Theosophy - The Seven Human Temperaments by Geoffrey Hodson
THE
SEVEN HUMAN TEMPERAMENTS
by GEOFFREY
HODSON
Author
of:
Reincarnation — Fact
or Fallacy ?
The Miracle of Birth,
Destiny,
Thus Have
I heard,
The Angelic Hosts,
New
Light on the Problem of Disease
First
Published 1952; Second
Edition 1953; Third
Edition 1956
The Theosophical Publishing House, Adyar, Chennai, 600 020,
India
ACKNOWLEDGMENT
I
acknowledge with gratitude the great help received in preparing
this book
from my valued friend, Miss G. Fraser, of Aucklland, New Zealand.
THEOSOPHY
AND THE THEOSOPHICAL SOCIETY
[Page vii ]
THE word Theosophia, derived from two Greek words meaning
Divine Wisdom, was coined by the Neo-Platonists in the
second century of the Christian era to connote the truths
revealed
to man by his Evolutionary Elders at the dawn of human
life on this planet, and added to, checked and rechecked
down
to the present day by an unbroken succession of Adept [ Adept. An Initiate of the 5th degree; a Master in the Science
of esoteric philosophy; a perfected man; an exalted Being
who has attained mastery over the human nature and possesses
knowledge and power commensurate with lofty evolutionary
stature.
This
fulfilment of human destiny is thus described by St. Paul
: " Till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of
the stature of the fulness of Christ." (Eph. IV. 13) Certain Adepts remain on earth to assist humanity
and are referred to by St. Paul as : " Just men made perfect," (Heb. XII. 23) The Lord Christ similarly described the destiny
of man in His words: " Ye therefore shall be perfect, as your heavenly Father is perfect." (Matt. V. 48. R. V.)] occult investigators.
The full fruits of [Page viii] this
dual process have been preserved by the still living Hierophants
and Initiates of the Greater Mysteries, in which they were
imparted to pledged neophytes alone. In their doctrinal
aspect, these mysteries consist of a vast body of teaching
which
embraces every conceivable subject to which the mind of
man can be turned.
The
fundamental principles of religion, philosophy, art, science
and politics are all contained within this wisdom of the
ages. From the time of the closing of the Neo-Platonic
and Gnostic Schools to the last quarter of the nineteenth
century, save for the
few alchemists, Kabalists, Rosicrucians, occultly-instructed
Mason and the Christian mystics, Theosophy was unknown
in the Western world. Before then it was known and studied
in
various forms by the Platonists, the Pythagoreans, the
Egyptians and the Chaldeans, whilst in India and China it
has been
preserved down the ages in unbroken continuity. It is the
wisdom of the Upanishads and the Vedas, the very heart
of Hinduism, Taoism and Islam. By means of allegory and symbol
it is revealed in the [Page ix] Christian
Scriptures, the dead-Ietter reading of which has blinded
Christians to their deeper significance. The Theosophical
Society, founded in New York in 1875, a reincarnation of
innumerable similar movements in the past, is one of many
channels chosen from time to time by the Teachers of the
race for the transmission of this Ancient Wisdom to man.
Theosophists are offered the opportunity of studying, living
and presenting the age-old truths to the world in terms of
modern thought.
Though
the presentations may vary, Theosophy itself, being all
truth, is unchanging and
eternal. The study of comparative religion reveals the
existence of certain doctrines which are common to all World
Faiths.
Although differently presented in each, when collected
and blended into a whole these teachings constitute a basic
body
of revealed truth which can be studied independently of
all religious systems. Each world religion reveals an arc of
the circle of eternal wisdom. Theosophy, although as yet
but partially revealed to man, is the full circle of Truth.
Age by age, at the
direction of Those who are the Guardians of knowledge and
its accompanying power,
aspects of the Eternal Wisdom are revealed to man through
world religions and philosophies.
The
great practical value of Theosophy consists in its revelation
of the meaning and purpose
of human existence, which without it is a hopeless puzzle
defying solution. A puzzle may be solved by two methods.
One is that of trial and error, of experimenting with various
pieces in the hope that ultimately they will fit together.
This is a slow and unsatisfactory method, particularly
in the attempt to solve the problems of life. The other method,
far more satisfactory , is based on pre-knowledge of the
position of the various pieces in the complete design.
Theosophy
provides that knowledge, reveals the due place in an evolutionary
plan of every individual and every event.
Life
resembles somewhat apiece of tapestry. On the underside
one sees little save incomprehensible tangles, knots, badly
blended
colours and a general confusion. Examination of the upper
side, however, reveals the [Page xi] whole
pattern, shows that the confusion is only apparent, since
every juxtaposition is essential to the completion of the
design. So also, the apparent confusion in the lives of individuals
and of nations. Theosophy reveals the plan of life, thereby
bestowing mental serenity upon those who study it and making
intelligent and purposeful living possible for them.
The
student of Theosophy will do well to recognize that the
human mind, being finite, cannot fully comprehend abstract
Truth,
which is infinite. As the human intellect develops, man's
power of .comprehension increases. Truth appears to change,
as does the shape of a mountain gradually approached
and seen from different points of view. The mountain itself
is, however, relatively changeless, as also is eternal
Truth.
Theosophy being all — Truth, no final theosophical statement is ever possible. No
theosophical teacher can legitimately make authoritative
pronouncements. In the Theosophical Society opinion is
therefore free, save, perhaps, concerning. the brotherhood
of man,
which tends to be regarded as a fact in Nature to be [Page xii] recognized
rather than as a dogma to be enforced. With this exception,
no theosophical utterance is binding upon another and no
statement is regarded as representing final Truth.
The
Theosophical Society is officially described as being
" composed of students, belonging to any religion in the world
or to — none, who are united by their approval of its three declared
objects, by their wish to remove religious antagonisms
and to draw together men of goodwill whatsoever their religious
opinions, and by their desire to study religious truths
and
to share the results of their studies with others. Their
bond of union is not the profession of a common belief,
but a common search and aspiration for Truth. They hold
that
Truth should be sought by study, by reflection, by purity
of life, by devotion to high ideals, and they regard Truth
as a prize to be striven for, not as a dogma to be imposed
by authority. They consider that belief should be the result
of individual study or intuition, and not its antecedent,
and should rest on knowledge, not on assertion. They extend
tolerance to all, even to the intolerant, [Page xiii] not
as a privilege they bestow but as a duty they perform,
and they seek to remove ignorance, not to punish it. They
see
every religion as an expression of the Divine Wisdom
and prefer its study to its condemnation, and its practice
to proselytism. Peace is their watch-word, as Truth is
their aim. "
Theosophy is the body of truths which forms the basis of all
religions, and which cannot be claimed as the exclusive
possession of any. It offers a philosophy which renders
life intelligible,
and which demonstrates the justice and the love which
guide its evolution.
It
puts death in its rightful place, as a recurring incident
in an endless life — opening the gateway to a fuller and more radiant existence.
It restores to the world the Science of the Spirit, teaching
man to know the Spirit as himself and the mind and body
as his servants. It illuminates the Scriptures and doctrines
of religions by unveiling their hidden meanings, and thus
justifying them at the bar of intelligence, as they are
ever
justified in the eyes of intuition."
On
December 23rd, 1924, the General Council. of the Theosophical
Society passed [Page xiv] the
following Resolution affirming freedom of thought within
the Society:
" As the Theosophical Society has spread far and wide over the
civilized world, and as members of all religions have become
members of it without surrendering the special dogmas, teachings
and beliefs of their respective faiths, it is thought desirable
to emphasize the fact that there is no doctrine, no opinion,
by whomsoever taught or held, that is in any way binding
on any member of the Society, none which any member is not
free to accept or reject. Approval of its three Objects is
the sole condition of membership. No teacher or writer, from
H. P. Blavatsky downwards, has any authority to impose his
teachings or opinions on members. Every member has an equal right to attach himself to any teacher or to any school
of thought which he may choose, but has no right to force
his choice on any other. Neither a candidate for any office,
nor any voter, can be rendered ineligible to stand or to
vote, because of any opinion he may hold, or because of
membership in any school of thought to which he may belong.
Opinions
or beliefs neither bestow privileges nor inflict penalties.
The Members of the General Council earnestly request every
member of the Theosophical Society to maintain, defend
and act upon these fundamental principles of the Society,
and
also fearlessly to exercise his own right of liberty of
thought and of expression thereof, within the limits of
courtesy
and consideration for others."
Despite
this complete absence of dogmatism, which should be the
hallmark of all expositions
[Page
xv]
of
Theosophy, there does exist a general body of teaching,
a synthesis of the common doctrines of world philosophies and
religions, ancient and modern, which in practice is generally
accepted as long as it rings true.
Apart
from the development and use as a means of research of supersensory
powers, this constitutes a test which each student can apply
to all theosophical teachings: do they ring true ?
If
an affirmative answer is possible, they may be accepted
as working hypotheses until fuller knowledge proves or
disproves them. Should a statement not ring true, three courses
are
open to the student. He may reject, ignore or suspend
judgment until by self-training he develops the capacity
to discover
the facts for himself. The last of these three courses
would
appear to be the most desirable. Thus the attitude
of mind in which Theosophy should be studied is that of
the scientist— the acceptance of a well supported theory as a working hypothesis
until it is proved, disproved or superseded.
The
writings of Madame H. P. Blavatsky constitute the primary
source of theosophical information in modern literature.
Though [Page xvi] branded
as a charlatan by those who have neither investigated her
life nor understood her literary work, this great lady
is revered by tens of thousands of students of Theosophy as
a light-bringer to the modern world. They believe her to
have been chosen for this mission by the Sages [ Vide The Masters by A. Besant ] who
have been both Guardians and Revealers of Theosophy to man
throughout
the ages. These Adepts used Madame Blavatsky as an amanuensis
and with her aid gave Theosophy to the world in our time.
Two main methods were employed.
One
consisted of fully conscious clairvoyance and mental telepathy
in which, as a result of training under Them, she was highly
skilled. The other method was that of the occult precipitation
of letters written by Them or by Their disciples at Their
direction.
By
the first method, Madame Blavatsky produced her two great
works, Isis Unveiled and The
Secret Doctrine — each an almost inexhaustible fount of esoteric wisdom and knowledge.
By the second method, Mr. A. P. Sinnett, at that time
(1880) editor of India's leading newspaper, The Pioneer, obtained the[Page xvii] material
for his books, The Occult World, Esoteric Buddhism and The Growth of the Soul.
These
authors have been followed by many others, notably Annie
Besant and C. W. Leadbeater, both of whom, in addition to the
receipt of direct instruction from the Sages, were
trained by Them in the development of occult powers and
their
use as means of research. Their subsequent contribution
to human knowledge is immense.
The
late Geo. S. Arundale and C. Jinarajadasa, the fourth
President of the Theosophical Society, both of whom are
greatly respected theosophical leaders, teachers and authors,
have
also made their own valuable contributions. The latter
has collected and published many of the letters of the Sages
to Mr. Sinnett and others in three volumes entitled Letters of the Masters of the Wisdom, Series I and II, and The K. H. Letters to C. W. Leadbeater.
The interested reader is referred to these various sources
as the bases for most of the statements made in this book.
As they are admittedly both general and incomplete, each
of my main statements should be prefaced by some such phrase
as [Page xviii] " According
to my limited understanding ". As this would be tedious, I ask that it be regarded
as implicit throughout this theosophical study of human temperaments.
GEOFFREY
HODSON
CONTENTS
CHAPTER
1
THE
SIGNIFICANCE OF NUMBER
[Page
1] As our knowledge of human nature grows, we cannot fail to be
impressed by the great diversity of human gifts, by the
richness of individuality amongst mankind, the almost
infinite variety of human beings, the complexity of human
nature.
Humanity includes the dauntless explorer and the gentle
nun, the soldier, and the hermit, the monk and the recluse,
the politician, the businessman and woman outwardly active
in world affairs, the scientist and the scholar immersed
in their researches. All these and many other diverse
and opposite types go to the making up of mankind. Is
there
a key by means of which human nature may be understood
and this infinite variety and vast potentiality of man
be comprehended and reduced to order ? Theosophy answers " yes," and further says that the key is numerical, the governing number
being seven.
Thus
there are seven main types of human beings, each with its
outstanding natural attributes and qualities. All qualities
and powers are within every human being, but in each of
the seven main types there is a preponderant tendency. Knowledge
of these seven types and their corresponding attributes
provides
a key to the understanding of human nature. [Page 2] Since this key is numerical in character, it becomes necessary
to advance the Theosophical teaching concerning numerical
progression in cosmogenesis. Numerically, the active Source
of all life and all form is represented by the number One
and the passive source, negative existence, the Absolute,
by Zero, No-thing. According to occult cosmogony, the next
step in the creative process is the emergence from the
One of its inherent positive and negative aspects, or masculine
and feminine potencies.
The
One becomes Two or androgyne. These Two interact to produce
the Third Aspect of the threefold manifested Logos [Logos. The manifested Deity who speaks the creative Word whereby universes
spring into being, and life is the outward expression of
the Causeless Cause which is ever concealed ..Adapted from The Secret Doctrine and The Theosophical Glossary,
H. P. Blavatsky.] These Three in turn unite in all their possible combinations
to produce seven groups of three. In three of these groups,
one of the three predominates; in three others, two predominate
and in the seventh, all are equally manifest. Since divine
consciousness is focused and active in each of these Emanations,
they are regarded as finite Beings or " Persons".
From
the Three Persons of the Blessed Trinity, the Seven emerge,
who are known in Christian Cosmogony as the Seven Mighty
Spirits before the Throne, in Judaism as the Seven Sephiroth
and in Theosophy as the Seven Planetary Logoi, each the
Logos of a Scheme of seven Chains of globes.[Vide First Principles of Theosophy C. Jinarajadasa.] [Page 3] The physical arm of man may be used as an analogy for this numerical
basis of manifestation. The arm itself is a single member
and yet is sevenfold! Primarily it consists of three parts:
the upper arm, the forearm and the hand. Though one, the
arm is also threefold. The hand, however, has five fingers,
making, with fore-arm and upper arm, seven parts, each,
like the Seven Sephiroth, with its appropriate function.
