found there.” (TCF 691)
“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 substance influenced.” (TCF 943)d. That there are seven types of human monad may, in another sense, correlate with their origin on one of the seven sacred planets (Vulcan, Jupiter, Saturn, Mercury, Venus, Neptune, Uranus).
e. The “type” of the human monad may or may not correlate with its ray. “Type”, therefore, may be a question of planetary origin.
f. If “type” correlates with the ray of the human monad, the only way that Rays of Attribute can qualify a human monad is through the monadic subray.
g. Again it should be emphasized that the human monad’s planet of origin is a most significant factor in determining the nature of the monad in question.
8. Why is the major M/monadic ray always one of the three Rays of Aspect, whereas the M/monadic subray can be any of the seven rays?
a. In all hierarchical arrangements, there are always a superior three and a subsidiary seven.
b. The structure of M/monadic expression seems to reflect this hierarchical arrangement.
c. In a certain sense, the expression even of soul rays (i.e., egoic rays or “individual” rays—as they have been called {EP I 169}) also reflects this three/seven arrangement. The following references pertain to this division (according to the numbers three and seven) in the domain of soul rays:
“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. 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. From that exalted attitude he strives towards the essential unity of the Monad. “ (EP I 128)
“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 soul's group, which is ever regarded as the true egoic ray.” (EP II 18)
“Enquiry might naturally arise as to whether the egoic ray is necessarily one of the three major rays, and if Initiates and Masters are not to be found upon some of the rays of mind, the minor four.
The answer lies here: The egoic ray can always be one of the seven, but we need to remember that, in this astral-buddhic solar system, wherein love and wisdom are being brought into objectivity, the bulk of the monads are on the love-wisdom ray. The fact, therefore, of its being the synthetic ray has a vast significance. This is the system of the SON, whose name is Love. This is the divine incarnation of Vishnu. The Dragon of Wisdom is in manifestation, and He brings into incarnation those cosmic Entities who are in essence identical with Himself.” (TCF 176)
9. What is the role of planetary rays in relation to the human monad?
a. Monads do, indeed, ‘come from’ (if not, ultimately, originate) on various planets.
“11. “Saturn, Jupiter, Mercury and Venus are the four exoteric planets and three others which must remain nameless (Pluto and the two hidden planets. A.A.B.) were the heavenly bodies in direct astral and psychic communication—morally and physically—with the Earth, its Guides and Watchers. The visible orbs furnish our humanity with its outward and inward characteristics and their Regents or Rectors with our Monads and spiritual faculties.” (S.D. I. 628.) (EA 643)
“The lotuses of Brahman, in which the second petal is showing signs of opening and the second aspect in its lowest manifestation is showing signs of demonstration. They stand as representing certain groups of Egos from certain planetary schemes, notably Jupiter and Venus,…” (TCF 841)
(Note, that “Egos”, in this case, can be reasonably proposed as a term equivalent to “monads”. The planets from which they come—Jupiter and Venus— have a strong second ray component {for Jupiter, reasonably the soul ray and for Venus, the personality ray}. The bulk of human monads are on the second ray, and the bulk of presently manifesting/incarnating second ray monads individualized in Lemuria. It is not egos-as-egoic lotuses who come from Jupiter and Venus, but “Egos”-as-monads who, in this case, individualizing in Lemuria, become “egos” or lotuses. The “Lotuses of Passion and Desire”—a still more advanced group, contain the bulk of second ray monads, but it would seem that the “Lotuses of Brahman” certainly contain a significant number of such monads as well. It may be fruitful to ponder whether significant numbers of Lotuses of Passion and Desire may not also have originated from Jupiter and Venus.)
”Lotuses of passion or desire. They are so called because their fundamental nature is embodied love in some one or other form. The bulk of the Monads of Love are among this large group and they are to be seen incarnating in the bulk of the well-to-do, kindly people of the world. They are divided into five groups, of whom three individualised upon this planet, and two were the very latest to individualise upon the moon chain.” (TCF 842)
(Note: It is important to realize that there can be no lotuses, per se, until, individualization has occurred. At individualization the lotus—in bud—is created. So when “Egos” come in from Jupiter or Venus, they are not coming in as lotuses, but rather, as monads, which, individualizing, begin expressing as lotuses. The point in all this discussion is that human monads do come to Earth from other planets.)
“He must also bear in mind that groups of Monads come into incarnation according to which centre in a Heavenly Man of a particular planetary scheme, or which centre of the solar Logos, is in process of vivification or cyclic activity, and that certain of the centres of a solar Logos and this particular solar system are in a condition of partial pralaya through the process of the absorption of the lower solar life forces by the centres of higher vitality.” (TCF 1090)
”All the Monads are, as you know, under the control, or rather form part, of the consciousness of one of the Planetary Spirits”. (LOM 34)b. It is very probable that some planets are in existence as organized systems prior to the development of Earth as such as system.
“In connection with these two planets, it must be remembered that Venus is a sacred planet and the Earth is not. This means that certain of the planets are to the Logos what the permanent atoms are to man. They embody principles. Certain planets afford only temporary homes to these principles. Others persist throughout the mahamanvantara. Of these Venus is one.” (TCF 298-299)
From the above we can infer that Venus has a greater planetary duration than Earth—whether pre-existing or post-existing the Earth or both. Perhaps this is true of other sacred planets which are sources of human monads—for instance, Jupiter (as above).c. Speculatively, it may be said that the major ray of the human monad relates it to one of the synthesizing planets—Uranus, Neptune or Saturn. Based upon the following reference, Uranus is proposed as monadically expressive of the first ray, Neptune of the second and Saturn of the third.
“Note:—Esoterically speaking, the planets which are the expression of the three major rays are:
Ray I....... Uranus.
Ray II...... Neptune.
Ray III..... Saturn.” (EP I 420)d. A still more occult relationship may relate the human monad to one of the Three Great Beings Who ‘surround’ the Solar Logos, and Who, apparently, requires three planetary schemes through which to express Themselves. (cf. TCF 1238 and EP II 98-99) These three can be called the Brahma, Vishnu and Shiva of our solar system. First ray monads would relate to or even be ‘sourced’ from the solar systemic Shiva; second ray monads from the solar systemic Vishnu, and third ray monads from the Being who plays the role of Brahma within our system. Ultimately however, the human monad finds its place within the Sun and must be transferred thereto. (cf. IHS 196)
e. The monadic subray (which can be any one of the seven) may relate the monad to a planet in which that particular ray is strong. It is likely that each monad, according to its ray, it related to one of the seven sacred planets.
f. The planets from which the human monads ‘come’ color their quality. This coloration comes due to the qualitative nature of the planet itself and its stage of evolution, and due also to the rays which are expressing through the planet and being transmitted through it from other and higher Sources.
