VI: The Dynamics and Detection
of Monadic Rays and Subrays 

 

1.                  Why is it so difficult for the human being to determine the monadic ray? Why is it considered the “unknown quantity”?

a.                  The problem is simply that for the greater period of evolutionary development, the personality ray and, later, the soul ray are much more active and hence far more obvious.

b.                  The average student of esotericism has not advanced far enough on the Path of Enlightenment to warrant the increasing activation of monadic influence—an activation which would make the monadic ray more detectible. Intrusion of monadic energy into a process of soul-personality union still far complete would be premature and destructive. The monadic center of consciousness knows this and waits.

c.                  So then, the difficulty in detection encountered by the average disciple who may develop an interest in these matters is simply the result of an insufficiently advanced stage of development; at a higher stage of development, the monadic energies which pertain to that higher stage would be more active, present and influential—hence more noticeable.

d.                  One can see from this that in today’s world there are many secondary and tertiary affiliations between human beings, but few primary ones. We remember that the monadic ray is the primary ray. This means that many people are affiliated on the basis of personality similarity (tertiary affiliation); a certain number are affiliated on the basis of soul affinity, i.e., similarity of soul ray (secondary affiliation); and hardly any are affiliated (at least consciously) on the basis of their monadic rays (primary affiliation).

e.                  The Monadic Ray as the “Unknown Quantity”:
“1. Only initiates are in a position to sense, determine, or discover the nature of their monadic ray or that of their disciples.  The monadic ray is that life element in man with which They have definitely to deal as They seek to prepare him for initiation.  It is the "unknown quantity" in a man's nature.  It does not, however, greatly complicate his problem in the three worlds of ordinary human endeavor, as it remains relatively quiescent until after the third initiation, though it basically conditions the etheric body itself.) (EP II 295)

f.                    A Disciple Can Carefully Surmise the Soul Ray:
“However, only when a man is highly developed and nearing the Path of Discipleship is it possible for the esoteric student accurately to surmise what his ray may be. People of all kinds and professions are found on all the rays. The conflict in a disciple's life is found to lie in the fact that the ray of his soul and the ray of his integrated personality are posed against each other.” DINA I, xiv

How much more difficult, then, is it to ascertain the monadic ray?

g.                  Third Degree Necessary for Ascertainment:
“It is not possible for any disciple who has not taken the third initiation to ascertain his monadic ray,” (R&I 508)

h.                  Third Degree Necessary for Ascertainment:
“The question of the monadic ray brings in still another factor in many cases, but this can only be implied and not really elucidated.  As I have oft told you, it is only the initiate of the third initiat ion who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of Power, of Love or of Intelligent Activity.” (EP I xxiv)

i.                    Third Degree Necessary for Ascertainment:
 “Only the initiate of the third degree can ascertain his monadic ray,…” (TWM 573)

 

2.                  What is it about the third initiation which begins for the human being the process of the revelation of the monadic ray? Can this revelation be expected to any degree before that time?

a.                  Once there has occurred a unification of soul and personality (in Love and Wisdom under the regime of the soul/Solar Angel) the proper time arrives for the emergence of the power aspect of a man’s nature—the monad.

b.                  By the time the third initiation occurs the world of fragmented perceptions (common to the personality) has been unified, indicating that that which has been unified can now be synthesized. It is the monad which conveys the synthesizing power.

c.                  The personality is involved with multiplicity. The soul collects multiplicity into spiritually meaningful patterns. The monad demonstrates that the many patterns are all, substantially, of one homogeneous nature.

d.                  The monad (whatever its ray) guides the disciple/initiate along the Way of Simplicity. The third degree (the symbol of which can be considered the point at the summit (i.e., the Mountain of Transfiguration) is significant moment in the ongoing process of simplification. Sufficient unification has occurred to make a true approach to simplicity possible.

e.                  Before the third degree the presence of the monad can be increasingly felt, but only afterwards can it be consciously known.

 

3.                  What should a student of spirituality do to have greater success in hypothesizing and later ascertaining his monadic ray?

a.                  First, be sure of the ray of the soul and the ray of the personality and make sure they are not confused or reversed. This is often the case, and was a frequent mistake made by the disciples in the groups organized by the Tibetan for specialized training.

b.                  If one cannot be sure of the soul ray, there is no way successfully to contrast its familiar and ascertained quality with the appearance of a contrasting quality of energy which may be the influence of the monadic ray.

c.                  Note carefully the spiritual or personal tendencies of any ray energy which seems prominent, or which appears and becomes prominent. The soul and monadic ray should definitely incline towards spiritual tendencies and should not so much have a personal expression, unless these rays are repeated in one of the personality vehicles.

d.                  Notice carefully any reflection of rays specifically within the astral vehicle or the mental vehicle. The monad has a particular resonance with the lower mind as the soul ray does with the astral vehicle. It is not that the rays of these two lower vehicles have to be the same as the monad and soul respectively, but simply (for the sensitive observer) that there may be an observable resonance demonstrated.

The Action of the Soul Ray upon the Astral Body: “The Egoic Ray has direct and specific action upon the astral body.  Hence the battlefield of the life is ever on the plane of illusions as the soul seeks to dispel the ancient glamour, the aspirant is enabled to walk in the light.” (EP I 406)

The Action of the Monadic Ray upon the Mental Body: “The Monadic Ray influences the mental body, after integration of the personality has been brought about. It causes the mind nature to achieve that clear vision which finds its consummation at the fourth initiation, and releases the man from the limitations of form.  There is an analogy to this triplicity and an interesting symbolic relation in the three Initiators.” (EP I 406)

e.                  Since the soul ray is only detectable in advanced individuals

“The soul ray only sets its mark and emphasises its quality and nature in the case of advanced people, and when that emerges clearly, the man is obviously a disciple and the esoteric planets will then govern his chart.” (EA 222)

the monadic ray will only be detectable in still more advanced individuals—presumably those who have passed the second degree, after which the monadic ray may be intimated if not ascertained.

Make sure before attempting to discover the monadic ray (in oneself or in others) that the evidences of the second initiation are at least present (“mental illumination and spiritual intelligence”), otherwise, in most cases, and unless the observer is unusually discerning, there is a strong possibility of failure.

f.                    Be sure not to be misled by the obvious. Rays other than the monadic ray will be far more prominent and evidently stronger. It is wise to avoid mistaking a ray which is simply strong for the monadic ray (on the assumption that because the monadic ray is associated with the Will Aspect, it will necessarily be strong).

Of course the possibility always exists that a strong ray may also be the monadic ray. If this is the case, very careful discernment of the levels upon which such a ray may work and how it works upon those levels is required.

g.                  The monadic ray will be a still more pervasive quality than the soul ray. It will pervade the entire energy system still more fundamentally than the soul ray. Applying the utmost sensitivity and discernment to see if you can detect this pervasion.

h.                  Realize that, in all probability, people at our stage of evolution (the stage at which it is possible even to think about or be interested in the monadic ray) will be either a third or a second ray monad. The greatest preponderance of disciples in the modern world are third ray monads, because disciples are primarily those who have had sufficient time to advance to their present point of evolution. This means that the majority of them was individualized on the Moon Chain, where 75% of those individualized were third ray monads, and only 12½% were second ray monads and 12½% were first ray monads.

Thus, while there is a possibility that you are one of those 25% which are either first or second ray monads, the odds are against it. This is an initial consideration.

i.                    Further along the same line--although the following is said:

“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 578)

and although, because of this statement, one might think that there is a probability that one would be a second ray monad, one must remember that the great majority of these second ray monads came in, in Lemurian times, and so would not yet have had, in the majority of cases, the time and opportunity to have established themselves on the Path of Discipleship. Hence, although there are, all in all, fewer ray three monads than those on the second ray, the probability is still greater that a disciple will be a third ray monad.

Christ, we remember, was a Lemurian monad, and, to stand where He now stands, made, from our perspective, inconceivably rapid progress. Some are now beginning to move as fast as He did, and perhaps some of these are Lemurian monads, yet the odds are still against them reaching the stage of discipleship in this current historical period. Even two fifths of the Moon Chain monads will not set foot upon the Path until the fifth round.

The day of achievement for the second ray monads is in the coming race, and since the majority of those who individualized in Lemuria (75%, we are told) were second ray monads, then if there is achievement among them, it will be, generally, in the coming race rather than the present one.

The Day of Achievement for the Various Types of Monads: “The fourth Ray of Harmony through Conflict leads from the period of that terrific balancing of forces in Atlantis (the fourth race) to the sanctified and free devotion of one-pointedness in the next or sixth race, with two lines of energy consummating in it.  It marks the point of achievement of the Monads of Love, Who arrive at the expression of Love-Wisdom.  The final race marks the point of achievement for the Monads of Will, just as the present Aryan race marks, and will mark, the achievement of the Monads of Intelligence.  This warrants thought.  It is a relative achievement, for this is the fourth round, but there is necessarily a "highwater mark," if I might so call it, for each round.” (EP I 317-318)

Along with this, however, one must factor in the information that even some of those who individualized on the Moon Chain will not be treading the Path until the next round!

“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.  They have two petals unfolded and the third is for them at this time the object of their attention.  Many may succeed in unfolding it before the seventh rootrace of this round but the bulk of them will unfold it in the second rootrace of the next round, and will stand ready before the close of the round to pass on to the probationary path, having unfolded one tier of petals, and organised the second.” (TCF 842)

This is an amazing statement and reveals how slowly evolution may proceed.

j.                     If, to you, the third ray as a monadic ray, seems highly unlikely, given your most careful intuitive analysis, then realize that in the matter of choosing between a second ray and first ray monad, the first ray monad is rare indeed.

“The Monads of power, though in manifestation, are as yet very rare in incarnation.  They came in, in large numbers, at the close of the moon chain, and will come in again in full numerical strength in the last two rounds of the present chain.” (TCF 579)

k.                  Further, when comparing the types of monads presently in manifestation, the implications of the following table have to be assimilated:

“A hint has been given us as to the approximate figures governing the Monads:

35 Thousand million Monads of love
20 Thousand million Monads of activity
5 Thousand million Monads of power

making a total of sixty thousand million human Monads.(TCF 579)

If we bear in mind all that has been discussed in the foregoing, we see that the probability of having the first ray as one’s principal or major monadic ray is rather slight. First of all, there are, presently, far fewer of them—only one seventh as many as second ray monads and only one fourth as many as third ray monads. Thus, only one twelfth of all presently manifesting monads are first ray monads, and, as stated, many of them are not in incarnation. (To have the first ray as the subray of the monad is, of course, a different matter, and is entirely possible. The subray of the monad is necessarily influential at a sufficiently high level of unfoldment.)

l.                     Further we are told the following:

“As to the first ray egos, there are no pure first ray types on the planet.  All so-called first ray egos are on the first subray of the second ray, which is in incarnation.  A pure first ray ego in incarnation at this time would be a disaster.  There is not sufficient intelligence and love in the world to balance the dynamic will of an ego on the ray of the destroyer.” (EP I 26-27)

One has to read carefully here, but what it probably means is that there are no first ray monads who are also expressing on the first monadic subray, or, alternately, who are expressing as first ray souls as well.

Below, however, we read of “the pure ray type”. Alexander and Julius Caesar are included, suggesting that they may have been pure types on the first ray. When DK says that there no pure first ray types “on this planet”, is He saying, “none in incarnation at this time” or that there have never been? In any case the pure first ray type is very rare.

“However, all that I am positing about a ray Life may be equally well posited anent a human life, but it should be borne in mind that the pure ray type does not as yet exist, for there is not to be found that perfect form, mechanism or expression of the ray quality, nor that absolutely purified appearance in the human family, except in such rare cases as the Buddha, or Christ, and (in another field of expression) an Alexander or Julius Caesar.  Leonardo da Vinci was an analogous expression.  The rays concern energy and consciousness, and determine expression, but where the matter utilised and the vehicle informed is as yet imperfectly evolved, there is then limitation and the "tuning out" automatically of much of the energy.  The effect of ray force, working through imperfect forms, must be distorted and curtailed and misapplied.  Let me illustrate.  I have said that first ray energy works out as the destruction of forms; it must be remembered that a pure destroyer is utterly unknown, and mercifully for the race this is so.  It is a beneficent condition that as yet a first ray ego is so handicapped and limited by the form nature and the quality of that form nature that it is unable to make adequate or intelligent use of its destructive force.  First ray personalities are oft destructive, as well you know, but the energy generated is insufficient to work much harm.  Again, pure love is incapable of expression today, its flow being impeded by the form nature.  A consideration of these two cases will help the reader to appreciate the situation.  But the time is near at hand wherein there will be a fuller expression of ray purpose, type or quality, and therefore a truer appearance.” (EP I 73)

The point of all this thought is, that before concluding that we may be first ray monads, we should think and intuit very carefully, realizing that though it is, indeed, possible, the odds are against it.

m.                Having a sense, then, of the probabilities, we can return to the task itself.

n.                  When we are speaking of discerning one’s monadic ray, we are usually speaking of discerning one’s major monadic ray which is, inevitably, one of the three rays of aspect. The problem of discerning is complicated by the fact that a monad focussed principally on one of the major monadic rays will express through one or other of the seven rays considered as a subray. (cf., TCF 176-177)

o.                  These subrays (we must remember) are, in a way, closer to the personal consciousness than the major monadic ray, itself. They may reflect themselves in the triadal life and even be evident in the methods the soul uses and the qualities it displays. Perhaps they are somewhat correlated with the subray of the soul and help to determine the sub-ashram in which the disciple may one day find himself.

p.                  How then, to discriminate between a subray of the monad and the primary monadic ray? Perhaps it is a question of one’s fundamental sense of identity—the deepest kind of identity one can find within oneself. Nothing can take the place of this internal intuitive apprehension of the deepest Self.

q.                  When comparing the soul ray with the personality ray, the question can often be asked, “What is your heart’s desire?” “What would you rather be doing than any other thing?” Given a sufficient stage of soul unfoldment, it will generally be found that the activities associated with the personality ray will not lead to the fulfilment one’s truest heart’s desire. Something deeper is required and that “something deeper” is supplied by the pattern of the soul and its ray. Following the direction of the soul ray will lead to a deeper sense of fulfillment than will ever be possible following merely the personality ray. (The exception would occur if the personality ray were the same as the soul ray {quite rare, cf. EP II 354} or if the personality ray were the same as a ray still ‘higher’ than the soul ray—for instance, the major monadic ray or its subray.)

r.                    Differentiating Between the Soul Ray and Monadic Ray by Finding and Following Your Bliss: On a higher turn of the spiral, a similar method can be used to discriminate between the soul ray and the monadic ray. In this case, the patterns induced by both will be, for the most part, spiritual. The soul if followed will lead to joy—to a deep sense of spiritual fulfillment.

i.                    Then, is there anything higher? Is there yet another pattern or quality which, if followed, would lead not only to the spiritual surety of joy but to the synthesis of bliss? This questioned, if answered correctly, might indicate the monadic ray.

ii.                  The trouble is that many of us do not know the different between joy and bliss. We are, perhaps, just learning the real difference between happiness and joy, but bliss remains an abstraction subject to misapprehension. The apparent ‘bliss’ that is followed is usually a false bliss leading to disappointment because based upon motivations arising within the personality. Yet the dictum for the best guidance in the process of discovering Reality remains eternally true: “follow your bliss”.

s.                  Differentiation and Detection Through the Degree of Impersonality: Another method of differentiation involves the factor of impersonality. It may be thought that only the personality ray leads to personalism and that the soul is the great impersonal factor, and that the soul ray indicates the type of energy one should use to achieve true impersonality.

i.                    This is only partially true. The contents of the causal body are in many ways personal—at least they are the harvest of aeons of personal experience. The causal body is the vehicle of the Transpersonal Self, but it is not the primary vehicle of what the psychologist Robert Gerard calls the “Transcendental Self”—the monad.

ii.                  There is a wider life beyond the Transpersonal Self—a transcendental life based upon the principle of impersonality.

iii.                Although it is possible to achieve a relatively high degree of impersonality on the soul ray, the truest impersonality is established upon the monadic ray.

iv.                 What would this impersonality mean? Just as the soul consciousness somewhat discounts the importance of the strictly personal consciousness, so, monadic awareness is so relatively vast in scope that it discounts, relatively, the importance of the accumulated harvest of personal life stored within the causal body.

v.                   The wider life of ‘God’ the Planetary Logos, and eventually, of ‘God’ the Solar Logos is the theme of monadic contemplation (as mediated by the spiritual triad). On the monadic ray, one finds oneself ‘distancing’ one’s consciousness from its usual preoccupations and life is viewed more abstractly—which does not necessarily mean only through the abstract mind. We must remember that the spiritual triad and, especially, the monad are abstracted from the causal body, and that abstraction, itself, is a quality achieved particularly upon the first ray (fundamentally conditioning the monad and, to a degree, the triad)—a ray which destroys through abstraction.

