4:53 PM 11/15/2008

SATURDAY
========
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 Wis
dom, 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 pres
ent day by an unbroken succession of Adept [ Adept. An Initiate of the 5th degre
e; a Master in the Science of esoteric philosophy; a perfected man; an exalted B
eing 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 c
ome in the unity of the faith, and of the knowledge of the Son of God, unto a pe
rfect 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 de
scribed the destiny of man in His words: " Ye therefore shall be perfect, as you
r heavenly Father is perfect." (Matt. V. 48. R. V.)] occult investigators. The f
ull fruits of [Page viii] this dual process have been preserved by the still liv
ing Hierophants and Initiates of the Greater Mysteries, in which they were impar
ted to pledged neophytes alone. In their doctrinal aspect, these mysteries consi
st 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 ar
e 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 centu
ry, save for the few alchemists, Kabalists, Rosicrucians, occultly-instructed Ma
son and the Christian mystics, Theosophy was unknown in the Western world. Befor
e then it was known and studied in various forms by the Platonists, the Pythagor
eans, the Egyptians and the Chaldeans, whilst in India and China it has been pre
served 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 allegor
y and symbol it is revealed in the [Page ix] Christian Scriptures, the dead-Iett
er reading of which has blinded Christians to their deeper significance. The The
osophical Society, founded in New York in 1875, a reincarnation of innumerable s
imilar movements in the past, is one of many channels chosen from time to time b
y the Teachers of the race for the transmission of this Ancient Wisdom to man. T
heosophists are offered the opportunity of studying, living and presenting the a
ge-old truths to the world in terms of modern thought.
Though the presentations may vary, Theosophy itself, being all truth, is unchang
ing and eternal. The study of comparative religion reveals the existence of cert
ain doctrines which are common to all World Faiths. Although differently present
ed 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 religiou
s systems. Each world religion reveals an arc of the circle of eternal wisdom. T
heosophy, although as yet but partially revealed to man, is the full circle of T
ruth. Age by age, at the direction of Those who are the Guardians of knowledge a
nd its accompanying power, aspects of the Eternal Wisdom are revealed to man thr
ough 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 s
olution. 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 t
ogether. This is a slow and unsatisfactory method, particularly in the attempt t
o 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 sav
e incomprehensible tangles, knots, badly blended colours and a general confusion
. Examination of the upper side, however, reveals the [Page xi] whole pattern, s
hows 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 o
f individuals and of nations. Theosophy reveals the plan of life, thereby bestow
ing mental serenity upon those who study it and making intelligent and purposefu
l living possible for them.
The student of Theosophy will do well to recognize that the human mind, being fi
nite, cannot fully comprehend abstract Truth, which is infinite. As the human in
tellect develops, man's power of .comprehension increases. Truth appears to chan
ge, 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 pron
ouncements. In the Theosophical Society opinion is therefore free, save, perhaps
, concerning. the brotherhood of man, which tends to be regarded as a fact in Na
ture to be [Page xii] recognized rather than as a dogma to be enforced. With thi
s 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 a
re united by their approval of its three declared objects, by their wish to remo
ve religious antagonisms and to draw together men of goodwill whatsoever their r
eligious opinions, and by their desire to study religious truths and to share th
e results of their studies with others. Their bond of union is not the professio
n of a common belief, but a common search and aspiration for Truth. They hold th
at Truth should be sought by study, by reflection, by purity of life, by devotio
n to high ideals, and they regard Truth as a prize to be striven for, not as a d
ogma 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 kno
wledge, 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 expres
sion of the Divine Wisdom and prefer its study to its condemnation, and its prac
tice 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 whic
h cannot be claimed as the exclusive possession of any. It offers a philosophy w
hich 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 w
orld the Science of the Spirit, teaching man to know the Spirit as himself and t
he 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 b
ar 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 Soci
ety:
" 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 t
he special dogmas, teachings and beliefs of their respective faiths, it is thoug
ht desirable to emphasize the fact that there is no doctrine, no opinion, by who
msoever 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 Ob
jects is the sole condition of membership. No teacher or writer, from H. P. Blav
atsky downwards, has any authority to impose his teachings or opinions on member
s. Every member has an equal right to attach himself to any teacher or to any sc
hool 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 ineli
gible to stand or to vote, because of any opinion he may hold, or because of mem
bership in any school of thought to which he may belong. Opinions or beliefs nei
ther 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, ancien
t 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 teach
ings: 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 tr
ue, three courses are open to the student. He may reject, ignore or suspend judg
ment until by self-training he develops the capacity to discover the facts for h
imself. The last of these three courses would appear to be the most desirable. T
hus the attitude of mind in which Theosophy should be studied is that of the sci
entist 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 theosoph
ical 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 Guard
ians and Revealers of Theosophy to man throughout the ages. These Adepts used Ma
dame 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 th
at 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 Unveile
d 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) edit
or of India's leading newspaper, The Pioneer, obtained the[Page xvii] material f
or 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 us
e as means of research. Their subsequent contribution to human knowledge is imme
nse.
The late Geo. S. Arundale and C. Jinarajadasa, the fourth President of the Theos
ophical Society, both of whom are greatly respected theosophical leaders, teache
rs 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 othe
rs 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 b
ook. As they are admittedly both general and incomplete, each of my main stateme
nts should be prefaced by some such phrase as [Page xviii] " According to my lim
ited understanding ". As this would be tedious, I ask that it be regarded as imp
licit throughout this theosophical study of human temperaments.
GEOFFREY HODSON
--------------------------------------------------------------------------------

CONTENTS

CONTENTS
CHAPTER
Page
Theosophy and the Theosophical Society vii
1 The Significance of Number. I
2 The First Ray 9
3 The Second Ray 19
4 The Third Ray 26
5 The Fourth Ray 33
6 The Fifth Ray 38
7 The Sixth Ray 43
8 The Seventh Ray 46
9 Blended Rays 50
10 The Personal Ray 62
A Method of Meditation 74

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 na
ture. Humanity includes the dauntless explorer and the gentle nun, the soldier,
and the hermit, the monk and the recluse, the politician, the businessman and wo
man 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 unde
rstood and this infinite variety and vast potentiality of man be comprehended an
d 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 natur
al attributes and qualities. All qualities and powers are within every human bei
ng, but in each of the seven main types there is a preponderant tendency. Knowle
dge of these seven types and their corresponding attributes provides a key to th
e understanding of human nature. [Page 2] Since this key is numerical in charact
er, it becomes necessary to advance the Theosophical teaching concerning numeric
al progression in cosmogenesis. Numerically, the active Source of all life and a
ll form is represented by the number One and the passive source, negative existe
nce, the Absolute, by Zero, No-thing. According to occult cosmogony, the next st
ep in the creative process is the emergence from the One of its inherent positiv
e 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 c
reative Word whereby universes spring into being, and life is the outward expres
sion of the Causeless Cause which is ever concealed ..Adapted from The Secret Do
ctrine and The Theosophical Glossary, H. P. Blavatsky.] These Three in turn unit
e 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 foc
used 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 i

n 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 L
ogos 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 eterna
l. immortal and indestructible human spirit. See Chap. X] or Spirits, radiate fr
om the One Source and pass through the Three and the Seven. In their passage thr
ough 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 attun
ed to their vibratory frequency or chord and are stained with their particular c
olour. The colour of the spectrum and
divine attribute which each of these Sephiroths represents is accentuated in eac
h projected Monadic Ray [Ibid.,Chapter X] and thereafter predominates over the o
ther 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 eter
nal truth. The seven notes are variously described. The first and the seventh ar
e the Alpha and Omega of [Page 4] manifested Life; they are the first and the la
st, the centre and the circumference containing the whole.
The first is the primordial Source, the point, the positive power of the univers
e. 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, omnipot
ence 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 a
ll things evolving upon them. In the Logos, it is the universe; in man, it is th
e physical body. In manifestation the Spiritual One has become material multipli
city. 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. Fr
om the many he returns self-consciously to the One. The second and the sixth not
es, representing respectively Life and its expression, are also paired. Life is
all-pervading, omnipresent, the unifying principle of the universe, the Spiritua
l Sun; its expression is localised as the vital principle in matter, the vitalis
ing principle in Nature and the physical sun. In the universe, the second note i
s Life; in the Logos, it is omnipresence; in man, it is love; in developed or sp
iritual man it is wisdom and universal love, from which spring compassion and se
lfless service. The sixth note in the [Page 5] universe is form, shape, organise
d matter. In the Logos, it is His " body " of the universe with its heart of fir
e 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 i
s 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 governin
g the manifestation of Spirit and Life through matter and form, the Archetypes o

f all the resultant forms, truth and the keys of knowledge all these are connote
d 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 wh
ich 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 intuitiv
eness is born. The fifth note is the time expression of that which is everlastin
g, 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 bra
in and the analytical intelligence; in developed man, it becomes as a crystal le
ns 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 o
f manifested Life makes an apparent pause in its everlasting swing between Spiri
t and matter. In that " momentary pause " of ultimate stability, perfect equipoi
se, 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 beauti
ful; 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 c
reative night before creative dawn. Physical, mental or spiritual germination de
mands the covering of the mantle of darkness. So also in the production of a wor
k 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 univers
e, 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 de
scend upon him in its full Pentecostal powers. [Page 7] As the student contempla
tes each one of the seven, he becomes identified with a seventh part of the Whol
e and merges his consciousness therein. He thereafter strikes in turn all the se
ven 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 s
evenfold universe. This is the goal. Wise, indeed, is he who by contemplation kn
ows 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 Tru
th Truth which is enshrined within the temple of Nature.
The sevenfold classification is to be traced throughout all the kingdoms of Natu
re, 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 an
d other correspondences. Each Ray is taken in turn and, in the light of Theosoph
y, suggestions are made, concerning, its relations to Aspects of the Blessed Tri
nity, 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 colo
ur, the jewel, and the symbol.
As stated later in this book, the, pure Ray type is rare, admixtures with conseq
uent modification of ideal, [Page 8] temperament and method being the rule. For

purposes of exposition, however, relatively pure Ray types are described. The ev
olutionary position or " age " of the Spiritual Self usually decides the degree
in which the Ray qualities and virtues are displayed and the defects and limitat
ions 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 i
mmortal part of man which reincarnates and gradually progresses to the final goa
l-Nirvana. Also the consciousness in man-" I am I "-or the feeling of " I- am-sh
ip ". Esoteric philosophy teaches the existence of two Egos in man, the mortal o
r personal, and the Higher, the Divine and the Impersonal, calling the former "
personality " and the latter " Individuality ". Adapted from The Theosophical Gl
ossary H. P. Blavatsky] the more readily discernible in the personality is the p
rimary 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, dete
rmination, leadership, independence, dignity rising on occasion to majesty, dari
ng 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 world
s
to conquer. In the early stages of evolution these activities are largely physic
al. In the later phases they become mental and spiritual. The will is then exert
ed not so much as personal effort and strain, but in effortless, frictionless ex
pression of the One Will.
The ideal of the Ray is strength, the first Ray man greatly appreciating the pre
sence of this quality, indeed tending to judge the value of all conduct and achi
evement 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 thos
e who give in. For him God, or [Page 10] the highest good, is the Principle of P
ower in all things. The greatest evils are weakness and surrender. The driving i
mpulse 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 experienc
e comes from the exhilaration of power, kingship, dominion.
The most natural first Ray method of obtaining results is to evoke from within o
neself great will-power, to become charged with the determination to succeed at
all costs, refusing to consider the possibility of defeat. Heedless of fatigue u
p to the point of utter exhaustion, the first Ray man exerts great mental and ph
ysical pressure upon himself and others and, when necessary ruthlessly overrides
or destroys all barriers and obstacles. As a teacher, he accentuates self-relia
nce, 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 th
e divine Will. The immediate purpose of all human life is spiritual, intellectua
l and physical evolution to the stature of the perfect man, and the ultimate obj
ective 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 t
o be held in the future. Man's passage through phases of ignorance, impotence, [
Page 11] transgression and consequent suffering to the attainment of wisdom, pow

er and unbroken happiness and peace, would seem to be indicated in Tennyson's wo

rds:
" 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 i
ngredient 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 evolutionar
y development on this planet. Whilst magnificent qualities and great virtues are
already displayed, it is inevitable that their opposites should also be apparen
t.
Amongst the defects of the first Ray displayed in the earlier stages of evolutio
n are ruthlessness, hardness, stubbornness, pride, superciliousness, unadaptabil
ity, 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 f
or power, egotism, braggadocio, extravagance, aggressiveness, wilfulness. assump
tion of superiority, individualism, mental rigidity and making final pronounceme
nts upon debatable subjects, thereby closing [Page 12] discussion and prohibitin
g freedom of enquiry. Dogma, or a supposedly authoritative statement, sometimes
without regard to inherent truth or reasonableness, is used as a bludgeon to stu
n into silence enquiring
minds. Recognition of the importance of authority in the maintenance of order ca
n cause first Ray people to use both personal position and dogma to forbid furth
er investigation. This is done, whether consciously or unconsciously, to crush o
pposition and restore personal prestige and dominance. The greatest suffering ca
n be experienced in defeat, degradation from office, displacement, humiliation,
subordination and exile. Of the seven principles of man ,[The Self and its Sheat
hs and The Seven Principles of Man, A. Besant. These are variously indicated, on
e list being: Spiritual Will, spiritual Wisdom, spiritual Intelligence, the anta
hkarana or bridge. mental, emotional and physical. This classification is used t
hroughout this work.) that of Spiritual Will or Atma [ Atma. The seventh Princip
le of man, the highest expression in him of the divine Monad. The innermost esse
nce of universe and man. Adapted from The Secret Doctrine and The Theosophical G
lossary. H. P. Blavatsky] influences the character and conduct of first Ray man.
The corresponding colour in the spectrum, generally present in the aura, is whi
te tinged
with electric blue at Egoic levels and bright vermillion in the personal aura. T
he 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 ar
ts, dancing represents the first Ray and those in whom that Ray predominates, [P
age13] 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 t
he creation, preservation and regeneration of the universe as a continuous Cosmi
c dance. The first Ray predominates in the doctrine and ethics of Hinduism and t
he seventh in its ceremonies and mantras. [ Mantras. Scientifically chosen and a
rranged words and sentences of power which, when chanted, liberate potent energi
es] 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 l
egislator, almost a Divine Being. The Theosophical Glossary, H. P. Blavatsky] re

present the influence and action of the first Ray.

If a chart of the seven Rays be folded, using the fourth as a hinge, the horizon
tal 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 wo
rds " Peace be still," [ Mark IV, 39] as also in [Page 14] all of His production
of supernormal phenomena,. miscalled miracles. King Arthur represents the Chris
t in His first Ray aspect as Spiritual King. The first Ray qualities are represe
nted in the characters, words and actions of many well-known leaders of men. Her
e 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 Milit
ary Academy. On a lonely stretch of road, two masked bandits stopped the car. Wi
th 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. " M
acArthur 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 confidenc
e obviously shattered, lowered his gun uncertainly; then, without. a word, backe
d 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 p
olitical 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 like
d 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 numb
er one and numbers two, three or four. The duties and the problems of all person
s 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 mi
nd of his chief; not only what to advise, but what it is proper for him in his s
tation 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, f
ive and six, or maybe some bright outsider, number 20.
" Ambition, not so much for vulgar ends, but for fame, glints in every mind. The
re are always several points of view which may be right, and many which are plau
sible. I was ruined for the time being in 1915 over the Dardanelles, and a supre
me 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 v
entures. 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
or may
le, we
ce, we

though large tracts of Europe and many old and famous States have fallen
fall into the grip of the Gestapo and all the odious apparatus of Nazi ru
shall not flag or fail. We shall go on to the end. We shall fight in Fran
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 s
hall never surrender; and even if, which I do not for a moment believe, this Isl
and or a large part of it were subjugated and starving, then our Empire beyond t
he seas, armed and guarded by the British Fleet, would carry on the struggle, un
til, in God's good time, the New World, with all its power and might, steps fort
h to the rescue and the liberation of the Old."
Scott, the Antarctic Explorer, was described as " an indefeatable sportsman, buo
yant, 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 walki
ng out into the blizzard to his death rather than become a more serious burden t
o his comrades are typical of the first Ray, as is the explorer's ideal: " To st
rive, 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, r
eported words and acts of General George Patton which exemplify the first Ray ty
pe 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 sta
ff) 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
Chaplain, are you t
work on our side. The chaplain demurred but Patton roared:
eaching 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 G
eorge V, His Life and Reign by Sir Harold Nicolson. Amongst the many great quali
ties 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 af
raid 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 alw
ays 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 opinion
s.[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, loyal
ty 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 Na
ture.
Froebel, the great educationalist and reformer of the last century, who coined t
he word " kindergarten," and Madame Montessori, are splendid examples of second
Ray educators, though both of them display in a high degree the qualities of oth
er Rays.