10. Does a M/monad have a life independent from its ‘planet of temporary origin’?
c. This is a very difficult question. Really, the question is—can any part be independent of the whole of which it is a part?
d. If the ‘least’ monad intended for expression in Cosmos, is already (from the dawn of Cosmos) a subdivision or ‘part’ of the Great Whole—containing a lesser intended whole (in which the monad is also a ‘part’), containing a still lesser intended whole (in which that monad is also a ‘part’), containing a still lesser intended whole (in which that monad is, as well, a ‘part’), etc., etc., then, can that monad (or any M/monad) ever be free of the M/monadic wholes by means of which it ‘descended’ into apparent independent particularity (i.e., manifestation as, let us say, a human monad), and by means of which it (hypothetically) may well re-ascend into absorption into a larger Identity (i.e., manifestation as part of the Monad of a Planetary Logos, or—more—manifestation as part of the Monad of a Solar Logos?, etc., etc.,--until the One Universal Monad has reabsorbed it and all M/monads.
e. The mysteries of identity are involved in this question.
f. Ultimately a human monad has its home within our Sun.
“Thus the solar Lord, the inner Reality, the Son of the Father, and the Thinker on his own plane becomes the intermediary between that which is of the earth, earthy, and that which finds its home within the sun.” (IHS 196)
And perhaps, no matter whither a human monad may be destined (and no matter which of the seven or nine Cosmic Paths it is to tread) it will not do so until the end of the Mahamanvantara, which end is preceded by its reabsorption into the Solar Logos which breathed it forth. This means that the human monad would return to its “home” within the Sun/Solar Logos.g. From this perspective, a human monad is an extension of a Solar Logos, and, in a way, is a type of Solar Logoic ‘participation’ in whatever environment it finds itself immersed. This needs pondering.
h. Thus, from this perspective, wherever a human monad ‘goes’, and whatever it learns and whatever capacities it acquires, it is to be considered a Solar Logoic extension or emanation, and will be retracted to its Parent Source.
i. Of course, a Solar Logos is also a Monad in expression, but one of far vaster scope than the lesser M/monads it includes.
j. And it, too, is an extension of a greater Parent Source—a still greater and higher ‘Sun’ (using this term figuratively).
k. A Solar Logos—as Monad—also is retracted into its Parent Source—when the cosmic time for such retraction occurs.
l. If the analogy holds good, then greater M/monads would have their ‘Homes’ within still greater ‘Suns’ (i.e., Cosmic, Super-Cosmic, Galactic, Super-Galactic, etc., Logoi and the stellar aggregates which represent Them).
m. The following is a crucial theoretical thought and upon its validity or falsity hinges the fate of the human monad and all other M/monads in Cosmos.
Following this mode of thinking, it is proposed that a human monad does not go on to become a Solar Logos, but already is a Solar Logos—in emanative extension.n. A Solar Logos does not go on to become a Constellational Logos, but already is a Constellational Logos—in emanative extension.
o. A Constellational Logos does not go on to become a Super-Constellational Logos, but already is a Super-Constellational Logos (the “Unknown” of TCF 293)—in emanative extension.
p. So we see how it goes. We—apparently and immediately identified as the human monad—are already every superior M/monad in the pyramidal emanative sequence above us. Please ponder on this revolutionary existential proposal.
q. Thus, as we rise through monadic retraction and reabsorption, we are not becoming anything—only re-becoming what we already are.
r. Thus, from this perspective, it would appear that the apparently ‘individual’ M/monad, is not really free to go on and on, ‘rising’ independently, but must remain with the Whole which breathed it forth, which Whole remains with the Greater Whole which breathed It forth, which Greater Whole remains with the Still Greater Whole which, in turn, breathed It forth, and so on—but not “and so ad infinitum” as in a finite Universe (posited because of the Law of Periodicity), there is an End.
s. Thus, we see, symbolically, the hour class figure again and again, or the figure ‘X’, beneath another which is beneath another etc. For although there are moments of apparent M/monadic independence in which there is freedom to ‘go out’ along a number of different possible channels of development, there always comes the time of in-gathering or of return to the next most ‘elevated’ Parent Source. For us a Solar Logos is that Parent Source, but for a Solar Logos, a Constellational Logos is, and so forth, until the Ultimate Parent Source in Cosmos is reached—the Universal Logos.
t. From this perspective, then, we progress with the Whole of which we are a part, which Whole progresses with Its Whole, etc., etc..
u. Thus, if we as human monads are emanated from a temporary Source we call a planetary Logos, It, Itself, is due to be absorbed into the Solar Logos which is both our “home” and Its home.
v. Perhaps, throughout Cosmos, there is a condition of what we might call ‘ascending M/monadic integrity’ accompanying an ‘expansion of M/monadic consciousness through ascent’.
i. This would mean that although a M/monad is reabsorbed into its Parent Source, it would still maintain its identifiable integrity.
ii. The earned capacities it re-bestowed upon/within its Parent Source would (with the re-bestowed capacities of M/monads of equal degree) become part and parcel of the Parent Source. The once extended M/monad would now inhere in the Parent Source and there would be no more need for it to ‘go out’.
iii. With these developments, the consciousness that was interred in the projected or emanated lesser M/monad would no longer be limited to that M/monad, but would have the freedom of range of the Parent Source. This would be true for all M/monads of like degree.
iv. What they represented in extension would now remain inherent in the enriched Parent Source.
v. The scale would change. There would be no more need for the extension/emanation of smaller units (for instance the human monad). Now, in the scale of things, the Parent Source would become the smaller unit until It, Itself, was retracted into Its Parent Source.
vi. And thus the process would continue ‘upwardly’—a given Parent Source, retracting its emanations/extensions, all of which would return to complete identification with the fullness of consciousness of the Parent Source.
vii. Then, that Parent Source (with other M/monads {i.e., Parent Sources} of similar degree, and with respect to a still Greater Monadic System containing all those particular Parent Sources) would stand in relation to that Greater Monadic System as ‘monads of smallest scope’, free to develop in various ways (just as the human monad did) until they, too, were retracted into what is for them a superior Parent Source—the Greater Monadic System.