vi.                 So, if one finds oneself viewing even one’s causal treasury of accumulations as if it were of dwindling importance, and the Plan and Purpose as if they were of increasingly greater importance, perhaps the abstracting quality of the monadic ray is at work leading to an altogether more embracing concept, awareness and grasp.

t.                    Differentiating and Detecting by Recognizing a Movement from Unity Towards Isolated Unity: The soul is archetypally under the second aspect of divinity. The quality of will of that aspect is the Will-to-Unify. The inclination of the soul is towards unification with one’s fellowmen, towards a cooperative participation with one’s brothers based on the increasing awareness of the group and its importance.

i.                    While the group remains of importance through all the higher levels of evolution (for what is the Universe but a great group?), there comes a time in the development of the disciple/initiate when the whole itself is seen as of greater moment that the group. Although the term “Isolated Unity” is particularly associated with the achievement of first rays soul types, it is also related to the achievement of the monad, per se, as the monad (of all the human aspects) is most archetypally upon the first ray. Similarly, “Inclusive Reason” refers to souls, no matter what their ray and “Presented Attributes” to personalities. These alternate assignments in no way negate the original use of these terms as meditations of fusion for the soul.

ii.                  Isolation in consciousness of the unified whole is, however, a monadic theme. The disciple/initiate becomes engaged in the pursuit of oneness, wholeness, all-embracing unity. How will he do this?

iii.                There are obviously different ways to enter the stage of “Isolated Unity”. The method will differ according to ray.

iv.                 One should observe one’s own nature. Does one ‘power’ one’s way into “Isolated Unity”?; does one love one’s way in?; does one think and reason one’s way in? These are profound questions and cannot easily be answered. All monads and spiritual triads are possessed of at least some degree of these three faculties—“Presented Attributes”; “Inclusive Reason”; “Isolated Unity”. Where is the preponderance to be found?

v.                   In the matter of detecting any ray, it is not that all the others are missing and only one is to be found. All rays will be found to some degree on every level of the human energy system. Just as it is impossible to have a merely one or two dimensional figure in three dimensional space, so it is impossible that all seven rays shall not be at least minimally represented on every level of the human energy system. The choice of ray is the choice of the preponderating ray.

u.                  Differentiating and Detecting Wholeness/Oneness/Synthesis: These words, as most frequently used, are simply spiritual platitudes—inspiring but unrealized concepts. Yet they are meant to represent that which is experienced when Reality is realized.

i.                    One should question oneself: What do I really mean when I use words like “wholeness”, “oneness”, “synthesis”?

ii.                  Do such states really mean anything specific to me? Can I attempt, as carefully as possible, to describe such experiences?

iii.                When I am having an experience of soul, what is the nature of such an experience?

iv.                 Can I differentiate soul experience from the experiences of wholeness, oneness, synthesis?

v.                   What spiritual practices, thoughts, feelings or activities lead me into what I have identified as a soul state?

vi.                 What spiritual practices, thoughts, feelings or activities lead me into the apprehension of wholeness/oneness/synthesis?

vii.               If there is a difference in the two methods, what is the difference? What ray or rays do the two methods represent?

viii.             One can see that fine discriminations are necessary. It is not easy to achieve clarity in the differentiation of high spiritual states. Recognizing and defining the states must come first; then differentiation.

v.                   Differentiating and Detecting by Recognizing the Method of Entering the Life Aspect: The soul is love; the monad is life. This is a great generalization but can be used as a touchstone regardless of the ray of the soul or monad.

i.                    We must ask ourselves, “What does it mean to live?” “What, in any realizable sense, does livingness mean to me?”

ii.                  Every human being has the psycho-vital experience of feeling ‘alive’ or ‘dead’. These states are, of course, related to the fluctuations of the personality.

iii.                But perhaps it is possible to go deeper, and discover a hierarchy of states characterized by increasing vibrancy, exhilaration, livingness, ecstasy.

iv.                 Soul-infusion brings a ‘high’ to the personality. One is no longer cast down by personality states.

v.                   Contact with the human monad brings a still higher ‘high’.

vi.                 Thus, we must ask ourselves: “Can I differentiate between the high vibration of the soul and the still higher vibration of the monad?”

vii.                “What is my method for inducing the ‘highest’ state of which I am capable?”

viii.             Can I identify the ray on which I achieve the highest vibratory level—characterized by vibrancy, exhilaration, livingness, ecstasy, etc.?”

w.                 Differentiating and Detecting by Recognizing the Method of seeking Empowerment: Each of the periodical vehicles—personality, soul and monad—confers its own kind of empowerment.

i.                    With the first of these, we have been familiar for ages. We might call it, the ‘power of personal achievement’.

ii.                  With the empowerment conferred by soul, humanity is becoming increasingly familiar. We might call it the ‘power of joyously, meaningfully and servicefully expressing one’s unique qualities and talents’.

iii.                Empowerment by the monad is the next frontier for an increasing number of disciples. This type of power is the ‘power of the spirit’—creating and destroying in a Self-created Universe. For the monadically polarized unit (thus, already a Master of the Wisdom) time and space are his “playthings”. He participates in the creative/destructive bliss of the Universal Process. He lives free and according to his own will, which has necessarily become the Great Will.

iv.                 An internal search should be made for what can be identified as maximally empowered states. How did they arise? What methods or activities induce them? With the exercise of what ray or rays are they associated?

v.                   Admittedly, such states are not common to the ordinary disciplic life, but perhaps they have occurred and can be analyzed.

vi.                 Monadic influence will inevitably lead to a great empowerment. We simply have to discover the true nature of that empowerment which will disclose the ray upon which it occurs.

x.                   Differentiating and Detecting in Relation to the Theme of Liberation: The attitude of the soul center and monadic center to the factor of liberation deserves examination:

i.                    The soul ray, when it infuses the personality and dominates the personality ray, leads to responsible group activity, to finding one’s place within the Divine Plan and making a significant contribution to the welfare of the humanity. The soul ray, though spiritual, is still very much focussed on what must be done on this Earth, and on normal procedures for doing it. The soul ray is concerned with a preferred mode of service and the motive it induces in the service of the Divine Plan.

ii.                  The monadic ray, though still involved in service (really, far greater service), is nowhere as concrete, and is concerned to a significant extent with modes of liberation.  Let us remember, that the monadic ray comes into real power after the third initiation, and is the ray on which one begins to prepare for the Great Renunciation—i.e., for liberation from the three worlds.

iii.                The soul ray, though it produces an increasing degree of freedom from the dictates of the personality, is not the ray on which liberation is achieved.

iv.                 Therefore, the disciple for whom the search for the monadic ray can be undertaken with some hope of success, is one who understands what liberation really is and what may be his preferred method for approaching it.

v.                   Liberation is really a choice for a wider world and greater objectives—so wide and so great that the usual attractions to the life of form are negated in the promised fulfillment. To be liberated does not necessarily mean that one turns one’s back upon the three worlds (though in some instances it can or, at least, appear to be so). Rather it means that one finishes one’s compulsory relationship with the three worlds through some outstanding act of service to those worlds. Liberation can mean a kind of ‘repayment’ to the former sphere of imprisonment and the development an entirely new attitude to that sphere—one that negates its former hold.

vi.                 While it is disputable whether the third initiation is taken upon the soul ray or the monadic ray (perhaps it involves significant contributions from both), it is certain that the fourth initiation is taken upon the monadic ray, the power of which has been growing since the third initiation was taken.

vii.               Using this approach, one then asks oneself what liberation really means, and how one would go about achieving it. Surely there are different methods. While all may involve the intensification of the will (derived from the monad), and the relinquishment of the soul-infused personality, there will be distinctive approaches.

viii.             There is an amazingly interesting section beginning on p. 15 of Letters on Occult Meditation. The seven different methods of destroying the causal body are set forth. The ray of the soul is definitely involved, but the ray and subray of the monad will also have their part to play. One should analyze these methods and discover their qualitative appeal and see whether there are already tendencies in the life indicating a inclination towards one or another of them.

y.                   Differentiating and Detecting by Recognizing One’s Deepest Motives: Motive (widely understood as Will, Love and Desire) drives the World Process. The human being is animated by a wide variety of motives deriving from the many different levels of his energy system. To detect the nature of the monadic ray and differentiate it from the soul ray the following are important:

i.                    Isolate the drives, urges and impulsions which come from the various levels of the energy system. Identify the drives to which you most usually respond. Be able to answer the question: “What is motivating me now?”

ii.                  Clearly differentiate soul promptings from personality desires and intentions.

iii.                Identify the quality of the promptings which come from the soul—their ray nature. Seek to be ever more sensitive to these promptings and enact them to the best of your ability.

iv.                 Articulate to yourself you motives as a soul.

v.                   Conduct a still deeper inward search. Are there motives which underlie the motives which you identify when you experience yourself as a soul?

vi.                 To clarify and precipitate such deeply recessed motives, place yourself imaginatively in the relatively distant future, and imagine yourself functioning under the impress of these motives. What results?

vii.               Although these motives may seem very vague and abstract, try to articulate them to yourself.

viii.             If you can, seek to discover which ray quality best describes these more remote and inward motives, which, if followed, will lead to bliss in future days.

z.                   Differentiating and Detecting by Imagining One’s Most Profound Usefulness to the Universal Process: It is not just our deepest motives which can reveal the monad ray in distinction to the soul ray, but also an imaginative assessment of our usefulness within the larger contexts in which we find ourselves.

i.                    An assessment/inventory should be made of our finest abilities and the abilities which we are cultivating (through fruition may be far ahead).

ii.                  The Planetary Process (and even the Solar Systemic Process) may then be imagined, and imaginatively we may endeavor to envision how these abilities might fit in promoting the larger Plans and Purposes operative within these larger systems.

iii.                Where would we best fit? Where would we be best employed to promote the advancement of the whole?

iv.                 Realism about one’s present state of development and its characteristic qualities, plus imaginative anticipation of future development based upon present abilities and tendencies may disclose one’s natural monadic place within a series of larger wholes—beginning with the Planetary Whole.

aa.             Technical Methods: There are probably many other methods for determining the monadic ray, some of them relying upon clairvoyance.

                                                                                          ii.                  The etheric body and, by reflection, the physical body will give certain clues. The life principle (of which the monad is the expression) is reflected in the life and vitality of the etheric body.

Since the highest and the lowest meet, sometimes the carriage of the physical body (being the extreme opposite pole to the monad) will reveal through its activity pattern, its quietude and softness, or its rigidity, the presence of a monad on a particular ray. The eye, however, must be very sharp, and the analyst well schooled in detecting alternative reasons, if evidence of the highest aspect is to be gathered from examining the lowest, which is not even a “principle”.

iii.                  Probably the display found at the developed crown chakra will give clues.

“At the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. Above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray.” (EA 89)

This may be the hue of the ray of the soul, but the ray of the monad is a strong possibility because the Tibetan here speaks of “the culmination of life experience”, which can only happen when the monadic ray is in power.

iv.                  Sometimes the ray formula itself will give the clue. We are not in a position to know these technicalities, but the Tibetan has given us an important hint:

“You have a first ray physical body. This is the only vehicle or energy of expression in your equipment which is on one of the major rays. Curiously enough, this fact indicates to those of us who watch on the inner side that your monadic ray is the first and that later, in your next life, it will be necessary for you to shift the centre of your egoic or soul attention on to the second ray.” (EA 647)

bb.             The Factor of the Universal Ray: ‘Beneath’, ‘behind’ and ‘within’ all the many rays of a human being’s energy system, lies the ray of the Solar Logos Himself (which is reflected in the soul ray of our Planetary Logos—the second ray of Love-Wisdom).

i.                    No matter what may be the major monadic ray; no matter what may be the rays of the planet in a center of which the human monad is a contributing factor; it is this Universal Ray which must, at last, condition all life forms within our solar system.

ii.                  Ours is a solar system of Love and Wisdom. Thus, the ray we all seek and serve is the great second ray.

iii.                This indigo ray will, necessarily and at length, subordinate all rays within the human energy system. Our major monadic ray is but a subray of this Universal Ray. This we must never forget. All human units, no matter what their monadic ray, must become agents of Love-Wisdom.

iv.                 The process of attuning to the Love-Wisdom Ray begins even with the first initiation, and can only increase greatly when the program of solar initiations begins at the third degree.

v.                   Our Spiritual Hierarchy is the Hierarchy of Love, and no human being can be a member unless love is pouring through his consciousness and energy system.

vi.                 As a human unit approaches the monad (that which has its home within the Sun—and thus within the Love-Wisdom Ray), the force of the indigo ray will necessarily begin pouring through. Thus, the presence of a strong current of Love-Wisdom is not a sufficient reason to denote the second ray as the major monadic ray.

vii.               The Buddha (from all evidence a third ray monad) was profoundly compassionate and loving.

viii.             To avoid confusion, when isolating a ray it is important to realize the scope of the sphere of experience to which it applies. If one sphere of experience can be seen/felt as distinct from another, then the ray principally qualifying that sphere and its activities can be more clearly identified.

 

4.                  Is it valid to consider The “Blessed One” as the Monad?:

a.                  According to the following by the Tibetan it will be clear that a “Blessed One” is equivalent to a initiate functioning as the monad:

“According to the ray type or quality, so will be the reaction of the life to the great stages of Individualisation, Initiation, and Identification.  This is a major occult platitude, but it is one that is much in need of consideration and reflection.  Let us bear in mind always that we are considering qualities which govern appearances and express the life.  What is called in the Eastern literature ‘the Blessed One’ refers to One who is perfectly expressing some ray quality through some chosen phenomenal appearance, which is assumed at will for purpose of service, but which in no way constitutes a limitation and in no way holds the Blessed One a prisoner, because His consciousness is in no way identified with the phenomenal appearance, nor with the quality it expresses.” (EP II 35)

The ability to use a mayavirupa is suggested, as the Blessed One is expressing through a chosen phenomenal appearance, assumed at will. As well, the complete disidentification of the consciousness of the Blessed One with the form or phenomenal appearance also suggests the monad. Nor is the Blessed One identified with the quality which the form expresses. Quality pertains to the realm of soul. The Blessed One (the monad) is not identified with soul. He is free in his own world—independent of both form and quality.

b.                  Further, as the seven Techniques of the Blessed One, refer to “the reaction of these seven ray types to the process of Individualisation (which is the process of identification with form)”, we find that we cannot be dealing with the soul ray, because in the early period of human development following the moment of individualization, only the Rays of Attribute qualify the soul and personality of the human being.

c.                  If there are to be seven ray approaches at the time of individualization, therefore, these approaches must depend (at least in part) on the subrays of the monad (of which there are seven). The approach cannot depend only on the soul/triadal rays, as the Rays of Aspect are not in effect at the time of individualization. Also, the approach cannot depend upon the impulsions of the major monad ray, as these major ray are qualified only by the Rays of Aspect and not the four Rays of Attribute.

d.                  A very interesting situation is presented. Via the subray of the monad, any of the seven ray types can individualize, but the soul ray on which these types function, and the personality rays through which (eventually) these souls express, must be one of the four Rays of Attribute—rays four, five, six or seven. Thus a given monad (via its subray) may use Ray of Aspect methods to accomplish the act of individualization, and yet the ray of the soul which conditions the early evolutionary development will not be a Ray of Aspect.

e.                  Because a monadic subray can be any of the seven, but a soul ray at the time of individualization can only be one of the ‘lower’ four rays, we can realize the fallacy of thinking that the soul ray is the only subray of the monad, and that monadic subrays operative on the monadic plane have no reality. Monadic subrays originating on the monadic plane do exist, independently of the ray of the soul/triad, however much all these rays may interplay and influence each other. The whole concept of subrays must be treated with caution; there are subrays which exist on the same or similar levels as the major ray to which they are the subray; there are also subrays which exist on levels ‘lower’ than the major ray. The soul, for instance has for a subray, the personality ray, but on its own level the soul also has another subray, which conditions sub-ashramic affiliation.

f.                    Certainly the subray focus of the human monad is flexible. While it might be tempting to think that even the subrays of the monad are ‘progressively time-conditioned’ (i.e., that only the Rays of Attribute can be monadic subrays at the earliest phases of human evolution), the fact that there are seven ray methods of individualization goes a long way toward invalidating this hypothesis. The only way such a hypothesis can be saved is to presume that some monads individualize under the impulsion of the major monadic ray (one, two or three), while other monads individualize under the impulsion of only their subrays (four, five, six or seven.

g.                  While it cannot at this time be confirmed, the dynamics of the monadic subray may even condition the changes of soul/triadal ray which occur at various points in the human evolutionary process.

h.                  One can see, therefore, from all the above, what a pivotal role is played by subrays of the human monad and how important they may be in conducting affairs related to the Hierarchy and its Ashrams.

i.                    One can wonder whether the very first monadic ray encountered is not the monadic subray? Assuming the independence of the monadic subray from the ray of the soul/triad (which two are always the same), it would make sense to propose that the quality emerging after the third initiation (and perhaps, immediately before) would be the quality of the monadic subray (conditioned, of course, by the major ray of the monad). Perhaps the major ray of the monad only expresses in fulness at the point of monadic liberation at and following the sixth initiation.