The ideal of second Ray man is impersonal, universal love founded upon recogniti
on of the unity of life. When highly evolved, he is intuitive and aspires to rad
iate 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, bene
volence, harmony and protectiveness. Loyalty in both friendship and love is one
of his greatest virtues, friendship being a veritable religion, and loyalty, esp
ecially in the face of failure and disloyalty, its highest expression. The phras
e, "Love is not love which alters when its alteration finds", partly expresses t
he second Ray ideal of love.
For the second Ray man, God is the Principle of Wisdom, of universal, radiant lo
ve and of self-sacrifice. He sees the divine creative act as a continuous, volun
tary and sacramental, sacrifice in which God perpetually surrenders His life tha
t all may live. He judges all conduct and achievement according to the measure i
n 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 si
nner, 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 th
e 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 super
ior force; he prefers to dissipate their enmity, which he feels acutely, to chan
ge it when possible into co-operation, to win their sympathy and to turn them in
to friends. He exercises intuitive insight and perception and seeks self-illumin
ation 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 wrest
le 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 teache
r are regarded as of great significance, the profession ideally having been chos
en 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 t
he urge to produce that which is beautiful.
He believes in the provision of interest and a sufficiency of permissible activi
ties into which the boundless [Page 22] energy welling up in the child, for exam
ple, can flow without restriction or so-called naughtiness. Psychological integr
ation is regarded as an essential part of the process of education. The followin
g 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 kno
w, 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 enligh
tened citizens; to produce workers for world welfare, high-minded servants of th
eir 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 eve
ry child has one blind day, one lame day, one deaf day, one day when he cannot s
peak. 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, havi
ng been " blind " themselves, are able to guide and direct the blind with unders
tanding.
For the second Ray man his apotheosis is omnipresence, which means to be conscio
usly 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 a
re 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 brethre
n, 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." (Jo
hn VIII. 7.)
" Where two or three are gathered together in My name, there am I in th
e 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-righteou
sness, hyper-sensitivity, self- pity, despondency, the habit of brooding upon, a
nd nursing grievances and difficulty in forgiving sins against [Page 24] the sec
ond Ray code. Judgment is often in danger of being obscured by the emotions, esp
ecially those of compassion and love. The quality of sympathy, which is characte
ristic of this Ray, shone out in the words of a young daughter who appealed to h
er 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 peop
le are prone to impracticability and to immense self-sacrifice for others, somet
imes undermining the self-reliance and increasing the selfishness of those on wh
ose behalf such sacrifices are made. They are inclined to over-accentuate the li
fe 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 hu
man 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 spiri
tual intuitiveness or Buddhi, [Buddhi. The sixth Principle of man, the vehicle o
f Atma expressed as wisdom and spiritual intuitiveness. Adapted from The Theosop
hical Glossary and The Secret Doctrine, H. P. Blavatsky]the vehicle of the Chris
t 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 harmoniz
ing influence represents this Ray. Buddhism, as its name suggests, is predominan
tly a Second Ray religion. The doctrinal, theological (where [Page 25] the theol
ogy is founded upon truth) redemptive, saving and teaching aspects of all World
Faiths represent the second Ray influence in them. The Ray correspondence is wit
h the sixth Ray, through which is manifested more individually and emotionally t
he 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 co
mpassion, tenderness and pity for all that lives, especially for all that suffer
s, 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 principle
s understanding, a deeply penetrative and interpretative mind, adaptability, tac
t, dignity, the sense of which is very strong and recognition of the power and v
alue of silence. Capacity for creative ideation is one of the characteristic pow
ers. The types of men are the philosopher, the organiser, the diplomat, the stra
tegist, the tactician,
the scholar, the economist, the banker, the chess player, the judge, the allegor
ist, the interpreter and the cartoonist.
Leaders such as Churchill, Roosevelt, Stalin, Montgomery, Rommel, Smuts, are out
standing 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 greate
st evils. The driving impulse is wholly and impersonally to grasp all the fundam
ental principles and factors of a subject and to combine and apply [Page 27] the
m to its perfect comprehension and application. The highest attainment is the fu
ll 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 unt
il complete enlightenment occurs. Comprehension and synthesis of all the factors
involved is thus gained and as a result the solution of the problem is perceive
d. In his own life he learns to
" burn up karma [Karma. The Law of Causation, Balance, Compensation, by which ev
ery action begets a reaction; the actor becomes the attractor for a similar acti
on. Vol. 5. The Secret Doctrine, H. P. Blavatsky. " Physically, action; metaphys
ically, 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 th
e concatenation of causes and effects in orthodox Buddhism; yet it is the power
that controls all things, the resultant of moral action, the metaphysical Samska

ra, or the moral effect of an act committed for the attainment of something whic
h gratifies a personal desire. There is the Karma of merit and the Karma of deme
rit. Karma neither punishes nor rewards; it is simply the one Universal Law whic
h guides unerringly, and, so to say, blindly, all other laws productive of certa
in effects along the grooves of their respective causations. When Buddhism teach
es that Karma is that moral kernel (of any being) which alone survives death and
continues in transmigration or reincarnation, it simply means that there remain
s 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 th
eir legitimate effects, and wiped out by them, so to speak, and such causes unle
ss compensated during the life of the person who produced them with adequate eff
ects, will follow the reincarnated Ego, and reach it in its subsequent reincarna
tion until a harmony between effects and causes is fully re-established." The Th
eosophical Glossary, H. P . Blavatsky. Vide Reincarnation, Fact or Fallacy? Geof
frey Hodson]in the fire of knowledge " and [Page 28] discovers and applies the p
rinciples 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 s
cientist he would be alchemist as well as chemist, astrologer as well as astrono
mer and metaphysician as well as physicist and mathematician. He achieves result
s by means of prolonged, sequential thinking and a perfection of both strategy a
nd tactics. He skillfully employs the method of the trap and the net, being read
y to use any appropriate method without regard for personal inclination.
As teacher, he explains principles, encouraging the pupils to work out their app
lication by their own mental efforts, often leaving gaps and even permitting per
plexity in order to evoke enquiry and inspire to research. Impersonality in the
approach to truth is inculcated. This type feels greatly the necessity for compl
ete comprehension in all the affairs of life, responds far less to an imposed et
hical code than to interior realisation of the valid reasons for particular kind
s of conduct. He learns also to interpret and use circumstances as guides to con
duct and wisely to wait upon the logic of events.
In the intellectual skill and wisdom with which the Lord Christ defeated those w
ho 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 "[Ps
alms 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, indeci
sion through seeing too many sides, aloofness, intrigue, cruelty, unreadiness op
enly to adopt a cause, failure to support in a crisis, deliberately and unscrupu
lously 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 th
e spirit and the larger purposes of life.
Inversely, there is sometimes a proneness to live too much in the realm of princ
iples, long range plans, schemes and ideals and consequently to become impractic
al and remote from the world. The insincerity of which third Ray people are capa
ble 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 dipl
omat is he? Good words are a mask for the concealment of bad deeds. Sincere dipl
omats 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 s
aid: 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 late
r and said: General, there is no man alive who could get that information in l
ess than five years! " The next day the General got up and made an eloquent spee
ch. He drove home every point with a multiplicity of statistical detail. Everyon
e was enormously impressed, but no one so much as his secretary .When the Genera
l retired to his office the secretary asked:
Where did you get all those wonde
rful statistics ? " And General Smuts said: Well, you told me no man alive cou
ld compile them in less than five years. So I made a few rough estimates and I f
igured 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 digni
ty, including " loss of face ". The principle of man is that of abstract intelli
gence or Higher Manas, [Manas. " The mind," the mental faculty which makes of ma
n an intelligent and moral being, and distinguishes him from the animal; a synon
ym of Mahat. Esoterically, however, it means, when unqualified, the Higher Ego,
or the sentient reincarnating Principle in man. When qualified it is called by T
heosophists 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 an
d 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] huma
n Ego. The colour is emerald green, the jewel the emerald; the Ray correspondenc
e is with the fifth Ray, that of the concrete mind, and the symbol is the triang
le. Whilst the third Ray man would be intellectually concerned with the great pr
inciples of life, with philosophy and metaphysics, the fifth Ray man would more
readily pursue detailed scientific knowledge and seek to apply the results to ph
ysical life. Of the Arts, poetry, which is mental music, the perfect language, r
epresents the third Ray.
The Chaldean religion, with its astrological basis and practice, is predominantl
y third Ray. The philosophical and metaphysical aspects of all World Faiths repr
esents the third Ray influence in them. Amongst explorers, Scott was extolled fo
r scientific leadership and Amunsden for swift and efficient travel, these refer
ences 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 th
ird. Field-Marshal Montgomery exemplified this in his careful, precise preparati
ons, his predilection for ensuring the availability of all forces and supplies n
ecessary for victory before starting, including control of the air, his close st
udy 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 necess
ary, 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 a
vailable 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 thi
rd Ray in the following story related by Paul Marcus : " Among the guests at a d
inner my parents gave recently, were a rabbi and a Catholic priest. When the par
ty sat down to dinner, they were confronted with one of those seemingly insurmou
ntable moments who was going to say grace ? Everyone looked meekly down at his p
late; 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 gra

ce 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 c
reative ideation, harmony, balance, beauty and rhythm. The special faculty of th
e 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 simul
ate the qualities of all the Rays. He has a strong sense of form, symmetry, equi
librium and a sensitive taste for all that is beautiful in the Arts, in Nature a
nd 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 b
y the dominant sub-Ray. The driving impulse is to release the influence of beaut
y upon the world, to mediate between the realms of pure beauty [Page 34] and tho
se of its imperfect expression, the Arts serving as links between the two. Those
orators possessed of the art of rhythmic speech, capable of charming, persuadin
g, captivating and carrying away an audience, the true spell-binders, display th
e quality of the fourth Ray.
The fourth Ray standard and test of human beings, nations and civilisations is f
ar more that of beauty than of temporal power, possessions, armaments and financ
ial standing. Some artists can condone all conduct through which the light of be
auty shines and are unable to forgive ugliness. They feel acutely the need for t
he presence of harmony and beauty in their surroundings and can suffer greatly f
rom their absence.
The fourth Ray man obtains his results by markedly individual methods, success d
epending upon perfection of technique, whether in the Arts or in life. He is a n
atural 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 t
he branch of the Arts chosen by those in whom the fourth Ray predominates may va
ry 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 throu
ghout the universe. They achieve their results by dramatisation, illustration an
d by the appeal of beauty, rhythm, perfection and charm, the means employed bein
g enchantment and allurement. As teachers they illustrate and dramatize.[ Page 3
5]
Amongst the defects in the fourth Ray are instability, restlessness, vacillation
, sensuousness, posing, self-conceit, self-indulgence, improvidence, cynicism co
ncerning those more successful than themselves and a sense of superiority over l
ess gifted individuals. They suffer alternation of moods. They can be elevated t
o lofty exaltation and cast down into depression and despair.
"very artist knows, and dreads, the converse pause of despondency that follows u
pon 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 tho
ughtful moments. Emotion is thought in a hurry. This speeding-up can only come a
t a time of unusual fullness of suggestion, spontaneously; and is followed by ex
haustion and disappointment; for it cannot be sustained." [Picture Making, by Ch
arles 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 accomplis
hment. The greatest suffering is generally due to frustration and failure to ach
ieve perfect self-expression. The principle of man is the bridge between the Hig
her Self and the lower, the antahkarana. [ Antahkarana, Sanskrit. Antar = middle
or interior, and karana = cause, instrument. Technically used to refer to the b
ridge between the Higher and the Lower Minds, the internal instrument operative
between them.] [Page 36]This principle " serves as a medium of communication bet
ween the two, and conveys from the lower to the Higher Ego all those personal im
pressions and thoughts. of man which can, by their nature, be assimilated and st
ored by the undying Entity, and be thus made immortal with it, these being the o
nly elements of the evanescent Personality that survive death and time." [The Th
eosophical Glossary, H. P. Blavatsky]
The mission of the artist would thus appear to be, by means of beauty, to elevat
e 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 bet
ween 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 m
ay 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, w
hich also finds expression in every tendency towards colourful appurtenances and
adornments and the use of the Arts in religious worship. The following verses a
nd 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, dedu
ctive, 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 domi
nant are capable of displaying unwearying patience and the extreme of thoroughne
ss and method, particularly in the repeated examination and the classification o
f intricate and minute details.
The type of man is the scientist, the mathematician, the lawyer and detective. I
n the early stages of development the chief interest is in physical science, thi
s being later extended into the domain of the occult and the metaphysical. The f
ifth Ray mind is brilliant, flashing, swift, witty, technical, analytical, accur
ate, positive, and possesses great capacity for specialisation and grasp of deta
il. As ideals it prizes highly truth, mental detachment and accuracy of observat
ion, 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. T
his, however, must be demonstrable as, for example, by correct prediction, based
upon acquired data. He obtains his results by means of the brilliant and patien
t use of the mind. He thinks, seeks, searches, probes, experiments, patiently ob
serves and calculates and then makes accurate deductions from his discoveries. H
e 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 p
reoccupation sometimes tends to make his mind so inelastic and his methods so ri
gid and unadaptable that full achievement is denied him. When, however, the thir
d Ray aspect of his nature, with its characteristics of adaptability and philoso
phic thought, begins to influence his concrete mind, as would seem to be occurri
ng in the
case of many modern scientists, this, combined with the magnificent qualities al
ready referred to, ensures his success as a great discoverer and revealer of kno
wledge 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 geni
us 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 exhi
laration of mental mastery .With his brother of the third Ray, he ultimately bec

omes 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 Un
iverse is founded.
Amongst the defects are separateness, emotional coldness, destructive criticism,
mental rigidity and one-track-mindedness, a tendency to perceive and unduly acc
entuate the faults in others, iconoclasm which is not supplemented by readiness
or ability to construct, wounding by telling " your faults for your own good " a
nd 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 intuiti
onal, scepticism, materialism and pride. Other faults are self-centredness, smal
lness 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 effectiven
ess in the conduct of life, sometimes due, perhaps, to proverbial absent-mindedn
ess. In religion, where this is accepted, the fifth Ray man is inclined to be do
gmatic and curiously unreasoning. In excessive preoccupation with tradition, dog
ma, 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 t
ype is frequently very selfish and acquisitive and, unless the character is modi
fied by the presence of the qualities of other Rays, notably the second, third a
nd sixth, tends to keep its discoveries and possessions to itself, e.g., to pate
nt 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 upo
n analytical processes and demonstrable proof is inclined to render him some-wha
t blind to the great principles behind manifestation and impervious to inspirati
on 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 sco
rn. 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 o
r lower Manas. The colour is lemon-yellow, the jewel the topaz and the symbol th
e five-pointed star. The fifth Ray is in correspondence with the third, of the q
ualities and attainments of which it is the concrete expression. Ultimately the
two are blended into a single instrument of consciousness, displaying the highes
t 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 th
e 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 t
old 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 eva
ngelist, the missionary and the reformer. Examples are Brother Lawrence, St. Fra
ncis, 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 i
deal, a cause or a leader. Selfless service in relief of the sufferings of the w
orld, 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 Goodnes
s. Whether as soldier, lover, philosopher or scientist, to this ideal he is "fai
thful unto death". Selfishness, individualism, [Page 44] divided loyalty, disloy
alty, betrayal of individual and of public trust, and hate are the greatest evil
s.
The sixth Ray person obtains his results by the extreme of one-pointedness; he c
arries his devotion to such lofty heights that he loses himself in his ideal, be
comes 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 ot
her 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, obsess
ion, susceptibility to glamour, intolerance and the extreme of blind hero-worshi
p. 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 be
cause self-radiant.] the colour roseate fire. The jewel is the ruby and the symb
ol the rose of four petals in the form of an equal-armed cross. The corresponden
ce 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 s
ixth Ray. The Christian religion, especially in its devotional and mystical aspe
cts, 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, C
oronations and the ceremonies of the Ordination of Priests and the Consecration
of Bishops. World figures who displayed the qualities of the sixth Ray are refer
red 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 chara
cter and conduct, splendour of estate and person, ordered activity, precision, s
kill, grace, dignity, great interest in politics, the arts, ceremonial pageantry
, magic, the discovery, control and release of the hidden forces of Nature and c
o-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, magi
cian, 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 o
rder 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 wor
th 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 R
ay 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 co
nceived result. The formation of groups of people to be trained and led in co-or
dinated 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 techn
ique. He also employs the methods of the first Ray. The apotheosis is dual, name
ly, to become a spiritual magician, and to live perfectly down to the smallest d
etail. Freemasonry is both a ceremonial and a practical expression of one attrib
ute of the seventh Ray, which is also represented in the rituals of all World Fa
iths.
Amongst the defects of the type are ostentation, pretentiousness, unscrupulousne
ss, 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 spiri
tual significance, and a tendency to descend into black magic, sorcery, necroman
cy and the baser forms of priestcraft. Seventh Ray people can suffer acutely und
er humiliation, [Page 48] loss of outer power, adverse criticism, particularly f
rom one of a lesser degree, and subjection to rude behaviour.
The principle of man is the physical body. The colours are purple and sapphire b
lue, the jewel is the amethyst and the symbols are the clockwise-turning swastik
a and the seven-pointed star. The correspondence is with the first Ray, the seve
nth representing the power of that Ray expressed in" physical action. Of the Art
s, 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, w
ith consequent tendencies in science to explore the normally invisible universe,
as by the radio telescope, to investigate the extra sensory powers and psyche o
f man as in ESP [ Vide The Reach of the Mind, J. B. Rhine]and psychosomatic medi
cine, 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 pageantr
y and ceremonial. ln the Christian religion the effect of the seventh Ray is dis
cernible in the movement towards High Church as in Anglo-Catholicism, in a deepe
ning recognition of the spiritual significance and efficacy of ceremonial, in mo
vements towards co-operation between sects and in attempts to establish a brothe
rhood 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 t
hird Rays are also developing, the growing influence of the seventh Ray increase
s the tendency to substitute arbitration and co-operation for force as a means o
f settling disputes. As the influence of the Ray grows stronger and is supplemen
ted by an appropriate development of the higher, synthesising mind of man, these
tendencies will become stronger, eventually making fully effective the ideals u
pon 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 a
s they know them, have been endeavouring to discover their own Rays, will possib