Theosophy
thus teaches that all manifested divine Power, Life and
Consciousness, and so all human Monads [ Monad. The one indivisible Self-the unity; the eternal. immortal
and indestructible human spirit. See Chap. X] or Spirits, radiate from the One Source and pass through the
Three and the Seven. In their passage through the Three
and the Seven, these three Emanations of the Logos, divine
Power,
Life and Consciousness, are impressed, with the special
quality of that One of the Three " Persons " and the Seven Sephiroth through which they pass, are attuned
to their vibratory frequency or chord and are stained with
their particular colour. The colour of the spectrum and
divine
attribute which each of these Sephiroths represents is
accentuated in each projected Monadic Ray [Ibid.,Chapter X] and thereafter predominates over the other six.
The
universe itself is sevenfold, and the notes of its chord
are seven in number, each note representing both a mode
of manifestation of the Supreme and an eternal truth. The seven
notes are variously described. The first and the seventh
are the Alpha and Omega of [Page 4] manifested Life; they are the first and the last, the centre
and the circumference containing the whole.
The
first is the primordial Source, the point, the positive power
of the universe. In the Logos, it is omnipotence; in man,
it is will. The seventh note is the first in its ultimate
expression. It is power in action, will in motion, omnipotence
made manifest.
The
relatively static centre has become the active sphere,
yet the two are one. Within the universe, the seventh is physical
material, the sun, the globes and all things evolving upon
them. In the Logos, it is the universe; in man, it is the
physical body. In manifestation the Spiritual One has become
material multiplicity. Because knowledge of the many leads
to knowledge of the One, man is placed amongst the manifold
expressions of the One, that through knowledge of them
he may find and know the One Alone.
From
the One he goes forth, unconscious of aught save the One,
into the many. From the many he returns self-consciously
to the One. The second and the sixth notes, representing
respectively Life and its expression, are also paired.
Life is all-pervading, omnipresent, the unifying principle
of
the universe, the Spiritual Sun; its expression is localised
as the vital principle in matter, the vitalising principle
in Nature and the physical sun. In the universe, the second
note is Life; in the Logos, it is omnipresence; in man,
it is love; in developed or spiritual man it is wisdom and
universal
love, from which spring compassion and selfless service.
The sixth note in the [Page 5] universe is form, shape, organised matter. In the Logos, it
is His " body " of the universe with its heart of fire — the sun — whose life-giving principle appears as roseate fire and, on
earth, as an atom of solar vitality. In man, it is one-pointedness;
in developed man, it is inspired devotion.
The
third and fifth notes also represents complementary attributes.
The third is the interplay between spirit and matter,
life and form. The principles governing the manifestation of
Spirit and Life through matter and form, the Archetypes
of
all the
resultant forms, truth and the keys of knowledge — all these are connoted by the third. In the universe, the third
note is creative energy directed by. Universal Mind.
In the Logos, it is the passive female principle, the
womb
in which
all forms are conceived and from which all come forth.
In
man, it is conscience and idealism, morality and truth; in
developed man, it appears as comprehension and abstract intelligence
from which spiritual intuitiveness is born. The fifth note
is the time expression of that which is everlasting, the
progressively developing form of a single Archetype. In the
universe, it is the evolving process, growth. In the Logos,
it is time. In man, it is the brain and the analytical intelligence;
in developed man, it becomes as a crystal lens through which
the principles of the third note are projected as Rays and
are focused by it into the brain as illumination, genius
and inspiration.
The
fourth note is the middle unit, the pivot, the fulcrum,
the stable point of rest, the lowest point in [Page 6] the swing of the pendulum of Life between the primordial three
pairs of opposites. It is the state of perfect inter-relation,
of balance, of the highest art of self-expression, of harmony
between Life and form, vehicle and consciousness. It is
the point of rest at which the pendulum of manifested Life
makes
an apparent pause in its everlasting swing between Spirit
and matter. In that " momentary pause " of ultimate stability, perfect equipoise, the beauty of the
Supreme is revealed. In the universe, it is the beauty
of Nature. In the Logos, it is Beauty's Self. In man, it
becomes
love of the beautiful; in developed man, it is the faculty
of perceiving and portraying the beauty of the Supreme.
The
essential character of the fourth is darkness, stillness,
equipoise, as of creative night before creative dawn. Physical,
mental or spiritual germination demands the covering of the
mantle of darkness. So also in the production of a work of
art, the true artist withdraws his consciousness from the
light of day into the darkness of the creative night within
himself, into the balanced stillness in which his creation
is conceived. The artist-creator in any branch of the arts
must have attained equilibrium. This is the law of creation,
whether of universe, solar system, planet, man, or human
work of art. In this mental stillness is achieved the true
vision or insight without which all art is life-less.
Only
when the artist has found and entered that state will the
fire of genius descend upon him in its full Pentecostal
powers. [Page 7] As the student contemplates each one of the seven, he becomes
identified with a seventh part of the Whole and merges
his consciousness therein. He thereafter strikes in turn
all
the seven notes, listens in meditation to each, and in
each becomes absorbed. Finally, through each he becomes
the Whole,
the sevenfold man consciously one with the sevenfold universe.
This is the goal. Wise, indeed, is he who by contemplation
knows and understands this sevenfold universe — the seven great notes, severally and as a chord. He knows them
as the seven keys of Life which open all doors to Truth — Truth which is enshrined within the temple of Nature.
The
sevenfold classification is to be traced throughout all the
kingdoms of Nature, including the superhuman and angelic.
In this exposition the Manifestations of the One, the Three
and the Seven as human temperament and faculty are chiefly
considered, though some information is also offered concerning
colour, jewel and other correspondences. Each Ray is taken
in turn and, in the light of Theosophy, suggestions are made,
concerning, its relations to Aspects of the Blessed Trinity,
the chief qualities of character and the type of man, the
highest and the lowest manifestation, the method of obtaining
results by the different Ray types, the defects of character,
the corresponding body or principle of man, the colour, the
jewel, and the symbol.
As
stated later in this book, the, pure Ray type is rare, admixtures
with consequent modification of ideal, [Page 8] temperament and method being the rule. For purposes of exposition,
however, relatively pure Ray types are described. The evolutionary
position or " age " of the Spiritual Self usually decides the degree in which the
Ray qualities and virtues are displayed and the defects and
limitations are overcome. As a general rule, the more advanced
the Ego ,[ Ego. " Self " ; the unified triad, Atma-Buddhi-Manas, or the duad [dyad],
Atma-Buddhi, that immortal part of man which reincarnates
and gradually progresses to the final goal-Nirvana. Also
the consciousness in man-" I am I "-or the feeling of " I- am-ship ". Esoteric philosophy teaches the existence of two Egos in man,
the mortal or personal, and the Higher, the Divine and the
Impersonal, calling the former " personality " and the latter " Individuality ". Adapted from The Theosophical Glossary H. P. Blavatsky] — the more readily discernible in the personality is the primary
Ray. [Page 9]
CHAPTER
2
THE
FIRST RAY
THE first Ray corresponds to the First Aspect, God the Father,
the Creator. The preponderant qualities of first Ray
men are will, power, strength, courage, determination, leadership,
independence, dignity rising on occasion to majesty,
daring
and executive ability. This type of man is the natural
ruler and leader, the statesman, the Empire-builder,
and colonizer, the soldier, the explorer and the pioneer. Alexander
the Great was typical of this Ray when he wept for more
worlds
to
conquer. In the early stages of evolution these activities
are largely physical. In the later phases they become mental
and spiritual. The will is then exerted not so much as personal
effort and strain, but in effortless, frictionless expression
of the One Will.
The
ideal of the Ray is strength, the first Ray man greatly
appreciating the presence of this quality, indeed tending to
judge the
value of all conduct and achievement according to the measure
of strength employed. He fights to the end and is able
to condone almost any act if the quality of strength shines
through it. He finds it difficult to tolerate weakness
in
any form and tends to despise those who give in. For him
God, or [Page 10] the highest good, is the Principle of Power in all things. The
greatest evils are weakness and surrender. The driving
impulse is to attain and to conquer and such men are often
seen at
their best in adversity. The highest attainment is victory
and the greatest interior experience comes from the exhilaration
of power, kingship, dominion.
The
most natural first Ray method of obtaining results is to
evoke from within oneself great will-power, to become charged
with the determination to succeed at all costs, refusing
to consider the possibility of defeat. Heedless of fatigue
up to the point of utter exhaustion, the first Ray man exerts
great mental and physical pressure upon himself and others
and, when necessary ruthlessly overrides or destroys all
barriers and obstacles. As a teacher, he accentuates self-reliance,
both in the attainment of knowledge and as away of life.
He is forceful in driving home the truths to be taught and
leaves pupils to stand alone as far as possible.
The
apotheosis is omnipotence, or to become consciously one with
the divine Will; for as he ascends the spiritual heights
he must renounce the individual for the divine Will. The
immediate purpose of all human life is spiritual, intellectual
and physical evolution to the stature of the perfect man,
and the ultimate objective of first Ray man is to fulfil
a high office in the spiritual direction of the life of nations,
planets and
solar
systems. Each life is therefore a training and a preparation
for offices to be held in the future. Man's passage through
phases of ignorance, impotence, [Page 11] transgression and consequent suffering to the attainment of
wisdom, power and unbroken happiness and peace, would seem
to be
indicated in Tennyson's words:
" Act
first, this Earth, a stage so gloom'd with woe,
You
all but sicken at the shifting scenes.
And
yet be patient. Our Playwright may show
In
some fifth Act what this wild Drama means."
In
this work, a list of defects displayed in the earlier stages
of evolution by members of each of the seven Ray types
is presented, but without the slightest ingredient of judgment
and with no thought of adverse criticism and denunciation.
The human race is as yet but a little more than halfway
through
its evolutionary development on this planet. Whilst magnificent
qualities and great virtues are already displayed, it is
inevitable that their opposites should also be apparent.
Amongst
the defects of the first Ray displayed in the earlier stages
of evolution are ruthlessness, hardness, stubbornness,
pride, superciliousness, unadaptability, being ready to work
only
on lines which appeal personally, indifference to and even
scorn of the opinions, rights and feelings of others, tyranny,
thirst for power, egotism, braggadocio, extravagance, aggressiveness,
wilfulness. assumption of superiority, individualism, mental
rigidity and making final pronouncements upon debatable
subjects, thereby closing [Page 12] discussion and prohibiting freedom of enquiry. Dogma, or a supposedly
authoritative statement, sometimes without regard to inherent
truth or reasonableness, is used as a bludgeon to stun
into silence enquiring
minds.
Recognition of the importance of authority in the maintenance
of order can cause first Ray people to use both personal
position and dogma to forbid further investigation. This
is done, whether consciously or unconsciously, to crush opposition
and restore personal prestige and dominance. The greatest
suffering can be experienced in defeat, degradation from
office, displacement, humiliation, subordination and exile.
Of the seven principles of man ,[The Self and its Sheaths and The Seven Principles of Man, A. Besant. These are variously indicated, one list being: Spiritual
Will, spiritual Wisdom, spiritual Intelligence, the antahkarana
or bridge. mental, emotional and physical. This classification
is used throughout this work.) that of Spiritual Will or Atma [ Atma. The seventh Principle of man, the highest expression
in him of the divine Monad. The innermost essence of universe
and man. Adapted from The Secret Doctrine and The Theosophical Glossary. H. P. Blavatsky] influences the character and conduct of first Ray man. The corresponding
colour in the spectrum, generally present in the aura, is
white tinged
with
electric blue at Egoic levels and bright vermillion in
the personal aura. The jewel is the diamond and the symbol
is
that of the First Aspect of the Logos, the Creator, the " One Alone," the circle with a point in the centre. Of the arts, dancing
represents the first Ray and those in whom that Ray predominates, [Page13] whether practising the art or not, will be more likely to respond
to and be influenced by dancing than by other branches
of the arts. This Ray choice of artistic medium and method
would
appear to be true for all Rays.
Amongst
world religions, Hinduism displays the characteristics of
the first Ray. In Hindu Scriptures God, in one Aspect, is
represented as a Divine Dancer and the creation, preservation
and regeneration of the universe as a continuous Cosmic dance.
The first Ray predominates in the doctrine and ethics of
Hinduism and the seventh in its ceremonies and mantras. [ Mantras. Scientifically chosen and arranged words and sentences
of power which, when chanted, liberate potent energies] The evocation and transmission of spiritual power, and the
insistence upon a high code of ethics or dharma as summed
up
in the Golden Rule, enunciated in the Laws of Manu [ Manu. The great Indian legislator, almost a Divine Being. The Theosophical Glossary, H. P. Blavatsky] represent the influence and action of the first Ray.
If
a chart of the seven Rays be folded, using the fourth as
a hinge, the horizontal columns of the first and seventh
Rays will come into contact with each other and the natural
correspondences between the Rays will be revealed. The seventh
Ray may be regarded as a manifestation in form of the first,
or as representing power in action. Christ displayed to perfection
the qualities of these two Rays when by virtue of His power
and His knowledge He stilled the tempest with the words " Peace be still," [ Mark IV, 39] as also in [Page 14] all of His production of supernormal phenomena,. miscalled miracles.
King Arthur represents the Christ in His first Ray aspect
as Spiritual King. The first Ray qualities are represented
in the characters, words and actions of many well-known leaders
of men. Here are some examples :
HANDS
DOWN
" One
night back in the '20's, when General MacArthur was Superintendent
of West Point, he and a second lieutenant were motoring back
from New York to the Military Academy. On a lonely stretch
of road, two masked bandits stopped the car. With a flourish
of pistols they opened the door, ordered hands up. Instinctively,
the lieutenant upped his hands, but was amazed to see MacArthur
sitting quietly, arms folded across his chest. ' Up with
them! ' growled the thug ominously. " MacArthur didn't budge. ' I'm a brigadier general in the United
States Army,' he drawled, and no one can force me to put
up my hands! ' The bandit, his confidence obviously shattered,
lowered his gun uncertainly; then, without. a word, backed
out and slammed the door."— Mary Van Rensselaer Thayer in Washington Post.