In other words, the ‘great’, in time, become the ‘small’, pursue their own Path of Development, and, like the human monad which was ‘contained’ within them, are also retracted into a still greater Monadic System or Parent Source.viii. The Ultimate Parent Source would be the One Universal Monad, the Universal Logos.
ix. By the time there occurred the Final Retraction of the Seven into the Three, the Three into the Two and the Two into the One, all lesser M/monadic extensions which had been emanated into (and as) Cosmos would be inherent in the structure of these ‘Final Number Beings’—the Presiding Archetypes of the Universal World of Being. These Great Beings (although supremely great and vast compared with the kinds of M/monadic extensions which had ‘gone forth’ during Cosmic Expression), would, at that Final Time be the smallest ‘independent’ Monads in scope of consciousness (though, of course, any M/monadic ‘independence’ is always fundamentally illusory. Always the One acts through the Many).
x. Along the ascending “Way of Retraction’, each time a retraction occurred, and many M/monads of like degree ‘came Home’, the consciousness encapsulated within the ‘returning ones’ would be liberated into the full scope of consciousness of the greater Monad that absorbed them.
xi. Then, each reabsorbed M/monad would re-become every other reabsorbed M/monad. Each would be all and all would be each. This is a radical proposition which requires pondering.
xii. The aspects that each of them represented while in extension (i.e., having ‘gone forth’) would now be inherent in the Parent Source, and the identity of each absorbed M/monad would be only the Identity of the Parent Source and not the little identity of the little monadic extensions.
t. The picture is one of an expanding and retracting Universe; a Universe going from simplicity into multiplicity, and by graded steps, returning through lessening multiplicity into greater and greater simplicity, until the original simplicity is reached.
u. In the process of ‘M/monadic Retraction’, that which seemed large and encompassing, becomes small and instrumental, and the process progresses, until the Largest Universal Oneness is reached.
v. This Largest One (immediately before reabsorption into the NAMELESS), realizes Itself as virtually infinitesimal—the smallest possible unit. And that is the end of that particular Universal Cycle amidst an endlessness of Universal Cycles.
11. What are M/monadic Groupings and what is their function?
a. “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 576)
b. “It should be remembered that all people are units of consciousness breathed forth on one of the seven emanations from God. Therefore, even their monads or spiritual aspects are inherently different just as in the prism (which is one) there are the seven differentiated colours. Even this is so only because of the nature and point of view and the perceiving apparatus of the man whose eye registers and differentiates the varying rates of vibratory light. These seven subsidiary groups again produce a varying outlook, mentality, and approach, all equally right, but all presenting a slightly different angle of vision.” (TWM 32-33)
c. The concept of the “slightly different angle of vision” is important when considering that which differentiates M/monadic types.
d. Within any planetary scheme there are seven groupings of human monads. The chart on p. 344 of TCF, although principally applicable to much greater beings, suggests this by analogy.
e. A particular group of human monads incarnates in a particular planetary scheme, and within this group, there is a further sevenfold division, based necessarily on the principal subray of the monad.
f. Human monads form groupings in the various centers of a Planetary Logos:
“It should be borne in mind by students that all egoic groups come under the Law of Karma, but only as it affects the Heavenly Man, and not the law as it demonstrates in the three worlds. This karmic law, which is the governing impulse of His centres, will show itself in peculiar ways, and as the human monads compose those centres, each group will have its own "activity" problems, will spiral through the round of Being in its own peculiar manner, and will demonstrate qualities and motions different from its brothers. For instance, through withdrawal of energy and not through basic inertia those monads who are the sum total of the centre of creative force of the Heavenly Man show qualities of violent reaction on the physical plane against certain "laws of nature" and in the period of their transition from the lowest centre to the throat centre of the Heavenly Man, betray qualities of revolt which make them a puzzle to their brothers.” (TCF 1105-1106)
Each group of monads, as stated, “demonstrate qualities and motions different from its brothers”. The qualities and motions are appropriate the center in the Planetary Logos to which the particular monad belongs. It appears that while, in general, humanity as a whole forms the throat center of the Planetary Logos, human monads can be found focussed within all the centers—depending upon the perspective from which one understands the centers. “Globes” for instance, are centers within the Planetary Logos. “Chains” are even greater centers within the Planetary Logos. It can easily be understood how various groupings of human monads could be found on any of the seven globes within any of the seven chains (each chain containing—at various points in its unfoldment—seven globes). The Kingdoms of Nature are also to be considered as centers within a Planetary Logos, but human monads can only be found (or will, on day be found) within the four superior kingdoms—the Human Kingdom, the Kingdom of Souls, the Kingdom of Planetary Lives, the Kingdom of Solar Lives)g. Certain monads within the Fourth Creative Hierarchy have particular powers, such as the ability to manifest in two or three appearances (depending upon the monadic ray). (cf. TCF 1194)
h. A Cyclic Tabulation detailing various types of human monads:
A cyclic tabulation is of equal interest but is of a totally different nature, carrying to the initiated and intuitive investigator many hints of an evolutionary and historical value. Again we might append a brief epitome of some of the expressions used and of some of the names under which human beings are grouped in the archives of this the seventh department:
1. Units of the fire-mist stage,
2. Points of lunar origin,
3. Sons of the sun,
4. Devas of the fourth degree,
5. Flames from interplanetary spheres,
6. Atoms from the crimson sphere—a reference to certain Egos who have come to the earth from the planetary scheme whose note is red, (Note, again, the use of the word “Ego” with a capital “E”, to indicate human monads.)
7. The successful Vyasians,
8. The points in the third planetary petal, and groups of others related to the twelve petalled planetary lotus,
9. The lovers of low vibration,
10. The rejectors of the eighth scheme,
11. The points of triple resistance,
12. The followers of the ARHAT,
13. The cyclic sons of peace,
14. The recurring sons of war,
15. The specks within the planetary eye,
16. The recognised points within the chakras. These naturally exist in ten groups.
Each name conveys to the mind of the initiate some knowledge as to the place in evolution of the Monad concerned, the nature of its incarnations, and its place in cyclic evolution.” (TCF 1082)i. It can be inferred that human monads are associated with that particular planetary center or chakra to which their major monadic ray, their monadic subray, or their triadal ray (considered as a subray of the monad) render them resonant.