ly find themselves to be displaying the qualities of more than one, no special R

ay characteristics appearing to predominate. If, however, they will examine them
selves 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 a
nother of the Rays. As has been suggested, affinities or correspondences exist b
etween the Rays. The first and the seventh Rays are intimately associated, as al
so are the second and the sixth and the third and the fifth. In addition, the fi
rst 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 r
elated 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 activitie
s 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 Hod
son] on earth should include all of their characteristics. This is exemplified i
n the lives of the greater figures of history, most of whom displayed the blende
d qualities of two and sometimes more Rays. The Pharaohs, Alexanders, Caesars an
d Napoleons of the world, for example, manifested predominantly the power aspect
of the first Ray. A study of their lives reveals, however, marked differences b
etween them, according to the degree in which the qualities of other Rays were b
lended with those of the first Ray.
Richard Wagner would seem to have displayed predominantly the qualities of the f
ourth and the seventh Rays; he was an artist who combined many branches of the A
rts 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 me
ssage 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 po
rtray, as in the Love Duet in Tristan and Isolde, the exaltation of human love i
nto a spiritual experience of unity (2nd Ray). In order to attain these objectiv
es, 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 s
ublime 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 G
reek dramatist. Leonardo da Vinci (1452-1519) is best known for his paintings, e
specially the Louvre s "Mona Lisa" ; he was also very successful as scientist, i
nventor and prophet. In these he displayed the qualities of the 4th , 5th and 3r
d 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 lear
ned in philosophy (3rd Ray) anatomy, astronomy, botany, natural science, medicin
e, optical science, meteorology, and even aviation all 5th Ray activities. He ac
hieved great results in these fields and passed on knowledge which is still bein
g used [Page 53] by modern scientists. He was well versed in architecture (6th R
ay), music (4th Ray) and warfare (1st Ray). He made plans for the mass productio

n 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 co
nstruction 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 meas
ure distances by counting the turns of a wheel and his mechanical jack. He desig
ned a paddle wheel boar, a cantilever swing bridge, a self-propelled car, devise
d roller bearings and built waterways, using canal lock systems still in use tod
ay 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, a
nd 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 188
9) illustrates the effect of a blending of the 3rd , 4th and 5th Rays in an arti
st. His works are described (Time, January 31st , 1949) as " emotionless abstrac
tions, 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 a
nd [Page 54] perspective, he makes the shapes in his painting shift and change a
s 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 colou
rs and forms is that they do something they do not want to do themselves. For in
stance, 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 bu
t they are exciting to me " (5th Ray).
Clement Richard Attlee, Britain s Prime Minister from 1945, is described (by the
London Observers Diplomatic Correspondent in The New Zealand Herald, 20-1-49) as
" a competent and conciliatory chairman, holding office not by reason of positi
ve qualities of his own, but as an intermediary (3rd Ray). ...Yet he is today th
e complete master of his Cabinet and he has quietly carried through changes in C
abinet 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. Bu
t. ..the secret lies deeper. Attlee s strength comes from a peculiar form of dis
ciplined independence (1st, 3rd , 5th and 7th Rays). ...Attlee is completely sel
f-sustained. He is not afflicted by unpopularity. He is, in fundamental decision
s, 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 pr
ivate 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 k
nowing 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 Gladstoni
an 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 hab
its 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 el
ement in his life (2nd and 6th Rays) [Page 56] " The Labour Party was in an almo
st hopeless mess utterly defeated and divided into quarrelling factions. Attlee,
loyal (6th Ray), modest, impartial (3rd Ray), clear-headed (5th Ray), capable o
f decision (1st Ray)
and with the courage of his personal detachment (1st and 3rd Rays), had precisel
y 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 e
nthusiasm and immense fervour, was an example of the blend of the qualities of t
he 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 (1
st 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 a
nd all the panoply of war . In many cities the headquarters of the Salvation Arm
y are named " The Citadel". Of interest, in view of the colours appropriate to t
he 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 Newma
n 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 obsesse
d with the responsibility of rule. He might be called a spiritual imperialist. H
e was a born General and embarked upon an aggressive campaign of Catholic expans
ion (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, s
aw it as an army with rank closed against questioning, because it weakened resol
ution (1st Ray). Time, whilst acknowledging Manning s greatness, has proved Newm
an 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 experie
nce (2nd, 4th and 6th Rays) as the greatest powers with which to wage war agains
t evil. The lives and characters of these three men suggest that in General Boot
h the sixth
Ray was predominant, with the first splendidly developed, whilst in Cardinals Ma
nning 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 (15
48-1600) [ 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.] rein
carnations, we are informed, of the same Ego, both displayed marked sixth Ray at
tributes, matched and tempered by an unusual development of [Page 58] the qualit
ies and powers of the third and fifth Rays. In addition, each of these great sou
ls possessed the fourth Ray power of magnificent oratory and literary craftsmans
hip. 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 sch
ool, who is credited with the discovery of the theorem that the square of the hy
potenuse of a right-angled triangle is equal to the sum of the squares of the ot
her two sides, the heliocentric system and the mathematical principles of music,
displayed to a remarkable degree the intellectual powers, of the third and fift
h Rays, combining with them great capacities as a teacher. An occult tradition s
tates that he has attained Adeptship and now also shows forth to a very high deg
ree the second Ray qualities of wisdom, love and compassion.
Queen Victoria is said to be a reincarnation of King Alfred; both were great mon
archs 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 mys
tical experience (2nd and 6th Rays) .Gladstone, egoically identified with Cicero
, the Roman orator, statesman and man of letters. ( 106-42 B. a. ) , in both inc
arnations 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 per
formance, is likely to be decided by the influence of the sub-dominant Ray. Of t
hese, 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 fir
st 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 wel
l developed to provide the capacity to conceive abstract ideas and to express th
em in obedience to mathematical laws. Artists with the third and fifth Rays as s
ub-dominant influences take naturally to literature and painting, those choices
in their turn being expressed according to the influence of other Rays. The mark
edly fourth Ray writer might excel in poetry, whilst the pure thinker, the philo
sopher 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. Abstra
ctionism in an artist indicates strong. third Ray [Page 60] tendencies, whilst u
nmistakable 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 complet
e development along the lines of one Ray are provided in the lives and persons o
f 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 th
e abiding sense of unity with all people characteristic of the second Ray. The c
orrespondence with the sixth Ray emerged in the manner of the death of Christ, i
n 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 highe
st forms the qualities and powers of the other five Rays: for They were master l
eaders 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 possess
ing both profound knowledge, physical and superphysical, and the power to demons
trate it (5th Ray); perfect embodiments of lofty idealism with the power to evok

e it in others (6th Ray); master magicians, especially in the greatest of all ma

gic, the transformation of the character [Page 61] and lives of human beings (7t
h 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, how
ever, imperfectly, aspects of the mysterious Dweller in the Innermost which is a
t 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 Tr
ee 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 o
wn Power, Life and Light into the objective universe which is its evolutionary f
ield. This Monadic Ray shines forth through one of the three aspects of the triu
ne Deity and thereafter through one or other of the seven Archangelic Beings thr
ough 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 h
uman Monad becomes coloured or imprinted with the attributes of that Aspect of D
eity and of that Archangel through which it shines forth. Thus, while the whole
potentiality is present in every Monad in all subsequent self-manifestations, on
e 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 therefor
e be necessary to ascend in consciousness to the Monad itself, or at least to th
e highest expression of its present individuality, that, of Spiritual Will or Al
ma; for there the Ray colouring, the Sephirothal imprint, would be apparent. Onl
y a highly developed occultist and seer is capable of making this investigation.
Since, however, Ray qualities begin to show themselves fairly clearly in human b
eings of the present evolutionary age, careful examination of character will gen
erally 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 achi
eve all-round development the predominating Ray and Ray activity of the outer pe
rsonality 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 Ra
y. There are, however, certain indications which may possibly lead to the discov
ery 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 me
thod of obtaining desired results and the outstanding weaknesses, particularly t
hose 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 ord
er.
Thus in the character of very great, but still imperfect, men and women there ar
e mountains and valleys, as it were. Those who are passing through earlier evolu
tionary phases will tend generally to display the defects rather than the desira
ble qualities of the Rays, their vices rather than their virtues, even though th
e 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 weak
nesses. 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 depe
ndent upon evolutionary age, the more advanced often proving able instantly to c
heck the expression of an undesirable characteristic and quickly to achieve its
elimination. In other words, the number of earthly lives and the progress made i
n most of them decide whether the strengths or the weaknesses, the virtues or th
e vices, the positive or negative aspects of the Ray attributes will find predom
inant 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 po
wer, 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 actio
n; 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 happines
s upon others, particularly by sharing possessions; a gift of teaching and a pre
ference [Page 66] for winning enemies over so that they become friends and colla
borators, and the weaknesses of sentimentality and sensuality-if these are displ
ayed in anyone person, then they may fairly be regarded as being on the second R
ay.
If the ready comprehension of abstract ideas and of the meaning, intention and c
haracter 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 st
rategists; a readiness to comprehend and explain varied phenomena by reference t
o a fundamental principle; ability to engage in prolonged contemplation, and, on
occasion, indecision, aloofness and a tendency to intrigue even to the extent o
f unscrupulous deceit, are marked characteristics of one s nature, then one is p
robably 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 wor
ld; a tendency to dramatise and illustrate expounded ideas with rhythmic forms;
a certain power of allurement, and the weaknesses of self-conceit, self-indulgen
ce and surrender to moods, are outstanding qualities, then the fourth Ray is ind
icated. If the mind is analytical and legal, prizing logic above all else; the s
cientific method of thought strongly appeals and the establishment of incontrove
rtible facts is a driving impulse; charts and diagrams are used in [Page 67] stu
dy and teaching; and the analytical mind is used in perpetual probing and search
ing for ultimate fact, and the weaknesses of egoism, excessive criticism of othe
rs, self-righteousness, pedantry, narrowness, materialism, and prying inquisitiv
eness, are marked characteristics, then fifth Ray qualities are being displayed.
If fiery enthusiasm; a strong sense of loyalty; a certain single-mindedness in e

verything that is thought and done; and capacity for devotion and self-sacrifice
, particularly in service; if resolve burns within one as an irresistible spirit
ual power, and the weaknesses of emotionalism, impulsiveness, fanaticism and sen
suality 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 succ
essfully appeal to the senses and intellect; if grace and splendour and the idea
ls of chivalry and knightliness make strong appeal; if the instinct to harness i
nvisible forces for the fulfilment of human needs, and the weaknesses of formali
sm and of love of power and office are all marks of one s nature, then one is ev
olving, at least for the time being, on the seventh Ray.
The true Ray, it should be remembered, may only be known after correct assessmen
t of the quality, nature and influence of the Monad itself, the Dweller in the i
nnermost which first received the imprint and colour [Page 68] of one or other o
f 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 suc
cessive personalities - and therefore appears to display predominantly-the quali
ties and powers of Ray after Ray. A study of the Ego through a number of such in
carnations would doubtless reveal one central quality or light shining through a
ll 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 we
aknesses. Even so, a completely dispassionate observance of persisting basic ten
dencies, 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, fo
r example, follow seven different types of people into a store and note their sh
opping methods. If a customer strides in with pre-determined choice, goes as dir
ectly 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, pa
ys and strides out again, not looking particularly to the right or left, then fi
rst Ray characteristics have been displayed. If, furthermore, a certain amount o
f force has been used to reach the counter or even the foremost possible place i
n 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 wo
uld 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 ser
ving 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 re
quired 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 th
e 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 mos
t likely to be available, his procedure would be strictly impersonal, all proffe
red goods being accepted or rejected entirely upon grounds of suitability. Shoul
d the right article be found, the third Ray purchaser would generally be ready t
o pay the required price.
Unless the fifth Ray is also strong in him, he is not inclined to haggle over pr
ices or be influenced in his choice by the thought of obtaining a bargain. If th

e shop assistants are unable to produce the desired goods, [Page 70] then, witho
ut 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 obje
cts to be purchased. Whilst capable of employing the method of any of the Rays i
n planning, carrying out and completing a shopping expedition, the decisive fact
or would be loveliness, charm. The treatment of the assistant would depend almos
t entirely upon the mood of physical condition of the purchaser at the moment, a
nd could vary from winning friendliness to complete disregard of any other feeli
ngs than his own. In the personal choice of colour, background assumes considera
ble significance. Certain hues and shades are skillfully blended to produce an e
ffective 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 colou
r in any shade in order to achieve a desired effect.
Close attention to detail is likely to be exhibited by fifth Ray people. Not onl
y will the general plan of operation have been clearly formed, but the precise c
olour, 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, an
d sometimes the cheapness of goods or the possibility of a bargain, will influen
ce the choice.
Comparisons with similar goods in other shops are likely to be made, and the che
apest of them [Page 71] patronised. As nearly as possible, the exact amount of t
he deal will be tendered, and where change is required it will be carefully chec
ked. Shopping expeditions can make considerable demands upon the patience of tho
se whose aid is sought by fifth Ray people in finding and buying goods. Even tho
ugh 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 exaspera
ting, particularly to friends in whom the first and seventh Rays combine to best
ow the capacity for making quick decisions. Warmth of colour would probably be s
ought 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 ass
istant.
They are universal rather than particular in their choice of both goods and stor
e, and are likely to be influenced by what they see on display or what is presse
d upon them by persuasive salesmen. They would probably not be nearly as decisiv
e in such matters as those influenced by the first, third and fifth Rays and cou
ld, in consequence, be somewhat difficult people to serve. They tend to be affec
ted by occurrences during the shopping expedition and especially by the treatmen
t they receive from both fellow-shoppers and assistants. Annoying, circumstances
might cause them to act quite illogically, even to the extent of [Page 72] refu
sing out of pique to purchase an obviously suitable article.
Seventh Ray people would tend to seek perfection in whatever is purchased, parti
cularly in personal attire, adornment and in the decoration of a home. They migh
t, indeed, justly be described as perfectionists. Beauty, grace, fitness and a c
ertain splendour are their notable characteristics. They resemble their brothers
of the first Ray in their relationship with their fellows and are naturally cou
rteous, considerate and appreciative of those with whom they deal. Price influen
ces them hardly at all, and they are inclined to tender a larger sum than is req
uired 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 conduc
t of people on the seventh Ray,
One particular quality is generally regarded as supremely desirable by persons o

n each of the seven Rays. For the first Ray this is power; for the second, wisdo
m; for the third, comprehension; for the fourth, beauty ; for the fifth, knowled
ge; for the sixth, one-pointed devotion; and for the seventh, order.
Knowledge of the seven Rays is helpful in the comprehension of others, especiall
y of those whose approach to life, methods of obtaining desired ends and ultimat
e destiny differ from one s own. Such knowledge can bestow upon those who posses
s it one of the highest virtues. There is a wide tolerance, born of deep underst
anding, concerning the ideals and actions of other nations and of other individu
als.
This virtue is [Page 73] beautifully expressed in the words of the Lord Shri Kri
shna, who was speaking as an incarnation of Vishnu, the Second Aspect of the Ble
ssed 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. Besa
nt.)
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. Ofte
n 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, ef
fortless, 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. Pronounc
ement 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. Subordinati
on. 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 one
ness. 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. T
o heal.
Highest Attainment - OUTER Full and unbroken realisation of unity. Successfully
to impart Wisdom.
Highest Attainment - INNER Omniscience. Continual expansion of the experience o
f unity

Teaching Method Share knowledge. Illumine from within. Bestow happiness.

Method of Achievement Intuitive insight and perception. Self-illumination. To w
in over. Negotiate. Non-resistance. Turn other cheek.
Method of Achievement Weapon: Wrestling hold
Weaknesses Sentimentality. Sensuality. Impracticability. Unwise self-sacrifice f
or others, undermining their self-reliance and increasing their selfishness. Acc
entuate life and neglect form.
Source of Suffering Heartbreak. Loneliness. Isolation. Exclusion. Neglect and b
roken 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 inter
pretative mental power. Adaptability. Tact. Dignity. Impartiality.
Type Philosopher. Scholar. Ambassador. Diplomat. Organiser. Strategist. Chess Pl
ayer. 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 contemp
lation.
Highest Attainment - INNER Omnipresence. Comprehension of Truth.
Teaching Method Explain Principle. Impersonality. Adaptation of method to indiv
idual 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. Cru
elty. Failure to support in a crisis. Dilettante. Deliberate deceit. Unscrupulou
sness 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 ch
arm
Method of Achievement Weapons: Enchantment. Allurement.