In
his War Memoirs, Winston Churchill writes interestingly of
the right use of political power:
"In
my long political experience, I had held most of the
great offices of State, but I readily admit that the post which
had now fallen to me was the one I liked the best. Power,
for the sake of lording it over [Page 15] fellow-creatures or adding to personal pomp, is rightly judged
base. But power in a national crisis, when a man believes
he knows what orders should be given, is a blessing.”
In
any sphere of action there can be no comparison between
the positions of number one and numbers two, three or four. The
duties and the problems of all
persons
other than number one are quite different, and
in
many ways more difficult.
" It
is always a misfortune when number two or three has
to initiate a dominant plan or policy. He has to consider
not only the
merits of the policy, but the mind of his chief; not
only what to advise, but what it is proper for him in his
station to advise; not only
what to do, but how to get it agreed, and how to get
it done. Moreover, numbers two or three will have to reckon
with numbers
four, five and six, or maybe some bright outsider, number
20.
" Ambition,
not so much for vulgar ends, but for fame, glints in
every mind. There are always several points of view which
may be right, and many which are plausible. I was ruined for
the
time being in 1915 over the Dardanelles, and a supreme
enterprise was cast away, through my trying to carry
out
a major and
cardinal operation of war from a subordinate position.
Men are ill-advised to try such ventures. This lesson
had sunk
into my nature."
The
quality of fighting to the end, characteristic of the first
Ray, is revealed in Winston Churchill's famous words, uttered
when the fortunes of Britain were at [Page16] their
lowest in the early phases of the Second World War:
" Even
though large tracts of Europe and many old and famous States
have fallen or may fall into the grip of the Gestapo and
all the odious apparatus of Nazi rule, we shall not flag
or fail. We shall go on to the end. We shall fight in France,
we shall fight in the sea and oceans, we shall fight with
growing confidence and growing strength in the air; we
shall defend our Island, whatever the cost may be. We shall
fight
on the beaches, we shall fight on the landing-grounds,
we shall fight in the fields and in the streets, we shall
fight
in the hills; we shall never surrender; and even if, which
I do not for a moment believe, this Island or a large part
of it were subjugated and starving, then our Empire beyond
the seas, armed and guarded by the British Fleet, would
carry on the struggle, until, in God's good time, the New
World,
with all its power and might, steps forth to the rescue
and the liberation of the Old."
Scott,
the Antarctic Explorer, was described as " an indefeatable sportsman, buoyant, indomitable." Dr
. Wilson's advice to Oates when his feet were becoming
useless, " Slog
on, just slog on", and the gallant action of the latter in walking out into the
blizzard to his death rather than become a more serious
burden to his comrades are typical of the first Ray, as
is the explorer's
ideal: " To strive, to seek, to find and not to yield ". [ Tennyson's Ulysses ] Of Shackleton it was written:
" When
you [Page17] are in a hopeless position, when there seems no way out, get
down on your knees and pray for Shackleton." Time for January the l0th, 1949, reported words and acts of General
George Patton which exemplify the first Ray type of man :
"Like
many another military man, the late General George Patton
was prayerful as well as profane. He was also a peremptory
commander who did not hesitate to let the Almighty know
what kind of co-operation he expected. When bad weather held
up
his advance before the Battle of the Bulge, he is reported
(by one of his staff) to have called in Third Army Chaplain
James H. O'Neill, and said: ' Chaplain, I want you to publish
a prayer for good weather. ...See if we can't get God to
work on our side.’ The chaplain demurred but Patton roared: ' Chaplain, are you
teaching me theology or are you the chaplain of the Third
Army? I want a prayer.' The prayer, printed with a Christmas
greeting, was distributed to the troops."
First
Ray attributes displayed by King George V are revealed
in the book, King George V, His Life and Reign by Sir Harold Nicolson. Amongst the many great qualities of
the late King George V was the tendency to direct his family
like a ship's company of which he was the master and martinet.
His children were greatly afraid of him and tended to agree
with everything he said. When the Duke of York (later George
VI) married Lady Elizabeth Bowes-Lyon, his father wrote
to him:
“You
have always been so sensible, and ready to listen to
any advice and to agree with [Page 18] my opinions about people and things, that I feel that we have
always got on well together."
Here is displayed the first Ray habit of measuring the value
of people according to the degree in which they listen
to their advice and agree with their opinions.[Page 19]
CHAPTER
3
THE
SECOND RAY
THE second Ray corresponds to the Second Aspect of the Blessed
Trinity, God the Son, the Preserver. The special qualities
of the Ray are wisdom, love, intuition, insight, philanthropy,
a sense of unity, spiritual sympathy, compassion, loyalty
and generosity. The type of man is the sage, the philanthropist,
the reformer, the
teacher, the inspirer, the humanitarian, the healer and
the servant of men, imbued with a universal love which
often
overflows to the lower kingdoms of Nature.
Froebel,
the great educationalist and reformer of the last century,
who coined the word " kindergarten," and Madame Montessori, are splendid examples of second Ray educators,
though both of them display in a high degree the qualities
of other Rays.
The
ideal of second Ray man is impersonal, universal love founded
upon recognition of the unity of life. When highly evolved,
he is intuitive and aspires to radiate upon the world,
without thought of return or reward, wisdom and love which
will uplift
and inspire
all whom they reach. He also becomes moved to develop to
their highest degree as positive powers [Page20] the spirit of service and the qualities of purity, refinement,
gentleness, tenderness, charity, goodwill, benevolence,
harmony and protectiveness. Loyalty in both friendship
and love is
one of his greatest virtues, friendship being a veritable
religion, and loyalty, especially in the face of failure
and disloyalty, its highest expression. The phrase, "Love is not love which alters when its alteration finds", partly expresses the second Ray ideal of love.
For
the second Ray man, God is the Principle of Wisdom, of universal,
radiant love and of self-sacrifice. He sees the divine creative
act as a continuous, voluntary and sacramental, sacrifice
in which God perpetually surrenders His life that all may
live. He judges all conduct and achievement according to
the measure in which they are founded upon and display these
qualities. He is able to forgive even evil conduct if motived
by love. This is well stated in the words:
" Those
who walk in love may wander far,
But
God will bring them where the blessed are."
Indeed,
when well developed he is able always to love, and so to
forgive, the sinner, even whilst denouncing and combating
the sin. The greatest evils for this type are hatred, separateness,
selfishness, cruelty and disloyalty. The driving impulse
is to save, to teach, to serve, to heal, to share, to give
happiness and to create and maintain harmony. The highest
attainment for second Ray people is the full realisation
and expression [Page
21] in conduct of unity. To extend the range of such
realisation
and expression is their supreme preoccupation. They aspire
also successfully to impart wisdom, to illumine others
from within.
The
second Ray man does not seek to overcome, override or crush
enemies by superior force; he prefers to dissipate their
enmity, which he feels acutely, to change it when possible
into co-operation, to win their sympathy and to turn them
into friends. He exercises intuitive insight and perception
and seeks self-illumination when in the presence of enmity
of obstruction. Non-resistance and turning the other cheek
are natural to him and his method of fighting is rather to
wrestle with the opponent than to strike him down. He is
also very ready to negotiate and prefers an agreed to an
enforced solution.
As
teacher, he freely shares all knowledge which can be helpful,
accentuates the value of self-illumination from within, encourages
the use of the intuition and bestows happiness. The qualifications,
personal nature and motive of the teacher are regarded as
of great significance, the profession ideally having been
chosen as a true vocation rather than a means of livelihood
alone. He warns against confusing education with training
in which memory and imitation are accentuated. He constantly
seeks to wake the inherent capacities of his pupils, especially
the urge to produce that which is beautiful.
He
believes in the provision of interest and a sufficiency
of permissible activities into which the boundless [Page 22] energy welling up in the child, for example, can flow without
restriction or so-called naughtiness. Psychological integration
is regarded as an essential part of the process of education.
The following definitions of the functions of education
exemplify the second Ray approach :
Spencer: " For
complete living."
Aristotle: " For
happiness and usefulness."
Ruskin: " Education
is not teaching people to know
what they do not know, but teaching
them to behave as they do not
behave."
Tennyson: " Self-reverence,
Self-knowledge, Self-control;
These
three alone lead Life to Sovereign power." (Oenone)
To
these educational ideals might be added :
To
help the Inner Self to achieve the fullest self-expression;
to produce enlightened citizens; to produce workers for world
welfare, high-minded servants of their fellow men.
The
Sympathy School in England exemplifies very beautifully
one of the teaching methods typical of the Second Ray. At this
School, in the course of the term every child has one blind
day, one lame day, one deaf day, one day when he cannot
speak.
The night before the blind day his eyes are bandaged. He
awakes blind. He needs help, and the other children lead
him about. Through this method he gets a grasp of what
it is really like to be blind. And [Page 23] those who help, having been " blind " themselves, are able to guide and direct the blind with understanding.
For
the second Ray man his apotheosis is omnipresence, which
means to be consciously self-identified with the divine Life
in all Nature and in all beings and so mystically present
wherever that Life is manifest. Christ and the Lord Buddha
are the great Exemplars of this perfection, portrayed in
the words of the Christ:
" Inasmuch
as ye have done it unto one of the least of
these My brethren, ye have done it unto Me.' (Matt. XXV.
40.)
" Neither
do I condemn thee." (John VIII. 11.)
" He
that is without sin amongst you let him cast the
first stone." (John VIII. 7.)
" Where
two or three are gathered together in My name,
there am I in the midst of them." (Matt. XVlII.
20.)
" Love
your enemy ." (Matt. V. 44, Luke VI. 27,35.)
" Do
good to those that despitefully use you.” (Matt.
XXII. 6.)
" Father
forgive them for they know not what they do." (Luke XXIII.
34.)
" If
thine enemy hunger, give bread." (Prov. XXV. 21, Rom.
XII. 20.)
Amongst
the defects of the type are sentimentality and sensuality,
self-righteousness, hyper-sensitivity, self- pity, despondency,
the habit of brooding upon, and nursing grievances and
difficulty in forgiving sins against [Page 24] the second Ray code. Judgment is often in danger of being obscured
by the emotions, especially those of compassion and love.
The quality of sympathy, which is characteristic of this
Ray, shone out in the words of a young daughter who appealed
to her mother for clemency when an older child was being
severely reproved: " Mother, please do not be cross with Mary. It makes 'the room
go dark." Second Ray people are prone to impracticability and to immense
self-sacrifice for others, sometimes undermining the self-reliance
and increasing the selfishness of those on whose behalf
such sacrifices are made. They are inclined to over-accentuate
the life side of their work to the neglect of the necessity
for an equal perfection of form. The greatest suffering
can
come from heart-break, discordance in close human relationships,
broken faith and trust, misjudgement, coldness, isolation
and exclusion, loneliness and neglect.
The
principle of man corresponding to the second Ray is that
of Wisdom and spiritual intuitiveness or Buddhi, [Buddhi. The sixth Principle of man, the vehicle of Atma expressed as
wisdom and spiritual intuitiveness. Adapted from The Theosophical Glossary and The Secret Doctrine, H. P. Blavatsky]the vehicle of the Christ Consciousness. The colours are golden
yellow and azure blue. The jewel is the sapphire and the
symbol is the Latin cross. Of the arts, music with its
harmonizing influence represents this Ray. Buddhism, as
its name suggests,
is predominantly a Second Ray religion. The doctrinal,
theological (where [Page 25] the theology is founded upon truth) redemptive, saving and teaching
aspects of all World Faiths represent the second Ray influence
in them. The Ray correspondence is with the sixth Ray,
through which is manifested more individually and emotionally
the
universal love and capacity for self-sacrifice and self-surrender
in devotion to a leader and a cause typical of the second
Ray.
The
Lord Christ, in His perfect wisdom, His universal love,
and His boundless compassion, tenderness and pity for all
that
lives, especially for all that suffers, is a great Exemplar
of the qualities of the second Ray.
CHAPTER
4
THE
THIRD RAY
THE
third Ray is a manifestation of the Third Aspect of the Blessed
Trinity, the Holy Ghost, the Regenerator and Transformer.
The
qualities of character are comprehension — especially of fundamental principles — understanding, a deeply penetrative and interpretative mind,
adaptability, tact, dignity, the sense of which is very
strong and recognition of the power and value of silence.
Capacity
for creative ideation is one of the characteristic powers.
The types of men are the philosopher, the organiser, the
diplomat, the strategist, the tactician,
the
scholar, the economist, the banker, the chess player, the
judge, the allegorist, the interpreter and the cartoonist.
Leaders
such as Churchill, Roosevelt, Stalin, Montgomery, Rommel,
Smuts, are outstanding examples of men in whom the first
and third Rays are highly developed.
Full
comprehension is the ideal. God being regarded chiefly
as the Principle of Truth. Untruth, intellectual obtuseness
and lack of comprehension are the greatest evils. The driving
impulse is wholly and impersonally to grasp all the fundamental
principles and factors of a subject and to combine and
apply [Page 27] them to its perfect comprehension and application. The highest
attainment is the full and perfect perception of truth
and genius partly arising from an overflow of contemplation.
Unlike
either the first or second Ray types, in obtaining results
the third Ray man tends to withdraw mentally, as does the
hermit physically, from the problem or obstacle into the
realm of abstract thought, there to ponder and meditate until
complete enlightenment occurs. Comprehension and synthesis
of all the factors involved is thus gained and as a result
the solution of the problem is perceived. In his own life
he learns to
" burn
up karma [Karma. The Law of Causation, Balance, Compensation, by which every
action begets a reaction; the actor becomes the attractor
for a similar action. Vol. 5. The Secret Doctrine, H. P. Blavatsky. " Physically, action; metaphysically, the Law of Retribution,
the Law of cause and effect or Ethical Causation. Nemesis,
only in one sense, that of bad Karma. It is the eleventh
Nidana in the concatenation of causes and effects in orthodox
Buddhism; yet it is the power that controls all things,
the resultant of moral action, the metaphysical Samskara,
or
the moral effect of an act committed
for the attainment of something which gratifies a personal
desire. There is the Karma of merit and the Karma of demerit.