 

5.                  Relevant Old Commentary Selections for human monads on the first ray and for those on the first subray:

a.                  “Ray One:—"Let the Forces come together.  Let them mount to the High Place, and from that lofty eminence, let the soul look out upon a world destroyed.  Then let the word go forth:  'I still persist!'" (EP II 83)

b.                  “Ray One

"The Blessed One flies like an arrow into matter.  He destroys (or ruptures) the way by which he might return.  He grounds himself deeply in the depths of form.

He asserts:  'I will return.  My power is great.  I will destroy all obstacles.  Nothing can stop my progress to my goal.  Around me lies that which I have destroyed.  What must I do?'

The answer comes:  'Order from chaos, O Pilgrim on the way of death, this is the way for you.  Love you must learn.  Dynamic will you have.  The right use of destruction for the furtherance of the Plan, must be the way for you.  Adherence to the rhythm of the planet will release the hidden Blessed One and order bring.'" (EP II 36)

 

6.                  Relevant Old Commentary Selections for human monads on the second ray and for those on the second subray:

a.                  “Ray Two:—"Let all the life be drawn to the Centre, and enter thus into the heart of Love Divine.  Then from that point of sentient Life, let the soul realise the consciousness of God.  Let the word go forth, reverberating through the  silence:  'Naught is but Me!'" (EP II 83)

b.                  “Ray Two

"The Blessed One built him an ark.  Stage by stage he built it, and floated upon the bosom of the waters.  Deeply he hid himself, and his light was no more seen,—only his floating ark.

His voice was heard:  'l have built and strongly built, but am a prisoner within my building.  My light is hidden.  Only my word goes forth.  Around me lie the waters.  Can I return from whence I came?  Is the word strong enough to open wide the door?  What shall I do?'

The answer came:  'Build now an ark translucent, which can reveal the light, O Builder of the ark.  And by that light you shall reveal the lighted way.  The power to build anew, the right use of the Word, and the using of the light,—these will release the Blessed One, deep hidden in the ark.'" (EP II 36)

 

7.                  Relevant Old Commentary Selections for human monads on the third ray and for those on the third subray:

a.                  “Ray Three:—"Let the army of the Lord, responsive to the word cease their activities.  Let knowledge end in wisdom.  Let the point vibrating become the point quiescent, and in all lines gather into One.  Let the soul realise the One in Many, and let the word go forth in perfect understanding:  'I am the Worker and the Work, the One that Is.'" (EP II 83)

b.                  “Ray Three

"The Blessed One gathered force.  He hid himself behind a veil.  He rolled himself within that veil, and deeply hid his face.  Naught could be seen but that which veiled, and active motion.  Within the veil was latent thought.

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

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

 

8.                  Relevant Old Commentary Selections for monads on the fourth subray (called on some occasions, fourth ray monads):

a.                  Ray Four:—"Let the outer glory pass away and the beauty of the inner Light reveal the One.  Let dissonance give place to harmony, and from the centre of the hidden Light, let the soul speak:  Let the word roll forth:  'Beauty and glory veil Me not.  I stand revealed.  I am.'" (EP II 84)

b.                  “Ray Four

"The Blessed One rushed forth to combat.  He saw existence as two warring forces, and fought them both.  Loaded with the panoply of war, he stood midway, looking two ways.  The clash of battle, the many weapons he had learned to use, the longing not to fight, the thrill of finding those he fought were but brothers and himself, the anguish of defeat, the paean of his victory,—these held him down.

The Blessed One paused and questioned:  'Whence come the victory and whence defeat?  Am I not the Blessed One Himself?  I will invoke the angels to my aid.'

The trumpet sound went forth:  'Rise up and fight, and reconcile the armies of the Lord.  There is no battle.  Force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the Lord; let victory crown the efforts of the Blessed One by harmonising all.  Peace lies behind the warring energies.'" (EP I 37)

 

9.                  Relevant Old Commentary Selections for monads on the fifth subray (called on some occasions, fifth ray monads):

a.                  Ray Five:—"Let the three forms of energy electric pass upward to the Place of Power.  Let the forces of the head and heart and all the nether aspects blend.  Then let the soul look out upon an inner world of light divine.  Let the word triumphant go forth:  'I mastered energy for I am energy Itself.  The Master and the mastered are but One.'" (EP II 84)

b.                  “Ray Five

"The Blessed One came forth in ignorance.  He wandered in a darkness deep of spirit.  He saw no reason for this way of life.  He sought among the many threads that weave the [Page 38] outer garment of the Lord, and found the many ways there be, leading to the centre of the web eternal.  The forms that weave that web hide the divine reality.  He lost himself.  Fear entered in.

He asked himself:  'Another pattern must be woven; another garment formed.  What shall I do?  Shew me another way to weave.'

The Word for him came forth in triple form.  His mind responded to the vision clear evoked:—'The truth lies hidden in the unknown Way.  The Angel of the Presence guards that Way.  The mind reveals the Angel and the door.  Stand in that Presence.  Lift up thine eyes.  Enter through that golden door.  Thus will the Angel, who is the shadow of the Blessed One, reveal the open door.  That Angel too must disappear.  The Blessed One remains and passes through that door into the light sublime.'" (EP II 37)

 

10.             Relevant Old Commentary Selections for monads on the sixth subray (called on some occasions, sixth ray monads):

a.                  Ray Six:—"Let all desire cease.  Let aspiration end.  The search is over.  Let the soul realise that it has reached the goal, and from that gateway to eternal Life and cosmic Peace, let the word sound:  'I am the seeker and the sought.  I rest!'" (EP II 84)

b.                  “Ray Six

"The Blessed One caught the vision of the Way, and followed the Way without discretion.  Fury characterised his efforts.  The way led down into the world of dual life.  Between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth.  He swung in mid-heaven.  He sought to swing into that radiant place of light, where stood the door upon the higher Way. But ever he swung between the pairs of opposites.

He spoke at last within himself:  'I cannot seem to find the Way.  I try this way, and tread with force that way, and always with the keenest wish.  I try all ways.  What shall I do to find The Way?

A cry went forth.  It seemed to come from deep within his heart:  'Tread thou, O Pilgrim on the Way of sensuous life, the middle, lighted way.  It passes straight between the dual worlds.  Find thou that narrow, middle way.  It leads you to your goal.  Seek that perceptive steadiness which leads to proved endurance.  Adherence to the chosen Way, and ignoring of the pairs of opposites, will bring this Blessed One upon the lighted way into the joy of proved success.'") (EP II 37-38)

 

11.             Relevant Old Commentary Selections for monads on the seventh subray (called on some occasions, seventh ray monads):

a.                  Ray Seven:—"Let the builders cease their work.  The Temple is completed.  Let the soul enter into its heritage and from the Holy Place command all work to end.  Then in the silence subsequent, let him chant forth the Word: .The creative [Page 85] work is over.  l, the Creator, Am.  Naught else remains but Me.'" (EP II 84-85)

b.                  “Ray Seven

"The Blessed One sought the pathway into forms but held with firmness to the hand of the Magician.  He sought to reconcile the Pilgrim, who was himself, to life in form.  He sought to bring the world of disorder in which he found himself into some kind of order.  He wandered far into the deepest depths and became immersed in chaos and disorder.  He could not understand, yet still held to the hand of the Magician.  He sought to bring about that order that his soul craved.  He talked with all he met, but his bewilderment increased.

To the Magician thus he spoke:  'The ways of the Creator must be good.  Behind all that which seems to be, must be a Plan.  Teach me the purpose of it all.  How can I work, immersed in deepest matter?  Tell me the thing that I must do?'

The Magician said:  'Listen, O Worker in the furthest world, to the rhythm of the times.  Note the pulsation in the heart of that which is divine.  Retire into the silence and attune yourself unto the whole.  Then venture forth.  Establish the right rhythm; bring order to the forms of life which must express the Plan of Deity.'

For this Blessed One release is found in work.  He must display his knowledge of the Plan by the sounding of those words which will evoke the Builders of the forms and thus create the new." (EP II 38-39)

 

12.             Seven Stanzas with Relevance to the Discernment of the Monadic Ray: Although the following stanzas from The Old Commentary have application to the world of the soul, one can interpret them in a still higher manner relating to the monad focussed on one of the three major rays or one of the seven subrays..

Ray One:—"Let the Forces come together.  Let them mount to the High Place, and from that lofty eminence, let the soul look out upon a world destroyed.  Then let the word go forth:  'I still persist!'"

Ray Two:—"Let all the life be drawn to the Centre, and enter thus into the heart of Love Divine.  Then from that point of sentient Life, let the soul realise the consciousness of God.  Let the word go forth, reverberating through the  silence:  'Naught is but Me!'"

Ray Three:—"Let the army of the Lord, responsive to the word cease their activities.  Let knowledge end in wisdom.  Let the point vibrating become the point quiescent, and in all lines gather into One.  Let the soul realise the One in Many, and let the word go forth in perfect understanding:  'I am the Worker and the Work, the One that Is.'"

Ray Four:—"Let the outer glory pass away and the beauty of the inner Light reveal the One.  Let dissonance give place to harmony, and from the centre of the hidden Light, let the soul speak:  Let the word roll forth:  'Beauty and glory veil Me not.  I stand revealed.  I am.'"

Ray Five:—"Let the three forms of energy electric pass upward to the Place of Power.  Let the forces of the head and heart and all the nether aspects blend.  Then let the soul look out upon an inner world of light divine.  Let the word triumphant go forth:  'I mastered energy for I am energy Itself.  The Master and the mastered are but One.'"

Ray Six:—"Let all desire cease.  Let aspiration end.  The search is over.  Let the soul realise that it has reached the goal, and from that gateway to eternal Life and cosmic Peace, let the word sound:  'I am the seeker and the sought.  I rest!'"

Ray Seven:—"Let the builders cease their work.  The Temple is completed.  Let the soul enter into its heritage and from the Holy Place command all work to end.  Then in the silence subsequent, let him chant forth the Word: .The creative work is over.  l, the Creator, Am.  Naught else remains but Me.'" (EP II 84-85)

 

13.             Seven Modes of Expressing the Monadic Will—Either as Major Monadic Ray, a Monadic Subray, or Both:

RAY I.—The energy of Will or Power. This ray is outstandingly related to that aspect of will which conquers death. It is nevertheless the Ray of the Destroyer. In this connection, I would remind you that the human attitude that death is the destroyer presents a limited and erroneous point of view. The first ray destroys death because in reality there is no such thing; the concept is all part of the Great Illusion, is a limitation of the human consciousness, and is basically connected with the brain and not with the heart, strange as that may seem to you. It is in a very true sense "a figment of the imagination." Ponder on this. The abolition of death and of the destruction of form is a manifestation of Ray I, for it brings about in reality the death of negation and the inauguration of true activity. It is the energy which can be called "divine incentive"; it is the life in the seed which destroys successively all forms in order that realised fruition may eventuate. That is the clue to Ray I. It is the Will which initiates. Today, as regards humanity, its highest realisation is initiation. (EA 596-597)

RAY II.—The energy of Love-Wisdom. This basic energy is the will to unify, to synthesise, to produce coherence and mutual attraction and to establish relationships, but—remember this—relationships which are entirely apart from the consciousness of relation or the realisation of unity. It is the fact of unification as seen from the beginning and as existing ever and forever in the Mind of God Whose will embraces past, present and future and Whose mind does not think in terms of evolution or of process. The process is inherent in the seed; the evolutionary urge is the inevitable accompaniment of life in manifestation. It is the Will to unification. Today, as regards humanity, its highest expression is the mystical vision. (EA 597)

RAY III.—The energy of Active Intelligence. This is the will of conditioned purpose. The factors which are working out through its medium are the forceful carrying forward of the recognised plan with a goal intelligently [Page 598] conceived and an active incentive which carries the process intelligently forward on the strength of its own momentum. Again I would remind you that I am dealing not with human consciousness but with the sum total of that undertaking which makes matter subservient to and adaptable to the basic idea in the mind of God. And no human being is as yet able to conceive of that idea. No one knows what is the will of God or what is the nature of His intelligent purpose. It is the Will to evolution. Today, as regards humanity, its highest expression is education, or progressive development through experience. (EA 597-598)

RAY IV.—The energy of Harmony through Conflict. This is fundamentally the will to destroy limitation. This is not the same thing as the will to destroy negation as in the case of Ray I, but is an allied aspect of that. I am not referring to the consciousness aspect which recognises and profits by such struggle. I am referring to the energy, inherent in all forms and peculiarly strong in humanity (because man is self-conscious), which produces inevitably and unavoidably the struggle between life and that which it has chosen as a limitation; this eventually shatters or breaks up that limitation the moment that a point of real harmony or at-one-ment has been reached. Esoterically it might be said that the moment that form (limitation) and life balance each other a rift immediately appears and through it flows a fresh outpouring of the will. Christ had to die because He had achieved harmony with the will of God and then "the veil of the Temple was rent in twain from the top to the bottom." The significance of this fresh inflow of the Will will now appear; the stage is set anew for a fresh and renewed activity of the living principle. As far as humanity is concerned the "seeds of death" emerge through the medium of this Ray and the Grim Reaper, Death, is but an aspect of this will, conditioned by the fourth ray and emerging from the fourth plane. Death is an act of the intuition, transmitted by the soul to the personality and then acted upon in conformity to the divine will by the individual will. This is the Will to harmonisation. Today, its highest expression as regards humanity is the intuition, as it works out through group activity. Death always releases the individual into the group. (EA 598-599)

RAY V.—The energy of Concrete Science or Knowledge. To understand this expression of the divine will, the student should bear in mind the occult aphorism that "matter is spirit at its lowest point of manifestation and spirit is matter at its highest." Basically this is the will which produces concretion and yet at the same time constitutes the point at which spirit and matter are balanced and co-equal. That is the reason why human perfection is carried forward consciously upon the mental plane, the fifth plane; this is brought about by the fifth ray and upon this plane liberation takes place at the time of the fifth initiation. This is the will which is inherent in substance and which actuates all atoms of which all forms are made. It is closely related to the first solar system even whilst liberating members of the human family who will constitute the nucleus around which the third solar system is constructed. The energy of this ray is intelligence; it is the seed of consciousness but not of consciousness as we understand it; it is the inherent life of matter and the will to work intelligently; it is that living something for which we have no name which was the product of the first solar system. It is one of the major assets of God, the Father and also of the human Monad. This is the Will to Action. Today, as regards humanity, its highest expression is liberation—through death or initiation. (EA 599-600)

RAY VI.—The energy of Devotion or of Idealism. This is the will which embodies God's idea. It provides the motive power behind the working out of whatever may be the purpose of creation. What that purpose is we have not as yet the faintest idea. An ideal is related to the consciousness aspect as far as human beings are concerned. An idea is related to the will aspect. This ray embodies a dominant potency. It expresses God's desire and is the basic energy emanating from the cosmic astral plane. It conceals the mystery which is to be found in the relationship of the will and desire. Desire is related to consciousness. Will is not. We are not, however, dealing with consciousness but with that impersonal force which drives forward through all the seven planes of our solar system and which makes the idea of God a consummated fact in the Eternal Now. Does that statement mean much to you? I would surmise that it means but little; it is a basic statement of occult fact anent energy as it expresses itself through humanity in a manner which is unique and peculiar. I would here remind you of a statement in The Secret Doctrine that "an Idea is a Being incorporeal which has no subsistence by itself but gives figure and form unto shapeless matter and becomes the cause of the manifestation." This statement takes you straight back to God the Father, to the Monad, to the One. It is related, consequently, to the Will and not to consciousness. Consciousness is per se the recognition of a progressive plan. The Will is the cause, the energising Principle, Life, Being. This is the Will to Causation. Today, as regards humanity, its highest expression is idealism, the incentive and cause of human activity. (EA 600-601)

RAY VII.—This is the energy of Ceremonial Order. It is an expression of the will which drives through into outer manifestation; it is that which embodies both the periphery and the point at the centre. It is the will to "ritualistic synthesis," if I might so word it. It is Necessity which is the prime conditioning factor of the divine nature—the necessity to express itself; the necessity to manifest in an orderly rhythmic manner; the necessity to embrace "that which is above and that which is below" and, through the medium of this activity, to produce beauty, order, perfect wholes and right relationships. It is the driving energy which Being emanates as It appears and takes form and lives. It is the Will towards Expression. Today, as regards humanity, its highest expression is organisation. (EA 601)

 

14.             The Ray Lord Names as Indications of the Monadic Ray: As the Ray Lords are Shamballic Beings, the names of these Ray Lords may give a hint as to the nature of the monadic ray. While these same names may be used to help discover the quality of the soul ray, a close study of the scope and grandeur of these names will reveal that no soul can possibly fulfill them entirely. Only the monad can. Thus, these names may serve as profound evocations of monadic quality; something very deep within us should respond when we truly “take them in”. It should be realized that the monad (in its own right) is a member of the Council Chamber:

The Names of the First Ray Lord: to Help Determine the Major and/or Minor Monadic Rays:
The Lord of Death
The Opener of the Door
The Liberator from Form
The Great Abstractor
The Fiery Element, producing shattering
The Crystallizer of the Form
The Power that touches and withdraws
The Lord of the Burning Ground
The Will that breaks into the Garden
The Ravisher of Souls
The Finger of God
The Breath that blasts
The Lightning which annihilates
The Most High (EP I 64)

The Names of the Second Ray Lord: to Help Determine the Major and/or Minor Monadic Rays
The Displayer of Glory
The Lord of Eternal Love
The Cosmic Magnet
The Giver of Wisdom
The Radiance in the Form
The Master Builder
The Conferrer of Names
The Great Geometrician
The One Who hides the Life
The Cosmic Mystery
The Light Bringer
The Son of God Incarnate
The Cosmic Christ (EP I 66)

The Names of the Third Ray Lord: to Help Determine the Major and/or Minor Monadic Rays:
The Keeper of the Records.
The Lord of Memory
The Unifier of the lower Four
The Interpreter of That Which is seen
The Lord of Balance
The Divine Separator
The Discriminating Essential Life
The One Who produces Alliance
The Three-sided Triangle
The Illuminator of the Lotus
The Builder of the Foundation
The Forerunner of the Light
The One Who veils and yet reveals
The Dispenser of Time
The Lord of Space
The Universal Mind
The Threefold Wick
The Great Architect of the Universe (EP I 68)

The Names of the Fourth Ray Lord: to Help Determine the Minor Monadic Ray—Subray:
The Perceiver on the Way
The Link between the Three and Three
The Divine Intermediary
The Hand of God
The Hidden One
The Seed, that is the Flower
The Mountain whereon Form dies
The Light within the Light
The Corrector of the Form
The One Who marks the parting of the Way
The Master
The Dweller in the Holy Place
The Lower than the Three, the Highest of the Four
The Trumpet of the Lord. (EP I 71)

The Names of the Fifth Ray Lord: to Help Determine the Minor Monadic Ray—Subray:
The Revealer of Truth
The great Connector
The Divine Intermediary
The Crystallizer of Forms
The Three-fold Thinker
The Cloud upon the Mountain-top
The Precipitator of the Cross
The Dividing Sword
The Winnower of the Chaff
The Fifth great Judge
The Rose of God
The Heavenly One
The Door into the Mind of God
The Initiating Energy
The Ruler of the Third Heaven
The Guardian of the Door
The Dispenser of Knowledge
The Angel with the Flaming Sword
The Keeper of the Secret
The Beloved of the Logos
The Brother from Sirius
The Master of the Hierophants (EP I 77)

The Names of the Sixth Ray Lord: to Help Determine the Minor Monadic Ray—Subray:
The Negator of Desire
The One Who sees the Right
The Visioner of Reality
The Divine Robber
The Devotee of Life
The Hater of Forms
The Warrior on the March
The Sword Bearer of the Logos
The Upholder of the Truth
The Crucifier and the Crucified
The Breaker of Stones
The Imperishable Flaming One
The One Whom Naught can turn
The Implacable Ruler
The General on the Perfect Way
The One Who leads the Twelve (EP I 80)

The Names of the Seventh Ray Lord: to Help Determine the Minor Monadic Ray—Subray:
The Unveiled Magician
The Worker in the Magical Art
The Creator of the Form
The Bestower of Light from the Second Lord
The Manipulator of the Wand
The Watcher in the East
The Custodian of the Seventh Plan
The Invoker of Wrath
The Keeper of the Magical Word
The Temple Guardian
The Representative of God
The One Who lifts to Life
The Lord of Death
The One Who feeds the Sacred Fire
The Whirling Sphere
The Sword of the Initiator
The Divine Alchemical Worker
The Builder of the Square
The Orienting Force
The Fiery Unifier
The Key to the Mystery
The Expression of the Will
The Revealer of Beauty (EP I 85)

 

15.             What are the characteristic dynamics of monads upon the first ray? (From a practical perspective, the dynamics discussed below pertain to the ‘downwardly’ projected aspect of the monad as it approximates the realizations of the monad on its own plane.)

a.                  All monads are characterized by a mantram associated with the first ray, but first ray monads especially so: “The Kingdom of God suffereth violence and the violent take it by force”.

“The ‘Kingdom of God suffereth violence and the violent take it by force," or by Will or power.  It is not Will, as we shall know it in the final system but it is Will as known in this system, and it has to be utilised to the uttermost by the evolving Monad in his struggle to control each atomic subplane.  The Monads of power have a much greater struggle, and hence the fact so often apparent that people on what we term the power Ray, have so often a hard time, and are so frequently unlovable.  They have to build in on all the six planes the love aspect, which is not prominent in their development.” (TCF 578-579)

b.                  Monads on the First Ray Work Through the Department of the Manu:
“If the initiate is upon the first ray, and therefore working in the Department of the Manu, he will use and express the innate will aspect through the atmic nature or through the highest aspect of the Spiritual Triad, to which we give the inadequate name of "divine Will."  Students are apt to forget that the Spiritual Triad, related as it is to the Monad in much the same way as the threefold personality is related to the soul, expresses the three major aspects of Shamballic energy, which three are all of them expressions of the will of the planetary Logos and His essential Purpose. (R&I 310-311)

c.                  The first ray monad is more the “Director” than the “Teacher” or “Manipulator”.

d.                  The will of the first ray monad is closely related to the Will which Conquers Death and the Will which Initiates:

i.                     It is, finally, the will which conquers death. This again must not be interpreted in terms of death as it affects the form nature of manifestation. The note of synthesis and triumph—realised and complete—persists behind all that we can recognise as death. This will is the principle of victory, of the ultimate goal of life when fruition is achieved; it is the final united success or unified conformity to a long foreseen purpose of spirit-matter, life-form, plus that something which is the dream and goal of the highest initiates in the Hierarchy to contact—the secret revelation of Shamballa itself. More it is not possible to say. If Christ Himself is striving towards that knowledge, it is not possible for us to do more than speculate. (EA 593)

ii.                    3. The will which conquers death is an outpouring from the cosmic mental plane. (EA 595)

iii.                  RAY I.—The energy of Will or Power. This ray is outstandingly related to that aspect of will which conquers death. It is nevertheless the Ray of the Destroyer. In this connection, I would remind you that the human attitude that death is the destroyer presents a limited and erroneous point of view. The first ray destroys death because in reality there is no such thing; the concept is all part of the Great Illusion, is a limitation of the human consciousness, and is basically connected with the brain and not with the heart, strange as that may seem to you. It is in a very true sense "a figment of the imagination." Ponder on this. The abolition of death and of the destruction of form is a manifestation of Ray I, for it brings about in reality the death of negation and the inauguration of true activity. It is the energy which can be called "divine incentive"; it is the life in the seed which destroys successively all forms in order that realised fruition may eventuate. That is the clue to Ray I. It is the Will which initiates. (EA 596-597)

iv.                   Ray I.—That which incites to and produces initiation. (EA 605)

v.                    2. The three aspects of the will which the three constellations are expressing and to which human beings will consciously respond after the third initiation. These three aspects are:

a. The will which conditions and initiates.
b. The will which brings fulfilment.
c. The will which conquers death. (EA 607)

vi.                   Capricorn is Related to the Will which Conquers Death:
3. CAPRICORN. This is the constellation by means of which comes the conquering will which releases from form life and initiates the man into the kingdom wherein the will aspect (not the soul aspect) of divinity expresses itself. (EA 620)

e.                  The will of the first ray monad is closely related to the Will-to-Be and to the sign, Aries:

i.                     There are three signs, preceding these, which provide the subtle or subjective realities of the will-to-be (Aries),… (EA 320)

ii.                    Strictly speaking, what I have to say now concerns the pure first ray type because Aries is the zodiacal sign through which the first Ray of Will or Power reaches our planetary life. Such pure types are rare indeed and at this period of evolution well-nigh unknown. (EA 91)

iii.                  In connection with Aries, which expresses or is the agent primarily of the first Ray of Will or Power, the ray of the destroyer, it should be stated that first ray energy comes from the divine Prototype in the Great Bear, that it becomes transmuted into the force and activity of the planetary Logos of the first ray, and works out as His triple activity under the guidance of the three ruling planets—Mars, Mercury and Uranus. (EA 99)

iv.                   1. ARIES is the constellation through which initiating conditions will stream into our solar system. It embodies the will-to-create that which will express the will-to-good. It is the monadic ray of our planetary Logos, Whose Soul ray is the second and the personality ray the third. (EA 619)

f.                    The first ray monad is most identified with the Principle of Fire—essential dynamic movement.

g.                  The Will of the first ray monad is irresistible, invincible. Form and the not-Self are utterly dispensable. “The Kingdom of Heaven suffereth violence and the violent take it by force”. Foremost among the types of Will expressed would be the Will-to-Be and the Will-to-Power.

“This ray is outstandingly related to that aspect of will which conquers death.” (EA 597)

h.                  The Purpose of the first ray monad is that the Will of God (whichever ‘God’ it may be) be done—no matter what.

i.                    The method of achieving Impersonality and Abstraction is through a complete subordination of the form to the Divine Intention which must use that form as a vehicle of expression.

j.                     The first ray monad’s method of achieving Oneness/Wholeness/Synthesis is through destroying the barriers to all-inclusive encompassment. No part is allowed to take the place of the Whole, and, in the interests of a completely manifested synthesis, no part is allowed any ‘obstructive autonomy’

k.                  The first ray monad’s method of entering the Life or Fire aspect is utterly direct; it is a plunge into livingness, and a glorification of the essential flame which forever consumes all forms, reducing them to itself.

l.                     The first ray monad achieves Identification by asserting the fact that it is the One Self. This type of monad “takes over” all identities and subsumes them (by force) into its own identity. Such a monad compels itself and ‘others’ to be the One.

m.                The first ray monad achieves Freedom and Liberation by force. It throws off any constraints to its primacy, centrality, dominance. It risks all to be free. More than any monadic type, it is willing to sever ties with form, yet paradoxically is often constrained to work through the form, ensuring that that form can bear the Divine Law and the pressure of Spirit. (The World of the Department of the Manu—preparing and preserving the racial form—is a case in point.)

From the Old Commentary we read about several processes which must be utilized by the “Blessed One”, (in this case the first ray monad) in order to achieve freedom and liberation:

“The answer comes:  'Order from chaos, O Pilgrim on the way of death, this is the way for you.  Love you must learn.  Dynamic will you have.  The right use of destruction for the furtherance of the Plan, must be the way for you.  Adherence to the rhythm of the planet will release the hidden Blessed One and order bring.'” (EP II 36)

These processes are: establishing order, learning love, using destruction correctly for the furtherance of the Plan, and adherence to the rhythm of the planet.

n.                  Bliss for the first ray monad is found in irresistible power, in the closest possible approximation to Omnipotence. In the complete and unimpeded expression of its Will and Purpose (which is essentially, Law) lies, for this type, the greatest exhilaration. As well, the first ray monad rejoices in pure, uncompromised Being. For sheer, unrestrained celebration of irreducible Selfhood the first ray monad is unparalleled.

 

16.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the first?

a.                  It can be questioned whether such a type exists; since on this planet there are no pure destroyers, the Will-to-Abstraction would be extreme. It is hard to imagine how such a type could tolerate in the least the constraints of form. Yet, every human monad is the Divine Pilgrim and is obliged to make its descent. To enter the lower worlds, such a monad would indeed fly “like an arrow into matter”, and rupture the way by which he might return. (cf. EP II 36) But the way of return is not continuing destruction but the creation of order and rhythm to accompany the obvious Will-to-Destroy. The power to destroy must serve that which is being built.

b.                  Method of Synthesis to be Achieved: Be the One and Only Self in all things, in all places at all times. Assert that Supreme Selfhood against all ‘secondary selves’, all ‘lesser gods’, until it is manifested in an unassailable Oneness.

c.                  Method of Liberation into the Life of the Spirit: Destroy all obstacles to the realization of yourself as the One and Only Self.

d.                  Purpose and Service in the Life of the Planetary Logos: This monadic combination (though we cannot be sure that it exists at this time) will destroy all forms of matter and consciousness which cannot express the divinely intended Fixed Design/Will/Law.

 

17.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the second?

a.                  If the second ray is the monadic subray of the first ray monad, the quality of the “Preserver” is added to that of the “Destroyer”, the quality of the “Teacher” to that of the “Director”. The Will to be utterly, only, enduringly and omnipotently the One-and-only-Self persists, and yet there is a greater respect for form and an added “Will-to-Cohesion” which seeks the abiding persistence of the Whole—in synthesis. The combination of these two energies provides an excellent preparation for monadic expression in the next solar system (which will be based upon love but focussed upon the full development of will).

b.                  Method of Synthesis to be Achieved: Recognize and love all selves within the greater Whole, but, be they who they may, assert as Fact the One and Only Self within each one.

c.                  Method of Liberation into the Life of the Spirit: Assert through Love and Wisdom, attachment to the Only One; Destroy through Love and Wisdom attachment to all lesser selves than One. Love alone the One.

d.                 Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination would possess the enduring power to support, strengthen and uphold the Archetypes of the Fixed Design.

 

18.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the third?

a.                  If the third ray is the monadic subray of the first ray monad, the intelligence of the “Manipulator” is added to the will and foresight of the “Director”. This subray facilitates through intelligence, the powerful application of the Divine Will to the worlds of form. Matter is manipulated in such a way that it proves no obstacle to the complete liberation of the spirit. Intelligent facility with the Many releases the power of the One. Active Intelligence serves the Will-to-Power.

b.                  Method of Synthesis to be Achieved: Manipulate all energies, manipulate all forces, to reinforce the Synthesis you know yourself to be. Manipulate the multitudes that they may serve the One you are. Ensure with keen intelligence that Oneness may prevail o’er all the many.

c.                  Method of Liberation into the Life of the Spirit: Utilize all energies, utilize all forces—their cyclic strengths and weaknesses, their qualities, their gifts—so that, turning and returning, they are brought to your assistance as you slip the chains that bound you to the lower worlds of form—and stand free.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are capable of utilizing the full resources of active, abstract, creative planetary intelligence to ensure the authority and primacy of the One.

 

19.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the fourth?

a.                  If the fourth ray is the monadic subray of the first ray monad, then the achievement of unrestrained power and uncompromised identification with Pure Being/Pure Selfhood is facilitated by the arts of war and peace. Conflict and, later, the harmonization of great fields of energy are used to promote uncompromised empowerment. Facility is gained not only in destroying through conflict, but in destroying through harmony.

b.                  Method of Synthesis to be Achieved: Harmonize the opposites, reconcile the warring two, to gain the power to be in strength the One and Only Self.

c.                  Method of Liberation into the Life of the Spirit: Force all things within your sphere to be at peace, in harmony; thus freed from further need to war and struggle with the opposites, release yourself to fullest pow’r; express throughout the peace you rule full Potency of Spirit.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination have great facility for achieving reconciliation in the most aggravated conditions and for enforcing the peace, so that the Highest Will as Law may be expressed in harmony.

 

20.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the fifth?

a.                  If the fifth ray is the monadic subray of the first ray monad, then the achievement of an exact knowledge of many particulars within a wide field of experience liberates massive amounts of energy. The profound knowledge of the Scientist reinforces the power of the Ruler, the “Director”. The science of the fifth ray strengthens the position of the monad who knows himself to be the power of the One Life. The energy released by the fifth ray assists the first ray monad to establish itself as the dominating energy within every form. The extraordinary energies locked within the matter of the five systemic planes are understood, mastered and released so that being can be experienced at its greatest degree of potency and intensity.

b.                  Method of Synthesis to be Achieved: Study with exactitude the nature of the smallest parts within your sphere, and make them serve the whole—but be the Undivided Life, the Life Entire, the Oneness of that sphere.

c.                  Method of Liberation into the Life of the Spirit: Release the mighty pow’r securely locked in every form if you would rise into the Place of Power wielded over every form.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination have the facility to utilize the penetrating illumination of the Divine Mind to create those inventions, instruments and techniques which will secure, through scientifically liberated power, the Rule of the Divine Will as Law.

 

21.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the sixth?

a.                  If the sixth ray is the monadic subray of the first ray monad, the power of the Devotee is added to the power of the “Director”. Desire is intensified, but it can express in that elevated demonstration which can be called ‘the desire for desirelessness’. This combination can lead to a series of violent attachments to forms and the subsequent shattering of those forms in the search for ever more adequate representations of the One Self, the King. The psychology is one of “divine discontent”; ever the search, and ever dissatisfaction with everything except abstraction—free and liberated energy. (Both of these rays are rays of abstraction—abstract idealism and the abstracting power of death.) Let us remember that when dealing with the monad, its major ray and its subray, we are not analyzing these rays principally as they apply within the worlds of form, nor even within the dimension of soul. Their principal (not reflected) application is to the world of the spiritual triad and beyond. In this case, the highest idealism which searches for that which is of the highest value is instrumental to the achievement of invincible power and complete identification as Pure Being. The one-pointed search for these will be extremely intense and dynamic.

b.                  Method of Synthesis to be Achieved: Pursue with flaming ardor, that liberated state in which you know yourself to be the greatest Pow’r—the One affirming all the Whole as One within the One and Only Self.

c.                  Method of Liberation into the Life of the Spirit: With singleness of purpose, and flaming with devotion, burn away all obstacles to freedom of the Self, alive “on high” in fullest power.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are possessed of an unquenchable fire, an undying loyalty to the One, and a refusal to compromise until the ‘Most Desirable’, the One Self, is securely on the Throne of Power.