12. What is the relation of the human monad to the Planetary Logos in which it ‘finds’ itself?
a. Every human monad vibrates to the ray of a particular Planetary Logos in Whose body of manifestation that monad is expressing. Further, every human monad may vibrate to the ray of a particular Planetary Logos Who is the Parent Source for that monad. For example, many human monads expressing on the planet Earth have, for their Parent Source either Jupiter or Venus. Thus, human monads within the sphere of manifestation of the Earth, may claim as their Parent Source other Planetary Logoi than the Planetary Logos of Earth.
b. The Relation Between a Planetary Logos and the Monads which Express within His Scheme: “The planetary Logos of this scheme is primarily occupied with a particular group of units, or with those Monads who vibrate to His key, are colored by the same colour as Himself, answer to the same number, and are esoterically known by the same Name.” (TCF 364)
c. Human Monads Come Under the Influence of the Various Planetary Logoi: “all Monads pass at different times under the influence of the different planetary Logoi, and all are found at some time in each scheme. This does not mean that every human unit passes a period of incarnation in each scheme. It means that on some one globe in every scheme, human units will be found either prior to physical incarnation, between different egoic cycles (a totally different thing to periods between physical lives), between different rounds or manvantaras, or between the various root-races and subraces. As stated in various occult books, many of the present advanced humanity individualised on the moon chain, and only took physical bodies in the earth chain during the fourth root-race, thus escaping incarnation during the first three rounds, and the first two races of the fourth round. In the interim, they came under the planetary influence of another Logos of a scheme, and were occupied during that immense period of time in fanning the manasic flame, and developing the attributes of manas, so that the Atlantean root-race found them adequately equipped to cope with life conditions. (TCF 354-365)
d. A Particular Planetary Logos and Monads Who are on His Ray: “3. Each secret conveys a key to the nature of some particular Planetary Logos, and consequently gives the clue to the characteristics of those Monads who are on that particular planetary ray. It is obvious how necessary such knowledge is to the adept who seeks to work with the sons of men, and to manipulate the force currents affecting them and which they emanate.) (IHS 164)
13. What does it mean that the centers of the Planetary Logos are composed of human and deva monads?
a. All human and deva monads have particular functions within the planetary scheme of a particular Planetary Logos. Although that function may not be obvious during the earlier stages of development of the monads (i.e., the periods when they are manifesting principally through their projections—i.e., personalities and souls), as they “come to themselves” as monads polarized upon the systemic monad plane, the functions related to the chakra in which they find their place will also be clarified for them.
b. Devas are on All the Seven Rays Monadically: “1. Those devas who form the permanent atomic substance of all the Monads, both in and out of physical incarnation. They are divided into seven groups according to the Ray of the Monad.” (TCF 676)
c. Devas Monads, Like Human Monads are on All the Seven Rays: “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.” (TCF 943)
d. Human and Deva Monads Find Place within the Seven Centers of a Heavenly Man: “These seven Heavenly Men, in Whose bodies each human Monad and each deva finds his place, form the seven centres in the body of the Logos.” (IHS 99)
e. Human and Deva Monads are the Cells in the Body of a Heavenly Man: “The method whereby a man assumes conscious place in the body of a Heavenly Man differs in different planetary Schemes; the Heavenly Man, Who uses our planetary Scheme as His body of manifestation, chooses to work in this particular way during this particular period for His own specific purposes; it is part of the process of vitalising one of His centres, and of linking up His heart centre with its connection in the head. As other of His centres are vitalised, and come into full activity, other methods of stimulating the cells in His body (the deva and human monads) may be followed, but for the present the cosmic Rod of Initiation, which is applied to a Heavenly Man, in much the same manner as the lesser rods are applied to man, is being utilised in such a way that it produces that specific stimulation which demonstrates in the activity of man on the Path of Probation and the Path of Initiation.” (IHS 178)
f. The Heavenly Men are the Grouped Consciousness of the Human and Deva Monads: “On the buddhic plane (the fourth cosmic ether) the Heavenly Men (or the grouped consciousness of the human and deva Monads) begin to function, and to escape eventually from the cosmic etheric planes. “ (TCF 120)
g. Human and Deva Monads are the “Units” in the Bodies of the Heavenly Men: “On higher planes the Heavenly Men (through atma-buddhi-manas) aim at a similar progression. These two, the Heavenly Men plus the units in Their bodies, which are composed of deva and human monads form, in their totality, the Grand Heavenly Man.” (TCF 244) (Note: the term “unit” refers to a self-conscious life”.)
h. The Body of a Heavenly Man is Made Up of Human and Deva Monads: “Perhaps some light may be thrown upon the obscurity of the matter by the realisation that just as the Logos has (in the non-sacred planets) the correspondence to the permanent atoms in the human being, so the middle evolution between these two (God and man) is the Heavenly Man, whose body is made up of human and deva monads, and Who has likewise His permanent atoms. Always the three higher principles can be distinguished in importance from the four lower.” (TCF 299)
i. Human and Deva Monads Being Transferred out of the ‘Human’ Kingdom!: “Herein lies the reason for His [the Lord of the Seventh Ray] inflowing force at this time, for a profound movement is in order of accomplishment, and a transference is in progress which calls for His particular type of energy. A transference is being effected of certain groups of human and deva Monads out of the human kingdom into the fifth or spiritual kingdom. During His cycle of close on two thousand five hundred years, a specific number of men will pass on to the Path of Initiation, and take at least the first Initiation, thus transferring their centres of consciousness out of the purely human into the early stages of the spiritual.” (TCF 446)
j. Deva Units Far Outnumber the Human: “The centres are allied or connected with consciousness, and are composed of self-conscious units—the human Monads. The remainder of the body is composed of deva substance, yet the two together form a unity. The deva units therefore far outnumber the human, and deva substance is also feminine and negative, the human Hierarchy being masculine. Through the positive activity of the centres, the negative deva substance is influenced, built and energized. This is true of a solar Logos, a planetary Logos and a human being.” (TCF 637)
k. Human and Deva Monads Found on the Plane of Spirit: “…nevertheless, the human Monads in their seven types are found on the plane of spirit—as it is the plane of duality—the deva monads are likewise found there.” (TCF 691)
l. All Human and Deva Monads Come Under One of the Seven Rays: “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 substance influenced.” (TCF 943)
m. Human and Deva Monads are “Points” within Planetary Schemes: “First, that mode of activity which distinguishes the Vishnu aspect of Deity, or the motion of the Divine Manasaputras. This involves, therefore, a consideration of the effects of this motion:
a. Within the planetary schemes, Their bodies.