Karma neither punishes nor rewards; it is simply the one
Universal Law which guides unerringly, and, so to say,
blindly, all other laws productive of certain effects along
the grooves
of their respective causations. When Buddhism teaches that ‘Karma is that moral kernel (of any being) which alone survives
death and continues in transmigration or reincarnation,'
it simply means that there remains naught after each Personality
but the causes produced by it; causes which are undying,
i.e., which cannot be eliminated from the Universe until
replaced by their legitimate effects, and wiped out by
them, so to speak, and such causes – unless compensated during the life of the person who produced
them with adequate effects, will follow the reincarnated
Ego, and reach it in its subsequent reincarnation until
a harmony between effects and causes is fully re-established." The Theosophical Glossary, H. P . Blavatsky. Vide Reincarnation, Fact or Fallacy? Geoffrey Hodson]in the fire of knowledge " and [Page 28] discovers and applies the principles of that spiritual alchemy
by which adversity is changed into happiness, and all that
is base in human nature is transmuted into wisdom and power.
As scientist – he would be alchemist as well as chemist, astrologer as well
as astronomer and metaphysician as well as physicist and
mathematician. He achieves results by means of prolonged,
sequential thinking and a perfection of both strategy and
tactics. He skillfully employs the method of the trap and
the net, being ready to use any appropriate method without
regard for personal inclination.
As
teacher, he explains principles, encouraging the pupils to
work out their application by their own mental efforts, often
leaving gaps and even permitting perplexity in order to evoke
enquiry and inspire to research. Impersonality in the approach
to truth is inculcated. This type feels greatly the necessity
for complete comprehension in all the affairs of life, responds
far less to an imposed ethical code than to interior realisation
of the valid reasons for particular kinds of conduct. He
learns also to interpret and use circumstances as guides
to conduct and wisely to wait upon the logic of events.
In
the intellectual skill and wisdom with which the Lord Christ
defeated those who sought to entrap Him, notably in the
question of the payment of tribute money and of the woman
taken in
adultery, as also in His silence when accused, if one may
presume to say so, the qualities of the third Ray were
displayed to a high degree. The phrase “Give me understanding, [Page 29] and I shall keep Thy law "[Psalms CXIX. 34] perfectly expresses the point of view of this Ray, the apotheosis
of which is omniscience through unity with the Major Mind.
Amongst
the defects of the type are coldness, individualism, selfishness,
indecision through seeing too many sides, aloofness, intrigue,
cruelty, unreadiness openly to adopt a cause, failure to
support in a crisis, deliberately and unscrupulously to deceive
as did the Nazi Minister for Propaganda, Goebels, insincerity,
cunning and too great attention to form, detail and system
to the neglect of the spirit and the larger purposes of life.
Inversely,
there is sometimes a proneness to live too much in the realm
of principles, long range plans, schemes and ideals and consequently
to become impractical and remote from the world. The insincerity
of which third Ray people are capable is well described in
the words of a modern Dictator, who, is reported (Time, February
14th, 1949) to have written:
" A
diplomat's words must have no relation to actions— otherwise what kind of diplomat is he? Good words are a mask
for the concealment of bad deeds. Sincere diplomats
are no more possible than dry water or wooden iron."
Of
the late Field-Marshal Smuts it was written :
" During
the early days of his premiership in the Union of South
Africa, General Smuts planned to make a speech to the Parliament.
He called his secretary and said: ' Go to the library and
get me some statistical data to illustrate some of the
points
I want to make." [Page 30] " The secretary came back seven hours later and said: ' General,
there is no man alive who could get that information in
less than five years! " The next day the General got up and made an eloquent speech.
He drove home every point with a multiplicity of statistical
detail. Everyone was enormously impressed, but no one so
much as his secretary .When the General retired to his
office the secretary asked: ' Where did you get all those
wonderful
statistics ? " And General Smuts said: ' Well, you told me no man alive could
compile them in less than five years. So I made a few rough
estimates and I figured it would take at least that long
for anyone to check up on me!" (Merryle Stanely Rukeyser)
The
greatest suffering can be experienced when proven incompetent
and in error, when plunged into intellectual darkness and
defeat and from deprivation of dignity, including " loss of face ".
The principle of man is that of abstract intelligence or
Higher Manas, [Manas. " The mind," the mental faculty which makes of man an intelligent and moral
being, and distinguishes him from the animal; a synonym
of Mahat. Esoterically, however, it means, when unqualified,
the Higher Ego, or the sentient reincarnating Principle
in
man. When qualified it is called by Theosophists Buddhi-Manas
or the spiritual Soul in contradistinction to its human
reflection — Kama-Manas. The Theosophical Glossary, H. P . Blavatsky. Regarded in this book as the conjoined fifth
and fourth principles of man, vehicles of his abstract
and concrete mentality. ) Causal Body 2 ( 2 Causal Body. The vehicle and expression at the level of abstract intellect
of the incarnating Entity or Ego. The body of intelligence
or understanding]or the vehicle of the [Page 31] human Ego. The colour is emerald green, the jewel the emerald;
the Ray correspondence is with the fifth Ray, that of the
concrete mind, and the symbol is the triangle. Whilst the
third Ray man would be intellectually concerned with the
great principles of life, with philosophy and metaphysics,
the fifth Ray man would more readily pursue detailed scientific
knowledge and seek to apply the results to physical life.
Of the Arts, poetry, which is mental music, the perfect
language, represents the third Ray.
The
Chaldean religion, with its astrological basis and practice,
is predominantly third Ray. The philosophical and metaphysical
aspects of all World Faiths represents the third Ray influence
in them. Amongst explorers, Scott was extolled for scientific
leadership and Amunsden for swift and efficient travel,
these references to their organising powers indicating third
Ray
development. All great war Leaders must in modern days
be imbued, not only with the fighting qualities of the first
Ray, but, also with the strategical and organising abilities
of the third. Field-Marshal Montgomery exemplified this
in
his careful, precise preparations, his predilection for
ensuring the availability of all forces and supplies necessary
for
victory before starting, including control of the air,
his close study of the opponent's character ( during the
Desert
Campaign he kept a portrait of Rommel in his caravan),
his readiness to deceive by a feint, and, when necessary,
quickly to revise the whole scheme (as when
attacking the Mareth Line), his location of the right [Page 32] divisions in the right places at the right time, his complete
self-confidence and his delivery of a murderous blow with
every available weapon.
The
motto of the Cavendish family, "Cavendo tutus", meaning "Secure by caution", exemplifies the third Ray, as do the following stories :
A
Catholic priest displayed the tactical skill and ready
adaptability of the third Ray in the following story related
by Paul Marcus
: " Among the guests at a dinner my parents gave recently, were
a rabbi and a Catholic priest. When the party sat down
to dinner, they were confronted with one of those seemingly
insurmountable moments – who was going to say grace ? Everyone looked meekly down at
his plate; my mother and father gulped for words. At the
crest of the terrible moment, the priest looked around
the table and said: " If you don't mind, I'd like to say an old Jewish prayer." " They all bowed their heads, and the priest said grace — in Hebrew”. [Page 33]
CHAPTER
5
THE
FOURTH RAY
THE
fourth Ray, together with the third, fifth, sixth and
seventh, is said to be a manifestation of the Third Aspect
of
the Blessed Trinity. Its qualities are creative ideation,
harmony,
balance, beauty and rhythm. The special faculty of the
fourth Ray man is the power to perceive and portray,
both through the Arts and through life, the " principle of beauty in all things ".[ Keats]
He
generally displays great versatility and sometimes the
gift of mimicry .Even whilst not yet possessing them, he
is able
to display — one might almost say simulate — the qualities of all the Rays. He has a strong sense of form,
symmetry, equilibrium and a sensitive taste for all that
is beautiful in the Arts, in Nature and in life. The type
of man is the artist for whom God, or the highest good,
is the principle of Beauty in the Universe, ugliness being
regarded
as the greatest evil. The mode of artistic expression and
the choice of medium are influenced by the dominant sub-Ray.
The driving impulse is to release the influence of beauty
upon the world, to mediate between the realms of pure beauty [Page 34] and those of its imperfect expression, the Arts serving as links
between the two. Those orators possessed of the art of
rhythmic speech, capable of charming, persuading, captivating
and
carrying away an audience, the true spell-binders, display
the quality of the fourth Ray.
The
fourth Ray standard and test of human beings, nations and
civilisations is far more that of beauty than of temporal
power, possessions, armaments and financial standing. Some
artists can condone all conduct through which the light of
beauty shines and are unable to forgive ugliness. They feel
acutely the need for the presence of harmony and beauty in
their surroundings and can suffer greatly from their absence.
The
fourth Ray man obtains his results by markedly individual
methods, success depending upon perfection of technique,
whether in the Arts or in life. He is a natural mediator
and interpreter. His apotheosis is to become a master artist,
a genius in every Art, especially that of living, which
for him includes full self-expression and the maintenance of
perfect relationships. Evidence exists that the branch
of
the Arts chosen by those in whom the fourth Ray predominates
may vary in successive lives, under the influence of a
sub-Ray. They perceive and seek to portray in every thought,
word
and deed the divine Beauty which shines throughout the
universe. They achieve their results by dramatisation, illustration
and by the appeal of beauty, rhythm, perfection and charm,
the means employed being enchantment and allurement. As
teachers
they illustrate and dramatize.[ Page 35]
Amongst the defects in the fourth Ray are instability, restlessness,
vacillation, sensuousness, posing, self-conceit, self-indulgence,
improvidence, cynicism concerning those more successful
than themselves and a sense of superiority over less
gifted individuals. They suffer alternation of moods. They can
be elevated to lofty exaltation and cast down into depression
and despair.
"very
artist knows, and dreads, the converse pause of despondency
that follows upon achievement. The greater the enthusiasm,
the more deadly the rebound." [The
Mind and Work of Charles Sims, by Alan Sims]
" A
passionate mood is a concentration of experience, a hurrying
together of thoughtful moments. Emotion is thought in a
hurry. This speeding-up can only come at a time of unusual
fullness
of suggestion, spontaneously; and is followed by exhaustion
and disappointment; for it cannot be sustained." [Picture Making, by Charles Sims, R.A.] Fourth Ray people may also display a tendency to daydream, to
live in a world of fantasy. Unless the will-force
of the first Ray is active in them, they experience vague
yearnings for great things and yet fail of accomplishment.
The greatest suffering is generally due to frustration
and failure to achieve perfect self-expression. The principle
of man is the bridge between the Higher Self and the lower,
the antahkarana. [ Antahkarana, Sanskrit. Antar = middle or interior, and karana = cause, instrument.
Technically used to refer to the bridge between the Higher
and the Lower Minds, the internal instrument operative
between them.] [Page 36]This principle " serves as a medium of communication between the two, and conveys
from the lower to the Higher Ego all those personal impressions
and thoughts. of man which can, by their nature, be assimilated
and stored by the undying Entity, and be thus made immortal
with it, these being the only elements of the evanescent
Personality that survive death and time." [The Theosophical Glossary, H. P. Blavatsky]
The
mission of the artist would thus appear to be, by means of
beauty, to elevate the consciousness of man. into realisation
of the beauty and the splendour of Nature and of God. Thus
the truly great artist serves as priest and mediator between
God and man. The colour is a tawny bronze, the jewel is the
jasper and the symbol is the square and compasses associated
with Freemasonry .The fourth Ray may be regarded as a lens
through which the lights of all the Ray is focused. Of the
Arts, opera represents the fourth Ray, being a synthesis
of various branches of Art.
The
Orphic religion, with its keynote of Beauty, was predominantly
fourth Ray, which also finds expression in every tendency
towards colourful appurtenances and adornments and the use
of the Arts in religious worship. The following verses and
lines express the artist's view of life :
" For
I have seen
In
lonely places, and in lonelier hours
My
vision of the rainbow-aureoled face
Of
Her whom men call Beauty ; proud, austere; [Page
37]
Dim
vision of the flawless, perfect face,
Divinely
fugitive, that haunts the world
And
lifts men's spiral thoughts to lovelier dream."
“O
world as God has made it! All is beauty."
Browning.
“There
is no light but Thine; with Thee all beauty
glows."
Rev. John Keble.
" Beauty
is truth, truth beauty,— that is all
Ye
know on earth and all ye need to know."
Ode
on a Grecian Urn. Keats,
“Take
away from our hearts that love of the beautiful,
and you take away all the charm of life."
Rousseau.
"
I
have always believed that God is only beauty put
into action."
Rousseau.
" The
best part of Beauty is what a picture cannot express."
Bacon.
" Beauty
itself doth persuade the eyes of men with-out
an orator."
Shakespeare. [Page 38]
CHAPTER
6
THE
FIFTH RAY
THE special qualities of the fifth Ray are those typical of
the analytical, deductive, formal mind, the whole interest
and ideal of people of this Ray being the acquirement and,
where the second Ray is also well developed, the dissemination
of factual knowledge. In this pursuit, those in whom the
fifth Ray is very dominant are capable of displaying unwearying
patience and the extreme of thoroughness and method, particularly
in the repeated examination and the classification of intricate
and minute details.
The
type of man is the scientist, the mathematician, the lawyer
and detective. In the early stages of development the chief
interest is in physical science, this being later extended
into the domain of the occult and the metaphysical. The
fifth Ray mind is brilliant, flashing, swift, witty, technical,
analytical, accurate, positive, and possesses great
capacity for specialisation and grasp of detail. As ideals
it prizes highly truth, mental detachment and accuracy
of observation, of deduction and of exposition. God is regarded
as the principle of Truth, and untruth [Page 39] ignorance, inaccuracy and a biassed mind are the greatest evils.
The
driving impulse of fifth Ray man is to discover knowledge,
to reach truth. This, however, must be demonstrable as, for
example, by correct prediction, based upon acquired data.
He obtains his results by means of the brilliant and patient
use of the mind. He thinks, seeks, searches, probes, experiments,
patiently observes and calculates and then makes accurate
deductions from his discoveries. He uses his mind like an
auger to bore to the heart of problems, always adhering to
the scientific method.