 

22.             How are monadic purpose and dynamics modified if the monadic subray of a first ray monad is the seventh?

a.                  If the seventh ray is the monadic subray of the first ray monad, the power of the Magician is added to the power of the “Director”. “The Highest and the Lowest”, “heaven and earth”, truly meet. The very quality needed by the primarily first ray monad is supplied. This is the ultimate “Law and Order Combination”. The magical organization of all energies within the monad’s sphere of awareness and activity serves the ability to be utterly free of the lower aspects of that sphere, and also serves the capacity to anchor the major principles of the Divine Will deep into matter. (We must remember that monads on the first ray serve in the Department of the Manu, and, for all their power of abstraction, serve to mould and sustain the forms through which entities in the three worlds will express.) This is an extremely synthetic combination: the first ray monad as the primary ray conveys synthesis through identicality and sameness and the seventh ray as the primary subray of the monad conveys the synthesis which unites and orders all detail in the sphere of manifestation.

b.                  Method of Synthesis to be Achieved: By utilizing rhythm, chant and magical controls, the synthesis achieved within the lower worlds of form, contributes to the synthesis of all within the Self you know you are.

c.                  Method of Liberation into the Life of the Spirit: Organize effectively the fundamental rhythms of the lower worlds that they may serve as basis for your coming liberation into Oneness, into Wholeness, into Pow’r.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are equipped to ensure that the Divine Will as Law manifests in perfected form in the lower worlds. They embody the Law, en large and in particular.

 

23.             What are the characteristic dynamics of monads upon the second ray? (From a practical perspective, the dynamics discussed below pertain to the ‘downwardly’ projected aspect of the monad as it approximates the realizations of the monad on its own plane.)

a.                  The second ray monad is more the “Teacher” than the “Director” or “Manipulator”.

b.                  The Second Ray Monad Will Work in the Department of the Christ:
If the initiate is on the second ray, and therefore is working in the Department of the Christ, he will use the will through the medium of buddhi, the second aspect of the Spiritual Triad.  (R&I 311)

c.                  The will of the second ray monad is closely related to the Will-to-Fulfilment and the Will-to Unify:

i.                     “There is next the will which brings fulfilment. This is the basis of all relationships and all processes of inter-relation in our solar system and (as far as humanity is concerned) in the planet. It is the prime factor in bringing about the inevitability of the divine consummation; it is the cause of all fruition of all forms on all planes and of divine intention; it is that which lies back of consciousness itself. I know not how else to express this in words and having done so they prove wholly inadequate. There is a faint, dim, uncertain reflection of this will-fulfilment in the joy of achievement as registered by a human being who finds his heart's desire. Long processes of evolution precede this fulfilment and long experience of the living activity of the will of God as Life. This concentrated evolutionary effort, this undeviating purpose has called forth more than desire and more than the will-to-be-active. There is a realised achievement from the very start for this is the divine will-to-completion which precedes the creative effort. It is the synthesis of creation, or persistent endeavour, adherence to vision and complete sacrifice, and all of these in terms of divine experienced experiment, if I might so formulate the idea. Remember, therefore, that all through these experiences of the divine will runs the thread of a fulfilled synthesis. This is more than cohesion in time and space; it is more than the principle of privation about which H.P.B. speaks, and more than self-imposed limitation. It is the end seen from the beginning; it is alpha and omega producing the completed whole and the perfect fruition of the divine will.” (EA 592-593)

ii.                    2. The will which brings fulfilment is the divine incentive (impulse is not the correct term) coming from the cosmic astral plane. (EA 594-595)

iii.                  2. The three aspects of the will which the three constellations are expressing and to which human beings will consciously respond after the third initiation. These three aspects are:

a. The will which conditions and initiates.
b. The will which brings fulfilment.
c. The will which conquers death. (EA 607)

iv.                   All initiates must and eventually do express dynamic, creative will, a focussed purpose which expresses only the will-to-good and also that sustained effort which brings fulfilment. I would remind you here that sustained effort is the seed of synthesis, the cause of achievement and that which finally overcomes death. (EA 615)

v.                    2. LEO. This is the constellation through which the will-to-fulfilment or to achievement pours into humanity and on to the planet. It is essentially the spirit of self-determination. It is at first the determination of the little self, the personality, the self-conscious individual. It is next the determination of the Self, the soul, the group conscious individual, aware of the greater Whole and of itself as the part, integrated and basically at-one. (EA 619-620)

vi.                   2. The will which brings fulfilment demonstrates through the second ray by the means of that driving force which enables the second ray soul steadily to achieve its goal, relentlessly pushing forward, permitting itself no let-up or leeway until the desired goal is reached. This is a different expression to the will of the first ray which is dynamic and which crashes forward in spite of all obstacles; the latter does not require the slower methods of the steady drive. (EA 624)

vii.                 “Ray II.—The will to unify…. Ray II.—That which is the cause of vision or the power to see.” (EA 605)

viii.                The “Pointer” and the Will-to-Unify: Aries, the initiator of impulses (either the impulse to incarnate or the impulse to return to the originating source) is closely in touch with one of the stars in the Great Bear to which we give the name "Pointer" in common parlance. This Pointer is a "major star of direction" because through it (in this world cycle) flows the will to unify and to bring about synthesis. This is the force which brings about the fusion or integration of the personality, the at-one-ment of personality and soul, the unification of humanity or the Great Approach of the Hierarchy to Humanity.

ix.                   The Will to Unification:
RAY II.—The energy of Love-Wisdom. This basic energy is the will to unify, to synthesise, to produce coherence and mutual attraction and to establish relationships, but—remember this—relationships which are entirely apart from the consciousness of relation or the realisation of unity. It is the fact of unification as seen from the beginning and as existing ever and forever in the Mind of God Whose will embraces past, present and future and Whose mind does not think in terms of evolution or of process. The process is inherent in the seed; the evolutionary urge is the inevitable accompaniment of life in manifestation. It is the Will to unification.

Today, as regards humanity, its highest expression is the mystical vision. (EA 597)

x.                    The Power to See as the Servant of Unification: Ray II.—That which is the cause of vision or the power to see. (EA 605)

xi.                   The Will which Conquers Death also Works Through the Second Ray and its Monad:
3. It is also the will which conquers death because of its intense love of reality and of that "persistent One" who exists behind all phenomena. (EA 624)

xii.                 The Will which Initiates also Works Through the Second Ray and its Monad: “1. The will-to-initiate or to condition demonstrates in Christ's work as He inaugurates the era wherein it became possible for the kingdom of God to appear on Earth. In reality, this will be a demonstration of the fusion of the two centres, Humanity and the Hierarchy. By fusion, I mean their complete reciprocal at-one-ment. It will inaugurate an era wherein—through increased capacity to see the vision and increased power to identify oneself with the vision—a race of men will be produced whose life expression will be that of love-wisdom.” (EA 624)

d.                  The will of the second ray monad is related to the Will-to-Save:
3. PISCES. In this sign the work is consummated and the will of the Father works out through the second ray will as the will-to-save….

In Pisces, you have the consummation of the work of that which the matter aspect has made possible, and the Christ emerges as the world saviour. All this has taken place through the will aspect of the second ray, focussed in Shamballa, expressing itself through humanity and consummated in the Hierarchy. Here you have the whole story of unity, brought about by the life and the will of the second ray, producing the emergence of the Christ consciousness and the appearing in objectivity of the Christ principle. (EA 627-628)

e.                  The will of the second ray monad is related to the Will-to-Relate:
In Gemini, therefore, you have the two, the pair of opposites and the will-to-relate; (EA 627)

f.                    The will of the second ray monad is related to the ‘Will-to-Nurture’ the Christ Aspect: …in Virgo, you have their work in cooperation, the nurturing of the life of that second ray phenomenon, a Christ, the consummation of the task of matter and its elevation into heaven. (EA 627)

g.                  The will of the second ray monad is related to the Will-to-Love:

‘’In the Old Commentary this type of will—the will-to-love—is spoken of in the following terms:

’The Transcendent One said: I am alone. I must arise and seek with ceaseless urge, that which produces completion, round out my circle whole, intensify My life and make Me truly One, and this because I recognise the Two. I must have union with my other self, the self I dimly sense’.

’Unto My heart I drew that other One and drawing thus I gave enlightenment; I dowered with enrichments; I freely gave.’

This embodies not the mystical vision of the other one but the will aspect of the planetary Logos, the incentive behind the life of Shamballa. It is the Lord of Sacrifice Who speaks. The keynote of sacrifice or the "process of making whole" runs through all that concerns the will aspect as it functions through the medium of the seven rays; this becomes beautifully apparent in the activity of the second ray as it is the channel for the will of God.’ (EA 624-625)

h.                  The Will of the second ray monad is applied steadily and without relent. It is the Will-to-Love with a Love drawn from the fiery “Heart of the Sun”. It is a Will-to-Unify all diverse E/entities within the field of monadic awareness. It is the Will-to-Archetypal Realization—the Will which draws forth the archetypal nature of any E/entity so that that E/entity may be fulfilled. The second ray monad wields particularly the Will-to-Fulfillment, though it is part of the expression of all monadic types..

i.                    The Purpose of the second ray monad is to include all E/entities within the sphere of its awareness and activity. All these included beings are ‘held’ by the higher correspondence to buddhi “Inclusive Reason” within a perfectly patterned monadic Oneness. The place of each within the Whole is recognized, and actions are taken to promote the manifestation of archetypal relationship. Through the application of a highly solarized faculty of Love-Wisdom, the objective is to bring forth “Beauty in Relationship”. This type of monadic awareness is characterized by a profound realization that “God is Love”, and a persistently applied determination to love and save.

j.                     The method by which the second ray monad achieves Impersonality/Abstraction is by standing at the “Center of all Love” and loving Love with increasing intensity such that lesser loves fall away. The consciousness ‘downwardly’ projected into lower dimensions by the monad (and which we recognize as the immersed human soul) is abstracted into ever greater and more beautiful tides of love, until this downward-projection is no longer attached to anything below yet loves with profound fulness. Love and Wisdom become the great releasing agents. No real love is sacrificed by this abstraction because the greater Love/Wisdom discovered on the monadic plane includes and yet purifies and transforms all lesser loves.

It should also be said that wholeness-of-vision is a remarkable quality of the second ray monad—especially if that monad tends more to the wisdom line. The monad is that aspect of the human being which possesses “a completed point of view” 

“A Completed Point of View.  This necessarily and primarily refers to the universal outlook of the Monad, and therefore to an initiate of the higher degrees.” (EH 673)

This is especially so of the second ray monad who can be expected to carry much of the Jupiter vibration, tending to round-out and complete that which it influences.

k.                  The second ray monad achieves the sense of Oneness/Wholeness/Synthesis by expanding from the center and embracing all possible E/entities, factors and elements within its wide field of awareness. It does not so much shatter and destroy the barriers to entirety as does the monad upon the first ray, as melt and dissolve those barriers. All things are seen as “within the Self”. (Capacity to hold in cohesion. Attractive Coherency. Holding together through medium of light-love substance)

What is here said of the egoic ray can be applied to the technique of the second ray monad: “When the egoic ray is the second or the Love-Wisdom Ray, the path of least resistance lies along the line of expansion, of a gradual inclusion.  It is not so much a driving forward as it is a gradual expanding from an inner centre to include the entourage, the environment, the allied souls, and the affiliated groups of pupils under some one Master, until all are included in the consciousness.  Carried to the point of achievement, this expansion results in the final shattering of the causal body at the fourth Initiation.” (LOM 15-16)

This type of monad does not force other beings to be Itself (as the first ray monad does), but recognizes that they already are, and invites these beings (if they are self-conscious) to recognize the same—that there are no other selves. With respect to ‘other’ beings, the second ray monad is capable of a tremendous intimacy through shared identity. The words of the Christ in the seventeenth chapter of the Gospel of St. John, verse 20-23 demonstrates this intimacy:

20: “Neither pray I for these alone, but for them also which shall believe on me through their word;
21: That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us that the world may believe that thou hast sent me.:
22: And the glory which thou gavest me I have given them; that they may be one, even as we are one:
23: I in them, and thou in me, that they may be perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

l.                     The Fire of the second ray monad is principally solar fire, even though the monad (as a of the three major centers of periodical vehicles within the energy system of man) archetypally expresses electric fire. The fire of the “Heart of the Sun” is expressed through an all-embracing Divine Love-Wisdom. Our Solar ‘God’ is a “Consuming Fire” and the second ray monad lives within this fire. Such a monad sees all things as burning within  this “Consuming Fire”—bringing purity, refinement and the emergence of essential archetypal essence. There is no need to subject ‘others’ to the fire until they ignite and ‘become’ the Fire (as the unmodified first ray monad would do). Rather, there is a sharing of the Great Fire—in joy, in rapture in bliss. This Fire of Love dissolves all barriers to heartfully-felt Oneness. (Appreciative Love)

m.                The second ray monad achieves Identification with greater ease than will monads upon the first or third rays, both of which have much separateness to overcome (at least when expressing through their projections or ‘immersions’ in matter/form). The great mantram, “Naught is but Me” (EP II 84) sounds through their very being. While not insisting that forms be destroyed to produce identicalness (as does the monad on the first ray), they look in all directions and see in the wide diversity of forms and E/entities nothing but themselves. They delight in drawing forth the One Being (Who they are) from every being encountered. For them another great second ray monadic statement is the poignant truth: “If ye have done it unto the least of these, ye have done it unto me”.

n.                  The second ray monad achieves Freedom and Liberation through perfect love and perfect wisdom (relatively perfect, of course, as all in Cosmos is relative). The causal body (as strange as it may seem) is destroyed by the second aspect of the will.

“What, therefore, brings about the destruction of the soul body?  The destroying agent is the second aspect of the Will.  The third or lowest aspect of the Will, working through the mind or the manasic principle, was the sustaining factor in the long cycle of personality development; it was the principle of intelligent synthesis, holding the life principle intact and individualised through the long series of successive incarnations.” (R&I 216)

We might say that ‘wider love and greater wisdom’ destroy the causal body. Love and Wisdom are, paradoxically, tremendously destructive forces; they destroy by a wise and loving magnetism which compels a consciousness to lose interest in lesser things as it  is drawn towards the “Center of Love and Light”. The lesser patterns, formerly sustained by attention, wither and die. The “Great Magnet” is at work—giving life and taking it.

The second ray monad is liberated into the greatest energy presently expressing through both our Planetary Logos and Solar Logos—the energy of Love-Wisdom. Fear is banished through “perfect love”; where there is no fear there are freedom and liberation.

From the Old Commentary we read about several processes which must be utilized by the “Blessed One”, (in this case, the second ray monad) in order to achieve liberation.

“The answer came:  'Build now an ark translucent, which can reveal the light, O Builder of the ark.  And by that light you shall reveal the lighted way.  The power to build anew, the right use of the Word, and the using of the light,—these will release the Blessed One, deep hidden in the ark.'” (EP II 36)

These processes are: the power to build anew, using the Word correctly, and utilization of the light.

o.                  Bliss, for the monad on the second ray is achieved through love, divine understanding and radiant wisdom. There is no need to annihilate forms to experience bliss (as is often the case for the monad on the first ray). Rather, participation in perfected loving relationship is the way of bliss for this type. Bliss is the result of archetypal living, in perfected harmony and fulfillment.

It is said that “God Geometrizes”; this is particularly true of the Second Aspect of Deity. Similarly monads on the second ray geometrize and find their perfect bliss by participating in the perfected relationships which God’s Sacred Geometry represents.

 

24.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the first?

a.                  If the first ray is the monadic subray of the second ray monad, the wisdom aspect of the second ray will be emphasized (for wisdom relates the second ray to Shamballa) (cf. DINA I 518). To the wisdom and loving-understanding of the “Teacher” is added the potent force of the “Director”. A powerful will is added to the pursuit of all-encompassing Love-Wisdom. (The term “all-encompassing” can be applied, in general, more to the awareness of the monad than to any other aspect within the human energy system.) When the nature and value of true Love-Wisdom are realized, the additional power to detach from, destroy, deny, and repel the form (even the form of the causal body)—all these conferred by the first subray—will facilitate the entry into that greater dual, solar Energy. Through this monadic combination, the capacity for austerities in pursuit of love and unity is augmented. The details of the included whole will not be so much emphasized as the principles which preserve its integrity. The monad has been considered a blend of atma and buddhi, and in this combination we see strong expression of these two principles. Two great opposing energies are here united (just as in the case of the case of the first ray monad upon the second subray).

b.                  Method of Synthesis to be Achieved: With power and detachment, make straight the way into the Central Heart of Hearts where all is known and loved as One.

c.                  Method of Liberation into the Life of the Spirit: Turn your back on lesser loves, reject them, and in freedom find the Truest Love of All.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are able to use the repulsing energy of the first ray is used to clear the way into the freedom of the Divine Heart. Their wisdom is potentially profound, and they are able to negate the energies and forces which oppose the realization and assimilation of the Divine Archetypes.