b. Upon the atoms or "Points" in those bodies, the human and deva Monads.” (CF 1028-1029)n. Fire, Circulation and Sparks—Human and Deva Monads: “We can picture to ourselves the glory of this concept; the downpouring of the streams of fiery sparks; their flashing forth into points of intensified fire as they meet conditions which produce occult "ignition"; and the constant circulation of the forty-nine fires constructed of the sixty thousand million human Monads and the countless streams of deva monads: fire on every side—a network of fiery rivers of living energy, focal points of intensified brilliancy and everywhere the sparks.” (TCF 1093)
o. We can conceive that just as the chakras in the etheric body of the human being have divisions (for instance, jewel and petals), this would similarly be the case for the chakras of a Planetary Logos in which the human and deva monads found their place. Given the identification of the human type with the will and of the deva type with the form, it is likely that the human monads would be ‘positioned’ closer to the jewel in any particular chakra, and the deva monads be found more with the petals.
14. What is the relationship of the human monad to the Sun, the Heart of the Sun and the Central Spiritual Sun?
a. The human monad is that which has its home within the Sun.
“Thus the solar Lord, the inner Reality, the Son of the Father, and the Thinker on his own plane becomes the intermediary between that which is of the earth, earthy, and that which finds its home with in the sun.” (IHS 196)b. The human monad (in relation to our solar system) is, thus, derivatively, a solar being, no matter in which Planetary Logos it may be a chakric constituent.
c. Although the human monad is, in a sense, a great heart center (related to Jupiter and the number, twelve), it is more related to the Central Spiritual Sun rather than the Heart of the Sun.
d. An Analogy Linking the Monad and the Central Spiritual Sun: “c. Under this Law of Sacrifice, Sanat Kumara (to express the idea in occult terms) ‘must turn His back upon the Central Spiritual Sun, and with the light of His Countenance irradiate the path of the prisoners of the planet.’ He sentences Himself to stay for as long as may be needed, ‘acting as the Sun and light of the planet until the Day be with us and the night of pralaya descends upon His finished task.’ Thus and only thus can the light of the Central Spiritual Sun begin to penetrate the dark places of the Earth; when this happens all ‘shadows disappear’—an occult reference to the all-embracing radiance of the Monad as it absorbs both its reflection, the soul, and its shadow, the personality.” (DINA II 287)
e. All shadows disappear because the various aspects of the personality (and soul) become metaphysically transparent, and no longer opaque to monadic light.
f. The Monad Relates the Initiate to the Central Spiritual Sun: “1. The Monad relates the initiate to the Will of God, to the Council at Shamballa, to forces active on the planet Pluto, and on another planet which must remain nameless, and also to the Central Spiritual Sun.” (R&I 96).
g. The Central Spiritual Sun, Like the Monad, Emanates Light: “The light and life of God Himself may emanate from the central Spiritual Sun, but it is only as the light within the solar system itself is awakened and aroused that there will come that eventual blazing forth which will typify the glory of the Sun shining in its strength. Similarly, the light of the soul may emanate from the Monad, but it is only as the light within the little system (directed by the soul) is awakened and aroused that there will come the eventual shining forth of a son of God.” (TWM 73)
h. The human monad is really the central spiritual sun of the human energy system.
i. To the extent that Sanat Kumara is a disciple of our second ray Solar Logos, Shamballa (and thus all human and deva monads) are responsive to the Solar Logos’ second ray nature, and thus, as well, to the “Heart of the Sun” which, specifically, distributes this second ray nature. Whereas both the soul and personality of the Solar Logos are on the second ray, the Solar Logoic Monad is, most probably not—quite reasonably being on the fourth ray, as our Solar Logos is a Logos of the “fourth order” (though exactly what this “order” means remains ambiguous)
“For the sake of clarity, yet at the same time speaking symbolically, Sanat Kumara might be regarded as a personal disciple of the Solar Logos, with all that that indicates of cosmic responsibility.“ (R&I 421)
It must be remembered that the dominating ray, the outstanding influence in our solar system, is the great cosmic second Ray of Love-Wisdom, a dual ray,—that is, a ray combining two great cosmic principles and energies. It is the ray which governs the "personality" of our solar Logos, if such an expression may be used, and (because it is dual) it indicates both His personality and soul rays, which in Him are now so balanced and blended that, from the angle of humanity, they constitute the major ray, the one ray. This major ray determines both His quality and His purpose.” (EP I 334)
15. What is the meaning of the fact that human monads on the three major rays may be focussed on different subplanes of the monadic plane?
a. The energies transmitted into all aspects of the human energy system emanate from the monadic subplane on which the monad has its ‘residence’. Although the monad is synthetic, one or other of the three aspects of the Divine Will will be emphasized.