This
is described by Anton J. Carlson as "rechecked observations and experiments, objectively recorded
with absolute honesty and without fear or favour". This preoccupation sometimes tends to make his mind so inelastic
and his methods so rigid and unadaptable that full achievement
is denied him. When, however, the third Ray aspect of his
nature, with its characteristics of adaptability and philosophic
thought, begins to influence his concrete mind, as would
seem to be occurring in the
case
of many modern scientists, this, combined with the magnificent
qualities already referred to, ensures his success as a great
discoverer and revealer of knowledge to man.
As
a teacher, he elucidates logically and fully, fills in
details, uses diagrams and inculcates accuracy. The apotheosis
is
to become a master scientist, a genius of intellect in
every branch of science, physical and super-physical, success
in
the latter field, and [Page 40] sometimes in the former, leading to the exhilaration of mental
mastery .With his brother of the third Ray, he ultimately
becomes one with the Major Mind, and so attains perfection
both in knowledge itself and in the practical application
of the scientific principles upon which the Universe is founded.
Amongst
the defects are separateness, emotional coldness, destructive
criticism, mental rigidity and one-track-mindedness, a
tendency to perceive and unduly accentuate the faults in
others, iconoclasm
which is not supplemented by readiness or ability to construct,
wounding by telling " your faults for your own good " and being too unfeeling to soften the blow or endeavour to be
tractful, pleasure in "pricking bubbles" (often a useful if disconcerting function), inability to " suffer fools gladly," intolerance of everything emotional, mystical and intuitional,
scepticism, materialism and pride. Other faults are self-centredness,
smallness of vision, prying curiosity and inquisitiveness,
meanness demanding a quid pro quo, becoming excessively
pedantic and accentuating form to the neglect of life.
On
occasion this type displays an almost childlike lack of
wisdom and effectiveness in the conduct of life, sometimes
due,
perhaps, to proverbial absent-mindedness. In religion,
where this is accepted, the fifth Ray man is inclined to be
dogmatic
and curiously unreasoning. In excessive preoccupation with
tradition, dogma, doctrine, creed and form, he not infrequently
loses sight of the inner life and of the necessity for
interior [Page 41] experience and enlightenment. This type is frequently very selfish
and acquisitive and, unless the character is modified by
the presence of the qualities of other Rays, notably the
second, third and sixth, tends to keep its discoveries
and possessions to itself, e.g., to patent inventions.
The
developed second or sixth Ray man, on the other hand, delights,
to share all discoveries and gifts, world welfare being
the motive for all research and all endeavour. The complete
reliance
of the spiritually unawakened fifth Ray man upon analytical
processes and demonstrable proof is inclined to render
him some-what blind to the great principles behind manifestation
and impervious to inspiration and intuition. The greatest
suffering can be experienced when proven at fault and especially
when, proven in error, he is made the subject of ridicule
or scorn. Such mental
defeat and dishonour deeply wound the nature of fifth Ray
man.
The
more active and most used principle of this type of man
is the mental body or lower Manas. The colour is lemon-yellow, the jewel the topaz and the symbol
the five-pointed star. The fifth Ray is in correspondence
with the third, of the qualities and attainments of which
it is the concrete expression. Ultimately the two are blended
into a single instrument of consciousness, displaying the
highest qualities of both of the vehicles and both of the
Rays. Of the Arts, painting represents the fifth Ray. The
Egyptian religion, with the Hermetic philosophy as its
heart and its key-note of Truth, was predominantly [Page 42] fifth Ray, as is the scholastic aspect of every World Faith.
The
vivid deductions of Sherlock Holmes, as also of all other
detectives, and the cold, precise reasoning of the legal
mind, are all examples of the activity of the formal mind
which is generally accentuated in fifth Ray man. The story
is told of President Abraham Lincoln that, travelling in
a train with a friend, his attention was drawn
to some sheep in a field. " Those sheep " said the friend, " have been newly shorn." Looking out,. Lincoln said, " On this side." [Page 43]
CHAPTER
7
THE
SIXTH RAY
THE
special qualities of the sixth Ray are sacrificial love, burning
enthusiasm for a cause, fiery ardour, one-pointedness,
single-mindedness, selfless devotion, adoration, an intense
sympathy for the sufferings of others even to the extent
of reproducing them as in the stigmata, idealism expressed
as practical service, and loyalty, " the marrow of honour " (Von Hindenburg) .The type of man is the mystic, the devotee,
the saint, the active philanthrophist, the martyr, the
evangelist, the missionary and the reformer. Examples
are Brother Lawrence, St. Francis, St. Clare, St. Teresa
(third
and sixth Rays) and General Booth (sixth and first
Rays).
The
ideal is complete self-consecration, self-sacrifice even
unto death for an ideal, a cause or a leader. Selfless
service in relief of the sufferings of the world, most keenly
felt,
is the driving impulse behind the life of the developed
sixth Ray man, for whom God is the principle of Self-Sacrifice,
Love and Goodness. Whether as soldier, lover, philosopher
or scientist, to this ideal he is "faithful unto death". Selfishness, individualism, [Page 44] divided loyalty, disloyalty, betrayal of individual and of public
trust, and hate are the greatest evils.
The
sixth Ray person obtains his results by the extreme of one-pointedness;
he carries his devotion to such lofty heights that he loses
himself in his ideal, becomes its veritable incarnation.
In the fire of his enthusiasm, he burns up both the defects
of his own character and the outer obstacles which stand
in the way of the fulfilment of his ideal. As teacher he
inspires, enfires and, amongst other qualities, evokes hero-worship
and loyalty in his pupils. The apotheosis is selfless and
perfect service of the will of God.
Amongst
the defects of the type are emotionalism, sensuality, fanaticism,
obsession, susceptibility to glamour, intolerance and the
extreme of blind hero-worship. Acute suffering is caused
by the disloyalty of loved and trusted friends and by being
misunderstood and misjudged, particularly as to motives.
The principle of man is the astral body, [ Astral Body. The vehicle of human emotions built of the first
type of matter more subtle than physical ether, denominated
astral because self-radiant.] the colour roseate fire. The jewel is the ruby and the symbol
the rose of four petals in the form of an equal-armed cross.
The correspondence is with the second Ray, of many of the
qualities of which the sixth Ray is an active expression.
Amongst the Arts, architecture — frozen music – represents the sixth Ray. The Christian religion, especially
in its devotional and mystical aspects, is predominantly
sixth Ray. [Page 45]
The seventh Ray is, however, well represented in its ceremonial
forms of worship, perhaps reaching its culmination in
High Celebrations of the Holy Eucharist, Coronations
and the ceremonies of the Ordination of Priests and the
Consecration of Bishops. World figures who displayed the qualities
of
the sixth Ray are referred to in the Chapter on blended Rays.[Page
46]
CHAPTER
8
THE
SEVENTH RAY
THE special qualities of the seventh Ray are nobility and chivalry
both of character and conduct, splendour of estate and
person, ordered activity, precision, skill, grace, dignity,
great interest in politics, the arts, ceremonial pageantry,
magic, the discovery, control and release of the hidden
forces of Nature and co-operation
with
the Intelligences associated with them. The type of man
is the politician, — in the true meaning of the word, — stage director, pageant master, ritualist, magician, occultist
and Priest in ceremonial Orders.
The
ideals are power perfectly and irresistibly made manifest,
true aristocracy both of body and mind, physical efficiency,
perfection, matter-of-factness and order in all the conduct
of life, perfect tidiness of appointments, unquestioned power
to control and direct the hidden forces of the person's own
nature and of Nature herself, the whole being inspired and
rendered irresistible by the force of a will which is relatively
omnipotent.
A seventh Ray motto would be: " If a thing is worth doing, it is worth doing well." This would apply equally to a picnic or a pageant, a poem [Page 47] or a parade, a military tournament or a magical rite. God, for
the seventh Ray man, is the principle of Order in all things,
and chaos is the greatest evil. The driving impulse is
to harness and make manifest with precision according to
a design
the forces and intelligences of Nature.
Results
are obtained by synthesising a number of factors to produce
a clearly conceived result. The formation of groups of people
to be trained and led in co-ordinated activity in politics,
in various branches of the arts, in pageantry, the drama
and opera, is an example of this method, as also in the use
of vestments, colours, symbols, and of signs and words of
power in ceremonial. As teacher, he makes full use of the
drama, both in personal presentations and in school technique.
He also employs the methods of the first Ray. The apotheosis
is dual, namely, to become a spiritual magician, and to live
perfectly down to the smallest detail. Freemasonry is both
a ceremonial and a practical expression of one attribute
of the seventh Ray, which is also represented in the rituals
of all World Faiths.
Amongst
the defects of the type are ostentation, pretentiousness,
unscrupulousness, love of power and office, readiness to
use people as tools, " dead letter " formalism and the mechanical performance of ceremony to the
neglect of its spiritual significance, and a tendency to
descend into black magic, sorcery, necromancy and the baser
forms of priestcraft. Seventh Ray people can suffer acutely
under humiliation, [Page 48] loss of outer power, adverse criticism, particularly from one
of a lesser degree, and subjection to rude behaviour.
The
principle of man is the physical body. The colours are
purple and sapphire blue, the jewel is the amethyst and the
symbols
are the clockwise-turning swastika and the seven-pointed
star. The correspondence is with the first Ray, the seventh
representing the power of that Ray expressed in" physical action. Of the Arts, sculpture — frozen dancing — represents the seventh Ray. The general influence of the seventh
Ray upon humanity is said now to be displacing that of
the sixth, with consequent tendencies in science to explore
the
normally invisible universe, as by the radio telescope,
to investigate the extra sensory powers and psyche of man as in ESP [ Vide The Reach of the Mind, J. B. Rhine]and psychosomatic medicine, and to tap and use the hidden forces
of Nature as in nuclear fission.
In
public life this influence is observable in the prevalent
liking for pageantry and ceremonial. ln the Christian religion
the effect of the seventh Ray is discernible in the movement
towards High Church as in Anglo-Catholicism, in a deepening
recognition of the spiritual significance and efficacy
of ceremonial, in movements towards co-operation between
sects
and in attempts to establish a brotherhood of World Faiths
or Parliament of Religions (2nd Ray – co-operation, 7th Ray – co-ordination). In world affairs, as the [Page 49] qualities of the second and third Rays are also developing,
the growing influence of the seventh Ray increases the
tendency to substitute arbitration and co-operation for
force as a
means of settling disputes. As the influence of the Ray
grows stronger and is supplemented by an appropriate development
of the higher, synthesising mind of man, these tendencies
will become stronger, eventually making fully effective
the
ideals upon which UNO and such subsidiaries as UNESCO and
UNRRA, and Marshall Aid, local Defence Pacts and World
Conferences are founded.[Page 50]
CHAPTER 9
BLENDED
RAYS
READERS who, by the application of this information to their
own personalities as they know them, have been endeavouring
to discover their own Rays, will possibly find themselves
to be displaying the qualities of more than one, no special
Ray characteristics appearing to predominate. If, however,
they will examine themselves closely they, will generally
find that, in the means by which they obtain desired
results, they tend to employ fairly consistently the method
of one
or another
of the Rays. As has been suggested, affinities or correspondences
exist between the Rays. The first and the seventh Rays
are intimately associated, as also are the second and the sixth
and the third and the fifth. In addition, the first three
Rays, which are life Rays may be regarded as the spiritual
ensoulment of the last three, which are Rays of form.
The
fourth Ray corresponds to the natural bridge or pathway,
both between each related pair and the two sets of three.
Since the goal is the full development of all the qualities
of all the Rays, it is, however, necessary that the activities
and developments of the long series of [Page 51] lives [The doctrine of man's spiritual evolution by means of successive
lives on earth, or Reincarnation, is implicit throughout
this work. Vide Reincarnation, Fact or Fallacy? Geoffrey Hodson] on earth should include all of their characteristics. This is
exemplified in the lives of the greater figures of history,
most of whom displayed the blended qualities of two and
sometimes more Rays. The Pharaohs, Alexanders, Caesars
and Napoleons
of the world, for example, manifested predominantly the
power aspect of the first Ray. A study of their lives reveals,
however, marked differences between them, according to
the
degree in which the qualities of other Rays were blended
with those of the first Ray.
Richard
Wagner would seem to have displayed predominantly the qualities
of the fourth and the seventh Rays; he was an artist who
combined many branches of the Arts in ceremonial portrayals
of occult and Spiritual truths. He was also a poet, dramatist,
philosopher and splendid prose writer (3rd Ray). To produce
a chosen effect in his operas he blended into a unity these
diverse faculties (7th Ray). The mystical
impulse was embedded in his fiery soul (6th Ray). His music
and message reveal the truth that each individual soul is at
one with the World Soul, and must ultimately
realise that unity (2nd Ray). He was amongst the first
to portray, as in the Love Duet in Tristan and Isolde, the
exaltation of human love into
a spiritual experience of unity (2nd Ray). In order to
attain these objectives, Wagner had to explore and present
new art forms, to break existing barriers and [Page 52] set music free (1st Ray).
He
was deeply moved by the idea of the formation of a great
Brotherhood of Arts (2nd Ray), and his whole life was devoted
to the regeneration of the human race, using the Arts as means
of accomplishment
(6th and 4th Rays). Wagner was also a great humanitarian,
his love overflowing to the members of the Animal Kingdom.
His
letters contain charming references to animal pets and
one of his Essays is directed against vivisection (2nd and
6th Rays). He enriched humanity with the sublime conception
of human life as an ascent of the Soul to perfection (3rd Ray), shed upon it the beauty of his melodies and harmonies
( 4th Ray) and displayed a remarkable power to move the
human heart (2nd, 6th and 7th Rays). Within his work are to
be found treasures of wisdom and beauty (2nd and 4th Rays).
An
occult tradition states that he was a reincarnation of
Sophocles, the great Greek dramatist. Leonardo da Vinci (1452-1519)
is best known for his paintings, especially the Louvre's "Mona Lisa" ; he was also very successful as scientist, inventor and prophet.
In these he displayed the qualities of the 4th , 5th and
3rd Rays respectively. He would seem to have been aware of
the heliocentric system some thirty years before Copernicus
publicly affirmed
it (5th Ray). He was learned in philosophy (3rd Ray) anatomy,
astronomy, botany, natural science, medicine, optical science,
meteorology, and even aviation — all 5th Ray activities. He achieved great results in these fields
and passed on knowledge which is still being used [Page 53] by modern scientists. He was well versed in architecture (6th
Ray), music (4th Ray) and warfare (1st Ray). He made plans
for the mass production of guns, ammunition and another weapon
which might be regarded as the ancestor
of the tank.