 

25.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the second?

a.                  If the second ray is the monadic subray of the second ray monad, we find an expression which is in perfect congruence with the present nature of our Solar Logos (i.e., His second ray soul and second ray personality), as He is expressing in this solar system. (Some of His rays may change in the next and were probably different in the most recent of his solar systems).  We would expect (hypothetically) to find such a combination in the Christ, and those who are entirely upon His line of development. For such beings, love, indeed, conquers all. We could reasonably hypothesize that monads of this nature would be found within the heart center of the Planetary Logos. As well, a temporary origin on such planets as Jupiter or Venus is also reasonable. How well such a monad might be adapted to conditions on our active, materialistic third ray Earth could be questioned, but surely they would be among those whose energy contributed greatly to the redemptive process currently in progress—redemption through love and wisdom.

b.                  Method of Synthesis to be Achieved: Love more and ever more until our solar “Day be With Us”, when all the Whole systemic is merged in Love as One.

c.                  Method of Liberation into the Life of the Spirit: Love and Wisdom bring release from lesser loves, from lesser bonds, then bind us in the service of the Greatest Love of All.

(In this regard, we recall that Sanat Kumara, the planetary Savior and highest example of the Teaching Ray upon our planet, and also the Buddhas of Activity, are “prisoners of loving intention” who will remain upon our planet until the “last weary pilgrim has found his way home”. (R&I 140)

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are examples of pure love, and facilitate the emergence into power of the second ray soul of the Planetary Logos.

 

26.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the third?

a.                  If the third ray is the monadic subray of the second ray monad, there would be considerable resonance with the planet Earth, with its second ray soul and third ray personality. Active, creative, abstract intelligence would come to the aid of Love-Wisdom, and the application in the lower worlds of that which Love and Wisdom know, would be greatly facilitated. There would be a marked ability to put the vision (second ray) into action (third ray). The power of the Manipulator is added to that of the Teacher, and thus, the use of a considerable variety of educational modalities to reach a large number of students is to be expected. One might expect a very detailed grasp of the encompassing whole. This is an extensive combination. The ability to manipulate energies to produce unity would also be greatly enhanced. Often the second ray needs to achieve greater activity and movement; this combination offers that possibility. All in all, a highly intelligent, intuitive grasp of situations can be predicted (buddhi-manas in full expression), along with mathematical ability. The combination is intuitively reasonable with a resulting expertise in what has been called “Pure Reason” or “Inclusive Reason”.

b.                  Method of Synthesis to be Achieved: Resourcefully, conceive and use the many ways that lead into the Oneness in the Sacred Heart of All.

c.                  Method of Liberation into the Life of the Spirit: With keen and swift intelligence, configure all the many so that they may learn to live within the freedom of the Greatest of All Loves. (Work on This)

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination have the extensive knowledge and creativity to adaptively apply their realization of the Wisdom and Love of the Planetary Logos with effective versatility. Their great capacity is to distribute widely the Love and Wisdom of the Ages, rendering it “vocal”.

 

27.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the fourth?

a.                  If the fourth ray is the monadic subray of the second ray monad the power of the Artistic-Intuitive supplements that of the “Teacher”. The appreciation of beauty would be keen—for both of these rays are rays of beauty. This is perhaps the most intuitive monadic combination. The capacity to harmonize the whole would be pronounced, though considerable struggle (fourth ray) and agonizing (second ray) can be expected along the way (though, for the most part, at a level higher than the personal). It is an extremely relational combination, conferring the ability to relate cooperatively and harmoniously with many different types and energy combinations. Much would be accomplished through the power of image. The ability of the second ray monad to envision the Archetype is enhance by the fourth ray ability to imagine. The destruction of the causal body through the second aspect of the will is facilitated by these two rays ‘of central position’. To those with this combination will come to the realization (over aeons of development) that Beauty is the wisest and most effective Teacher. Cosmos is Divine Harmony, and Wisdom means discovering this Harmony. Through magnetism and beauty the work is accomplished.

b.                  Method of Synthesis to be Achieved: Through harmony find unity, find Wholeness, find Oneness—through wise and loving understanding, recognize the Beauty of the all-pervading Synthesis.

c.                  Method of Liberation into the Life of the Spirit: When harmony has been achieved and beauty stands revealed, enter then the freedom, which an all-embracing Love alone can perfectly express.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are well-suited to act as agents of at-one-ment within the planetary energy system. When peace between the warring forces must be found, they are most equipped to facilitate it. They have earned the right through overcoming the suffering to which their sensitivity has inclined them.

 

28.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the fifth?

a.                  If the fifth ray is the monadic subray of the second ray monad the power of the Scientist is added to that of the “Teacher”. This is a highly luminous and enlightening combination, with great resonance to Venus and to the star Sirius. Clear factual knowledge enhances a wise, loving, all-encompassing yet detailed perspective. One of the important faculties of the Second Ray (reflected in the name, “The Ray of Detailed Unity”) is enhanced when the fifth ray combines forces with the second.  Great is the truth which can be achieved through this combination. Understanding of the laws of energy and its mastery liberate the consciousness into unity. The objective is universal right relations (wise and loving) facilitated by precise understanding.

Knowledge paves the way for infallible intuition. Glamor is destroyed through wise and luminous love. This combination is instrumental on the entire Path of Initiation (sponsored by Venus and Sirius) and has great resonance to the Solar Angelic Enterprise. Further, one can see how useful would be this blending on the Second Cosmic Path—that of Magnetic Work. This combination is an ‘Enemy of Darkness’.

b.                  Method of Synthesis to be Achieved: Let the light of perfect knowledge and the beam of perfect truth, reveal to me the all-pervading, all-inclusive detailed Oneness of the Whole.

c.                  Method of Liberation into the Life of the Spirit: Knowing with exactitude the secret pow’r innate within the Garment of our God, by focussing intensest Light, I find the “Lighted Way” required to liberate my spirit into seamless all-embracing Love and Wisdom.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are admirably equipped to study every level of the planetary manifestation, using the exact knowledge gained thereby to expand and liberate the consciousness of the many “prisoners of the planet”. They are a “Force for Enlightenment’.

 

29.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the sixth?

a.                  If the sixth ray is the monadic subray of the second ray monad, the power of the “Devotee” is added to that of the “Teacher”. The monad with this combination achieves the liberation that only love can bring through the faculty of devotion to that Love. Inspired by the major second ray, the yearning of the sixth ray is for the highest, deepest,  and most intense Love, and many are the sacrifices which, to this type, will be natural in pursuit of that Love. If the monad is truly a “Lord of ceaseless and persevering devotion” (EA 98), then, this combination accentuates that sacrificial nature. We have here the release into love through the faculty of sustained devotion to that which is transcendental—that which transcends the normal transpersonal nature focussed in the causal body. Initiates working under the influence of this combination would be adept at transforming desire into pure love.

b.                  Method of Synthesis to be Achieved: Through unrelenting ardor, through devotion to the Source of Love, I melt, I fuse and blend within the Love Divine which merges All.

c.                  Method of Liberation into the Life of the Spirit: Free from lower passions, from desire for varied beauties of the lower worlds, I, the ardent seeker, spurning all the luring lesser loves, burn my way into a Fire far greater than the fires that I have know—with heart aflame I burn my way into the all-consuming, Fire of Love.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are animated by the will-to-save. Theirs is the devotion to uplift and redeem all, and restore them to the ideal state upon the Archetypal Plane—which, interestingly, is both the second and the sixth systemic plane.

 

30.             How are monadic purpose and dynamics modified if the monadic subray of a second ray monad is the seventh?

a.                  If the seventh ray is the monadic subray of the second ray monad, the power of the “Magician” would be added to that of the “Teacher”. This would be one of the great healing combinations. The initiate would gain release into the fullness of transcendental Love-Wisdom by following the ancient laws of magical process. Through the mastery of rhythm and right timing, right relations based on wisdom and loving understanding would be brought to the entire energy system over which the monad holds sway. There would be a special facility for understanding and conducting the rituals of the initiation process.

b.                  Method of Synthesis to be Achieved:  In beauty and in order, in rhythm right, by practice true, I rise through patterns each more perfect than the one preceding, to behold the patterned Synthesis envisioned by the Eye of our geometrizing Logos, Who with Love and lighted Reason Pure, has synthesized all parts within the Whole.

c.                  Method of Liberation into the Life of the Spirit:  Through ritual and magic, through Heav’n descended unto Earth, and Earth uplifted unto Heav’n’, I learn to wield the Perfect Law, and thus to tread the Perfect Way which leads to liberation in the all-embracing Heart of Wisdom’s Love.

d.                 Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are perfectly equipped to redeem matter (associated with the seventh ray) through the power of Love-Wisdom (the second ray). These are the monads who seek to re-pattern (seventh ray) the five worlds of superhuman evolution according to the Archetypes resident upon the monadic plane. Through their agency, love and wisdom pervade the ethers of the planet.

 

31.             What are the characteristic dynamics of monads upon the third ray? (From a practical perspective, the dynamics discussed below pertain to the ‘downwardly’ projected aspect of the monad as it approximates the realizations of the monad on its own plane.)

a.                  The third ray monad is more the “Manipulator” than the “Director” or “Teacher”.

b.                  The Third Ray Monad Will Work Through the Higher Mind:
If he is on the third ray and in the Department of the Mahachohan, the Lord of Civilisation, he will work through the higher mind, the lowest aspect of the Spiritual Triad.” (R&I 311)

c.                  The will of the third ray monad is closely related to the Will-to-Condition, the Will-to-Create and the Will-to-Evolve:

i.                    Will as the Conditoner of Life Events: There is will, as the conditioner of the life aspect. This refers not to events, happenings and occurrence, but to the nature of the life manifestations in any cycle, through any nation or race, where humanity is concerned. This refers also to the broad and general lines which at any time upon the planet are setting the pace for the evolution of forms and which basically concerns the force and endurance of the life as it manifests through and creates those external conditions which are qualified and expressed in terms of life, of quality and appearance..(EA 591)

ii.                  The Will To Evolve:  “Upon the third ray we find, “Ray III.—The will to evolve.”… Ray III.—That which develops sensory perception into knowledge, knowledge into wisdom and wisdom into omniscience.” (EA 605-606)

iii.                Aries is Related to the Will-to-Create: 1. ARIES is the constellation through which initiating conditions will stream into our solar system. It embodies the will-to-create that which will express the will-to-good. (EA 619)

iv.                 The Task of Third Ray Will: This evolving Reality which is focussed in the third Ray of Active Intelligence during the "period of appearance" has—in this solar system—undertaken the task of developing conscious "awareness of Itself in that which it is not." This is carried forward in three stages—all of them the result of process, of progress, of activity and of mind or intelligent perception. These three stages are:

1. The stage wherein sensory perception is transmuted into knowledge. This is the stage in which the form gradually and steadily adapts itself to the requirements of the perceiving Self.

2. The stage wherein knowledge is transmuted into wisdom, or consciousness utilises the gradually acquired knowledge to achieve detachment from the form, the organ of perception.

3. The stage wherein wisdom is transmuted into omniscience and both consciousness and form are superseded by the One Who exists, Who is conscious, but Who remains as greater than either of these two phases of divine life. This One wills to incarnate, wills to know, wills to be conscious, but is none of these phases essentially, having realised them, prior to manifestation. (EA 629-630)

v.                   The Will to Produce External Synthesis and Express Divinity on the Physical Plane: This third ray will is the producer of external synthesis in successive stages, carried forward from temporary syntheses until there is complete unification between consciousness and form and later complete atonement realised between That which is neither consciousness nor form but the Creator of both and the relating Principle of spirit-matter. It will be seen how the above definition shows the function of the third ray to be the will-to-initiate on the physical plane that which will express divinity; that it defines not only appearance but the revelation of that quality of which the appearance is the effect or result, and that inherent in these two propositions lies the third which states that this creative will is not only the cause of manifestation and the guarantee of achievement, but is also the proof of the potency of that Life which ever defeats and annihilates death. (EA 630)

d.                  The Will of the third ray monad is applied with great forethought, planning and attention to timing. This will is actuated by the “acute energy of divine mental perception” (R&I 558) and seeks the intelligent coordination of all factors in Space and Time (even when considering these two factors beyond their usual arena of application—for instance, in the Space/Time of the higher worlds, which does exist). It is the will which sustains the creative process, for the third ray is the “Ray of Creative Intelligence”. It is applied flexibly, intelligently and from diverse points of impact.

The will of the first ray monad is concentrated, overpowering and focussed for great breakthroughs; that of the monad on the second ray is subtle, magnetic, persuasive and persistent;  that of the third ray monad is applied diffusively, putting intelligent pressure on many points which, together, contribute to the manifestation of the desired objective. It is manipulative will.

e.                  The Purpose of the third ray monad, simply put, is to creatively manifest the Divine Plan and Purpose. This requires an intelligent coordination of energies and forces to which the Will of the third ray monad applies itself. The creation and presentation of the Divine Pattern is more the province of the second ray, but the marshalling of energies and forces to materialize that Pattern, and the right release and application of those energies and forces in Time and Space—this is the task of the third ray.

If the second ray provides the content, the third ray provides the form and the first ray the vitality to sustain the whole, keeping it in being.

Thus if certain energies or forces are needed, it is the monads on the third ray who can access those energies and forces and (through their knowledge of times, cycles, quantities and qualities) bring those energies and forces to bear at any point when and where they may be required to assist in the manifestation of the Divine Plan, as that Plan represents the Divine Pattern of Purpose.

f.                    The third ray monad achieves Impersonality and Abstraction by entering into the “Mind of God” and thinking the thoughts which are congruent with those which that Mind thinks. If monads on the first ray achieve abstraction through the will, those upon the second ray achieve abstraction through the heart, then monads on the third ray are adept at abstraction through the mind. They are able to ‘distance’ themselves in-mind from the immediate context, and see all movements within a large sphere of consciousness as mutually related and interdependent. Their developed capacity for abstraction contributes to their impersonality. No matter what the limited context in which identity seems to be invested, they can ‘pull back’ or ‘prescind’—always seeing the immediate context from a greater point of view. Thus, they disidentify with the normal personal sphere, seeing it as a tiny expression of something far greater.

It is clear that the third ray will not always operate in a manner so abstract. Much depends upon the sphere of activity in which it is active. Within the personal sphere (related as it is to matter and the three lower worlds), the third ray will have a more concrete and material expression. Applied from the realm of soul, the third ray will strike a balance between application that is material and that which tends towards abstraction. The monad, however, is that primary focal point within man that is abstraction itself. Always the subject (the monad) is essentially abstracted from that which it perceives (object)

g.                  The third ray monad achieves Oneness/Wholeness/Synthesis through the exercise of profound thought, though reasoning its way to the borderland where manas and buddhi blend, and the Oneness/Wholeness/Synthesis are revealed far more than thought, alone, can disclose.

If the first ray monad seeks omnipotence, and the second ray monad, omniscience, then the third ray monad is on its way to omnipresence. (Really, there are ways in which these last two qualities {omniscience and omnipresence} can pertain either to both the second and third ray monadic type.) There is a strong sense in which monads on the third ray discover what it means to be everywhere simultaneously and do everything simultaneously. Interestingly, it the monad on the third ray which can generate the greatest number of simultaneous, independent “existences”.

“That Monad can—at a certain very advanced stage in evolution, and one far beyond that of the Adept—have its triple simultaneous manifestation, and show forth as a Master in the three worlds, as a Bodhisattva on His own plane and as the emancipated Dhyani Buddha; yet these Three will be but One, will be the result of a great spiritual vibration and will perform the triple work which may (from the standpoint of the three worlds) appear as the work of three separate great Existences.  They are forms of three monadic "vestures," worn by the one Monad as a man wears his three bodies simultaneously, and functions in them separately.” (TCF 1192-1193)

The third ray monad discovers itself to be entirely active within the wide sphere of its awareness. Its realization is of a kind of oneness-through-activity. It knows itself to be synthesis-in-action. It experiences itself as wholeness in motion. The great realization comes: “If something is being done, it is I who am doing it”.

h.                  The third ray monad enters the Life and Fire through identification with activity and the vitality which makes that activity possible. The fire wielded by this monad is involved in the many changes of form which occur in order to approximate the Divine Pattern. Under the Will-to-Evolve, and utilizing Fire-by-Friction (most associated with the third ray), the monad experiments during his long pilgrimage producing ever more adequate forms. The fire of the third ray monad is the ‘fire of activity’, the ‘fire of thought’, the ‘fire of intelligence’—the fire or movement which arranges all to best advantage. (This power of arrangement is, of course, facilitated by the Four Rays of Attribute which are subsidiaries of the inclusive, Brahmic third ray).

i.                    The third ray monad achieves Identification with the apparently many selves not so much by the tremendous intensification of Self until it almost forces itself into identicality with the Self in all forms; not so much by loving magnetism which melts the barriers between the many selves coalescing them into one; but by active, profound, and abstract, intuitively-inspired thought which reveals them to be one—necessarily, and which manipulatively ‘engineers’ the deft and skillful removal of all barriers to Oneness.