b. The Subplanes on Which the Three Main Monadic Types Have Their Habitat: “Ray Two and Law Two are closely allied, and it is interesting to realise that it is on the second subplane of the monadic plane that the majority of the Monads have their habitat; there are a few Monads of power or will on the atomic subplane, but their numbers are not many, and they simply form a nucleus in evolutionary preparation for System III, the power system. The majority of the Monads are on the second subplane and they are the Monads of love; on the third subplane can be found quite a number of the Monads of activity, but numerically not as many as the Monads of love. They are the failures of System I.” (TCF 577-578)
c. The Fourth Subplane of the Systemic Monadic Plane—A Place of Transition: “The fourth subplane of the monadic plane is in a very real sense the place of transition from off the egoic ray (whichever that ray may be) on to the monadic ray; these three major rays are organised on the three higher subplanes of the monadic plane in the same way that the three abstract subplanes of the mental are the group of transference from off the personality ray on to the egoic.” (TCF 119)
May it be that, before this transference, the human monad is in some way focussed on subplane four?d. The Synthesizing of the Various Aspects of the Monad: “i. Another synthesis takes place on the synthetic second ray on the second subplane of the buddhic plane and the monadic plane, while the comparatively few Monads of will or power are synthesised on the atomic subplane of the atmic. All three groups of Monads work in triple form on the mental plane under the Mahachohan, the Manu, and the Bodhisattva, or the Christ; on the second or monadic plane they work as a unit, only demonstrating their dual work on the atmic plane, and their essential triplicity on the buddhic plane.” (TCF 119-120)
e. Synthesis Upon the Higher Three Levels of the Monadic Plane: “Second, a similar process [i.e., similar to ‘the balancing of electrical phenomena, or the achievement of synthesis in connection with Man’] in connection with a Heavenly Man transpires on the three higher subplanes of the monadic plane. Viewed in a larger sense it takes place on the three major planes—the atmic, buddhic. and manasic—just as in the three worlds of human evolution—the physical, astral, and mental—the synthesising process proceeds on the higher of the three involved.” (TCF 314)
16. What are the distinctions between three major groupings of human monads: those who individualized on the Moon Chain; those who individualized in Lemurian times and those who individualized in Atlantis?
a. One difference is purely in the area of experience. The human monads who individualized on the Moon Chain are the most developed, having had the longest individualized experience (when compared with human monads who individualized within the Earth Chain).
b. Also, the Moon Chain human monads (though presently developing within the Earth Chain) cannot be considered as true Earth Chain humanity; the Lemurian human monads are true Earth humanity, as are those human monads who individualized in Atlantean times)
c. Note, in the tabulations below that the term, “Egos”, with a capital “E”, refer essentially to human monads expressing themselves as individualized egos. It is ‘monadic origin’ which is being discussed. Even the term “ego”, with a lower case “e”, can refer, in this context, to the human monad and its origin.
d. It is very important to realize that the references below must be related to monadic types, and not, strictly speaking, to egoic types, as all souls/egos, when first individualizing, have for their rays, the fourth, fifth, sixth and seventh rays (the Rays of Attribute) while the rays discussed below are the first, second and third—Rays of Aspect.
Human Beings Entered Incarnation on one of the Four Rays of Aspect: “Every human being, in the earlier 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.” (R&I 558-559)
During Early Periods, All Human Beings Conditioned by Four Rays of Attribute: “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.” (R&I 560)
It might be thought that human beings from the Moon Chain could, as a result of their long experience on that chain, have achieved a soul focus upon the third ray, and have entered incarnation within the Earth Chain with that third ray soul focus.. We learn, however, that “certain of the advanced humanity of the [Atlantean] period gradually found their way on to, or rather into, the stream of divine energy which we call the third ray”. It is these very Moon Chain human beings who would have been the advanced humanity of that period. Thus, it can be reasoned that, as “egos” (strictly speaking) they were not upon the third ray before the time in which they found their way onto the third ray. Here we must reinforce an important realization: that although these human beings were, in great measure, focussed upon the third ray monadically, they were still focussed upon the fourth, fifth, sixth or seventh rays egoically—i.e., as souls. This argument lends continuing credence to the idea that when DK speaks of “individualising egos” in the references below, He is speaking of monadic types.e. Tabulation of Monadic Types and Their Origins: “We now begin our study of the five groups of souls. For purposes of classification and comparison, we shall divide our earth humanity into the following groups:
1. Lemurian Egos our true Earth Humanity.
2. Egos which came in on Atlantis.
3. Moon chain Egos from the moon.
4. Egos from other planets.
5. Rare and advanced Egos awaiting incarnation. (EP I 201)f. Origin of Major Monadic Types: “Just how and why egos come into our planetary evolution from earlier cycles and from other planetary systems is a subject of the greatest interest, but it is of no real importance to the students of this Treatise. We shall not therefore consider it or deal with it. It is of a speculative nature and utterly past their possible corroboration or capacity to check. There is no standard of comparison nor can they judge by inference what is important. All that can be said is that the three major monadic types came into being, either from the moon chain or during the Lemurian stage of individualisation, and that these three determine much that is transpiring today. All that it is here possible to do is to give some information which may throw a light on the subject, and colour our general thought, but which it is impossible either to check or accept except as being inferential or possible. All this can later be determined by the student when his knowledge and powers are greater than they are at present and adequate for that purpose.
The three major types are, as is well known, those of will or power, of love-wisdom and of active intelligence. The following facts must, therefore, be remembered:—
1. That egos of all types individualised upon the moon chain, but that the egos of active intelligence constituted 75% of the total, the remaining 25% being divided between the other two.
2. That in Lemurian times, the egos of love-wisdom preponderated, and in their turn constituted 75%, with the remaining 25% being the egos of active intelligence. Very few indeed, practically a negligible number, individualised along the line of power or will at that time.
3. There was a very large influx of individualising egos in early Atlantean days and they were practically all of the power-will type. It might be stated that 80% of those who entered human evolution at that time were egos who were expressing the will aspect of deity, and that the remaining 20% were along the line of love-wisdom.
These all, with the egos which individualised upon the moon chain and which came in steadily, as the planetary conditions fitted them, until the final stages of the Atlantean period, [Page 212] constitute the bulk of our modern humanity, plus some rare egos which drift into our planetary evolution for some reason or other, and never become properly adapted to or fitted into our planetary life. They persistently remain abnormalities.
(EP II 210-212)g. Regardless of the rays upon which they primarily express, the differing groupings of human monads carry the qualities of the chains and races in which they individualize.
i. Moon Chain monads carry the quality intelligence since the Moon Chain was the third chain and intelligence is related to the Third Divine Aspect.
ii. Earth Chain monads (conditioned by the number, four—the Earth Chain being the fourth chain) express more fully along the love line, and indeed, the majority of those individualizing in Lemurian times were second ray monads.
iii. As well, Earth Chain monads are characterized by a greater materiality and are more easily in harmony with the earthiness of this Planet.
iv. Earth Chain monads has less manipulative intelligence than Moon Chain monads which, in turn, are less qualified by Love-Wisdom than the former.
v. It may be that human monads who individualized in early Atlantean days will experience greater conflict between the “pairs of opposites” and greater struggles upon the astral plane.
vi. These Atlantean monads (the great majority of them on the first ray) will come into full expression in the next solar system.