Weaknesses Alternation. Moods of exaltation and despair. Sensuousness. Posing. S

elf-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 observati
on, 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. Mis
erliness. Break ideals. Criticism. Pedantic mind and manner. One track mind. Cun
ning. Quibbling. Materialism. Coldness. Curiosity. Inquisitiveness. Meanness. Se
parativeness. 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. Bli
nd devotion to personalities. Ignore or despise the intellect. Sensuality.
Source of Suffering Crashed Heaven. Disloyalty of those loved and trusted. To b
e 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. Dignit
y. Noble bearing. Careful attention to detail, order, method. Military method. S
plendour
Type Priest. Ceremonialist. Ritualist. Magician. Pageant-Master. Knight. Politic
ian. 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 a
s tools. Bureaucracy. Extravagance. Plausibility. Meticulous and mechanical cere
monial. Regimentation.
Source of Suffering Humiliation. Loss of outer power. Frustration. Adverse crit
icism 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 Immo
rtal 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 tma, [The Spirit essence in man] is one with the Self in all,
the Paramtm [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 tma and the Paramtm 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. L
eadbeater
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. Lea
dbeater
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
Vivekachudmani ( 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

-------------------------------------------------------------------------------Go to Top of this page

Back to our On Line Documents
Back to our Main Page
This document is a publication of the
Canadian Theosophical Association (a regional association of the Theosophical So
ciety in Adyar)
89 Promenade Riverside,
St-Lambert, QC J4R 1A3
Canada
Telephone: 450-672-8577
our website is at : http://www.theosophical.ca
to get to our Contacts-Information list click on:
http://www.theosophical.ca/Contacts-Information.html
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 Wis
dom, 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 pres
ent day by an unbroken succession of Adept [ Adept. An Initiate of the 5th degre
e; a Master in the Science of esoteric philosophy; a perfected man; an exalted B
eing 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 c
ome in the unity of the faith, and of the knowledge of the Son of God, unto a pe
rfect 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 de
scribed the destiny of man in His words: " Ye therefore shall be perfect, as you
r heavenly Father is perfect." (Matt. V. 48. R. V.)] occult investigators. The f
ull fruits of [Page viii] this dual process have been preserved by the still liv
ing Hierophants and Initiates of the Greater Mysteries, in which they were impar
ted to pledged neophytes alone. In their doctrinal aspect, these mysteries consi
st 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 ar
e 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 centu
ry, save for the few alchemists, Kabalists, Rosicrucians, occultly-instructed Ma
son and the Christian mystics, Theosophy was unknown in the Western world. Befor
e then it was known and studied in various forms by the Platonists, the Pythagor
eans, the Egyptians and the Chaldeans, whilst in India and China it has been pre
served 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 allegor
y and symbol it is revealed in the [Page ix] Christian Scriptures, the dead-Iett
er reading of which has blinded Christians to their deeper significance. The The
osophical Society, founded in New York in 1875, a reincarnation of innumerable s
imilar movements in the past, is one of many channels chosen from time to time b
y the Teachers of the race for the transmission of this Ancient Wisdom to man. T
heosophists are offered the opportunity of studying, living and presenting the a
ge-old truths to the world in terms of modern thought.
Though the presentations may vary, Theosophy itself, being all truth, is unchang
ing and eternal. The study of comparative religion reveals the existence of cert
ain doctrines which are common to all World Faiths. Although differently present
ed 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 religiou
s systems. Each world religion reveals an arc of the circle of eternal wisdom. T
heosophy, although as yet but partially revealed to man, is the full circle of T
ruth. Age by age, at the direction of Those who are the Guardians of knowledge a
nd its accompanying power, aspects of the Eternal Wisdom are revealed to man thr
ough 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 s
olution. 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 t
ogether. This is a slow and unsatisfactory method, particularly in the attempt t
o 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 sav
e incomprehensible tangles, knots, badly blended colours and a general confusion
. Examination of the upper side, however, reveals the [Page xi] whole pattern, s
hows 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 o
f individuals and of nations. Theosophy reveals the plan of life, thereby bestow
ing mental serenity upon those who study it and making intelligent and purposefu
l living possible for them.
The student of Theosophy will do well to recognize that the human mind, being fi
nite, cannot fully comprehend abstract Truth, which is infinite. As the human in
tellect develops, man s power of .comprehension increases. Truth appears to chan
ge, 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 pron
ouncements. In the Theosophical Society opinion is therefore free, save, perhaps
, concerning. the brotherhood of man, which tends to be regarded as a fact in Na
ture to be [Page xii] recognized rather than as a dogma to be enforced. With thi
s 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 a
re united by their approval of its three declared objects, by their wish to remo
ve religious antagonisms and to draw together men of goodwill whatsoever their r
eligious opinions, and by their desire to study religious truths and to share th
e results of their studies with others. Their bond of union is not the professio
n of a common belief, but a common search and aspiration for Truth. They hold th
at Truth should be sought by study, by reflection, by purity of life, by devotio
n to high ideals, and they regard Truth as a prize to be striven for, not as a d
ogma 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 kno
wledge, 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 expres
sion of the Divine Wisdom and prefer its study to its condemnation, and its prac
tice 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 whic
h cannot be claimed as the exclusive possession of any. It offers a philosophy w
hich 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 w
orld the Science of the Spirit, teaching man to know the Spirit as himself and t
he 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 b
ar 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 Soci
ety:
" 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 t
he special dogmas, teachings and beliefs of their respective faiths, it is thoug

ht desirable to emphasize the fact that there is no doctrine, no opinion, by who

msoever 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 Ob
jects is the sole condition of membership. No teacher or writer, from H. P. Blav
atsky downwards, has any authority to impose his teachings or opinions on member
s. Every member has an equal right to attach himself to any teacher or to any sc
hool 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 ineli
gible to stand or to vote, because of any opinion he may hold, or because of mem
bership in any school of thought to which he may belong. Opinions or beliefs nei
ther 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, ancien
t 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 teach
ings: 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 tr
ue, three courses are open to the student. He may reject, ignore or suspend judg
ment until by self-training he develops the capacity to discover the facts for h
imself. The last of these three courses would appear to be the most desirable. T
hus the attitude of mind in which Theosophy should be studied is that of the sci
entist 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 theosoph
ical 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 Guard
ians and Revealers of Theosophy to man throughout the ages. These Adepts used Ma
dame 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 th
at 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 Unveile
d 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) edit
or of India s leading newspaper, The Pioneer, obtained the[Page xvii] material f
or 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 us
e as means of research. Their subsequent contribution to human knowledge is imme
nse.
The late Geo. S. Arundale and C. Jinarajadasa, the fourth President of the Theos

ophical Society, both of whom are greatly respected theosophical leaders, teache
rs 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 othe
rs 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 b
ook. As they are admittedly both general and incomplete, each of my main stateme
nts should be prefaced by some such phrase as [Page xviii] " According to my lim
ited understanding ". As this would be tedious, I ask that it be regarded as imp
licit throughout this theosophical study of human temperaments.
GEOFFREY HODSON
--------------------------------------------------------------------------------

CONTENTS

CONTENTS
CHAPTER
Page
Theosophy and the Theosophical Society vii
1 The Significance of Number. I
2 The First Ray 9
3 The Second Ray 19
4 The Third Ray 26
5 The Fourth Ray 33
6 The Fifth Ray 38
7 The Sixth Ray 43
8 The Seventh Ray 46
9 Blended Rays 50
10 The Personal Ray 62
A Method of Meditation 74

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 na
ture. Humanity includes the dauntless explorer and the gentle nun, the soldier,
and the hermit, the monk and the recluse, the politician, the businessman and wo
man 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 unde
rstood and this infinite variety and vast potentiality of man be comprehended an
d 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 natur
al attributes and qualities. All qualities and powers are within every human bei
ng, but in each of the seven main types there is a preponderant tendency. Knowle
dge of these seven types and their corresponding attributes provides a key to th

e understanding of human nature. [Page 2] Since this key is numerical in charact

er, it becomes necessary to advance the Theosophical teaching concerning numeric
al progression in cosmogenesis. Numerically, the active Source of all life and a
ll form is represented by the number One and the passive source, negative existe
nce, the Absolute, by Zero, No-thing. According to occult cosmogony, the next st
ep in the creative process is the emergence from the One of its inherent positiv
e 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 c
reative Word whereby universes spring into being, and life is the outward expres
sion of the Causeless Cause which is ever concealed ..Adapted from The Secret Do
ctrine and The Theosophical Glossary, H. P. Blavatsky.] These Three in turn unit
e 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 foc
used 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 i
n 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 L
ogos 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 eterna
l. immortal and indestructible human spirit. See Chap. X] or Spirits, radiate fr
om the One Source and pass through the Three and the Seven. In their passage thr
ough 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 attun
ed to their vibratory frequency or chord and are stained with their particular c
olour. The colour of the spectrum and
divine attribute which each of these Sephiroths represents is accentuated in eac
h projected Monadic Ray [Ibid.,Chapter X] and thereafter predominates over the o
ther 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 eter
nal truth. The seven notes are variously described. The first and the seventh ar
e the Alpha and Omega of [Page 4] manifested Life; they are the first and the la
st, the centre and the circumference containing the whole.
The first is the primordial Source, the point, the positive power of the univers
e. 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, omnipot
ence 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 a
ll things evolving upon them. In the Logos, it is the universe; in man, it is th
e physical body. In manifestation the Spiritual One has become material multipli
city. 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. Fr
om the many he returns self-consciously to the One. The second and the sixth not
es, representing respectively Life and its expression, are also paired. Life is
all-pervading, omnipresent, the unifying principle of the universe, the Spiritua
l Sun; its expression is localised as the vital principle in matter, the vitalis
ing principle in Nature and the physical sun. In the universe, the second note i
s Life; in the Logos, it is omnipresence; in man, it is love; in developed or sp
iritual man it is wisdom and universal love, from which spring compassion and se
lfless service. The sixth note in the [Page 5] universe is form, shape, organise
d matter. In the Logos, it is His " body " of the universe with its heart of fir
e 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 i
s 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 governin
g the manifestation of Spirit and Life through matter and form, the Archetypes o
f all the resultant forms, truth and the keys of knowledge all these are connote
d 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 wh
ich 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 intuitiv
eness is born. The fifth note is the time expression of that which is everlastin
g, 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 bra
in and the analytical intelligence; in developed man, it becomes as a crystal le
ns 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 o
f manifested Life makes an apparent pause in its everlasting swing between Spiri
t and matter. In that " momentary pause " of ultimate stability, perfect equipoi
se, 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 beauti
ful; 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 c
reative night before creative dawn. Physical, mental or spiritual germination de
mands the covering of the mantle of darkness. So also in the production of a wor
k 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 univers
e, 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 de
scend upon him in its full Pentecostal powers. [Page 7] As the student contempla
tes each one of the seven, he becomes identified with a seventh part of the Whol
e and merges his consciousness therein. He thereafter strikes in turn all the se

ven 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 s
evenfold universe. This is the goal. Wise, indeed, is he who by contemplation kn
ows 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 Tru
th Truth which is enshrined within the temple of Nature.
The sevenfold classification is to be traced throughout all the kingdoms of Natu
re, 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 an
d other correspondences. Each Ray is taken in turn and, in the light of Theosoph
y, suggestions are made, concerning, its relations to Aspects of the Blessed Tri
nity, 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 colo
ur, the jewel, and the symbol.
As stated later in this book, the, pure Ray type is rare, admixtures with conseq
uent modification of ideal, [Page 8] temperament and method being the rule. For
purposes of exposition, however, relatively pure Ray types are described. The ev
olutionary position or " age " of the Spiritual Self usually decides the degree
in which the Ray qualities and virtues are displayed and the defects and limitat
ions 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 i
mmortal part of man which reincarnates and gradually progresses to the final goa
l-Nirvana. Also the consciousness in man-" I am I "-or the feeling of " I- am-sh
ip ". Esoteric philosophy teaches the existence of two Egos in man, the mortal o
r personal, and the Higher, the Divine and the Impersonal, calling the former "
personality " and the latter " Individuality ". Adapted from The Theosophical Gl
ossary H. P. Blavatsky] the more readily discernible in the personality is the p
rimary 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, dete
rmination, leadership, independence, dignity rising on occasion to majesty, dari
ng 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 world
s
to conquer. In the early stages of evolution these activities are largely physic
al. In the later phases they become mental and spiritual. The will is then exert
ed not so much as personal effort and strain, but in effortless, frictionless ex
pression of the One Will.
The ideal of the Ray is strength, the first Ray man greatly appreciating the pre
sence of this quality, indeed tending to judge the value of all conduct and achi
evement 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 thos
e who give in. For him God, or [Page 10] the highest good, is the Principle of P
ower in all things. The greatest evils are weakness and surrender. The driving i
mpulse 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 experienc
e comes from the exhilaration of power, kingship, dominion.

The most natural first Ray method of obtaining results is to evoke from within o
neself great will-power, to become charged with the determination to succeed at
all costs, refusing to consider the possibility of defeat. Heedless of fatigue u
p to the point of utter exhaustion, the first Ray man exerts great mental and ph
ysical pressure upon himself and others and, when necessary ruthlessly overrides
or destroys all barriers and obstacles. As a teacher, he accentuates self-relia
nce, 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 th
e divine Will. The immediate purpose of all human life is spiritual, intellectua
l and physical evolution to the stature of the perfect man, and the ultimate obj
ective 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 t
o be held in the future. Man s passage through phases of ignorance, impotence, [
Page 11] transgression and consequent suffering to the attainment of wisdom, pow
er and unbroken happiness and peace, would seem to be indicated in Tennyson s wo
rds:
" 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 i
ngredient 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 evolutionar
y development on this planet. Whilst magnificent qualities and great virtues are
already displayed, it is inevitable that their opposites should also be apparen
t.
Amongst the defects of the first Ray displayed in the earlier stages of evolutio
n are ruthlessness, hardness, stubbornness, pride, superciliousness, unadaptabil
ity, 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 f
or power, egotism, braggadocio, extravagance, aggressiveness, wilfulness. assump
tion of superiority, individualism, mental rigidity and making final pronounceme
nts upon debatable subjects, thereby closing [Page 12] discussion and prohibitin
g freedom of enquiry. Dogma, or a supposedly authoritative statement, sometimes
without regard to inherent truth or reasonableness, is used as a bludgeon to stu
n into silence enquiring
minds. Recognition of the importance of authority in the maintenance of order ca
n cause first Ray people to use both personal position and dogma to forbid furth
er investigation. This is done, whether consciously or unconsciously, to crush o
pposition and restore personal prestige and dominance. The greatest suffering ca
n be experienced in defeat, degradation from office, displacement, humiliation,
subordination and exile. Of the seven principles of man ,[The Self and its Sheat
hs and The Seven Principles of Man, A. Besant. These are variously indicated, on
e list being: Spiritual Will, spiritual Wisdom, spiritual Intelligence, the anta
hkarana or bridge. mental, emotional and physical. This classification is used t
hroughout this work.) that of Spiritual Will or Atma [ Atma. The seventh Princip
le of man, the highest expression in him of the divine Monad. The innermost esse
nce of universe and man. Adapted from The Secret Doctrine and The Theosophical G
lossary. H. P. Blavatsky] influences the character and conduct of first Ray man.
The corresponding colour in the spectrum, generally present in the aura, is whi
te tinged

with electric blue at Egoic levels and bright vermillion in the personal aura. T
he 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 ar
ts, dancing represents the first Ray and those in whom that Ray predominates, [P
age13] 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 t
he creation, preservation and regeneration of the universe as a continuous Cosmi
c dance. The first Ray predominates in the doctrine and ethics of Hinduism and t
he seventh in its ceremonies and mantras. [ Mantras. Scientifically chosen and a
rranged words and sentences of power which, when chanted, liberate potent energi
es] 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 l
egislator, almost a Divine Being. The Theosophical Glossary, H. P. Blavatsky] re
present the influence and action of the first Ray.
If a chart of the seven Rays be folded, using the fourth as a hinge, the horizon
tal 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 wo
rds " Peace be still," [ Mark IV, 39] as also in [Page 14] all of His production
of supernormal phenomena,. miscalled miracles. King Arthur represents the Chris
t in His first Ray aspect as Spiritual King. The first Ray qualities are represe
nted in the characters, words and actions of many well-known leaders of men. Her
e 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 Milit
ary Academy. On a lonely stretch of road, two masked bandits stopped the car. Wi
th 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. " M
acArthur 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 confidenc
e obviously shattered, lowered his gun uncertainly; then, without. a word, backe
d 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 p
olitical 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 like
d 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 numb
er one and numbers two, three or four. The duties and the problems of all person
s 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 mi

nd of his chief; not only what to advise, but what it is proper for him in his s
tation 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, f
ive and six, or maybe some bright outsider, number 20.
" Ambition, not so much for vulgar ends, but for fame, glints in every mind. The
re are always several points of view which may be right, and many which are plau
sible. I was ruined for the time being in 1915 over the Dardanelles, and a supre
me 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 v
entures. 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 ru
le, we shall not flag or fail. We shall go on to the end. We shall fight in Fran
ce, 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 s
hall never surrender; and even if, which I do not for a moment believe, this Isl
and or a large part of it were subjugated and starving, then our Empire beyond t
he seas, armed and guarded by the British Fleet, would carry on the struggle, un
til, in God s good time, the New World, with all its power and might, steps fort
h to the rescue and the liberation of the Old."
Scott, the Antarctic Explorer, was described as " an indefeatable sportsman, buo
yant, 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 walki
ng out into the blizzard to his death rather than become a more serious burden t
o his comrades are typical of the first Ray, as is the explorer s ideal: " To st
rive, 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, r
eported words and acts of General George Patton which exemplify the first Ray ty
pe 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 sta
ff) 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 t
eaching 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 G
eorge V, His Life and Reign by Sir Harold Nicolson. Amongst the many great quali
ties 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 af
raid 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 alw

ays got
Here is
to the
s.[Page

on well together."
displayed the first Ray habit of measuring the value of people according
degree in which they listen to their advice and agree with their opinion
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, loyal
ty 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 Na
ture.
Froebel, the great educationalist and reformer of the last century, who coined t
he word " kindergarten," and Madame Montessori, are splendid examples of second
Ray educators, though both of them display in a high degree the qualities of oth
er Rays.
The ideal of second Ray man is impersonal, universal love founded upon recogniti
on of the unity of life. When highly evolved, he is intuitive and aspires to rad
iate 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, bene
volence, harmony and protectiveness. Loyalty in both friendship and love is one
of his greatest virtues, friendship being a veritable religion, and loyalty, esp
ecially in the face of failure and disloyalty, its highest expression. The phras
e, "Love is not love which alters when its alteration finds", partly expresses t
he second Ray ideal of love.
For the second Ray man, God is the Principle of Wisdom, of universal, radiant lo
ve and of self-sacrifice. He sees the divine creative act as a continuous, volun
tary and sacramental, sacrifice in which God perpetually surrenders His life tha
t all may live. He judges all conduct and achievement according to the measure i
n 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 si
nner, 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 th
e 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 super
ior force; he prefers to dissipate their enmity, which he feels acutely, to chan
ge it when possible into co-operation, to win their sympathy and to turn them in
to friends. He exercises intuitive insight and perception and seeks self-illumin
ation 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 wrest
le 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 teache
r are regarded as of great significance, the profession ideally having been chos
en 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 t
he urge to produce that which is beautiful.
He believes in the provision of interest and a sufficiency of permissible activi
ties into which the boundless [Page 22] energy welling up in the child, for exam
ple, can flow without restriction or so-called naughtiness. Psychological integr
ation is regarded as an essential part of the process of education. The followin
g 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 kno
w, 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 enligh
tened citizens; to produce workers for world welfare, high-minded servants of th
eir 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 eve
ry child has one blind day, one lame day, one deaf day, one day when he cannot s
peak. 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, havi
ng been " blind " themselves, are able to guide and direct the blind with unders
tanding.
For the second Ray man his apotheosis is omnipresence, which means to be conscio
usly 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 a
re 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 brethre
n, 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." (Jo
hn VIII. 7.)
" Where two or three are gathered together in My name, there am I in th
e 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-righteou
sness, hyper-sensitivity, self- pity, despondency, the habit of brooding upon, a
nd nursing grievances and difficulty in forgiving sins against [Page 24] the sec
ond Ray code. Judgment is often in danger of being obscured by the emotions, esp
ecially those of compassion and love. The quality of sympathy, which is characte
ristic of this Ray, shone out in the words of a young daughter who appealed to h
er 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 peop
le are prone to impracticability and to immense self-sacrifice for others, somet
imes undermining the self-reliance and increasing the selfishness of those on wh
ose behalf such sacrifices are made. They are inclined to over-accentuate the li
fe 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 hu
man 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 spiri
tual intuitiveness or Buddhi, [Buddhi. The sixth Principle of man, the vehicle o
f Atma expressed as wisdom and spiritual intuitiveness. Adapted from The Theosop
hical Glossary and The Secret Doctrine, H. P. Blavatsky]the vehicle of the Chris
t 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 harmoniz
ing influence represents this Ray. Buddhism, as its name suggests, is predominan
tly a Second Ray religion. The doctrinal, theological (where [Page 25] the theol
ogy is founded upon truth) redemptive, saving and teaching aspects of all World
Faiths represent the second Ray influence in them. The Ray correspondence is wit
h the sixth Ray, through which is manifested more individually and emotionally t
he 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 co
mpassion, tenderness and pity for all that lives, especially for all that suffer
s, 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 principle
s understanding, a deeply penetrative and interpretative mind, adaptability, tac
t, dignity, the sense of which is very strong and recognition of the power and v
alue of silence. Capacity for creative ideation is one of the characteristic pow
ers. The types of men are the philosopher, the organiser, the diplomat, the stra
tegist, the tactician,
the scholar, the economist, the banker, the chess player, the judge, the allegor
ist, the interpreter and the cartoonist.
Leaders such as Churchill, Roosevelt, Stalin, Montgomery, Rommel, Smuts, are out
standing 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 greate