Da
Vinci made a careful study of the life and the wing and
feather movements of birds, seeking to wrest from them the
secret
of their flight. Modern aircraft construction does not
diverge unduly from the lines he laid down. One of his water
turbines
is almost modern in construction, as are his odometer — a device to measure distances by counting the turns of a wheel — and his mechanical jack. He designed a paddle wheel boar, a
cantilever swing bridge, a self-propelled car, devised
roller bearings and built waterways, using canal lock systems
still
in use today at Milan and in the Panama Canal. He was therefore
an outstanding example of the blending of the 3rd , 4th
and 5th Rays in one highly developed individual, and was
in no wise deficient in the powers and qualities of the
other four Rays.
The
work and thought of the abstractionist, Josef Albers (born
in Westphalia 1889) illustrates the effect of a blending
of the 3rd , 4th and 5th Rays in an artist. His works are
described (Time, January 31st , 1949) as " emotionless abstractions, composed mostly of straight lines
and right angles thinly painted in pure colours. At first
glance his paintings look rigid and definite to the point
of dullness, but there is nothing definite about them.
Through tricks of contrast and [Page 54] perspective, he makes the shapes in his painting shift and change
as the looker looks, even makes the colours take on varying
hues. ' Oh, you see, I want my inventions to act, to lose
their identity. What I expect from my colours and forms
is that they do something they do not want to do themselves.
For instance, I want to push a green so it looks red. ...All
my work is experimental. ...When people say my paintings
have no emotion, I agree. I say. ..precision can make you
crazy too. A locomotive is without emotion as is a mathematics
book but they are exciting to me' " (5th Ray).
Clement
Richard Attlee, Britain's Prime Minister from 1945, is
described (by the London Observer’s Diplomatic Correspondent in The New Zealand Herald, 20-1-49) as " a competent and conciliatory chairman, holding office not by
reason of positive qualities of his own, but as an intermediary
(3rd Ray). ...Yet he is today the complete master of his
Cabinet and he has quietly carried through changes in Cabinet
structure
which place in his hand more of the strings of power than
have ever before been held by a British Prime Minister
in peacetime (1st and 3rd Rays), ... " The secret of Attlee's power is often sought in his great integrity.
But. ..the secret lies deeper. Attlee's strength comes
from a peculiar form of disciplined independence (1st,
3rd , 5th and 7th Rays). ...Attlee is completely self-sustained.
He is not afflicted by unpopularity. He is, in fundamental
decisions, even
unaffected by the approval or disapproval of intimates [Page 55] of whom indeed he has few (1st and 3rd Rays). ...He has something
of that quality of private decision, that ability to follow
his own analysis of events to its
logical conclusion, unperturbed by the feelings of those
around him, unperturbed, also, by his own feelings, fears
or vanities. (1st , 3rd and 5th Rays).
A
politician, to manoevre, also needs tactical skill and
a quiet nimbleness (3rd , 5th and 7th Rays). Here, again, Attlee
is surprisingly
well equipped. He has successfully ridden even revolt
in his
party, chiefly,
by remarkable timing by knowing when to remain quiescent
and when to bring the issue to a climax (3rd and 5th Rays).
" Those
who have challenged him are never quite sure just how
they were defeated (3rd Ray). Moreover, he has ...an almost
instinctive awareness of the reactions of the rank and
file
of his party
and of the country at large (2nd and 3rd Rays) .
" He
quietly became a Socialist, opposing his family (his
father was a Gladstonian Liberal) by carrying his own ideas
to
their logical conclusions (3rd and 5th Rays).
" Clement
actually went to live among the East Enders [poorer peoples
of London] and in the embryonic Labour movement he ' found
himself '. He had, so to speak, emigrated to a new world
of his own choice (1st Ray). He brought intact his habits
of loyalty (6th Ray), his idealism and his capacity for
leadership (1st Ray) and formed a union with the East End
which is still
the warmest and happiest element in his life (2nd and 6th
Rays) [Page 56] " The Labour Party was in an almost hopeless mess — utterly defeated and divided into quarrelling factions. Attlee,
loyal (6th Ray), modest, impartial (3rd Ray), clear-headed
(5th Ray), capable of decision (1st Ray)
and
with the courage of his personal detachment (1st and
3rd Rays), had precisely the qualities needed. He has proved
himself
capable of much, including a feat of imaginative
statesmanship-his astounding solution of the Indian dilemma
(1st, 3rd and 5th Rays)."
General
Booth, founder of the Salvation Army, a man of great power,
quenchless enthusiasm and immense fervour, was an example
of the blend of the qualities of the first and sixth Rays.
Quite naturally, his fiery faith and burning ardour to
save souls (6th
and 2nd Rays) found expression in active warfare against
evil (1st Ray). He named his Magazine The War Cry and took his followers — organised into and named an " Army " — into action with flags, uniforms, bands, drums, cymbals and
all the panoply of war . In many cities the headquarters
of the Salvation Army are named " The Citadel". Of interest, in view of the colours appropriate to the Rays,
is the fact that for the most part the colour of the Salvation
Army, as on uniforms and banners, is red.
Cardinal
Manning — a great admirer of General Booth — was also an example of blended sixth and first Rays. He was
by instinct not a theologian as was Cardinal Newman — scholar and recluse (blended 5th and 3rd Rays) — but a crusader (6th Ray). Like General Booth, Cardinal Manning
also saw religion as [Page 57] a warfare for the salvation of souls. He craved power to wage
the war effectively and was obsessed with the responsibility
of rule. He might be called a spiritual imperialist. He
was a born General and embarked upon an aggressive campaign
of
Catholic expansion (1st Ray). Newman, with his passion
for truth and free enquiry (3rd, and 5th Rays), saw the
Church
as a University. Manning, with his passion for victory,
saw it as an army with rank closed against questioning,
because
it weakened resolution (1st Ray). Time, whilst acknowledging
Manning's greatness, has proved Newman right and Manning
wrong.
The
prosperous Catholic foundations in Oxford testify to the
rightness of Newman's belief in knowledge (5th Ray), understanding
(3rd Ray), and religious experience (2nd, 4th and 6th Rays)
as the greatest powers with which to wage war against evil.
The lives and characters of these three men
suggest that in General Booth the sixth
Ray
was predominant, with the first splendidly developed, whilst
in Cardinals Manning and Newman the first and the third Rays
respectively predominated over the sixth.
Hypatia
(martyred 415 A. D.) [ A woman teacher of Greek philosophy in Alexandria, distinguished
for her wisdom, beauty and purity of life]and Giordano Bruno (1548-1600) [ Described as a fervid original thinker who regarded God as
the living omnipresent Soul of the universe and Nature
as the living garment of God.] reincarnations, we are informed, of the same Ego, both displayed
marked sixth Ray attributes, matched and tempered by an
unusual development of [Page 58] the qualities and powers of the third and fifth Rays. In addition,
each of these great souls possessed the fourth Ray power
of magnificent oratory and literary craftsmanship. Their
lives were terminated in martyrdom, displaying the typical
sixth Ray quality of readiness to endure all, sacrifice
all, including life itself, for an ideal and a cause.
Pythagoras
(540-510 B. a.), Greek philosopher and founder of the Pythagorean
school, who is credited with the discovery of the theorem
that the square of the hypotenuse of a right-angled triangle
is equal to the sum of the squares of the other two sides,
the heliocentric system and the mathematical principles of
music, displayed to a remarkable degree the intellectual
powers, of the third and fifth Rays, combining with them
great capacities as a teacher. An occult tradition states
that he has attained Adeptship and now also shows forth to
a very high degree the second Ray qualities of wisdom, love
and compassion.
Queen
Victoria is said to be a reincarnation of King Alfred;
both were great monarchs and splendid first Ray types. Tennyson
is similarly associated with Virgil, each being a poet
(3rd Ray) and an artist (4th Ray) and attaining to lofty mystical
experience (2nd and 6th Rays) .Gladstone, egoically identified
with Cicero, the Roman orator, statesman and man of letters.
( 106-42
B. a. ) , in both incarnations manifested the qualities
of the first, third, fourth and seventh Rays. Every successful,
artist for whom love of beauty and the aspiration to portray
it perfectly come first in life, [Page 59] is either a fourth Ray individual or has developed to a high
degree the qualities of that Ray. The choice of a branch
or branches of the Arts, of media and modes of creative
self-expression and performance, is likely to be decided
by the influence
of the sub-dominant Ray. Of these, the first and seventh
Rays would tend towards dancing and sculpture. Each of
these in turn would show the effect of the Ray influence.
Ballet,
for example, has been described as a seventh Ray art, whilst
solo dancing indicates the first Ray.
Second
and sixth Ray developments in artists' character would
lead them towards music and architecture, each branch in its
turn
being affected by the developed tendencies of other Rays.
The great composers differ markedly in the quality of their
compositions, but in all of them the third and fifth Rays
also must be well developed to provide the capacity to
conceive abstract ideas and to express them in obedience to
mathematical
laws. Artists with the third and fifth Rays as sub-dominant
influences take naturally to literature and painting, those
choices in their turn being expressed according
to the influence of other Rays. The markedly fourth Ray
writer might excel in poetry, whilst the pure thinker, the
philosopher
and the scientist might prefer the freedom of prose.
The
first Ray painter will deal more with bold masses than
with intricate detail, whilst the fifth Ray painter would be
more
likely to employ the latter. Abstractionism in an artist
indicates strong. third Ray [Page 60] tendencies, whilst unmistakable clarity and intention would
indicate the influence of the fifth Ray. The pure artist
will possess the power of enchantment. By sheer beauty
he will charm and delight those responsive to his influence.
Perfect examples of complete development along the lines
of one Ray are provided in the lives and persons of the
Lord
Christ and the Lord Buddha. Throughout the whole of Their
ministries They displayed in the highest degree the wisdom,
the compassion, the love and the abiding sense of unity
with all people characteristic of the second Ray. The correspondence
with the sixth Ray emerged in the manner of the death of
Christ, in which He sacrificed life itself for the truths
He came to teach, notably those of brotherly love and self-sacrifice.
If
with utmost reverence one may presume to say so, with Their
great Predecessor, the Lord Shri Krishna, these exalted
Personages, also expressed in Their highest forms the qualities
and powers
of the other five Rays: for They were master leaders of
men (1st Ray); master philosophers possessed of complete
comprehension (3rd Ray);
master artists in the beauty of Their lives, Their teaching
and the language in which it was invariably clothed (4th
Ray); master scientists possessing both profound knowledge,
physical and superphysical, and the power to demonstrate
it (5th Ray); perfect embodiments of lofty idealism with
the power to evoke it in others (6th Ray); master magicians,
especially in the greatest of all magic, the transformation
of the character [Page 61] and lives of human beings (7th Ray). All men will one day attain
to comparable sevenfold development, though the qualities
of the Monadic Ray will still predominate. [Page 62]
CHAPTER
10
THE
PERSONAL RAY
THE seven principles or components of the human individually
may be regarded as vehicles through which self-expression
and experience are gained by that unit of spiritual existence
which is sometimes called the Monad. Other tides are
Spark of the One Divine Flame, Breath of the Great Breath, Scintilla
of the Spiritual Sun, Immortal Germ, Human Spirit, Logos
of the Soul. All of these describes, however, imperfectly,
aspects of the mysterious Dweller in the Innermost which
is at once a unit and an inseparable part of Universal
Spirit.
The
Monad is regarded as the source of the objective, sevenfold
human being. As the name Immortal Germ indicates, it is
also a seed of the Divine " Tree of Life", containing within itself the potentiality of all the powers
of that parent Tree which is the transcendent and immanent
Godhead. The Monad, it is said, never leaves " the bosom of the Father ". The Divine Spirit of man remains within the parent Flame throughout
the whole period of its [Page 63] partial manifestations as a sevenfold human being. It does,
however, radiate or project a ray of its own Power, Life
and Light into the objective universe which is its evolutionary
field. This Monadic Ray shines forth through one of the
three aspects of the triune Deity and thereafter through
one or
other of the seven Archangelic Beings through which that
Deity becomes externally manifest as the Emanator and Architect
of a universe.
In
consequence of these intimate associations, the objective
expression of the human Monad becomes coloured or imprinted
with the attributes of that Aspect of Deity and of that Archangel
through which it shines forth. Thus, while the whole potentiality
is present in every Monad in all subsequent self-manifestations,
one attribute will be accentuated, one quality preponderate.
In order to discover with certainty either one's own Ray
or that of another person, it would therefore be necessary
to ascend in consciousness to the Monad itself, or at least
to the highest expression of its present individuality, that,
of Spiritual Will or Alma; for there the Ray colouring, the
Sephirothal imprint, would be apparent. Only a highly developed
occultist and seer is capable of making this investigation.
Since,
however, Ray qualities begin to show themselves fairly
clearly in human beings of the present evolutionary age, careful
examination of character will generally provide fairly
trustworthy
indications of a person's Ray. When attempting this, it
is important to remember that whilst the attributes and qualities
of [Page 64] each of the seven Rays are present in every individual in order
to achieve all-round development the predominating Ray
and Ray activity of the outer personality may change life
after
life or even during one life. In consequence, it is often
very difficult to decide upon one's own or another person's
Monadic Ray. There are, however, certain indications which
may possibly lead to the discovery of one's Ray.
Amongst
these are the predominant quality in one's character, that
most admired in the character of others, the driving impulse
or chief purpose in life, the method of obtaining desired
results and the outstanding weaknesses, particularly those
found to be the most difficult to eradicate.
Until
Adeptship is closely approached, nearly everyone will be
likely to display inequalities of development. Whilst virtuosity
may be shown in some directions, exceptional ability and
noble qualities in others, marked limitations may also
be discernible. Pettiness in some personal matters can show
itself in otherwise great people.
Miscalculation and unwisdom can could the judgment and
reduce the effectiveness of those who can at times display
statesmanship
of the highest order.