17. Since the rays of the personality and soul are always, initially, the Rays of Attribute, does this fact tell us anything about the seven subrays of the human monad?
a. The major ray of the human monad remains the same throughout the aeon. The major polarization within the spiritual triad (whether that polarization is atmic, buddhic or manasic) is tied to the major ray of the monad. Thus the major polarization of the spiritual triad is also a constant.
b. But since the soul ray is the same as the triadal ray, and since the soul ray in so many cases does change from one of the Rays of Attribute to one of the Rays of Aspect, the ray of the triad must also change.
c. Can the subray of the human monad be related to the ray of the spiritual triad such that when the triadal ray changes it is also an indication that that the subray of the monad is changing? Maybe or maybe not. Only expert reincarnational research accompanied by psychic powers which reveal the highest levels of the human energy system would disclose the truth of this matter.
d. In any case, it is important to assess whether the subrays of the human monad are correlated with the degree of progression of the human evolutionary cycle (for instance—early, middle or later stages). Is it possible that just as the soul ray must (in the early phases of human evolution) be one of the four Rays of Attribute, the same is true for the subrays of the human monad? The idea is an interesting one for the following reason: the human monad is the source and point of impulsion for all that transpires within its projected vehicles—soul and personality. If the soul and personality are obeying certain laws (for instance, a law which ensures that only Rays of Attribute can qualify soul and personality expression in the early days of human evolution) then those laws must be impulsed or imposed from some source. Since the major ray of the human monad changes not (during the entirety of its sojourn in the lower five worlds), and since that major ray is always one of the three Rays of Aspect, then the monadic subrays (which include the four Rays of Attribute) become possible sources for impulsing or imposing a condition in which only the “Lower Four” prevail.
18. What is the relationship between the human monads and various planetary sources—such as Venus, Jupiter, Vulcan, etc., and the chains and globes of the Earth Scheme corresponding to those planetary sources?
a. Human monads (with deva monads) form part of the centers of our Planetary Logos.
b. As well, it can be hypothesized that they form part of the centers of the Globe Lord in Whose ‘body’ they are expressing, and similarly in the body of the Chain Lord.
c. Since the a Globe Lord and a Scheme Lord are really aspects of the Planetary Logos of a Scheme, the participation in the centers of these two types of Lords does not negate the fact that such monads are still are constituents in the centers of a Planetary Logos.
d. In fact, the planetary globes and planetary chains may be the very centers or chakras in which the human and deva monads play their principle part. One can see that Monads greater than the human monad are included within the planetary scheme of Earth. For instance, each Globe Lord is a Monad as is each Chain Lord, and these two types of Monads are embraced within the Planetary Logoic Monad.
e. Depending upon the globes and chains within which a given human monad may be playing its part, so will be the influence of the other Planetary Logoi upon that monad—for each of the globes and chains is resonantly tuned to one or other of the various Planetary Logoi of our solar system.
f. Thus, a human monad may come under the influence of another Planetary Logos while still remaining within its own planetary scheme; or, a monad may also focus for a time within the planetary scheme of these other Planetary Logoi.
Human Monads Come Under the Influence of the Various Planetary Logoi: “all Monads pass at different times under the influence of the different planetary Logoi, and all are found at some time in each scheme. This does not mean that every human unit passes a period of incarnation in each scheme. It means that on some one globe in every scheme, human units will be found either prior to physical incarnation, between different egoic cycles (a totally different thing to periods between physical lives), between different rounds or manvantaras, or between the various root-races and subraces. As stated in various occult books, many of the present advanced humanity individualised on the moon chain, and only took physical bodies in the earth chain during the fourth root-race, thus escaping incarnation during the first three rounds, and the first two races of the fourth round. In the interim, they came under the planetary influence of another Logos of a scheme, and were occupied during that immense period of time in fanning the manasic flame, and developing the attributes of manas, so that the Atlantean root-race found them adequately equipped to cope with life conditions. (TCF 354-365)
19. What is the importance to the disciple/initiate of the human monadic ray compared to the importance of the ray of the planetary source of the human monad, and, also, to the “Universal Ray” (the ray of the solar system)?
a. The different categories of rays emanating from a hierarchy of ray sources are sequentially emergent in the development of the human being.
b. The physical, emotional and lower mental rays are the first to emerge, coming into successive prominence over a number of millions of years.
c. At a relatively later period of human development, the personality ray emerges. The man is a thinking, feeling, acting entity and is, no longer, in the ‘childhood’ of his human development.
d. The soul ray (which is also the ray of the higher mind, intuitional vehicle and atmic vehicle) is the next to emerge, and long is the warfare between the soul and personality ray.
e. The personality ray is a subray of the soul ray and these two rays are most often of different quality.
f. The period of emergence of the soul ray stems from the opening of the fifth petal of the egoic lotus, and continues in power until the third initiation, and perhaps intensifies even beyond that climactic point.
g. In principle the soul ray continues to be a potent factor in the energic demonstration of the man even after the fourth initiation and until Mastership is achieved, because this soul ray is identical with the ray of the spiritual triad (EP I 168-169), and the spiritual triad continues to grow in influence until the fifth initiation.
h. After the third initiation the human monadic ray (which may have been making its presence felt ever since the second initiation when will begins to supercede desire) emerges more strongly.
i. There is some question about whether the third initiation is take on the soul ray or monadic ray. Different references indicate either of these possibilities.