st evils. The driving impulse is wholly and impersonally to grasp all the fundam
ental principles and factors of a subject and to combine and apply [Page 27] the
m to its perfect comprehension and application. The highest attainment is the fu
ll 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 unt
il complete enlightenment occurs. Comprehension and synthesis of all the factors
involved is thus gained and as a result the solution of the problem is perceive
d. In his own life he learns to
" burn up karma [Karma. The Law of Causation, Balance, Compensation, by which ev
ery action begets a reaction; the actor becomes the attractor for a similar acti
on. Vol. 5. The Secret Doctrine, H. P. Blavatsky. " Physically, action; metaphys
ically, 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 th
e concatenation of causes and effects in orthodox Buddhism; yet it is the power
that controls all things, the resultant of moral action, the metaphysical Samska
ra, or the moral effect of an act committed for the attainment of something whic
h gratifies a personal desire. There is the Karma of merit and the Karma of deme
rit. Karma neither punishes nor rewards; it is simply the one Universal Law whic
h guides unerringly, and, so to say, blindly, all other laws productive of certa
in effects along the grooves of their respective causations. When Buddhism teach
es that Karma is that moral kernel (of any being) which alone survives death and
continues in transmigration or reincarnation, it simply means that there remain
s 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 th
eir legitimate effects, and wiped out by them, so to speak, and such causes unle
ss compensated during the life of the person who produced them with adequate eff
ects, will follow the reincarnated Ego, and reach it in its subsequent reincarna
tion until a harmony between effects and causes is fully re-established." The Th
eosophical Glossary, H. P . Blavatsky. Vide Reincarnation, Fact or Fallacy? Geof
frey Hodson]in the fire of knowledge " and [Page 28] discovers and applies the p
rinciples 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 s
cientist he would be alchemist as well as chemist, astrologer as well as astrono
mer and metaphysician as well as physicist and mathematician. He achieves result
s by means of prolonged, sequential thinking and a perfection of both strategy a
nd tactics. He skillfully employs the method of the trap and the net, being read
y to use any appropriate method without regard for personal inclination.
As teacher, he explains principles, encouraging the pupils to work out their app
lication by their own mental efforts, often leaving gaps and even permitting per
plexity in order to evoke enquiry and inspire to research. Impersonality in the
approach to truth is inculcated. This type feels greatly the necessity for compl
ete comprehension in all the affairs of life, responds far less to an imposed et
hical code than to interior realisation of the valid reasons for particular kind
s of conduct. He learns also to interpret and use circumstances as guides to con
duct and wisely to wait upon the logic of events.
In the intellectual skill and wisdom with which the Lord Christ defeated those w
ho 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 "[Ps
alms 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, indeci
sion through seeing too many sides, aloofness, intrigue, cruelty, unreadiness op
enly to adopt a cause, failure to support in a crisis, deliberately and unscrupu
lously 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 th
e spirit and the larger purposes of life.
Inversely, there is sometimes a proneness to live too much in the realm of princ
iples, long range plans, schemes and ideals and consequently to become impractic
al and remote from the world. The insincerity of which third Ray people are capa
ble 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 dipl
omat is he? Good words are a mask for the concealment of bad deeds. Sincere dipl
omats 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 s
aid: 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 late
r and said: General, there is no man alive who could get that information in l
ess than five years! " The next day the General got up and made an eloquent spee
ch. He drove home every point with a multiplicity of statistical detail. Everyon
e was enormously impressed, but no one so much as his secretary .When the Genera
l retired to his office the secretary asked:
Where did you get all those wonde
rful statistics ? " And General Smuts said: Well, you told me no man alive cou
ld compile them in less than five years. So I made a few rough estimates and I f
igured 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 digni
ty, including " loss of face ". The principle of man is that of abstract intelli
gence or Higher Manas, [Manas. " The mind," the mental faculty which makes of ma
n an intelligent and moral being, and distinguishes him from the animal; a synon
ym of Mahat. Esoterically, however, it means, when unqualified, the Higher Ego,
or the sentient reincarnating Principle in man. When qualified it is called by T
heosophists 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 an
d 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] huma
n Ego. The colour is emerald green, the jewel the emerald; the Ray correspondenc
e is with the fifth Ray, that of the concrete mind, and the symbol is the triang
le. Whilst the third Ray man would be intellectually concerned with the great pr
inciples of life, with philosophy and metaphysics, the fifth Ray man would more
readily pursue detailed scientific knowledge and seek to apply the results to ph
ysical life. Of the Arts, poetry, which is mental music, the perfect language, r
epresents the third Ray.
The Chaldean religion, with its astrological basis and practice, is predominantl
y third Ray. The philosophical and metaphysical aspects of all World Faiths repr
esents the third Ray influence in them. Amongst explorers, Scott was extolled fo
r scientific leadership and Amunsden for swift and efficient travel, these refer
ences 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 th
ird. Field-Marshal Montgomery exemplified this in his careful, precise preparati

ons, his predilection for ensuring the availability of all forces and supplies n
ecessary for victory before starting, including control of the air, his close st
udy 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 necess
ary, 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 a
vailable 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 thi
rd Ray in the following story related by Paul Marcus : " Among the guests at a d
inner my parents gave recently, were a rabbi and a Catholic priest. When the par
ty sat down to dinner, they were confronted with one of those seemingly insurmou
ntable moments who was going to say grace ? Everyone looked meekly down at his p
late; 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 gra
ce 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 c
reative ideation, harmony, balance, beauty and rhythm. The special faculty of th
e 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 simul
ate the qualities of all the Rays. He has a strong sense of form, symmetry, equi
librium and a sensitive taste for all that is beautiful in the Arts, in Nature a
nd 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 b
y the dominant sub-Ray. The driving impulse is to release the influence of beaut
y upon the world, to mediate between the realms of pure beauty [Page 34] and tho
se of its imperfect expression, the Arts serving as links between the two. Those
orators possessed of the art of rhythmic speech, capable of charming, persuadin
g, captivating and carrying away an audience, the true spell-binders, display th
e quality of the fourth Ray.
The fourth Ray standard and test of human beings, nations and civilisations is f
ar more that of beauty than of temporal power, possessions, armaments and financ
ial standing. Some artists can condone all conduct through which the light of be
auty shines and are unable to forgive ugliness. They feel acutely the need for t
he presence of harmony and beauty in their surroundings and can suffer greatly f
rom their absence.
The fourth Ray man obtains his results by markedly individual methods, success d
epending upon perfection of technique, whether in the Arts or in life. He is a n
atural 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 t
he branch of the Arts chosen by those in whom the fourth Ray predominates may va
ry 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 throu

ghout the universe. They achieve their results by dramatisation, illustration an

d by the appeal of beauty, rhythm, perfection and charm, the means employed bein
g enchantment and allurement. As teachers they illustrate and dramatize.[ Page 3
5]
Amongst the defects in the fourth Ray are instability, restlessness, vacillation
, sensuousness, posing, self-conceit, self-indulgence, improvidence, cynicism co
ncerning those more successful than themselves and a sense of superiority over l
ess gifted individuals. They suffer alternation of moods. They can be elevated t
o lofty exaltation and cast down into depression and despair.
"very artist knows, and dreads, the converse pause of despondency that follows u
pon 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 tho
ughtful moments. Emotion is thought in a hurry. This speeding-up can only come a
t a time of unusual fullness of suggestion, spontaneously; and is followed by ex
haustion and disappointment; for it cannot be sustained." [Picture Making, by Ch
arles 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 accomplis
hment. The greatest suffering is generally due to frustration and failure to ach
ieve perfect self-expression. The principle of man is the bridge between the Hig
her Self and the lower, the antahkarana. [ Antahkarana, Sanskrit. Antar = middle
or interior, and karana = cause, instrument. Technically used to refer to the b
ridge between the Higher and the Lower Minds, the internal instrument operative
between them.] [Page 36]This principle " serves as a medium of communication bet
ween the two, and conveys from the lower to the Higher Ego all those personal im
pressions and thoughts. of man which can, by their nature, be assimilated and st
ored by the undying Entity, and be thus made immortal with it, these being the o
nly elements of the evanescent Personality that survive death and time." [The Th
eosophical Glossary, H. P. Blavatsky]
The mission of the artist would thus appear to be, by means of beauty, to elevat
e 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 bet
ween 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 m
ay 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, w
hich also finds expression in every tendency towards colourful appurtenances and
adornments and the use of the Arts in religious worship. The following verses a
nd 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, dedu
ctive, 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 domi
nant are capable of displaying unwearying patience and the extreme of thoroughne
ss and method, particularly in the repeated examination and the classification o
f intricate and minute details.
The type of man is the scientist, the mathematician, the lawyer and detective. I
n the early stages of development the chief interest is in physical science, thi
s being later extended into the domain of the occult and the metaphysical. The f
ifth Ray mind is brilliant, flashing, swift, witty, technical, analytical, accur
ate, positive, and possesses great capacity for specialisation and grasp of deta
il. As ideals it prizes highly truth, mental detachment and accuracy of observat
ion, 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. T
his, however, must be demonstrable as, for example, by correct prediction, based
upon acquired data. He obtains his results by means of the brilliant and patien
t use of the mind. He thinks, seeks, searches, probes, experiments, patiently ob
serves and calculates and then makes accurate deductions from his discoveries. H

e 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 p
reoccupation sometimes tends to make his mind so inelastic and his methods so ri
gid and unadaptable that full achievement is denied him. When, however, the thir
d Ray aspect of his nature, with its characteristics of adaptability and philoso
phic thought, begins to influence his concrete mind, as would seem to be occurri
ng in the
case of many modern scientists, this, combined with the magnificent qualities al
ready referred to, ensures his success as a great discoverer and revealer of kno
wledge 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 geni
us 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 exhi
laration of mental mastery .With his brother of the third Ray, he ultimately bec
omes 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 Un
iverse is founded.
Amongst the defects are separateness, emotional coldness, destructive criticism,
mental rigidity and one-track-mindedness, a tendency to perceive and unduly acc
entuate the faults in others, iconoclasm which is not supplemented by readiness
or ability to construct, wounding by telling " your faults for your own good " a
nd 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 intuiti
onal, scepticism, materialism and pride. Other faults are self-centredness, smal
lness 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 effectiven
ess in the conduct of life, sometimes due, perhaps, to proverbial absent-mindedn
ess. In religion, where this is accepted, the fifth Ray man is inclined to be do
gmatic and curiously unreasoning. In excessive preoccupation with tradition, dog
ma, 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 t
ype is frequently very selfish and acquisitive and, unless the character is modi
fied by the presence of the qualities of other Rays, notably the second, third a
nd sixth, tends to keep its discoveries and possessions to itself, e.g., to pate
nt 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 upo
n analytical processes and demonstrable proof is inclined to render him some-wha
t blind to the great principles behind manifestation and impervious to inspirati
on 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 sco
rn. 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 o
r lower Manas. The colour is lemon-yellow, the jewel the topaz and the symbol th
e five-pointed star. The fifth Ray is in correspondence with the third, of the q
ualities and attainments of which it is the concrete expression. Ultimately the

two are blended into a single instrument of consciousness, displaying the highes
t 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 th
e 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 t
old 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 eva
ngelist, the missionary and the reformer. Examples are Brother Lawrence, St. Fra
ncis, 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 i
deal, a cause or a leader. Selfless service in relief of the sufferings of the w
orld, 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 Goodnes
s. Whether as soldier, lover, philosopher or scientist, to this ideal he is "fai
thful unto death". Selfishness, individualism, [Page 44] divided loyalty, disloy
alty, betrayal of individual and of public trust, and hate are the greatest evil
s.
The sixth Ray person obtains his results by the extreme of one-pointedness; he c
arries his devotion to such lofty heights that he loses himself in his ideal, be
comes 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 ot
her 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, obsess
ion, susceptibility to glamour, intolerance and the extreme of blind hero-worshi
p. 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 be
cause self-radiant.] the colour roseate fire. The jewel is the ruby and the symb
ol the rose of four petals in the form of an equal-armed cross. The corresponden
ce 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 s
ixth Ray. The Christian religion, especially in its devotional and mystical aspe
cts, 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, C
oronations and the ceremonies of the Ordination of Priests and the Consecration
of Bishops. World figures who displayed the qualities of the sixth Ray are refer

red 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 chara
cter and conduct, splendour of estate and person, ordered activity, precision, s
kill, grace, dignity, great interest in politics, the arts, ceremonial pageantry
, magic, the discovery, control and release of the hidden forces of Nature and c
o-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, magi
cian, 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 o
rder 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 wor
th 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 R
ay 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 co
nceived result. The formation of groups of people to be trained and led in co-or
dinated 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 techn
ique. He also employs the methods of the first Ray. The apotheosis is dual, name
ly, to become a spiritual magician, and to live perfectly down to the smallest d
etail. Freemasonry is both a ceremonial and a practical expression of one attrib
ute of the seventh Ray, which is also represented in the rituals of all World Fa
iths.
Amongst the defects of the type are ostentation, pretentiousness, unscrupulousne
ss, 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 spiri
tual significance, and a tendency to descend into black magic, sorcery, necroman
cy and the baser forms of priestcraft. Seventh Ray people can suffer acutely und
er humiliation, [Page 48] loss of outer power, adverse criticism, particularly f
rom one of a lesser degree, and subjection to rude behaviour.
The principle of man is the physical body. The colours are purple and sapphire b
lue, the jewel is the amethyst and the symbols are the clockwise-turning swastik
a and the seven-pointed star. The correspondence is with the first Ray, the seve
nth representing the power of that Ray expressed in" physical action. Of the Art
s, 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, w
ith consequent tendencies in science to explore the normally invisible universe,
as by the radio telescope, to investigate the extra sensory powers and psyche o
f man as in ESP [ Vide The Reach of the Mind, J. B. Rhine]and psychosomatic medi
cine, 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 pageantr
y and ceremonial. ln the Christian religion the effect of the seventh Ray is dis
cernible in the movement towards High Church as in Anglo-Catholicism, in a deepe
ning recognition of the spiritual significance and efficacy of ceremonial, in mo
vements towards co-operation between sects and in attempts to establish a brothe
rhood 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 t
hird Rays are also developing, the growing influence of the seventh Ray increase
s the tendency to substitute arbitration and co-operation for force as a means o
f settling disputes. As the influence of the Ray grows stronger and is supplemen
ted by an appropriate development of the higher, synthesising mind of man, these
tendencies will become stronger, eventually making fully effective the ideals u
pon 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 a
s they know them, have been endeavouring to discover their own Rays, will possib
ly find themselves to be displaying the qualities of more than one, no special R
ay characteristics appearing to predominate. If, however, they will examine them
selves 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 a
nother of the Rays. As has been suggested, affinities or correspondences exist b
etween the Rays. The first and the seventh Rays are intimately associated, as al
so are the second and the sixth and the third and the fifth. In addition, the fi
rst 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 r
elated 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 activitie
s 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 Hod
son] on earth should include all of their characteristics. This is exemplified i
n the lives of the greater figures of history, most of whom displayed the blende
d qualities of two and sometimes more Rays. The Pharaohs, Alexanders, Caesars an
d Napoleons of the world, for example, manifested predominantly the power aspect
of the first Ray. A study of their lives reveals, however, marked differences b
etween them, according to the degree in which the qualities of other Rays were b
lended with those of the first Ray.
Richard Wagner would seem to have displayed predominantly the qualities of the f
ourth and the seventh Rays; he was an artist who combined many branches of the A
rts 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 me
ssage 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 po
rtray, as in the Love Duet in Tristan and Isolde, the exaltation of human love i
nto a spiritual experience of unity (2nd Ray). In order to attain these objectiv
es, 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 s
ublime 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 G
reek dramatist. Leonardo da Vinci (1452-1519) is best known for his paintings, e
specially the Louvre s "Mona Lisa" ; he was also very successful as scientist, i
nventor and prophet. In these he displayed the qualities of the 4th , 5th and 3r
d 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 lear
ned in philosophy (3rd Ray) anatomy, astronomy, botany, natural science, medicin
e, optical science, meteorology, and even aviation all 5th Ray activities. He ac
hieved great results in these fields and passed on knowledge which is still bein
g used [Page 53] by modern scientists. He was well versed in architecture (6th R
ay), music (4th Ray) and warfare (1st Ray). He made plans for the mass productio
n 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 co
nstruction 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 meas
ure distances by counting the turns of a wheel and his mechanical jack. He desig
ned a paddle wheel boar, a cantilever swing bridge, a self-propelled car, devise
d roller bearings and built waterways, using canal lock systems still in use tod
ay 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, a
nd 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 188
9) illustrates the effect of a blending of the 3rd , 4th and 5th Rays in an arti
st. His works are described (Time, January 31st , 1949) as " emotionless abstrac
tions, 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 a
nd [Page 54] perspective, he makes the shapes in his painting shift and change a
s 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 colou
rs and forms is that they do something they do not want to do themselves. For in
stance, 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 bu
t they are exciting to me " (5th Ray).
Clement Richard Attlee, Britain s Prime Minister from 1945, is described (by the
London Observers Diplomatic Correspondent in The New Zealand Herald, 20-1-49) as
" a competent and conciliatory chairman, holding office not by reason of positi
ve qualities of his own, but as an intermediary (3rd Ray). ...Yet he is today th
e complete master of his Cabinet and he has quietly carried through changes in C
abinet 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. Bu
t. ..the secret lies deeper. Attlee s strength comes from a peculiar form of dis
ciplined independence (1st, 3rd , 5th and 7th Rays). ...Attlee is completely sel
f-sustained. He is not afflicted by unpopularity. He is, in fundamental decision