Thus
in the character of very great, but still imperfect, men
and women there are mountains and valleys, as it were.
Those who are passing through earlier evolutionary phases will
tend generally to display the defects rather than the desirable
qualities of the Rays, their vices rather than their virtues,
even though the latter
may shine out on certain occasions. [Page 65] Egoic development or, as it is sometimes called, age of the
Soul, is decisive in ability to overcome weaknesses. Only
well-developed or " old Souls " will either be interested in doing so or possess the power to
succeed.
The
time required to overcome a defect, once it is recognised,
is similarly dependent upon evolutionary age, the more advanced
often proving able instantly to check the expression of an
undesirable characteristic and quickly to achieve its elimination.
In other words, the number of earthly lives and the progress
made in most of them decide whether the strengths or the
weaknesses, the virtues or the vices, the positive or negative
aspects of the Ray attributes will find predominant expression
in habitual thought, motive, feelings and actions.
If
the following attributes of Fifth Ray people are notable
features of a person's character, then it would be fair
to assume a first Ray individuality: will power, determination,
and a tendency to override the wishes and limit the freedom
of others; ardent wish for positions of power and a natural
capacity to rule and lead ; the use of superior force in
most emergencies, often without regard for the feelings
of
others, and a tendency to sulk when obstructed.
Recognition
of the fact that happiness depends upon freedom of thought
and action; readiness to grant that freedom; a capacity
to make wise decisions and plans; a universality of affection;
a great desire to save, uplift and bestow happiness upon
others, particularly by sharing possessions; a gift of
teaching
and a preference [Page 66] for winning enemies over so that they become friends and collaborators,
and the weaknesses of sentimentality and sensuality-if
these are displayed in anyone person, then they may fairly
be regarded
as being on the second Ray.
If
the ready comprehension of abstract ideas and of the meaning,
intention and character of people; the faculty of impartial
examination; adaptability and tact; capacity to organise,
plan and order with farseeing intelligence and playa good
game of chess; the love of philosophy; admiration for great
philosophers and strategists; a readiness to comprehend
and explain varied phenomena by reference to a fundamental
principle; ability to engage in prolonged contemplation,
and, on occasion, indecision, aloofness and a tendency
to intrigue even to the extent of unscrupulous deceit, are
marked
characteristics of one's nature, then one is probably on
the third Ray.
If
love of beauty and harmony, and a natural sense of rhythm
and balance; a life devoted to one or other of the Arts
; an aspiration to shed beauty upon the world; a tendency to
dramatise and illustrate expounded ideas with rhythmic
forms;
a certain power of allurement, and the weaknesses of self-conceit,
self-indulgence and surrender to moods, are outstanding
qualities, then the fourth Ray is indicated. If the mind is
analytical
and legal, prizing logic above all else; the scientific
method of thought strongly appeals and the establishment of
incontrovertible
facts is a driving impulse; charts and diagrams are used
in [Page 67] study and teaching; and the analytical mind is used in perpetual
probing and searching for ultimate fact, and the weaknesses
of egoism, excessive criticism of others, self-righteousness,
pedantry, narrowness, materialism, and prying inquisitiveness,
are marked characteristics, then fifth Ray qualities are
being displayed.
If
fiery enthusiasm; a strong sense of loyalty; a certain single-mindedness
in everything that is thought and done; and capacity for
devotion and self-sacrifice, particularly in service; if
resolve burns within one as an irresistible spiritual power,
and the weaknesses of emotionalism, impulsiveness, fanaticism
and sensuality are consistently displayed, then the sixth
Ray predominates.
If
one is attracted to occult science and its expression through
ceremonial and magic and has a highly developed sense of
order, system and method; if one likes to combine a number
of influences in order to give expression to ideas and
successfully appeal to the senses and intellect; if grace and
splendour
and the ideals of chivalry and knightliness make strong
appeal; if the instinct to harness invisible forces for the
fulfilment
of human needs, and the weaknesses of formalism and of
love of power and office are all marks of one's nature, then
one
is evolving, at least for the time being, on the seventh
Ray.
The
true Ray, it should be remembered, may only be known after
correct assessment of the quality, nature and influence
of the Monad itself, the Dweller in the innermost which first
received the imprint and colour [Page 68] of one or other of the Seven Mighty Spirits before the Throne.
The Ray of the Ego is that of the Monad also, but in the
course of its evolution the Ego expresses through its successive
personalities - and therefore appears to display predominantly-the
qualities and powers of Ray after Ray. A study of the Ego
through a number of such incarnations would doubtless reveal
one central quality or light shining through all major
activities and achievements, and this would indicate the
Monadic Ray.
Each
Personality in its turn is influenced by both single Rays
and combinations, producing in human nature a great variety
of characteristics, capacities and weaknesses. Even so,
a completely dispassionate observance of persisting basic tendencies,
particularly in the choice of that which is most admired
and the method of
obtaining desired results, will generally reveal the Monadic
Ray. Let us, for example, follow seven different types
of people into a store and note their shopping methods. If
a
customer strides in with pre-determined choice, goes as
directly as possible to the department and counter where it
is to
be obtained gives the order in a few words, waits calmly
whilst it is obtained and wrapped up, pays and strides
out again, not looking particularly to the right or left, then
first Ray characteristics have been displayed. If, furthermore,
a certain amount of force has been used to reach the counter
or even the foremost possible place in a queue, [Page 69] and if the needs of both fellow-shoppers and assistants are
but little considered and a certain curtness is
evidenced, these indications would confirm the decision.
If,
on the other hand, due consideration is given to the
wishes and priority of other purchasers and the fatigued
or harassed
condition of the person who is serving is observed,
sympathised with and allowed for; if an attempt is made to
win his
or her co-operation and help, as by means of a description
of
the purposes for which the articles are being purchased,
and if failure to obtain what was required – after giving considerable trouble is followed either by an apology
or the purchase of unwanted goods in recompense, then
that person would probably be on the second Ray.
The
third Ray individual would probably have especial regard
for the place of the merchandise in a general scheme, as
of interior decoration or dress. He would also have formed
a clear idea of the material, texture, style and colour of
his purchase. Choosing and entering the particular store
in which the article is most likely to be available, his
procedure would be strictly impersonal, all proffered goods
being accepted or rejected entirely upon grounds of suitability.
Should the right article be found, the third Ray purchaser
would generally be ready to pay the required price.
Unless
the fifth Ray is also strong in him, he is not inclined
to haggle over prices or be influenced in his choice by the
thought of obtaining a bargain. If the shop assistants
are
unable to produce the desired goods, [Page 70] then, without much regard for their feelings, the shopper would
decline to purchase.
The
fourth Ray person is most likely to be concerned with the
beauty of the objects to be purchased. Whilst capable of
employing the method of any of the Rays in planning, carrying
out and completing a shopping expedition, the decisive
factor would be loveliness, charm. The treatment of the assistant
would depend almost entirely upon the mood of physical
condition
of the purchaser at the moment, and could vary from winning
friendliness to complete disregard of any other feelings
than his own. In the personal choice of colour, background
assumes considerable significance. Certain hues and shades
are skillfully blended to produce an effective colour scheme.
The sub-Rays would be likely to influence the choice of
these colours, though the true artist would probably be willing
to use any colour in any shade in order to achieve a desired
effect.
Close
attention to detail is likely to be exhibited by fifth Ray
people. Not only will the general plan of operation have
been clearly formed, but the precise colour, shape and size
of the article or material will have been decided upon. A
pattern or sample of both texture and colour will often be
used as a guide, with considerable insistence upon exactitude
in such matters. Price is important, and sometimes the cheapness
of goods or the possibility of a bargain, will influence
the choice.
Comparisons
with similar goods in other shops are likely to be made,
and the cheapest of them [Page 71] patronised. As nearly as possible, the exact amount of the deal
will be tendered, and where change is required it will
be carefully checked. Shopping expeditions can make considerable
demands upon the patience of those whose aid is sought
by
fifth Ray people in finding and buying goods. Even though
the desired article is found in the first shop which is
visited, a tour must still be made of the other stores
where goods
which are almost as suitable may prove to be on sale. The
resultant confusion and indecision can be very exasperating,
particularly to friends in whom the first and seventh Rays
combine to bestow the capacity for making quick decisions.
Warmth of colour would probably be sought by those on the
sixth Ray, as also by their brothers on the second. Unless
pursuing one-pointedly a single idea or temporarily driven
by an overmastering desire, they will be kindly and considerate
in their relations with the shop assistant.
They
are universal rather than particular in their choice of
both goods and store, and are
likely to be influenced by what they see on display or
what is pressed upon them by persuasive salesmen. They would
probably
not be nearly as decisive in such matters as those influenced
by the first, third and fifth Rays and could, in consequence,
be somewhat difficult people to serve. They tend to be
affected by occurrences during the shopping expedition and
especially
by the treatment they receive from both fellow-shoppers
and assistants. Annoying, circumstances might cause them
to act
quite illogically, even to the extent of [Page 72] refusing out of pique to purchase an obviously suitable article.
Seventh
Ray people would tend to seek perfection in whatever is purchased,
particularly in personal attire, adornment and in the decoration
of a home. They might, indeed, justly be described as perfectionists.
Beauty, grace, fitness and a certain splendour are their
notable characteristics. They resemble their brothers of
the first Ray in their relationship with their fellows and
are naturally courteous, considerate and appreciative of
those with whom they deal. Price influences them hardly at
all, and they are inclined to tender a larger sum than is
required and to accept their change without putting themselves
to too much trouble in counting it. There is a certain princely
largesse in the character and conduct of people on the seventh
Ray,
One
particular quality is generally regarded as supremely desirable
by persons on each of the seven Rays. For the first Ray this
is power; for the second, wisdom; for the third, comprehension;
for the fourth, beauty ; for the fifth, knowledge; for the
sixth, one-pointed devotion; and for the seventh, order.
Knowledge
of the seven Rays is helpful in the comprehension of others,
especially of those whose approach to life, methods of obtaining
desired ends and ultimate destiny differ from one's own.
Such knowledge can bestow upon those who possess it one of
the highest virtues. There is a wide tolerance, born of deep
understanding, concerning the ideals and actions of other
nations and of other individuals.
This
virtue is [Page 73] beautifully expressed in the words of the Lord Shri Krishna,
who was speaking as an incarnation of Vishnu, the Second
Aspect of the Blessed Trinity " However men approach Me, even so do I welcome them, for the
path men take from every side is Mine." (Bhagavad Gita, IV, 11, translated by A. Besant.)
Time,
Rhythm, Life predominate - Form subordinate - Applies
to Rays 1, 2 and 3 |
Ray |
1st |
Aspect of Trinity |
1st |
Qualities |
Power. Will. Courage. Leadership. Self-reliance. |
Type |
Soldier, Explorer, Ruler, Statesman or Leader |
Greatest Good |
Power. Strength |
Greatest evil |
Weakness: Surrender |
Quest and Driving Impulse |
To conquer. To attain. To find ultimate reality.
Often seen at best in adversity. |
Highest
Attainment -OUTER |
Victory |
Highest Attainment -INNER |
Omnipotence. Exhilaration of Power. Kingship.
Dominion over Nature and outer self.
Will - not in the sense of strain, but selfless, effortless,
frictionless expression of the One Will |
Teaching Method |
Drive truth home. Exile. Leave pupil to stand
alone |
Method of Achievement |
Concentration of Will Force. Overpower. Destroy.
Pronouncement of own will as of highest authority, own
way as the way. Discipline of sub-ordinates.
Weapon: Bludgeon |
Weaknesses |
Tyranny. Self-will. Pride. Domination. Contempt.
Selfishness. Thirst for Power. Extravagance. Individualism.
Rigidity |
Source of Suffering |
Defeat. Degradation. Displacement. Humiliation.
Subordination. Exile. |
Religion |
Hinduism. |
Colour |
White-fire. Electric blue. Vermillion. |
Art |
Dancing. The Creator of dances. |
Jewel |
Diamond |
Symbol |
|
Time,
Rhythm, Life predominate - Form subordinate - Applies
to Rays 1, 2 and 3 |
Ray |
2 |
Aspect of Trinity |
2nd |
Qualities |
Universal love. Wisdom. Insight. Intuition.
Philanthropy. Sense of oneness. Spiritual sympathy. Cooperativeness. |
Type |
The Sage. Healer. Teacher. Reformer and Lover
of Fellow Men. |
Greatest Good |
Wisdom and Love |
Greatest evil |
Hate |
Quest and Driving Impulse |
To save. To illumine. To teach. To share. To
serve. To heal. |
Highest Attainment -
OUTER |
Full and unbroken realisation of unity. Successfully
to impart Wisdom. |
Highest Attainment -
INNER |
Omniscience. Continual expansion of the experience
of unity |
Teaching Method |
Share knowledge. Illumine from within. Bestow
happiness. |
Method of Achievement |
Intuitive insight and perception. Self-illumination.
To win over. Negotiate. Non-resistance. Turn other cheek. |
Method of Achievement |
Weapon: Wrestling hold |
Weaknesses |
Sentimentality. Sensuality. Impracticability.
Unwise self-sacrifice for others, undermining their self-reliance
and increasing their selfishness. Accentuate life and neglect
form. |
Source of Suffering |
Heartbreak. Loneliness. Isolation. Exclusion.
Neglect and broken faith and trust. Coldness. Misjudgement.
Disloyalty. |
Religion |
Buddhism |
Colour |
Golden yellow. Azure blue. |
Art |
Music, the harmonising, preserving Art. |
Jewel |
Sapphire |
Symbol |
|
Time,
Rhythm, Life predominate - Form subordinate - Applies
to Rays 1, 2 and 3 |
Ray |
3 |
Aspect of Trinity |
3rd |
Qualities |
Creative Ideation. Comprehension. Understanding.
Penetrative and interpretative mental power. Adaptability.
Tact. Dignity. Impartiality. |
Type |
Philosopher. Scholar. Ambassador. Diplomat.
Organiser. Strategist. Chess Player. Astrologer. Director.