For the monad on this ray, the sameness of all things must be reasonably demonstrated so that intelligent acquiescence can be given to the principle of sameness; step by step reasonable thought must demonstrate that there are no valid reasons contra-indicating the Oneness of Life and the essential sameness of all living beings; the illusions which prevent the seeing of identicalness must be removed by thought, leading to the wise intuition which reveals the unitary Truth behind the illusion of divisibility. The goal is to see beyond the illusion of multiplicity and the many, just as the Mind of God sees beyond these illusions.

j.                     The third ray monad achieves Freedom and Liberation according to the following formula from the Old Commentary:  

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

Five processes of liberation are called for: displaying the hidden glory, rending the blinding veil, clearly pronouncing the truth, right practice, and following the golden thread which releases from the maze.

The greatest bondage for this type of monad (as it is for the monad conditioned by a fifth monadic subray) is ignorance. Liberation comes when all is known. Those who are on the third ray monadically, seek to know “all about everything” so they can manipulate energies and forces in such a way that circumstances comply with their will. They are liberated into an elevated state where ignorance can no longer prevent them from doing what they will to do. The first ray monadic type thinks that insufficiency of power is the restriction upon the fulfillment of will. For the second ray type, inadequately perfected relationships are seen to prevent fulfillment. For the third ray monadic type the thought occurs: “If I know everything, I can do everything, and be free”.

k.                  Bliss, for the monad on the third ray comes when the nature (quantitative and qualitative) of all energy sources within the sphere of monadic consciousness, and the laws of their cyclic timing and effects are understood and can consequently be ‘handled’. When knowledge is sufficient to faithfully translate that which is ‘above’ into the worlds ‘below’, and when, through identification, the third ray monad feels its active participation in this translation, the requirements for bliss are present. The One must express itself through the Many; the Many must re-become the One.  Bliss for the third ray monad is an great facility of participation in both processes through comprehensive knowledge adequate to the task.

 

32.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the first?

a.                  If the first ray is the monadic subray of the third ray monad, the power of the “Destroyer”/“Director” is added to that of the “Manipulator”. There is a deep understanding of the fundamental Laws of Thought and of first principles upon which the Manasic World (the Mind of God) is founded. The “Destroyer” aspect of the first ray makes the initiate with this combination adept at the destruction of illusion. The faculty of the “Director” facilitates the direct carrying forward of third ray plans and projects. Added purposefulness joins the acute third ray intelligence. The way is cleared for a more rapid manifestation of the phase of the Plan intended.

b.                  Method of Synthesis to be Achieved: Assert with strength First Principles from out God’s comprehensive Thought which grasps with great acuity the wholeness of the Whole.

c.                  Method of Liberation into the Life of the Spirit: Detach from thought of lesser scope! Wander not in lesser light, but go direct and deep within the Mind of God—there to think those thoughts which free the spirit from Illusion’s snare.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination would have a keen sense of ‘planetary priorities’; they would know what phase of the Plan was due for immediate expression, and would be adept in forcefully clearing the way for that expression. They would not be sidetracked by tangential possibilities.

 

33.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the second?

a.                  If the second ray is the monadic subray of the third ray monad, the skills of the “Teacher” are added to those of the “Manipulator”. The quality-of the second monadic subray promotes a wise and more loving application of the Plan. The abstract, abstruse understanding which the third ray monad can so easily achieve is carried into the minds of those on other monadic rays in an attractive manner conducive to absorption and assimilation. The rapid speed of the third ray is somewhat tempered. Wisdom is added to knowledge and much is understood about the psychology of how best to apply, coherently and in a manner promotive of integration, that which the third ray monad knows. There is special facility in processes which lead to the fusion of these two important rays (which are the personality and soul rays of planet Earth, and more microcosmically, outline the task of soul-personality fusion, since the personality is ruled, generically, by the third ray and the soul by the second). Knowledge and information can be applied redemptively. The capacity to expand vision and understanding is pronounced.

b.                  Method of Synthesis to be Achieved:  Inclusively embrace the varied many of Whole, then understand infallibly the reasons why these many must be One.

c.                  Method of Liberation into the Life of the Spirit:  With loving comprehension, in profundity of wisdom, stand with God upon the very Pinnacle of Mind and think the Plan.

d.                 Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination would be most adept at facilitating the wise and living application of the Divine Plan. The Planetary Logos has a ‘Schedule’ for implementing the Plan; those who understand the psychology and special requirements of the substances through which the Plan must be implemented are more skillful in implementation. Consideration (as ‘con-sideration’) is a faculty innate within both the third and second rays; with this monadic combination it would be pronounced. The same is true with the monad whose major ray is the second while its subray is the third, but the motive would not be so much a change of substances as an elevation in consciousness.

 

34.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the third?

a.                  If the third ray is the monadic subray of the third ray monad, there is a great emphasis upon the powers of the “Manipulator”: the ability to plan, arrange, think creatively and abstractly is considerably enhanced. Knowledge is easily and swiftly accumulated and there would likely be an intelligent connection to a wide diversity of information sources.. All the many ramifications of the Divine Plan and the methods and timing of its execution would be the subject of constant thought and analysis. The power to achieve both omnipresence and omniscience is demonstrated. A certain ubiquity (an approximation of omnipresence) within a wide range of endeavor is likely. There would be a great readiness to put plans into action—immediately; this tendency might have to be controlled. In the highest types, however, the cautious forethought, revealing all possible contingencies, would be highly developed. The monad with this combination would have a strong resonance to the past: to the past solar system, to the past chain, the Moon Chain, to human history, and also, to the material aspect of life—that which has been inherited from the past.

We see, therefore, that materialism and the perpetuation of the past are to be avoided, an effort may be necessary to instruct the monad on this ray and subray that the less active and more consciously sensitive curriculum of this second solar system on the second ray, is the order of the day. A focus upon the third subplane of the monadic plane is a virtual certainty when the monad is possessed of this combination of energies. The objective of refocussing upon the second subplane (and of learning that mode of living, loving and thinking which will make this refocussing possible), is to be held before individuals who are projections (or ‘immersions’) of this type of monad.

b.                  Method of Synthesis to be Achieved:  See the threads of energy, behold the lines of force; apprised of all complexity, intricately weave the varied many into Wholeness, into One.

c.                  Method of Liberation into the Life of the Spirit:  Intelligently master all that moves within the worlds of form; intelligent master all the middle sphere of thought; then, high within the Mind of God, move and think as God the Logos wills.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination would be among the most intelligent and creative implementers of the Divine Plan. With ingenious and reliable resourcefulness they would always “find a way” to bring into manifestation whatever the Planetary Logos might conceive as the next, intended phase of the Plan. Their motto might be: “Where there is an intelligent Will, there is an intelligent Way”.

 

35.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the fourth?

a.                  If the fourth ray is the monadic subray of the third ray monad, the power of the Harmonizer, the Intuitive and Artist-Creator is added to that of the “Manipulator” and Creative Thinker. This is one of the most creative combinations. Plans are many and wide ranging, and imagination is greatly stimulated. As with the combination of second and third rays, manas can easily unite with buddhi, and thought with intuition. With this combination it becomes possible to harmonize diversity; to meet many kinds of people and yet find something in common with them. Thus, we have a facility for cooperation for the sake of projects and undertakings related to the Divine Plan. We would find this a very literary combination with a facility for beautiful expression through sophisticated thought.

If the third ray rules, in general, the various domains of thought within the Mind of God, the possibility of smoothly and skillfully reconciling these domains is conferred upon the individual with this monadic combination.

b.                  Method of Synthesis to be Achieved: Intelligently recognize the Harmony alive within the Whole. Intelligently recognize the Cosmos as a Unity in Beauty; this Beauty has its all-sufficient Reasons to be found; find and know the Reasons which substand the patterned Beauty of the Whole.

Know the combinations by which God, Creator Logos, has intelligently harmonized the many as the One.

c.                  Method of Liberation into the Life of the Spirit: Intelligently reconcile the many to each other and the Plan Divine—creating combinations of harmonious release whereby to liberate the Many into One.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination are uniquely capable of advancing the united processes of Civilization and Culture. The success of each is dependent upon the other. Intelligent, aesthetic, creative expression reaches a high point. Creative imagination serves as an instrument for planetary advancement.

 

36.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the fifth?

a.                  If the fifth ray is the monadic subray of the third ray monad, the skill of the Scientist would be added to that of the “Manipulator”. One can see what an intelligent and knowledgeable combination this would be. The vast picture and an understanding of many cycles and their interplay would be supported by a detailed knowledge of energy and force as expressed through any particular form or group of form.. The third ray monad is particularly interested in the timing of the Divine Plan. This fifth ray support would aid in the precise application of energy (fifth ray) at exactly the right time. The mantram “Three Minds Unite” would be particularly applicable: the third ray monad expresses particularly through the abstract mind of the triad, and the fifth ray brings in the dimensions of the concrete mind as well as the “Son of Mind” on the second and third subplanes of the systemic mental plane. Given this combination, virtually all-knowledge within the monad’s sphere of awareness and influence would be accessible.

b.                  Method of Synthesis to be Achieved: Reasoning from certain fact, extend your mind as widely and as boldly as your comprehension will allow, then; understand exactly how the all-embracing Thought of God conceives particularity in Oneness.

c.                  Method of Liberation into the Life of the Spirit: Focussed within acuity within the radiant Mind of God, discover with assurance all the laws which rule the form; then apply this certain knowledge to perfect the execution of the wide and wondrous Plan Divine, and liberation bring.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination would be known at once for their genius and its inventive application. The entire Divine Mind would be their ‘playground’. Few would be the problems they could not solve. They would be the leaders in a necessary union of theoretical and practical science and the orchestrators of its coming gift to humanity. Their power in this Aryan Race—the third conscious race now passing through its fifth sub-phase—would be immense, for the present cycles reinforce this combination. The moment of highest achievement for those with this monadic combination is near.

 

37.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the sixth?

a.                  If the sixth ray is the monadic subray of the third ray monad, the power of the Devotee is added to that of the “Manipulator”, Planner and Creative-Thinker. This combination is powerful for devotion to the expression of the Divine Plan. Both of these rays are abstract—conveying abstract thought and abstract idealism. They tend towards the idealization of abstract thought. We would find devotion to the broad outlines of the Plan and the tendency to emphasize idealistically certain themes within that Plan. There would be an unbounded love of certain Great Ideas in the Mind of God and a tendency to adhere to them passionately (whatever passion may mean on the higher planes whereon monadic energy will be found in activity). This is an activist combination, with a great passion for thought and for desirable actions which follow on, necessarily, from certain cherished thoughts. The capacity for inspiration from great ideas is considerable, as well as the ability to inspire others in the quest for comprehensive mental understanding. We will find also the ability to  arouse a keen interest in and passion for that aspect of the Plan which is currently due to manifest.

Needless to say, both these rays are active at the time of the Great Decision. The third ray rules the sixth initiation, and the sixth ray correlates, of course, to the sixth initiation, with the sixth plane (from below) on which the monad is found, and also with the Great Quest the beginning of which the sixth initiation represents.

b.                 Method of Synthesis to be Achieved: With ardor, with intensity, with singleness of vision, seek to know the synthesis of thought sublime within the Mind of God—the synthesis revealed by His Plan.

c.                  Method of Liberation into the Life of the Spirit: Devote yourself, one-pointedly, to comprehend and freely think the highest thoughts alive within the all-creative, all-arranging, all discerning Mind of God.

d.                 Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination have a special relationship to the Divine Plan in which are embraced both Divine Ideation and Divine Ideas. The idea and the ideal unite in this blending of rays. There is a keen, one-pointed motivation to see God’s Ideas presented as attributes to a world which awaits their presence.

 

38.             How are monadic purpose and dynamics modified if the monadic subray of a third ray monad is the seventh?

a.                  If the seventh ray is the monadic subray of the third ray monad, the power of the Magician is added to that of the “Manipulator”. This is one of the most magical and ritualistic combinations, for the disciple upon the third ray is the “Magician”, and on the seventh ray, he is the “Ritualist” (cf. DON 145) The combination suggests a great ability in the art and science of creative manifestation—an ability to understand the Divine Plan comprehensively and to take just those steps at the right time, place, and in the correct manner to precipitate as perfectly as possible the patterns imminently due. The combination is also useful for promoting the interplay of the mind and the etheric nature, and of dense matter and the etheric nature—for the intelligent redemption of matter through etherialization. (Dense matter is ruled by the third ray and etheric substance by the seventh.)

Of course, there could be a tendency towards materialism and, again, the important themes of this second ray solar system (love, wisdom and relationship) would have to be held before the eye. The mastery of the material sphere is eventually assured. We see something like this combination manifesting the life of Master R. who, as Mahachohan, is a third ray monad. Master R. was also the head of the seventh ray ashram (usually a position requiring Chohanic attainment) before He became Mahachohan, thus his monadic subray was arguably the seventh.

b.                 Method of Synthesis to be Achieved: Synthesize the streams of thought descending from the Mind of God. Synthesize the world below, bring order to the outer planes. Let  both these spheres cooperate, thus making to appear—a synthesis abstract and a synthesis concrete. From high to low, from low to high, let mind and matter work as one. With order and intelligence, create the dual synthesis the Plan of God demands.

c.                  Method of Liberation into the Life of the Spirit: Coordinate all energies; regulate all forces; ritualize all rhythms of the human energetic sphere. Let magic do its perfect work to liberate the mind into the elevated freedom which the Mind of God creatively enjoys.

d.                  Purpose and Service in the Life of the Planetary Logos: Those with this type of monadic combination would serve the Planetary Logos as the great manifestors. Through their agency the planetary throat center (often considered to be humanity) and the planetary sacral center (associated with the deva kingdom {cf. EA 456}) would be brought into intelligent interplay. We can understand (given the nature of the seventh ray Age we are now entering) that Master R.(with facility on both these rays) may be giving his attention to just this union during the centuries ahead. Under is combination of rays, the Ritual of the King, representing planetary Purpose and expressed as planetary Plan, would be manifested with increasing perfection, through the cooperative instrumentality of both the human and deva kingdoms.

 

39.             Summary of the Twenty-One Types of Monadic Ray and Subray Combinations: Below is a series of simple directives which apply to the three major monadic types and the twenty-one subtypes. The directives are simply encapsulations and cannot possibly suggest the full energic influence of the combination, yet, in their simplicity, may be found useful and indicative.

The directives will naturally have application to levels lower than that of the human monad and its subray. To a degree, they can be used in relation to the soul ray and the personality ray; to the major soul ray and its subray; and of course the major monadic ray and the major soul ray.

As the student ponders over the application these words to the level of the monadic ray and subray, it will be necessary to consider them in the broadest and highest possible context that can be conceived. The real applications emanate from a very high level though, doubtlessly, as ‘heaven’ must inevitably come to ‘earth, they may finally work themselves out on the physical plane, just as has the Love of the Christ (emanating most reasonably from a second ray monad).

 

 

40.             What is the difference in effect between a monadic subray and the ray of the soul considered as a subray of the monad?

a.                  For practical purposes in the life of the average disciple, and with respect to life within the three worlds of human evolution or upon the plane of higher mind, that subray of the monad which emanates from the monadic plane may make relatively little impact. The soul ray (however) will naturally be strongly felt as the development of the disciple proceeds. We must remember, however, that the soul ray is a subray of the monadic ray but not the only one. Certainly, it will be felt long before the higher subray of the monad (from its own plane) will be isolated as distinct. Therefore, the soul ray as a subray of the monad is an initially more detectable subray than the type of monadic subray we have been discussing.

b.                  In this respect, what is given in the tabulation above may, to an extent, be profitably applied to the relation between the major monadic ray and the major ray of the soul (discounting the subrays with which both are possessed). Both monad and soul, however, do have subrays, and their testimony must, of course, be taken into consideration for a more refined analysis.

i.                     The Following Suggests that a Monad has a Subray Originating on its Own Level or Plane: “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)

ii.                    The Following Suggests  that a Soul has a Subray Originating on its Own Level of Plane “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)

c.                  In the matter of determining the source of a subray (whether of the monad, soul or personality—and, perhaps, the spiritual triad), two things must remembered:

i.                    Each periodical vehicle (monad, soul or personality) will have a subray originating on the same plane as the vehicle.

ii.                  Each periodical vehicle will have one or more subrays originating on planes lower that the vehicle.

d.                  Thus, the rays of the personality vehicles are subrays of the personality rays; the personality ray is a subray of the soul ray; the soul ray is a subray of the monadic ray—but, they are not the only subrays.

e.                  Admittedly, the number of rays which must be taken into consideration seems to complicate the issue of psychological analysis considerably. As experience is gained in ray analysis, and as the qualities of the various vehicles begin to merge and blend, three major colors/tones/qualities will stand forth and receive the major attention—the major ray of the personality, the major ray of the soul, and the major ray of the personality. These will be the fundamental “A,B,C” of human identity. Each human entity will fly this three-colored flag.