s, 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 pr
ivate 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 k
nowing 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 Gladstoni
an 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 hab
its 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 el
ement in his life (2nd and 6th Rays) [Page 56] " The Labour Party was in an almo
st hopeless mess utterly defeated and divided into quarrelling factions. Attlee,
loyal (6th Ray), modest, impartial (3rd Ray), clear-headed (5th Ray), capable o
f decision (1st Ray)
and with the courage of his personal detachment (1st and 3rd Rays), had precisel
y 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 e
nthusiasm and immense fervour, was an example of the blend of the qualities of t
he 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 (1
st 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 a
nd all the panoply of war . In many cities the headquarters of the Salvation Arm
y are named " The Citadel". Of interest, in view of the colours appropriate to t
he 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 Newma
n 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 obsesse
d with the responsibility of rule. He might be called a spiritual imperialist. H
e was a born General and embarked upon an aggressive campaign of Catholic expans
ion (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, s
aw it as an army with rank closed against questioning, because it weakened resol
ution (1st Ray). Time, whilst acknowledging Manning s greatness, has proved Newm
an 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 experie
nce (2nd, 4th and 6th Rays) as the greatest powers with which to wage war agains
t evil. The lives and characters of these three men suggest that in General Boot
h the sixth
Ray was predominant, with the first splendidly developed, whilst in Cardinals Ma
nning 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 (15
48-1600) [ 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.] rein
carnations, we are informed, of the same Ego, both displayed marked sixth Ray at
tributes, matched and tempered by an unusual development of [Page 58] the qualit
ies and powers of the third and fifth Rays. In addition, each of these great sou
ls possessed the fourth Ray power of magnificent oratory and literary craftsmans
hip. 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 sch
ool, who is credited with the discovery of the theorem that the square of the hy
potenuse of a right-angled triangle is equal to the sum of the squares of the ot
her two sides, the heliocentric system and the mathematical principles of music,
displayed to a remarkable degree the intellectual powers, of the third and fift
h Rays, combining with them great capacities as a teacher. An occult tradition s
tates that he has attained Adeptship and now also shows forth to a very high deg
ree the second Ray qualities of wisdom, love and compassion.
Queen Victoria is said to be a reincarnation of King Alfred; both were great mon
archs 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 mys
tical experience (2nd and 6th Rays) .Gladstone, egoically identified with Cicero
, the Roman orator, statesman and man of letters. ( 106-42 B. a. ) , in both inc
arnations 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 per
formance, is likely to be decided by the influence of the sub-dominant Ray. Of t
hese, 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 fir
st 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 wel
l developed to provide the capacity to conceive abstract ideas and to express th
em in obedience to mathematical laws. Artists with the third and fifth Rays as s
ub-dominant influences take naturally to literature and painting, those choices
in their turn being expressed according to the influence of other Rays. The mark
edly fourth Ray writer might excel in poetry, whilst the pure thinker, the philo
sopher 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. Abstra

ctionism in an artist indicates strong. third Ray [Page 60] tendencies, whilst u
nmistakable 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 complet
e development along the lines of one Ray are provided in the lives and persons o
f 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 th
e abiding sense of unity with all people characteristic of the second Ray. The c
orrespondence with the sixth Ray emerged in the manner of the death of Christ, i
n 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 highe
st forms the qualities and powers of the other five Rays: for They were master l
eaders 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 possess
ing both profound knowledge, physical and superphysical, and the power to demons
trate it (5th Ray); perfect embodiments of lofty idealism with the power to evok
e it in others (6th Ray); master magicians, especially in the greatest of all ma
gic, the transformation of the character [Page 61] and lives of human beings (7t
h 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, how
ever, imperfectly, aspects of the mysterious Dweller in the Innermost which is a
t 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 Tr
ee 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 o
wn Power, Life and Light into the objective universe which is its evolutionary f
ield. This Monadic Ray shines forth through one of the three aspects of the triu
ne Deity and thereafter through one or other of the seven Archangelic Beings thr
ough 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 h
uman Monad becomes coloured or imprinted with the attributes of that Aspect of D
eity and of that Archangel through which it shines forth. Thus, while the whole
potentiality is present in every Monad in all subsequent self-manifestations, on
e 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 therefor
e be necessary to ascend in consciousness to the Monad itself, or at least to th
e highest expression of its present individuality, that, of Spiritual Will or Al
ma; for there the Ray colouring, the Sephirothal imprint, would be apparent. Onl
y a highly developed occultist and seer is capable of making this investigation.
Since, however, Ray qualities begin to show themselves fairly clearly in human b

eings of the present evolutionary age, careful examination of character will gen
erally 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 achi
eve all-round development the predominating Ray and Ray activity of the outer pe
rsonality 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 Ra
y. There are, however, certain indications which may possibly lead to the discov
ery 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 me
thod of obtaining desired results and the outstanding weaknesses, particularly t
hose 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 ord
er.
Thus in the character of very great, but still imperfect, men and women there ar
e mountains and valleys, as it were. Those who are passing through earlier evolu
tionary phases will tend generally to display the defects rather than the desira
ble qualities of the Rays, their vices rather than their virtues, even though th
e 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 weak
nesses. 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 depe
ndent upon evolutionary age, the more advanced often proving able instantly to c
heck the expression of an undesirable characteristic and quickly to achieve its
elimination. In other words, the number of earthly lives and the progress made i
n most of them decide whether the strengths or the weaknesses, the virtues or th
e vices, the positive or negative aspects of the Ray attributes will find predom
inant 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 po
wer, 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 actio
n; 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 happines
s upon others, particularly by sharing possessions; a gift of teaching and a pre
ference [Page 66] for winning enemies over so that they become friends and colla
borators, and the weaknesses of sentimentality and sensuality-if these are displ
ayed in anyone person, then they may fairly be regarded as being on the second R
ay.
If the ready comprehension of abstract ideas and of the meaning, intention and c
haracter 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 st

rategists; a readiness to comprehend and explain varied phenomena by reference t

o a fundamental principle; ability to engage in prolonged contemplation, and, on
occasion, indecision, aloofness and a tendency to intrigue even to the extent o
f unscrupulous deceit, are marked characteristics of one s nature, then one is p
robably 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 wor
ld; a tendency to dramatise and illustrate expounded ideas with rhythmic forms;
a certain power of allurement, and the weaknesses of self-conceit, self-indulgen
ce and surrender to moods, are outstanding qualities, then the fourth Ray is ind
icated. If the mind is analytical and legal, prizing logic above all else; the s
cientific method of thought strongly appeals and the establishment of incontrove
rtible facts is a driving impulse; charts and diagrams are used in [Page 67] stu
dy and teaching; and the analytical mind is used in perpetual probing and search
ing for ultimate fact, and the weaknesses of egoism, excessive criticism of othe
rs, self-righteousness, pedantry, narrowness, materialism, and prying inquisitiv
eness, are marked characteristics, then fifth Ray qualities are being displayed.
If fiery enthusiasm; a strong sense of loyalty; a certain single-mindedness in e
verything that is thought and done; and capacity for devotion and self-sacrifice
, particularly in service; if resolve burns within one as an irresistible spirit
ual power, and the weaknesses of emotionalism, impulsiveness, fanaticism and sen
suality 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 succ
essfully appeal to the senses and intellect; if grace and splendour and the idea
ls of chivalry and knightliness make strong appeal; if the instinct to harness i
nvisible forces for the fulfilment of human needs, and the weaknesses of formali
sm and of love of power and office are all marks of one s nature, then one is ev
olving, at least for the time being, on the seventh Ray.
The true Ray, it should be remembered, may only be known after correct assessmen
t of the quality, nature and influence of the Monad itself, the Dweller in the i
nnermost which first received the imprint and colour [Page 68] of one or other o
f 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 suc
cessive personalities - and therefore appears to display predominantly-the quali
ties and powers of Ray after Ray. A study of the Ego through a number of such in
carnations would doubtless reveal one central quality or light shining through a
ll 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 we
aknesses. Even so, a completely dispassionate observance of persisting basic ten
dencies, 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, fo
r example, follow seven different types of people into a store and note their sh
opping methods. If a customer strides in with pre-determined choice, goes as dir
ectly 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, pa
ys and strides out again, not looking particularly to the right or left, then fi
rst Ray characteristics have been displayed. If, furthermore, a certain amount o
f force has been used to reach the counter or even the foremost possible place i
n 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 wo
uld 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 ser
ving 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 re
quired 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 th
e 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 mos
t likely to be available, his procedure would be strictly impersonal, all proffe
red goods being accepted or rejected entirely upon grounds of suitability. Shoul
d the right article be found, the third Ray purchaser would generally be ready t
o pay the required price.
Unless the fifth Ray is also strong in him, he is not inclined to haggle over pr
ices or be influenced in his choice by the thought of obtaining a bargain. If th
e shop assistants are unable to produce the desired goods, [Page 70] then, witho
ut 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 obje
cts to be purchased. Whilst capable of employing the method of any of the Rays i
n planning, carrying out and completing a shopping expedition, the decisive fact
or would be loveliness, charm. The treatment of the assistant would depend almos
t entirely upon the mood of physical condition of the purchaser at the moment, a
nd could vary from winning friendliness to complete disregard of any other feeli
ngs than his own. In the personal choice of colour, background assumes considera
ble significance. Certain hues and shades are skillfully blended to produce an e
ffective 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 colou
r in any shade in order to achieve a desired effect.
Close attention to detail is likely to be exhibited by fifth Ray people. Not onl
y will the general plan of operation have been clearly formed, but the precise c
olour, 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, an
d sometimes the cheapness of goods or the possibility of a bargain, will influen
ce the choice.
Comparisons with similar goods in other shops are likely to be made, and the che
apest of them [Page 71] patronised. As nearly as possible, the exact amount of t
he deal will be tendered, and where change is required it will be carefully chec
ked. Shopping expeditions can make considerable demands upon the patience of tho
se whose aid is sought by fifth Ray people in finding and buying goods. Even tho
ugh 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 exaspera
ting, particularly to friends in whom the first and seventh Rays combine to best
ow the capacity for making quick decisions. Warmth of colour would probably be s
ought 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 ass
istant.
They are universal rather than particular in their choice of both goods and stor
e, and are likely to be influenced by what they see on display or what is presse

d upon them by persuasive salesmen. They would probably not be nearly as decisiv
e in such matters as those influenced by the first, third and fifth Rays and cou
ld, in consequence, be somewhat difficult people to serve. They tend to be affec
ted by occurrences during the shopping expedition and especially by the treatmen
t they receive from both fellow-shoppers and assistants. Annoying, circumstances
might cause them to act quite illogically, even to the extent of [Page 72] refu
sing out of pique to purchase an obviously suitable article.
Seventh Ray people would tend to seek perfection in whatever is purchased, parti
cularly in personal attire, adornment and in the decoration of a home. They migh
t, indeed, justly be described as perfectionists. Beauty, grace, fitness and a c
ertain splendour are their notable characteristics. They resemble their brothers
of the first Ray in their relationship with their fellows and are naturally cou
rteous, considerate and appreciative of those with whom they deal. Price influen
ces them hardly at all, and they are inclined to tender a larger sum than is req
uired 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 conduc
t of people on the seventh Ray,
One particular quality is generally regarded as supremely desirable by persons o
n each of the seven Rays. For the first Ray this is power; for the second, wisdo
m; for the third, comprehension; for the fourth, beauty ; for the fifth, knowled
ge; for the sixth, one-pointed devotion; and for the seventh, order.
Knowledge of the seven Rays is helpful in the comprehension of others, especiall
y of those whose approach to life, methods of obtaining desired ends and ultimat
e destiny differ from one s own. Such knowledge can bestow upon those who posses
s it one of the highest virtues. There is a wide tolerance, born of deep underst
anding, concerning the ideals and actions of other nations and of other individu
als.
This virtue is [Page 73] beautifully expressed in the words of the Lord Shri Kri
shna, who was speaking as an incarnation of Vishnu, the Second Aspect of the Ble
ssed 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. Besa
nt.)
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. Ofte
n 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, ef
fortless, 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. Pronounc
ement 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. Subordinati
on. 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 one
ness. 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. T
o heal.
Highest Attainment - OUTER Full and unbroken realisation of unity. Successfully
to impart Wisdom.
Highest Attainment - INNER Omniscience. Continual expansion of the experience o
f unity
Teaching Method Share knowledge. Illumine from within. Bestow happiness.
Method of Achievement Intuitive insight and perception. Self-illumination. To w
in over. Negotiate. Non-resistance. Turn other cheek.
Method of Achievement Weapon: Wrestling hold
Weaknesses Sentimentality. Sensuality. Impracticability. Unwise self-sacrifice f
or others, undermining their self-reliance and increasing their selfishness. Acc
entuate life and neglect form.
Source of Suffering Heartbreak. Loneliness. Isolation. Exclusion. Neglect and b
roken 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 inter
pretative mental power. Adaptability. Tact. Dignity. Impartiality.
Type Philosopher. Scholar. Ambassador. Diplomat. Organiser. Strategist. Chess Pl
ayer. 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 contemp
lation.
Highest Attainment - INNER Omnipresence. Comprehension of Truth.
Teaching Method Explain Principle. Impersonality. Adaptation of method to indiv
idual 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. Cru
elty. Failure to support in a crisis. Dilettante. Deliberate deceit. Unscrupulou
sness 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 ch
arm
Method of Achievement Weapons: Enchantment. Allurement.
Weaknesses Alternation. Moods of exaltation and despair. Sensuousness. Posing. S
elf-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 observati
on, 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. Mis
erliness. Break ideals. Criticism. Pedantic mind and manner. One track mind. Cun
ning. Quibbling. Materialism. Coldness. Curiosity. Inquisitiveness. Meanness. Se
parativeness. 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. Bli
nd devotion to personalities. Ignore or despise the intellect. Sensuality.
Source of Suffering Crashed Heaven. Disloyalty of those loved and trusted. To b
e 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. Dignit
y. Noble bearing. Careful attention to detail, order, method. Military method. S
plendour
Type Priest. Ceremonialist. Ritualist. Magician. Pageant-Master. Knight. Politic
ian. 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 a
s tools. Bureaucracy. Extravagance. Plausibility. Meticulous and mechanical cere
monial. Regimentation.
Source of Suffering Humiliation. Loss of outer power. Frustration. Adverse crit
icism 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 Immo
rtal 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 tma, [The Spirit essence in man] is one with the Self in all,
the Paramtm [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 tma and the Paramtm 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. L
eadbeater
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. Lea
dbeater
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
Vivekachudmani ( 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

-------------------------------------------------------------------------------Go to Top of this page