Economist. Banker. Judge. |
Greatest Good |
Understanding |
Greatest evil |
Mental Blindness |
Quest and Driving Impulse |
Creative activity. To understand |
Highest Attainment -
OUTER |
Truth. Genius as a result of the overflow of
contemplation. |
Highest Attainment -
INNER |
Omnipresence. Comprehension of Truth. |
Teaching Method |
Explain Principle. Impersonality. Adaptation
of method to individual need. |
Method of Achievement |
Prolonged sequential thinking. Right understanding
brings right activity. Expediency |
Method of Achievement |
Weapon: Strategy. Trap. Net. |
Weaknesses |
Indecision. Seeing too many sides. Coldness.
Intrigue. Aloofness. Cruelty. Failure to support in a crisis.
Dilettante. Deliberate deceit. Unscrupulousness deceit.
Cunning |
Source of Suffering |
Indignity. Proven incompetent. Darkness. |
Religion |
Chaldean. Egyptian. |
Colour |
Emerald green |
Art |
Literature. Poetry (Mental Music). Oratory. |
Jewel |
Emerald |
Symbol |
|
Form
entraps Life |
Ray |
4 |
Aspect of Trinity |
3rd |
Qualities |
Stability. Harmony. Balance. Beauty. Rhythm. |
Type |
Artist. (The artistic expression and choice of
medium are influenced by the sub-Ray.) Mediator. Link.
Interpreter. |
Greatest Good |
Beauty |
Greatest evil |
Ugliness |
Quest and Driving Impulse |
To beautify. |
Highest Attainment -
OUTER |
Harmony. Balance. Perfect portrayal. |
Highest Attainment -
INNER |
Perception of beauty. |
Teaching Method |
Dramatise. Illustrate. Elevate by beauty and
rhythmic language |
Method of Achievement |
Dramatise. By beauty's appeal, physical perfection
and charm |
Method of Achievement |
Weapons: Enchantment.
Allurement. |
Weaknesses |
Alternation. Moods of exaltation and despair.
Sensuousness. Posing. Self-conceit. Self-indulgence. Improvidence. |
Source of Suffering |
Frustration. Failure to express perfectly. |
Religion |
Orphic. Egyptian. |
Colour |
Tawny bronze. |
Art |
Opera. Synthesis. |
Jewel |
Jasper |
Symbol |
|
Matter
and Form predominate - Rhythm and Life subordinate.
Affects Rays 5, 6 and 7 |
Ray |
5 |
Aspect of Trinity |
3rd |
Qualities |
Analytical and logical mentality. Accuracy.
Patience |
Type |
Mathematician. Scientist. Lawyer. Alchemist. |
Greatest Good |
Truth. Knowledge. Fact |
Greatest evil |
Untruth. Ignorance. Mis-statement. |
Quest and Driving Impulse |
To discover. Thirst for knowledge. |
Highest Attainment -
OUTER |
Knowledge |
Highest Attainment -
INNER |
Exhilaration of mental mastery. |
Teaching Method |
Elucidate. Charts. Diagrams. Details, Develop
accuracy. |
Method
of Achievement |
Think. Seek. Search .Probe. Experiment.
Patient observation, calculation of facts and accurate
deduction therefrom. Painstaking research.
|
Method of Achievement |
Weapons: Auger. The
Scientific method. |
Weaknesses |
Self-centredness. Smallness of vision. Lack
of time sense. Pride. Miserliness. Break ideals. Criticism.
Pedantic mind and manner. One track mind. Cunning. Quibbling.
Materialism. Coldness. Curiosity. Inquisitiveness. Meanness.
Separativeness. Demanding quid pro quo. Accentuate form
and neglect life |
Source of Suffering |
Scorn. Fully proven wrong. Mental defeat. |
Religion |
Zoroastrian |
Colour |
Lemon. Yellow. |
Art |
Painting |
Jewel |
Topaz. |
Symbol |
|
Matter
and Form predominate - Rhythm and Life subordinate.
Affects Rays 5, 6 and 7 |
Ray |
6 |
Aspect of Trinity |
3rd |
Qualities |
One-pointedness. Ardour. Fiery enthusiasm. Devotion.
Sacrificial love. Loyalty. |
Type |
Saint. Mystic. Devotee. Martyr. Evangelist.
Server. Loyal friend. |
Greatest Good |
Unity and the Cause. Loyalty. Fidelity |
Greatest evil |
Separativeness. Individualism. Disloyalty. |
Quest and Driving Impulse |
To serve and adore. To worship the Cause |
Highest Attainment -
OUTER |
Self-sacrifice |
Highest Attainment -
INNER |
Thrill of adoration. Martyrdom. Service. Friendship. |
Teaching Method |
Evoke hero-worship. Inspire. Enfire. |
Method of Achievement |
One-pointed. |
Method of Achievement |
Weapons: Berserk. "An
irresistible Spiritual Force." |
Weaknesses |
Over-emotion. Impulsiveness. Narrowness. Intolerance.
Fanaticism. Blind devotion to personalities. Ignore or
despise the intellect. Sensuality. |
Source of Suffering |
Crashed Heaven. Disloyalty of those loved and
trusted. To be misunderstood and misjudged. Melancholy. |
Religion |
Christian |
Colour |
Roseate-Fire. |
Art |
Architecture (Frozen Music). |
Jewel |
Ruby |
Symbol |
|
Matter
and Form predominate - Rhythm and Life subordinate.
Affects Rays 5, 6 and 7 |
Ray |
7 |
Aspect of Trinity |
3rd |
Qualities |
Grace. Precision. Ordered beauty and activity.
Chivalry. Skill. Dignity. Noble bearing. Careful attention
to detail, order, method. Military method. Splendour |
Type |
Priest. Ceremonialist. Ritualist. Magician.
Pageant-Master. Knight. Politician. Producer |
Greatest Good |
Order |
Greatest evil |
Disorder |
Quest and Driving Impulse |
To harness. To synthesise. To make manifest |
Highest Attainment -
OUTER |
Ordered splendour. |
Highest Attainment -
INNER |
Exhilaration of perfect focus from Atma to Physical |
Teaching Method |
Dramatise. Sacred Language. |
Method of Achievement |
Ordered synthesis |
Method of Achievement |
Weapon: Rapier |
Weaknesses |
Formalism. Love of Power and Office. Playing
politics. Using people as tools. Bureaucracy. Extravagance.
Plausibility. Meticulous and mechanical ceremonial. Regimentation. |
Source of Suffering |
Humiliation. Loss of outer power. Frustration.
Adverse criticism by one of lesser degree. Discourtesy.
Rudeness. |
Religion |
Ritualistic aspect of all Religions. Masonry |
Colour |
Purple |
Art |
Sculpture |
Jewel |
Amethyst. |
Symbol |
|
A
METHOD OF MEDITATION
Preparation
Body
relaxed.
Emotions
harmonised.
Mind
alert and charged with will.
Centre of
awareness established in the Higher Self,
the Spiritual Soul, the Immortal Ego.
Dissociation
Mentally
affirm and realise :
I
am not the Physical Body. I
am the Spiritual Self.
I
am not the Emotions. I
am the Spiritual Self.
I
am not the Mind. I
am the Spiritual Self.
Meditation
I
am the Divine Self. (Think of the Monad.
) [Page 75]
Immortal.
Eternal.
Radiant
with Spiritual Light.
I
am that Self of Light, that Self am I.
The
Self in me, the Âtma, [The Spirit essence in man] is one with the Self
in all, the Paramâtmâ [The Spirit-Essence of the
universe, its presiding Intelligence, the Solar
Logos, Our Lord the Sun.]
I
am that Self in all; that Self am I.
The Âtma
and the Paramâtmâ are one.
I
am THAT. THAT am I.
Closing
Bring
the centre of awareness:
Into
the formal mind, illumined and responsive to the intuition.
Into
the emotions, irradiated by Spiritual Light.
Into
the body, empowered by Spiritual Will,
inwardly vitalised, and Self-recollected
throughout
the day, remembering the Divine presence
in the heart,
the Inner Ruler Immortal, seated
in the hearts of all beings.
Relax
the mind and permit the uplifting effect
of the meditation to extend into
the
studies and the life of the day.
* * *
(For
explanations and comments, vide A Yoga of Light by Geoffrey Hodson)
LIST
OF BOOKS FOR BEGINNERS IN THEOSOPHY
IN
THE ORDER IN WHICH THEY SHOULD BE READ
For
Study |
An
Outline of Theosophy |
C. W. Leadbeater |
A Textbook of Theosophy |
C. W. Leadbeater |
First Principles of Theosophy |
C. Jinarajadasa |
The Ancient Wisdom |
A. Besant |
The Great Plan |
A. Besant |
Man, Visible and Invisible |
C. W. Leadbeater |
Thought Forms |
A. Besant and C. W. Leadbeater. |
Thought
Power, Its Control and Culture
|
A. Besant |
An Introduction to Yoga |
A. Besant |
The Manuals of Theosophy
Nos.
I to VII |
A. Besant and C. W Leadbeater |
Invisible Helpers |
C. W. Leadbeater |
Esoteric Christianity |
A. Besant |
The Christian Creed |
C. W. Leadbeater |
The Inner Life - Vol. 1 |
C. W. Leadbeater |
The Inner Life- Vol. 2 |
C. W. Leadbeater |
The Hidden Side of Things -Vol. 1 |
C. W. Leadbeater |
The Hidden Side of Things- Vol. -2- |
C. W. Leadbeater |
The Masters |
A. Besant |
The
Inner Government of the World
|
A. Besant |
In the Outer Court. |
A. Besant |
The Path of Discipleship |
A. Besant |
Initiation,
the Perfecting of Man
|
A. Besant |
The Masters and The Path |
C.W. Leadbeater. |
The Light of Asia. |
Sir Edwin Arnold |
The Song Celestial |
Sir Edwin Arnold |
Mount Everest |
G. S. Arundale |
A
Theosophist Looks at the World
|
N. Sri Ram |
The Human Interest |
N. Sri Ram |
An Approach to Reality |
N. Sri Ram |
Man:
His Origins and Evolution
|
N. Sri Ram |
Destiny |
Geoffrey Hodson |
The
Brotherhood of Angels and
of Men
|
Geoffrey Hodson |
The Angelic Hosts |
Geoffrey Hodson |
Reincarnation, Fact or Fallacy? |
Geoffrey Hodson |
The Seven Human Temperaments |
Geoffrey Hodson |
The Miracle of Birth |
Geoffrey Hodson |
The Kingdom of the Gods |
Geoffrey Hodson |
Reference
Books
|
Old Diary Leaves, Volume 1 |
H. S. Olcott |
Old Diary Leaves, Volume 2 |
H. S. Olcott |
Old Diary Leaves, Volume 3 |
H. S. Olcott |
The Etheric Double |
A. E. Powell |
The Astral Body |
A. E. Powell |
The Mental Body |
A. E. Powell |
The Causal Body. |
A. E. Powell |
The Solar System |
A. E. Powell |
The
Key to Theosophy |
H. P. Blavatsky |
Isis
Unveiled. |
H. P. Blavatsky |
The
Secret Doctrine |
H. P. Blavatsky |
The
Theosophical Glossary |
H. P. Blavatsky |
Letters
from the Masters of the Wisdom
(Compilations)
|
C. Jinarajadasa |
The
Mahatma Letters to A. P .Sinnett
(
Transcribed and Compiled)
|
A. T. Barker |
The
Science of the Sacraments |
C. W. Leadbeater |
The
Hidden Side of Christian Festivals
|
C. W. Leadbeater |
The
Chakras |
C. W. Leadbeater |
Talks
on the Path of Occultism - At the feet of the Master |
A . Besant and C.W. Leadbeater |
Talks
on the Path of Occultism- Light on The Path |
A . Besant and C.W. Leadbeater |
Talks
on the Path of Occultism- The Voice of the Silence |
A . Besant and C.W. Leadbeater |
The
Lives of Alcyone |
A . Besant and C.W. Leadbeater |
Man:
Whence, How and Whither? |
A . Besant and C.W. Leadbeater |
Kundalini |
G. S. Arundale |
The
Lotus Fire |
G. S. Arundale |
The
Story of Atlantis |
Scott Elliott |
The
Science of Seership |
Geoffrey Hodson |
Some
Experiments in Four-Dimensional Vision |
Geoffrey Hodson |
Devotional
Books
|
Christ
and Buddha |
C. Jinarajadasa |
The
K. H. Letters to C. W. Leadbeater
and other Compilations
|
C. Jinarajadasa |
The
Practice of the Presence of God.
|
Brother Lawrence |
Spiritual
Maxims |
Brother Lawrence |
At
the Feet of the Master |
J. Krishnamurti. |
The
Doctrine of the Heart |
A. Besant |
The
Bhagavad Gita ( Translated) |
A. Besant |
Vivekachudâmani
( Translated) |
M. Chatterji |
Light
on the Path |
M. Collins |
The
Idyll of the White Lotus |
M. Collins |
The
Voice of the Silence . |
H. P. Blavatsky |
The
Gospel of the Buddha |
Paul Cams |
The
Life of the Lord Buddha |
L. Adams Beck |
Thoughts
for Aspirants |
N. Sri Ram |
Meditation
on the Occult Life |
Geoffrey Hodson |
Be
Ye Perfect |
Geoffrey Hodson |
Thus
Have I Heard |
Geoffrey Hodson |
Occult
Fiction
|
John
Silence. |
Aigernon Blackwood |
The
Education of Uncle Paul |
Aigernon Blackwood |
The
Bright Messenger |
Aigernon Blackwood |
The
Centaur |
Aigernon Blackwood |
A
Brother of the Shadow |
Grace Colmore |
The
Ninth Vibration |
L. Adams Beck |
The
Treasure of Ho |
L. Adams Beck |
The
Garden of Vision |
L. Adams Beck |
The
House of Fulfilment |
L. Adams Beck |
The
Splendour of Asia |
L. Adams Beck |
Om |
Talbot Mundy |
Zanoni |
Bulwer Lytton |
The
Coming Race |
Bulwer Lytton |
Peter
Ibbotson |
Du Maurier |
The
Perfume of Egypt |
C. W. Leadbeater |
The
Caves and Jungles of Hindustan |
H. P. Blavatsky |
Karma |
A. P. Sinnett |
The
Youngest Disciple |
Edward Thompson |
|