Purpose of the Egoic Ray Revealed at the Third Initiation:
“At the third initiation there is revealed to the initiate the purpose of the subray of the ray to which he belongs, that upon which his Ego finds itself. All egoic units are upon some subray of the monadic ray. This knowledge is conferred upon the initiate so as to enable him eventually to find for himself (along the line of least resistance) the ray of his Monad. This subray bears upon its stream of energy many groups of Egos, and the initiate is therefore made aware not only of his egoic group and its intelligent purpose, but of many other groups, similarly composed. Their united energy is working towards a clearly defined goal.” (IHS 121)
Kumaras and Other Great Lives Revealed with Conscious Recognition of the Monad: “What do these names and these great Individualities mean to you and to average humanity? Nothing at all and this is necessarily so. They remain but names and possible hypothetical expressions of divinity until after the third initiation when the conscious recognition of the Monad becomes possible; then Forces and Energies, personified for us in these great and stupendous Lives, can be demonstrated as having true existence. (EXH 158)
Dominating Power of Egoic Ray Continues Until Third Initiation:
“The second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the Probationary Path, and continues up to the third Initiation.” (TCF 175)
After the Third Initiation Human Beings Find Themselves on Their Monadic Ray:
“After the third Initiation all human beings find themselves on their monadic ray, on one of the three major rays,,,, (TCF 176)
Color of Egoic Ray Predominating at the Third Initiation:
“By the time the third Initiation is reached, a wondrous transformation has transpired. The outer sphere is palpitating with every colour in the rainbow, and is of wide radius; the streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the circle, resembling the rays of the sun. The nine petals are fully unfolded, forming a gracious setting for the central jewel, and their orange hue is now of a gorgeous translucence, shot with many colours, that of the egoic ray predominating.” (TCF 763)
After the Third Initiation Monadic Ray Begins to Make Its Presence Felt:
“After the third initiation, the disciple has three rays active in him, for the ray of the Monad begins then to make its presence felt. An analogous condition is found in all the kingdoms in nature.” (EP I 237)
Monad Ray Understood Only After Third Initiation Has Been Taken:
“The monadic ray has an effect which can be understood only after man has taken the third initiation.” (EP I 407)
All Rays Subsidiary to the Soul Ray, Which Dominates at the 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 [Page 18] reoriented to, and controlled by, the monadic ray.” (EP I 17-18)
After the Third Initiation, Personality Sensitive to Electric Fire:
“After the third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through the "closed bud at the heart of the egoic lotus."” (EP II 23)
Monadic Energy Comes Into Full Activity in Etheric Body After Third Initiation:
”Though the etheric body of man is an expression of the seven ray qualities in varying degrees of force, the etheric body of a Master is an expression of monadic energy, and comes into full activity after the third initiation.” (EP II 294)
However, First and Second Initiation on Ray of Ego:
“1. Those who are preparing for the first and second initiations, taken upon the ray of the Ego, and
Third Initiation Take on Ray of Monad:
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.” (LOM 267)
j. The fourth and fifth initiations, however, are definitely taken on the monadic ray.
k. During all this time, various subrays have emerged and played their part—on the personality level, on the soul level indicating sub-ashramic affiliation, and also on the monadic level and influential in still larger ways and in arenas of larger scope.
l. There are, however, factors which discriminate even those who are upon the same monadic ray. One such factor is the influence contributed by the human monad’s planet of temporary origin (no planet is the ultimate source of origin for any human monad). Different human monads are ‘from’ different planets and, naturally, carry with them the vibratory quality of that planet, no matter what may be the monadic ray.
m. Since every planetary scheme contains within itself the influence of every other planetary scheme, it can readily be seen that human monads of all the three types (and really—if the monadic subrays were brought into consideration—of all the twenty-one types) are to be found on every planet. It does not take much to imagine that, for instance, a Venusian monad on the third ray would differ in quality from a Vulcanian or Uranian monad on the same ray. The monadic ray would be the same, but a fundamental planetary coloring still anterior to the coloring of the monadic ray would be detectibly present. Perhaps such a quality would emerge even relatively early in the expression of the monadic ray.
n. No matter what planet may be the source of temporary origin for a particular human monad, the monad is essentially a solar factor (just as all the planets are) for all of them are to be absorbed at length (metaphysically if not literally) into one another and finally into the Sun. Because a human monad is a solar being, the ray of the Solar Logos plays a vital role in conditioning it. This ray of the Solar Logos can be reasonably inferred to be what the Tibetan calls the “universal ray”.
o. An interesting hint is given regarding a “universal ray”.
“I would have you bear these relationships in mind, but I would have you also remember that at this Initiation of Decision the Master can move forward on any one of the seven Paths which He may decide is, for Him, the field of His future service. This expression of His choice is, as you know, not dependent upon His ray energy or upon what might be the impelling force of the planetary rays; i.e., that of the planet itself (the personality ray of the planetary Logos) or upon the soul ray of Sanat Kumara. It is not for me to tell you whether this dominating ray is His soul ray or the monadic or universal ray. (R&I 720-721)”
Since both the personality ray and soul ray of the Solar Logos are the Second Ray of Love Wisdom, the universal ray must be the second. The monadic ray of the Solar Logos (some say it is the fourth ray) would not really be effective until our Solar Logos was a “sacred” Solar Logos—and had (analogously to the Planetary Logoi) passed its fifth initiation, which it has not yet accomplished. The monadic ray of this great Being will be most effective in the next solar system altogether—the solar system of will.
“It must be remembered that the dominating ray, the outstanding influence in our solar system, is the great cosmic second Ray of Love-Wisdom, a dual ray,—that is, a ray combining two great cosmic principles and energies. It is the ray which governs the "personality" of our solar Logos, if such an expression may be used, and (because it is dual) it indicates both His personality and soul rays, which in Him are now so balanced and blended that, from the angle of humanity, they constitute the major ray, the one ray. This major ray determines both His quality and His purpose.” (EP I 334)p. Thus, as evolution within our solar system proceeds, there will come a time when to the quality of the monadic ray and the quality of the monad’s planet of temporary origin, must be added the effective power and quality of the universal ray—the Ray of Love-Wisdom.
q. Whereas the ray of the human monad’s planet of temporary origin would be extremely important at the sixth initiation (which is ruled by the third ray) at which time an initiate becomes a “Planetary Life”, and may begin training for his destined Path on the Way of Higher Evolution in a planetary school on a sacred planet, the universal ray emerges into great importance at the seventh initiation—that of the Resurrection. This initiation is ruled by the Second Ray of Love Wisdom (R&I 340) and establishes the initiate in a new relationship with the Solar Logos. The Christ and the Buddha are in process of fully achieving this initiation presently.
r. It can be seen therefore, that all rays which may condition a human being have their appropriate time of emergence. Not only is a man colored by the rays of his own energy system (culminating with the emergence and dominance ray of the human monad), but also by the planetary rays of Earth, by the rays of his planet of temporary origin and by the universal ray—the personality and soul ray of the Solar Logos (effectively his ‘Parent Source’—though from a less ultimate perspective, a Planetary Logos of one of the seven sacred planets can also be considered a ‘Parent Source’ to the human monad.
s. To be qualified principally by the universal ray is the most important spiritual achievement for any unit of life in this second ray solar system.