Back to our On Line Documents
Back to our Main Page
This document is a publication of the
Canadian Theosophical Association (a regional association of the Theosophical So
ciety in Adyar)
89 Promenade Riverside,
St-Lambert, QC J4R 1A3
Canada
Telephone: 450-672-8577
our website is at : http://www.theosophical.ca
to get to our Contacts-Information list click on:
http://www.theosophical.ca/Contacts-Information.html
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 Wis
dom, 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 pres
ent day by an unbroken succession of Adept [ Adept. An Initiate of the 5th degre
e; a Master in the Science of esoteric philosophy; a perfected man; an exalted B
eing 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 c
ome in the unity of the faith, and of the knowledge of the Son of God, unto a pe
rfect 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 de
scribed the destiny of man in His words: " Ye therefore shall be perfect, as you
r heavenly Father is perfect." (Matt. V. 48. R. V.)] occult investigators. The f
ull fruits of [Page viii] this dual process have been preserved by the still liv
ing Hierophants and Initiates of the Greater Mysteries, in which they were impar
ted to pledged neophytes alone. In their doctrinal aspect, these mysteries consi
st 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 ar
e 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 centu
ry, save for the few alchemists, Kabalists, Rosicrucians, occultly-instructed Ma
son and the Christian mystics, Theosophy was unknown in the Western world. Befor
e then it was known and studied in various forms by the Platonists, the Pythagor
eans, the Egyptians and the Chaldeans, whilst in India and China it has been pre
served 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 allegor
y and symbol it is revealed in the [Page ix] Christian Scriptures, the dead-Iett
er reading of which has blinded Christians to their deeper significance. The The
osophical Society, founded in New York in 1875, a reincarnation of innumerable s
imilar movements in the past, is one of many channels chosen from time to time b
y the Teachers of the race for the transmission of this Ancient Wisdom to man. T
heosophists are offered the opportunity of studying, living and presenting the a
ge-old truths to the world in terms of modern thought.
Though the presentations may vary, Theosophy itself, being all truth, is unchang

ing and eternal. The study of comparative religion reveals the existence of cert
ain doctrines which are common to all World Faiths. Although differently present
ed 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 religiou
s systems. Each world religion reveals an arc of the circle of eternal wisdom. T
heosophy, although as yet but partially revealed to man, is the full circle of T
ruth. Age by age, at the direction of Those who are the Guardians of knowledge a
nd its accompanying power, aspects of the Eternal Wisdom are revealed to man thr
ough 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 s
olution. 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 t
ogether. This is a slow and unsatisfactory method, particularly in the attempt t
o 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 sav
e incomprehensible tangles, knots, badly blended colours and a general confusion
. Examination of the upper side, however, reveals the [Page xi] whole pattern, s
hows 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 o
f individuals and of nations. Theosophy reveals the plan of life, thereby bestow
ing mental serenity upon those who study it and making intelligent and purposefu
l living possible for them.
The student of Theosophy will do well to recognize that the human mind, being fi
nite, cannot fully comprehend abstract Truth, which is infinite. As the human in
tellect develops, man s power of .comprehension increases. Truth appears to chan
ge, 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 pron
ouncements. In the Theosophical Society opinion is therefore free, save, perhaps
, concerning. the brotherhood of man, which tends to be regarded as a fact in Na
ture to be [Page xii] recognized rather than as a dogma to be enforced. With thi
s 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 a
re united by their approval of its three declared objects, by their wish to remo
ve religious antagonisms and to draw together men of goodwill whatsoever their r
eligious opinions, and by their desire to study religious truths and to share th
e results of their studies with others. Their bond of union is not the professio
n of a common belief, but a common search and aspiration for Truth. They hold th
at Truth should be sought by study, by reflection, by purity of life, by devotio
n to high ideals, and they regard Truth as a prize to be striven for, not as a d
ogma 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 kno
wledge, 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 expres
sion of the Divine Wisdom and prefer its study to its condemnation, and its prac
tice 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 whic
h cannot be claimed as the exclusive possession of any. It offers a philosophy w
hich 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 w
orld the Science of the Spirit, teaching man to know the Spirit as himself and t
he 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 b
ar 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 Soci
ety:
" 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 t
he special dogmas, teachings and beliefs of their respective faiths, it is thoug
ht desirable to emphasize the fact that there is no doctrine, no opinion, by who
msoever 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 Ob
jects is the sole condition of membership. No teacher or writer, from H. P. Blav
atsky downwards, has any authority to impose his teachings or opinions on member
s. Every member has an equal right to attach himself to any teacher or to any sc
hool 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 ineli
gible to stand or to vote, because of any opinion he may hold, or because of mem
bership in any school of thought to which he may belong. Opinions or beliefs nei
ther 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, ancien
t 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 teach
ings: 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 tr
ue, three courses are open to the student. He may reject, ignore or suspend judg
ment until by self-training he develops the capacity to discover the facts for h
imself. The last of these three courses would appear to be the most desirable. T
hus the attitude of mind in which Theosophy should be studied is that of the sci
entist 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 theosoph
ical 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 Guard
ians and Revealers of Theosophy to man throughout the ages. These Adepts used Ma
dame 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 th
at 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 Unveile
d 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) edit
or of India s leading newspaper, The Pioneer, obtained the[Page xvii] material f
or 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 us
e as means of research. Their subsequent contribution to human knowledge is imme
nse.
The late Geo. S. Arundale and C. Jinarajadasa, the fourth President of the Theos
ophical Society, both of whom are greatly respected theosophical leaders, teache
rs 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 othe
rs 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 b
ook. As they are admittedly both general and incomplete, each of my main stateme
nts should be prefaced by some such phrase as [Page xviii] " According to my lim
ited understanding ". As this would be tedious, I ask that it be regarded as imp
licit throughout this theosophical study of human temperaments.
GEOFFREY HODSON
--------------------------------------------------------------------------------

CONTENTS

CONTENTS
CHAPTER
Page
Theosophy and the Theosophical Society vii
1 The Significance of Number. I
2 The First Ray 9
3 The Second Ray 19
4 The Third Ray 26
5 The Fourth Ray 33
6 The Fifth Ray 38
7 The Sixth Ray 43
8 The Seventh Ray 46
9 Blended Rays 50
10 The Personal Ray 62
A Method of Meditation 74

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 na
ture. Humanity includes the dauntless explorer and the gentle nun, the soldier,
and the hermit, the monk and the recluse, the politician, the businessman and wo
man 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 unde
rstood and this infinite variety and vast potentiality of man be comprehended an
d 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 natur
al attributes and qualities. All qualities and powers are within every human bei
ng, but in each of the seven main types there is a preponderant tendency. Knowle
dge of these seven types and their corresponding attributes provides a key to th
e understanding of human nature. [Page 2] Since this key is numerical in charact
er, it becomes necessary to advance the Theosophical teaching concerning numeric
al progression in cosmogenesis. Numerically, the active Source of all life and a
ll form is represented by the number One and the passive source, negative existe
nce, the Absolute, by Zero, No-thing. According to occult cosmogony, the next st
ep in the creative process is the emergence from the One of its inherent positiv
e 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 c
reative Word whereby universes spring into being, and life is the outward expres
sion of the Causeless Cause which is ever concealed ..Adapted from The Secret Do
ctrine and The Theosophical Glossary, H. P. Blavatsky.] These Three in turn unit
e 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 foc
used 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 i
n 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 L
ogos 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 eterna
l. immortal and indestructible human spirit. See Chap. X] or Spirits, radiate fr
om the One Source and pass through the Three and the Seven. In their passage thr
ough 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 attun
ed to their vibratory frequency or chord and are stained with their particular c
olour. The colour of the spectrum and

divine attribute which each of these Sephiroths represents is accentuated in eac

h projected Monadic Ray [Ibid.,Chapter X] and thereafter predominates over the o
ther 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 eter
nal truth. The seven notes are variously described. The first and the seventh ar
e the Alpha and Omega of [Page 4] manifested Life; they are the first and the la
st, the centre and the circumference containing the whole.
The first is the primordial Source, the point, the positive power of the univers
e. 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, omnipot
ence 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 a
ll things evolving upon them. In the Logos, it is the universe; in man, it is th
e physical body. In manifestation the Spiritual One has become material multipli
city. 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. Fr
om the many he returns self-consciously to the One. The second and the sixth not
es, representing respectively Life and its expression, are also paired. Life is
all-pervading, omnipresent, the unifying principle of the universe, the Spiritua
l Sun; its expression is localised as the vital principle in matter, the vitalis
ing principle in Nature and the physical sun. In the universe, the second note i
s Life; in the Logos, it is omnipresence; in man, it is love; in developed or sp
iritual man it is wisdom and universal love, from which spring compassion and se
lfless service. The sixth note in the [Page 5] universe is form, shape, organise
d matter. In the Logos, it is His " body " of the universe with its heart of fir
e 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 i
s 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 governin
g the manifestation of Spirit and Life through matter and form, the Archetypes o
f all the resultant forms, truth and the keys of knowledge all these are connote
d 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 wh
ich 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 intuitiv
eness is born. The fifth note is the time expression of that which is everlastin
g, 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 bra
in and the analytical intelligence; in developed man, it becomes as a crystal le
ns 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 o
f manifested Life makes an apparent pause in its everlasting swing between Spiri

t and matter. In that " momentary pause " of ultimate stability, perfect equipoi
se, 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 beauti
ful; 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 c
reative night before creative dawn. Physical, mental or spiritual germination de
mands the covering of the mantle of darkness. So also in the production of a wor
k 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 univers
e, 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 de
scend upon him in its full Pentecostal powers. [Page 7] As the student contempla
tes each one of the seven, he becomes identified with a seventh part of the Whol
e and merges his consciousness therein. He thereafter strikes in turn all the se
ven 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 s
evenfold universe. This is the goal. Wise, indeed, is he who by contemplation kn
ows 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 Tru
th Truth which is enshrined within the temple of Nature.
The sevenfold classification is to be traced throughout all the kingdoms of Natu
re, 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 an
d other correspondences. Each Ray is taken in turn and, in the light of Theosoph
y, suggestions are made, concerning, its relations to Aspects of the Blessed Tri
nity, 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 colo
ur, the jewel, and the symbol.
As stated later in this book, the, pure Ray type is rare, admixtures with conseq
uent modification of ideal, [Page 8] temperament and method being the rule. For
purposes of exposition, however, relatively pure Ray types are described. The ev
olutionary position or " age " of the Spiritual Self usually decides the degree
in which the Ray qualities and virtues are displayed and the defects and limitat
ions 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 i
mmortal part of man which reincarnates and gradually progresses to the final goa
l-Nirvana. Also the consciousness in man-" I am I "-or the feeling of " I- am-sh
ip ". Esoteric philosophy teaches the existence of two Egos in man, the mortal o
r personal, and the Higher, the Divine and the Impersonal, calling the former "
personality " and the latter " Individuality ". Adapted from The Theosophical Gl
ossary H. P. Blavatsky] the more readily discernible in the personality is the p
rimary 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, dete
rmination, leadership, independence, dignity rising on occasion to majesty, dari

ng 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 world
s
to conquer. In the early stages of evolution these activities are largely physic
al. In the later phases they become mental and spiritual. The will is then exert
ed not so much as personal effort and strain, but in effortless, frictionless ex
pression of the One Will.
The ideal of the Ray is strength, the first Ray man greatly appreciating the pre
sence of this quality, indeed tending to judge the value of all conduct and achi
evement 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 thos
e who give in. For him God, or [Page 10] the highest good, is the Principle of P
ower in all things. The greatest evils are weakness and surrender. The driving i
mpulse 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 experienc
e comes from the exhilaration of power, kingship, dominion.
The most natural first Ray method of obtaining results is to evoke from within o
neself great will-power, to become charged with the determination to succeed at
all costs, refusing to consider the possibility of defeat. Heedless of fatigue u
p to the point of utter exhaustion, the first Ray man exerts great mental and ph
ysical pressure upon himself and others and, when necessary ruthlessly overrides
or destroys all barriers and obstacles. As a teacher, he accentuates self-relia
nce, 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 th
e divine Will. The immediate purpose of all human life is spiritual, intellectua
l and physical evolution to the stature of the perfect man, and the ultimate obj
ective 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 t
o be held in the future. Man s passage through phases of ignorance, impotence, [
Page 11] transgression and consequent suffering to the attainment of wisdom, pow
er and unbroken happiness and peace, would seem to be indicated in Tennyson s wo
rds:
" 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 i
ngredient 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 evolutionar
y development on this planet. Whilst magnificent qualities and great virtues are
already displayed, it is inevitable that their opposites should also be apparen
t.
Amongst the defects of the first Ray displayed in the earlier stages of evolutio
n are ruthlessness, hardness, stubbornness, pride, superciliousness, unadaptabil
ity, 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 f
or power, egotism, braggadocio, extravagance, aggressiveness, wilfulness. assump
tion of superiority, individualism, mental rigidity and making final pronounceme

nts upon debatable subjects, thereby closing [Page 12] discussion and prohibitin
g freedom of enquiry. Dogma, or a supposedly authoritative statement, sometimes
without regard to inherent truth or reasonableness, is used as a bludgeon to stu
n into silence enquiring
minds. Recognition of the importance of authority in the maintenance of order ca
n cause first Ray people to use both personal position and dogma to forbid furth
er investigation. This is done, whether consciously or unconsciously, to crush o
pposition and restore personal prestige and dominance. The greatest suffering ca
n be experienced in defeat, degradation from office, displacement, humiliation,
subordination and exile. Of the seven principles of man ,[The Self and its Sheat
hs and The Seven Principles of Man, A. Besant. These are variously indicated, on
e list being: Spiritual Will, spiritual Wisdom, spiritual Intelligence, the anta
hkarana or bridge. mental, emotional and physical. This classification is used t
hroughout this work.) that of Spiritual Will or Atma [ Atma. The seventh Princip
le of man, the highest expression in him of the divine Monad. The innermost esse
nce of universe and man. Adapted from The Secret Doctrine and The Theosophical G
lossary. H. P. Blavatsky] influences the character and conduct of first Ray man.
The corresponding colour in the spectrum, generally present in the aura, is whi
te tinged
with electric blue at Egoic levels and bright vermillion in the personal aura. T
he 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 ar
ts, dancing represents the first Ray and those in whom that Ray predominates, [P
age13] 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 t
he creation, preservation and regeneration of the universe as a continuous Cosmi
c dance. The first Ray predominates in the doctrine and ethics of Hinduism and t
he seventh in its ceremonies and mantras. [ Mantras. Scientifically chosen and a
rranged words and sentences of power which, when chanted, liberate potent energi
es] 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 l
egislator, almost a Divine Being. The Theosophical Glossary, H. P. Blavatsky] re
present the influence and action of the first Ray.
If a chart of the seven Rays be folded, using the fourth as a hinge, the horizon
tal 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 wo
rds " Peace be still," [ Mark IV, 39] as also in [Page 14] all of His production
of supernormal phenomena,. miscalled miracles. King Arthur represents the Chris
t in His first Ray aspect as Spiritual King. The first Ray qualities are represe
nted in the characters, words and actions of many well-known leaders of men. Her
e 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 Milit
ary Academy. On a lonely stretch of road, two masked bandits stopped the car. Wi
th 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. " M
acArthur 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 confidenc
e obviously shattered, lowered his gun uncertainly; then, without. a word, backe
d 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 p
olitical 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 like
d 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 numb
er one and numbers two, three or four. The duties and the problems of all person
s 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 mi
nd of his chief; not only what to advise, but what it is proper for him in his s
tation 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, f
ive and six, or maybe some bright outsider, number 20.
" Ambition, not so much for vulgar ends, but for fame, glints in every mind. The
re are always several points of view which may be right, and many which are plau
sible. I was ruined for the time being in 1915 over the Dardanelles, and a supre
me 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 v
entures. 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 ru
le, we shall not flag or fail. We shall go on to the end. We shall fight in Fran
ce, 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 s
hall never surrender; and even if, which I do not for a moment believe, this Isl
and or a large part of it were subjugated and starving, then our Empire beyond t
he seas, armed and guarded by the British Fleet, would carry on the struggle, un
til, in God s good time, the New World, with all its power and might, steps fort
h to the rescue and the liberation of the Old."
Scott, the Antarctic Explorer, was described as " an indefeatable sportsman, buo
yant, 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 walki
ng out into the blizzard to his death rather than become a more serious burden t
o his comrades are typical of the first Ray, as is the explorer s ideal: " To st
rive, 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, r
eported words and acts of General George Patton which exemplify the first Ray ty
pe 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 sta
ff) 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 t
eaching 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 G
eorge V, His Life and Reign by Sir Harold Nicolson. Amongst the many great quali
ties 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 af
raid 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 alw
ays 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 opinion
s.[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, loyal
ty 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 Na
ture.
Froebel, the great educationalist and reformer of the last century, who coined t
he word " kindergarten," and Madame Montessori, are splendid examples of second
Ray educators, though both of them display in a high degree the qualities of oth
er Rays.
The ideal of second Ray man is impersonal, universal love founded upon recogniti
on of the unity of life. When highly evolved, he is intuitive and aspires to rad
iate 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, bene
volence, harmony and protectiveness. Loyalty in both friendship and love is one
of his greatest virtues, friendship being a veritable religion, and loyalty, esp
ecially in the face of failure and disloyalty, its highest expression. The phras
e, "Love is not love which alters when its alteration finds", partly expresses t
he second Ray ideal of love.
For the second Ray man, God is the Principle of Wisdom, of universal, radiant lo
ve and of self-sacrifice. He sees the divine creative act as a continuous, volun
tary and sacramental, sacrifice in which God perpetually surrenders His life tha
t all may live. He judges all conduct and achievement according to the measure i
n 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 si
nner, 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 th
e 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 super
ior force; he prefers to dissipate their enmity, which he feels acutely, to chan
ge it when possible into co-operation, to win their sympathy and to turn them in
to friends. He exercises intuitive insight and perception and seeks self-illumin
ation 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 wrest
le 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 teache
r are regarded as of great significance, the profession ideally having been chos
en 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 t
he urge to produce that which is beautiful.
He believes in the provision of interest and a sufficiency of permissible activi
ties into which the boundless [Page 22] energy welling up in the child, for exam
ple, can flow without restriction or so-called naughtiness. Psychological integr
ation is regarded as an essential part of the process of education. The followin
g 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 kno
w, 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 enligh
tened citizens; to produce workers for world welfare, high-minded servants of th
eir 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 eve
ry child has one blind day, one lame day, one deaf day, one day when he cannot s
peak. 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, havi
ng been " blind " themselves, are able to guide and direct the blind with unders
tanding.