 

41.             How are the two types of monadic subrays to be considered in relation to the lives of Masters and Chohans.

a.                  Chohans of the sixth degree are focussed on the Rays of Attribute, and direct greater Ashrams (eventually inclusive of seven lesser ones) on those Rays of Attribute.

b.                  The directing of these greater Ashrams is clearly accomplished in relation to monadic levels and the ray energy of those levels, if even a Master of the Wisdom (Who does not direct a greater Ashram) “expresses monadic energy” (DINA I 701, LOM 260, R&I 50, 220, 440) and a Master is not yet a Chohan.

c.                  One might be tempted to think, if only for the sake of simplicity, that if there is a subray of the monad, it is simply and always the ray of the soul, because the ray of the soul is identical to the ray of the spiritual triad (EP I 168-169), and an initiate of the fifth degree (a Master) utilizes the energy of atma, and hence could be understood as utilizing the ray energy which is the same as that of the soul ray. We must remind ourselves of the sometimes disputed fact that the ray of the causal body is the same as the ray of the manasic, buddhic and atmic permanent atoms upon which the triadal fields are built.

d.                  But a Chohan (influencing seven lesser Ashrams within a greater Ray Ashram) is an expression of monadic energy and uses, principally, monadic energy (not soul energy) in directing one of these greater Ashrams.

e.                  Since some of the Chohans direct Ashrams which are focussed on Rays of Aspect, and since a Chohan uses monadic energy to direct His Ashram, then the Ray-of-Aspect-energies He uses must be monadic even though the Rays of Attribute cannot be a major monadic energy (primary monadic rays being only the first, second or third).

f.                    So, although it may be difficult to discriminate the practical effect of a monadic subray which is sourced from the systemic monadic plane, and a ‘lower’ kind of monadic subray which is the ray of the soul (and hence, as well, the ray of the spiritual triad), in actual fact, they appear to be different influences.

g.                  These two types of subrays can be discriminated in the following manner, at least theoretically: the monadic subray which is resident upon the monadic plane pertains to the World of Vishnu and relates to the Solar Logos; the monad subray which is simply the ray of the soul/triad still pertains to the World of Brahma (as this ray works upon the five planes of superhuman evolution and the number of Brahma is five) and relates more exclusively to the Planetary Logos.

h.                  This is primary relationship of the monad to the Solar Logos is hypothesized as true even though a monad is a constituent of a center within a Planetary Logos. However, a monad is also “that which finds its home within the sun” (IHS 196), and a spiritual triad does not.

 

42.             How can one discriminate the primary subray of the monad from the subray which is the ray of the soul/triad?

a.                  For the average disciple this discrimination cannot be easy, but, then, the average disciple (which includes most of us, does it not?) is not in a position to ascertain the ray of his monad. Attention should be given to the word, “ascertain”; it suggests an enquiry which leads to certainty. It may, however, be profitable and meaningful for the disciple who has passed the second degree to search for the monadic ray (and subray) and this search may meet with some success—but until the third degree is taken, certainty is not a possibility.

b.                  To really know the difference between the quality of the soul/triadal ray and that of the primary subray of the monad (note—not the primary or major ray of the monad), one must have the feel of triadal life, as well as intimations (at the very least) of monadic living.

c.                  A great deal of liberation already exists for the initiate who is polarized within the spiritual triad. Even a Master of the Wisdom is more focussed within the spiritual triad than within the monad. So then, what chance do we (who are not even continuously polarized within the spiritual triad) really have to discriminate effectively?

d.                  Perhaps, one should simply link the primary monadic subray with the major ray of the monad—considering them dimensionally similar—though, perhaps, qualitatively distinct (for their numbers may be different). Energy which has the monad for its source will carry a different ‘feeling’/impression than energy which conditions the soul/triad. Above all, such energy, originating on the monadic plane, will carry the note of Oneness, rather than the threeness of the soul/triad.

e.                  Really, although the spiritual triad is threefold, the soul within the causal vehicle can be considered fourfold (jewel, synthesis petals, normal petals, permanent atoms), sixfold (jewel, synthesis tier, sacrifice tier, love tier, knowledge tier, permanent atoms), and, in a more general sense, threefold (jewel, all petals, permanent atoms).

f.                    Can one ‘feel’ energies as they promote monadic synthesis as distinct from energies as they promote wide functioning within a super-causal trinity (the spiritual triad) yet functioning just short of that higher synthesis? This would be a very subtle discrimination to say the least.

 

43.             When will the different kinds of human monads achieve?

a.                  Fifth, Sixth and Seventh Race Achievements: The fourth Ray of Harmony through Conflict leads from the period of that terrific balancing of forces in Atlantis (the fourth race) to the sanctified and free devotion of one-pointedness in the next or sixth race, with two lines of energy consummating in it.  It marks the point of achievement of the Monads of Love, Who arrive at the expression of Love-Wisdom.  The final race marks the point of achievement for the Monads of Will, just as the present Aryan race marks, and will mark, the achievement of the Monads of Intelligence.  This warrants thought.  It is a relative achievement, for this is the fourth round, but there is necessarily a "high-water mark," if I might so call it, for each round. (EP I 318)

b.                  The achievements noted above are, necessarily, relative and do not apply to all monads in the human family. Here we are discussing the root races of this current fourth round. Some of those who individualized on the Moon Chain will not even be treading the Path until the fifth round.

c.                  By achievement, I do not think we can mean Mastership for the millions of monads involved, but we can mean the third initiation in which the human monad can, at last, begin to express itself consciously through its soul-infused mechanism.

 

44.             What are the dangers in premature attempts to assess and apply the monadic ray?

a.                  There is a danger that the personality will unconsciously imitate the  presumed characteristics of the monad. The monad and the personality are closely related. They are like two ends of one ‘stick’, and the ‘stick’ is the antahkarana.

b.                  Each of these “periodic vehicles” represents oneness. Each, in a way, is “number one”.  The personality is like lower Leo—a unity of selfishness. The monad is like ‘higher’ Leo—the One and Only Self—“I am That and That am I”.

c.                  The strong, highly developed yet unspiritualized personality is like definite, localized center around which all other things are illusorily ‘seen’ to revolve: colloquially, “He thinks the world revolves around him”. The monad also is a center, but it is a relinquished center which is found everywhere. This is the beneficial result of decentralization carried to its final conclusion. One can ‘center oneself” in any content of consciousness.

d.                  The soul is the relationship between these two poles and is a necessary mediator. If soul energy has not produced the necessary humility and sense of proportion, the personality will wrongly appropriate the spiritual grandeur of the monad and become inflated. An unfortunate cycle of intensified personal self-assertion may then begin.

e.                  A telling sign of this misappropriation is the tendency to speak with emphasis about my monad. Substituting the phrase ‘my Oneness’ for ‘my monad’, it is possible to see the separativeness in this approach.

f.                    A true experience of the monad evokes profound humility, the very opposite of the personality inflation which occurs when the monad is simply a highly idealized, yet unrealized, concept.

g.                  A further danger lies in the tendency of the personality which prematurely appropriates the concept of the monad and its ray, to force that ray into expression. This tendency happens, as well, with respect to many spiritual concepts which cannot yet be assimilated.

h.                  Such a tendency is the down side of the “act as if” method. The result is a rigid, unnatural way of life which is far removed from the livingness of monadic experience.

i.                    A concept of the monad is a mental formulation and resides upon the plane of mind. It may serve as a doorway to monadic experience, or it may simply remain nothing but a concept, and actually an impediment to monadic apprehension.

j.                     The nature of the personality is imitative, both for good and for ill. There must be enough Self-realization and honesty within the individual for him to discriminate between the reality and the representation.

 

45.             Should one attempt to detect the monadic subray before the major monadic ray?

a.                  Perhaps the question should be reframed: “When one thinks that there has occurred an impression from the monadic source, should one seek to interpret this impression in terms of the major monadic ray or the monadic subray?”

b.                  We can shed light on this question by referring it to the level of the soul. When a soul impression occurs and one seeks to interpret its quality, does one think in terms of the major ray of the soul or its subray? The major ray of the soul is, really, stronger, and the subray is experienced as a qualification of that major ray. A major note, color or quality is noticed, but with it come certain secondary qualities which are undeniably present. It is a question of identifying the nature of both and then prioritizing.

c.                  For most individuals, the monadic ray is more remote and elusive, but the principle is very much the same. The two rays will make their impression together rather than sequentially over time. Thus, it is a question, again, of discerning quality, and finding, through an inner search, the priority of the rays.

d.                  If between the two rays discerned, one is found to be a Ray of Attribute, the method of prioritization is clear. The Ray of Aspect will be related to the major monadic ray and the Ray of Aspect to the subray.

e.                  If between two rays discerned, both are thought to be Rays of Attribute, then, there is a mistake, for the major ray of the monad is always a Ray of Aspect.

f.                    Just as experience is required in the far easier task of determining the subray of the soul (cf. DINA II 718), so the same will be true for determining the major ray and subray of the monad. Such energies are initially experiences as transcendental (for, indeed, we are dealing with the Transcendental Self). It is most common to feel impressed by monadic energies rather than living within such energies. This perspective will change over time as the polarization of consciousness/being ‘rises’.

g.                  At our present stage of evolution, the energy of the monad and its subray are not continuously familiar. Even the Christ was not always in deep communion with His “Father in Heaven” and He was already a Master of the Wisdom. We should search our lives for some of our highest “peak experiences” to see if they carried that transcendental quality pertaining to the monad. Of such experiences, there may not be a great number, and so the sample on which to do research is not large, but it will increase in time.

h.                  Within such experiences (remembered from the past, or capable of generation in the present), discernment must be applied. There is no easy way to guide the one who seeks to discover the qualitative nature of these higher energies. Each will have to discover for him/herself. But one can ‘know’ the characteristics of the monadic energy, in general, (i.e., oneness, wholeness, liberation, identification, fire, etc.), and see if the experience under consideration qualifies in terms of these standards.

 

46.             What are the ‘monadic affinities’ between people on the various monadic rays? How do these rays affect association and dissociation.

a.                  Monadic Relations According to Color: When, therefore, a man is on the red and yellow rays, with red as his primary ray, and meets another human being who is on the blue and yellow rays, with a secondary resemblance to the yellow, there may be recognition.  But when a man on the yellow and blue rays, with yellow as his primary colour, meets a brother on the yellow and red rays, the recognition is immediate and mutual, for the primary colour is the same.  When this fundamental cause of association or dissociation is better understood, the secondary colours will be made to act as the meeting ground, to the mutual benefit of the parties concerned.

Of the colours, red, blue and yellow are primary and irreducible.  They are the colours of the major rays. (EP I 127)

b.                  Approaching with Sympathy when the Monadic Ray is the Same: Therefore, in dealing with people whose monads are on a similar or complementary ray it will be found that they approach each other sympathetically.  We must remember however that evolution must be far advanced for the ray of the monad to influence extensively.  So the majority of cases come not under this category.

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

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

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

c.                  Although evolution must be far advanced before a monadic ray can influence extensively, we can see from other references that on the basis of the monadic ray “the recognition is immediate and mutual, for the primary colour is the same.” We are dealing here with a “fundamental cause of association and dissociation”. If, as well, the monadic ray, “basically conditions the etheric body itself” (EP II 295) we have in the monadic ray an energy of quite immediate impact, though the source of this energy may not immediately be detected.

d.                  Perhaps you have examined your closest relationships for the nature of the affinities which have drawn you together. Astrological factors may count, but for a relationship to be truly deep or intimate, it would seem that the ray of at least one of the two higher periodical vehicles should be the same.

e.                  This may work out such that neither the two monadic rays nor the two soul rays are the same, but that the ray of the monad of one is the same as the soul ray of the other, or vice versa.

f.                    If the egoic ray is the same “mutual comprehension” will result. Similarity of personality ray alone will simply produce attraction unsubstantiated by real mutual understanding. We might say that the ‘modes of affiliation’ will be similar, for the ego governs group consciousness.

g.                  If the monadic ray is the same, then the approach to the One will be recognizably similar. The approach to will, purpose, oneness, wholeness, being, identification, destiny, immortality, livingness, liberation, bliss—this quality of this approach will be shared by those upon the same monadic ray.

h.                  Keen intuitive analysis is needed to discern:

i.                    What these great factors actually mean to us. We should attempt to define them to ourselves, in our own terms.

ii.                  What actually is our distinctive approach to these factors. No ready answer should suffice. We are looking for the quality associated with our deepest nature

i.                    We should examine our closest relationships. If they are not based simply upon the paying of karmic debt, or the mutual need to share qualities missing in the other (“opposites attract”) then some commonalty of rays should be found. This discovery may be of value in the process of determining one’s own rays. One can go only so far introspectively examining one’s own nature; to examine one’s nature in relation to the nature of one’s “near ones” will be additionally revealing.

j.                     Beneath these similarities and differences, it is well to remember that, regardless of ray, all are essentially the same. Rays are still veils upon the essential Identity which is indivisible and everywhere identical.

 

47.             How can one see evidences of the monad in the astrological chart?

a.                  It is probably premature to ask this question when even the horoscope of the soul cannot yet be drawn. But there are a few hints which can be followed by the person who either knows his monadic ray or has a clear thought of what it may be.

b.                  In the horoscope the Sun Sign represents the personality, and the sign opposite the Sun (where the position of the heliocentric Earth can be found). The ray of the sign opposite the Sun Sign may or may not be the monadic ray. An analysis of this point should not be approached to determine the monadic ray, but rather as a point of entrance or influence which can be used by the monad. In other words, if one uses the energy of the sign opposite the Sun Sign in the correct way, this sign can lead to deeper rapport with the monad.

c.                  Along with this, the ray of that ‘monadic point’, the planetary rulers of that sign (especially the hierarchical ruler), and the ray of that ruler, along with the sign, house and aspects of that ruler will have to be considered.

d.                  If one is quite certain of one’s monadic ray, the signs/constellations which convey that ray (especially the one which conveys it most powerfully at this time in history) should be closely examined as creating ‘inlets’ for monadic energy in the life.

i.                    If I am a first ray monad, Aries, Leo and Capricorn will have to be examined, along with their hierarchical rulers. Aries, especially, will be important, because it is the principal conveyor of the first ray at this time in history.

ii.                  If I am a second ray monad, Gemini, Virgo and Pisces will have to be examined, along with their hierarchical rules. Virgo, especially, will be important, because it is the principal conveyor of the second ray at this time in history.

iii.                If I am a third ray monad, Cancer, Libra and Capricorn will have to be examined, along with their hierarchical rulers. Capricorn, especially, will be important, because (for disciples and initiates) it is the principal conveyor of the third ray at this time in history.

e.                  If one is quite certain of one’s monadic ray, the planets which convey that ray should be closely examined—especially the sacred or synthesizing planets which do so.

i.                    If for instance, I am a first ray monad, then Vulcan will be important to me, monadically, but so will Pluto (and “esoteric” though non-sacred planet). As well, because Uranus is the “home of fire electric” and has a first ray monad, the sign, house and aspects of Uranus will also have to be considered.

ii.                  If I am a second ray Monad, then Jupiter will be important to me, monadically, as will the Sun (considered in relation to the “Heart of the Sun” and the “Central Spiritual Sun”. Further Neptune, because its monad is the second, will be the principal conveyor of the second ray monadically, and its sign, house and aspects will have to be considered.

iii.                If I am a third ray Monad, then the third ray planet Saturn will be important to me, and the Earth to a degree. But since the Earth position is, heliocentrically the same as the monadic point in the sign opposite the Sun, its rays hold special importance for the determination of potential monadic influence. We must remember that the Earth is, monadically, a first ray planet (though that monad is not yet significantly active in this second solar system). Saturn, whose monadic ray is the third, is the most important planet to the individual whose monadic ray is the third.

f.                    In general, those planets which are particularly associated with the will aspect (Vulcan, Pluto, Mars, Saturn, Uranus, and Mars) will be important in monadic considerations, just as those signs/constellations associated with the will aspect—namely, Aries, Leo and Capricorn.

 

48.             What will be the characteristics of the monadically-lived life?

Being, Will, Purpose, Power, Oneness, Wholeness, Universality, Synthesis, Reality, Identification, Immortality, Destiny, Fire, Livingness, Bliss

 

49.             A Tabulation of Rays and Subrays:

 

 

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