For the second Ray man his apotheosis is omnipresence, which means to be conscio
usly 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 a
re 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 brethre
n, 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." (Jo
hn VIII. 7.)
" Where two or three are gathered together in My name, there am I in th
e 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-righteou
sness, hyper-sensitivity, self- pity, despondency, the habit of brooding upon, a
nd nursing grievances and difficulty in forgiving sins against [Page 24] the sec
ond Ray code. Judgment is often in danger of being obscured by the emotions, esp
ecially those of compassion and love. The quality of sympathy, which is characte
ristic of this Ray, shone out in the words of a young daughter who appealed to h
er 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 peop
le are prone to impracticability and to immense self-sacrifice for others, somet
imes undermining the self-reliance and increasing the selfishness of those on wh
ose behalf such sacrifices are made. They are inclined to over-accentuate the li
fe 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 hu
man 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 spiri
tual intuitiveness or Buddhi, [Buddhi. The sixth Principle of man, the vehicle o
f Atma expressed as wisdom and spiritual intuitiveness. Adapted from The Theosop
hical Glossary and The Secret Doctrine, H. P. Blavatsky]the vehicle of the Chris
t 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 harmoniz
ing influence represents this Ray. Buddhism, as its name suggests, is predominan
tly a Second Ray religion. The doctrinal, theological (where [Page 25] the theol
ogy is founded upon truth) redemptive, saving and teaching aspects of all World
Faiths represent the second Ray influence in them. The Ray correspondence is wit
h the sixth Ray, through which is manifested more individually and emotionally t
he 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 co
mpassion, tenderness and pity for all that lives, especially for all that suffer
s, 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 principle
s understanding, a deeply penetrative and interpretative mind, adaptability, tac
t, dignity, the sense of which is very strong and recognition of the power and v
alue of silence. Capacity for creative ideation is one of the characteristic pow
ers. The types of men are the philosopher, the organiser, the diplomat, the stra
tegist, the tactician,
the scholar, the economist, the banker, the chess player, the judge, the allegor
ist, the interpreter and the cartoonist.
Leaders such as Churchill, Roosevelt, Stalin, Montgomery, Rommel, Smuts, are out
standing 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 greate
st evils. The driving impulse is wholly and impersonally to grasp all the fundam
ental principles and factors of a subject and to combine and apply [Page 27] the
m to its perfect comprehension and application. The highest attainment is the fu
ll 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 unt
il complete enlightenment occurs. Comprehension and synthesis of all the factors
involved is thus gained and as a result the solution of the problem is perceive
d. In his own life he learns to
" burn up karma [Karma. The Law of Causation, Balance, Compensation, by which ev
ery action begets a reaction; the actor becomes the attractor for a similar acti
on. Vol. 5. The Secret Doctrine, H. P. Blavatsky. " Physically, action; metaphys
ically, 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 th
e concatenation of causes and effects in orthodox Buddhism; yet it is the power
that controls all things, the resultant of moral action, the metaphysical Samska
ra, or the moral effect of an act committed for the attainment of something whic
h gratifies a personal desire. There is the Karma of merit and the Karma of deme
rit. Karma neither punishes nor rewards; it is simply the one Universal Law whic
h guides unerringly, and, so to say, blindly, all other laws productive of certa
in effects along the grooves of their respective causations. When Buddhism teach
es that Karma is that moral kernel (of any being) which alone survives death and
continues in transmigration or reincarnation, it simply means that there remain
s 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 th
eir legitimate effects, and wiped out by them, so to speak, and such causes unle
ss compensated during the life of the person who produced them with adequate eff
ects, will follow the reincarnated Ego, and reach it in its subsequent reincarna
tion until a harmony between effects and causes is fully re-established." The Th
eosophical Glossary, H. P . Blavatsky. Vide Reincarnation, Fact or Fallacy? Geof
frey Hodson]in the fire of knowledge " and [Page 28] discovers and applies the p
rinciples 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 s
cientist he would be alchemist as well as chemist, astrologer as well as astrono
mer and metaphysician as well as physicist and mathematician. He achieves result
s by means of prolonged, sequential thinking and a perfection of both strategy a

nd tactics. He skillfully employs the method of the trap and the net, being read
y to use any appropriate method without regard for personal inclination.
As teacher, he explains principles, encouraging the pupils to work out their app
lication by their own mental efforts, often leaving gaps and even permitting per
plexity in order to evoke enquiry and inspire to research. Impersonality in the
approach to truth is inculcated. This type feels greatly the necessity for compl
ete comprehension in all the affairs of life, responds far less to an imposed et
hical code than to interior realisation of the valid reasons for particular kind
s of conduct. He learns also to interpret and use circumstances as guides to con
duct and wisely to wait upon the logic of events.
In the intellectual skill and wisdom with which the Lord Christ defeated those w
ho 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 "[Ps
alms 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, indeci
sion through seeing too many sides, aloofness, intrigue, cruelty, unreadiness op
enly to adopt a cause, failure to support in a crisis, deliberately and unscrupu
lously 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 th
e spirit and the larger purposes of life.
Inversely, there is sometimes a proneness to live too much in the realm of princ
iples, long range plans, schemes and ideals and consequently to become impractic
al and remote from the world. The insincerity of which third Ray people are capa
ble 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 dipl
omat is he? Good words are a mask for the concealment of bad deeds. Sincere dipl
omats 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 s
aid: 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 late
r and said: General, there is no man alive who could get that information in l
ess than five years! " The next day the General got up and made an eloquent spee
ch. He drove home every point with a multiplicity of statistical detail. Everyon
e was enormously impressed, but no one so much as his secretary .When the Genera
l retired to his office the secretary asked:
Where did you get all those wonde
rful statistics ? " And General Smuts said: Well, you told me no man alive cou
ld compile them in less than five years. So I made a few rough estimates and I f
igured 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 digni
ty, including " loss of face ". The principle of man is that of abstract intelli
gence or Higher Manas, [Manas. " The mind," the mental faculty which makes of ma
n an intelligent and moral being, and distinguishes him from the animal; a synon
ym of Mahat. Esoterically, however, it means, when unqualified, the Higher Ego,
or the sentient reincarnating Principle in man. When qualified it is called by T
heosophists 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 an
d 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] huma
n Ego. The colour is emerald green, the jewel the emerald; the Ray correspondenc
e is with the fifth Ray, that of the concrete mind, and the symbol is the triang
le. Whilst the third Ray man would be intellectually concerned with the great pr
inciples of life, with philosophy and metaphysics, the fifth Ray man would more
readily pursue detailed scientific knowledge and seek to apply the results to ph
ysical life. Of the Arts, poetry, which is mental music, the perfect language, r
epresents the third Ray.
The Chaldean religion, with its astrological basis and practice, is predominantl
y third Ray. The philosophical and metaphysical aspects of all World Faiths repr
esents the third Ray influence in them. Amongst explorers, Scott was extolled fo
r scientific leadership and Amunsden for swift and efficient travel, these refer
ences 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 th
ird. Field-Marshal Montgomery exemplified this in his careful, precise preparati
ons, his predilection for ensuring the availability of all forces and supplies n
ecessary for victory before starting, including control of the air, his close st
udy 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 necess
ary, 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 a
vailable 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 thi
rd Ray in the following story related by Paul Marcus : " Among the guests at a d
inner my parents gave recently, were a rabbi and a Catholic priest. When the par
ty sat down to dinner, they were confronted with one of those seemingly insurmou
ntable moments who was going to say grace ? Everyone looked meekly down at his p
late; 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 gra
ce 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 c
reative ideation, harmony, balance, beauty and rhythm. The special faculty of th
e 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 simul
ate the qualities of all the Rays. He has a strong sense of form, symmetry, equi
librium and a sensitive taste for all that is beautiful in the Arts, in Nature a
nd 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 b
y the dominant sub-Ray. The driving impulse is to release the influence of beaut
y upon the world, to mediate between the realms of pure beauty [Page 34] and tho

se of its imperfect expression, the Arts serving as links between the two. Those
orators possessed of the art of rhythmic speech, capable of charming, persuadin
g, captivating and carrying away an audience, the true spell-binders, display th
e quality of the fourth Ray.
The fourth Ray standard and test of human beings, nations and civilisations is f
ar more that of beauty than of temporal power, possessions, armaments and financ
ial standing. Some artists can condone all conduct through which the light of be
auty shines and are unable to forgive ugliness. They feel acutely the need for t
he presence of harmony and beauty in their surroundings and can suffer greatly f
rom their absence.
The fourth Ray man obtains his results by markedly individual methods, success d
epending upon perfection of technique, whether in the Arts or in life. He is a n
atural 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 t
he branch of the Arts chosen by those in whom the fourth Ray predominates may va
ry 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 throu
ghout the universe. They achieve their results by dramatisation, illustration an
d by the appeal of beauty, rhythm, perfection and charm, the means employed bein
g enchantment and allurement. As teachers they illustrate and dramatize.[ Page 3
5]
Amongst the defects in the fourth Ray are instability, restlessness, vacillation
, sensuousness, posing, self-conceit, self-indulgence, improvidence, cynicism co
ncerning those more successful than themselves and a sense of superiority over l
ess gifted individuals. They suffer alternation of moods. They can be elevated t
o lofty exaltation and cast down into depression and despair.
"very artist knows, and dreads, the converse pause of despondency that follows u
pon 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 tho
ughtful moments. Emotion is thought in a hurry. This speeding-up can only come a
t a time of unusual fullness of suggestion, spontaneously; and is followed by ex
haustion and disappointment; for it cannot be sustained." [Picture Making, by Ch
arles 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 accomplis
hment. The greatest suffering is generally due to frustration and failure to ach
ieve perfect self-expression. The principle of man is the bridge between the Hig
her Self and the lower, the antahkarana. [ Antahkarana, Sanskrit. Antar = middle
or interior, and karana = cause, instrument. Technically used to refer to the b
ridge between the Higher and the Lower Minds, the internal instrument operative
between them.] [Page 36]This principle " serves as a medium of communication bet
ween the two, and conveys from the lower to the Higher Ego all those personal im
pressions and thoughts. of man which can, by their nature, be assimilated and st
ored by the undying Entity, and be thus made immortal with it, these being the o
nly elements of the evanescent Personality that survive death and time." [The Th
eosophical Glossary, H. P. Blavatsky]
The mission of the artist would thus appear to be, by means of beauty, to elevat
e 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 bet
ween 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 m
ay 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, w
hich also finds expression in every tendency towards colourful appurtenances and
adornments and the use of the Arts in religious worship. The following verses a
nd 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, dedu
ctive, 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 domi
nant are capable of displaying unwearying patience and the extreme of thoroughne
ss and method, particularly in the repeated examination and the classification o
f intricate and minute details.
The type of man is the scientist, the mathematician, the lawyer and detective. I
n the early stages of development the chief interest is in physical science, thi
s being later extended into the domain of the occult and the metaphysical. The f
ifth Ray mind is brilliant, flashing, swift, witty, technical, analytical, accur
ate, positive, and possesses great capacity for specialisation and grasp of deta
il. As ideals it prizes highly truth, mental detachment and accuracy of observat
ion, 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. T
his, however, must be demonstrable as, for example, by correct prediction, based
upon acquired data. He obtains his results by means of the brilliant and patien
t use of the mind. He thinks, seeks, searches, probes, experiments, patiently ob
serves and calculates and then makes accurate deductions from his discoveries. H
e 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 p
reoccupation sometimes tends to make his mind so inelastic and his methods so ri
gid and unadaptable that full achievement is denied him. When, however, the thir
d Ray aspect of his nature, with its characteristics of adaptability and philoso
phic thought, begins to influence his concrete mind, as would seem to be occurri
ng in the
case of many modern scientists, this, combined with the magnificent qualities al
ready referred to, ensures his success as a great discoverer and revealer of kno
wledge 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 geni
us 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 exhi
laration of mental mastery .With his brother of the third Ray, he ultimately bec
omes 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 Un
iverse is founded.
Amongst the defects are separateness, emotional coldness, destructive criticism,
mental rigidity and one-track-mindedness, a tendency to perceive and unduly acc
entuate the faults in others, iconoclasm which is not supplemented by readiness
or ability to construct, wounding by telling " your faults for your own good " a
nd 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 intuiti
onal, scepticism, materialism and pride. Other faults are self-centredness, smal
lness 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 effectiven
ess in the conduct of life, sometimes due, perhaps, to proverbial absent-mindedn
ess. In religion, where this is accepted, the fifth Ray man is inclined to be do
gmatic and curiously unreasoning. In excessive preoccupation with tradition, dog

ma, 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 t
ype is frequently very selfish and acquisitive and, unless the character is modi
fied by the presence of the qualities of other Rays, notably the second, third a
nd sixth, tends to keep its discoveries and possessions to itself, e.g., to pate
nt 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 upo
n analytical processes and demonstrable proof is inclined to render him some-wha
t blind to the great principles behind manifestation and impervious to inspirati
on 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 sco
rn. 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 o
r lower Manas. The colour is lemon-yellow, the jewel the topaz and the symbol th
e five-pointed star. The fifth Ray is in correspondence with the third, of the q
ualities and attainments of which it is the concrete expression. Ultimately the
two are blended into a single instrument of consciousness, displaying the highes
t 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 th
e 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 t
old 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 eva
ngelist, the missionary and the reformer. Examples are Brother Lawrence, St. Fra
ncis, 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 i
deal, a cause or a leader. Selfless service in relief of the sufferings of the w
orld, 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 Goodnes
s. Whether as soldier, lover, philosopher or scientist, to this ideal he is "fai
thful unto death". Selfishness, individualism, [Page 44] divided loyalty, disloy
alty, betrayal of individual and of public trust, and hate are the greatest evil
s.
The sixth Ray person obtains his results by the extreme of one-pointedness; he c
arries his devotion to such lofty heights that he loses himself in his ideal, be
comes 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 ot

her 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, obsess
ion, susceptibility to glamour, intolerance and the extreme of blind hero-worshi
p. 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 be
cause self-radiant.] the colour roseate fire. The jewel is the ruby and the symb
ol the rose of four petals in the form of an equal-armed cross. The corresponden
ce 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 s
ixth Ray. The Christian religion, especially in its devotional and mystical aspe
cts, 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, C
oronations and the ceremonies of the Ordination of Priests and the Consecration
of Bishops. World figures who displayed the qualities of the sixth Ray are refer
red 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 chara
cter and conduct, splendour of estate and person, ordered activity, precision, s
kill, grace, dignity, great interest in politics, the arts, ceremonial pageantry
, magic, the discovery, control and release of the hidden forces of Nature and c
o-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, magi
cian, 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 o
rder 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 wor
th 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 R
ay 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 co
nceived result. The formation of groups of people to be trained and led in co-or
dinated 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 techn
ique. He also employs the methods of the first Ray. The apotheosis is dual, name
ly, to become a spiritual magician, and to live perfectly down to the smallest d
etail. Freemasonry is both a ceremonial and a practical expression of one attrib
ute of the seventh Ray, which is also represented in the rituals of all World Fa
iths.

Amongst the defects of the type are ostentation, pretentiousness, unscrupulousne

ss, 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 spiri
tual significance, and a tendency to descend into black magic, sorcery, necroman
cy and the baser forms of priestcraft. Seventh Ray people can suffer acutely und
er humiliation, [Page 48] loss of outer power, adverse criticism, particularly f
rom one of a lesser degree, and subjection to rude behaviour.
The principle of man is the physical body. The colours are purple and sapphire b
lue, the jewel is the amethyst and the symbols are the clockwise-turning swastik
a and the seven-pointed star. The correspondence is with the first Ray, the seve
nth representing the power of that Ray expressed in" physical action. Of the Art
s, 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, w
ith consequent tendencies in science to explore the normally invisible universe,
as by the radio telescope, to investigate the extra sensory powers and psyche o
f man as in ESP [ Vide The Reach of the Mind, J. B. Rhine]and psychosomatic medi
cine, 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 pageantr
y and ceremonial. ln the Christian religion the effect of the seventh Ray is dis
cernible in the movement towards High Church as in Anglo-Catholicism, in a deepe
ning recognition of the spiritual significance and efficacy of ceremonial, in mo
vements towards co-operation between sects and in attempts to establish a brothe
rhood 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 t
hird Rays are also developing, the growing influence of the seventh Ray increase
s the tendency to substitute arbitration and co-operation for force as a means o
f settling disputes. As the influence of the Ray grows stronger and is supplemen
ted by an appropriate development of the higher, synthesising mind of man, these
tendencies will become stronger, eventually making fully effective the ideals u
pon 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 a
s they know them, have been endeavouring to discover their own Rays, will possib
ly find themselves to be displaying the qualities of more than one, no special R
ay characteristics appearing to predominate. If, however, they will examine them
selves 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 a
nother of the Rays. As has been suggested, affinities or correspondences exist b
etween the Rays. The first and the seventh Rays are intimately associated, as al
so are the second and the sixth and the third and the fifth. In addition, the fi
rst 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 r
elated 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 activitie
s 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 Hod
son] on earth should include all of their characteristics. This is exemplified i
n the lives of the greater figures of history, most of whom displayed the blende
d qualities of two and sometimes more Rays. The Pharaohs, Alexanders, Caesars an
d Napoleons of the world, for example, manifested predominantly the power aspect

of the first Ray. A study of their lives reveals, however, marked differences b
etween them, according to the degree in which the qualities of other Rays were b
lended with those of the first Ray.
Richard Wagner would seem to have displayed predominantly the qualities of the f
ourth and the seventh Rays; he was an artist who combined many branches of the A
rts 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 me
ssage 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 po
rtray, as in the Love Duet in Tristan and Isolde, the exaltation of human love i
nto a spiritual experience of unity (2nd Ray). In order to attain these objectiv
es, 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 s
ublime 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 G
reek dramatist. Leonardo da Vinci (1452-1519) is best known for his paintings, e
specially the Louvre s "Mona Lisa" ; he was also very successful as scientist, i
nventor and prophet. In these he displayed the qualities of the 4th , 5th and 3r
d 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 lear
ned in philosophy (3rd Ray) anatomy, astronomy, botany, natural science, medicin
e, optical science, meteorology, and even aviation all 5th Ray activities. He ac
hieved great results in these fields and passed on knowledge which is still bein
g used [Page 53] by modern scientists. He was well versed in architecture (6th R
ay), music (4th Ray) and warfare (1st Ray). He made plans for the mass productio
n 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 co
nstruction 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 meas
ure distances by counting the turns of a wheel and his mechanical jack. He desig
ned a paddle wheel boar, a cantilever swing bridge, a self-propelled car, devise
d roller bearings and built waterways, using canal lock systems still in use tod
ay 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, a
nd 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 188
9) illustrates the effect of a blending of the 3rd , 4th and 5th Rays in an arti
st. His works are described (Time, January 31st , 1949) as " emotionless abstrac
tions, 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 a

nd [Page 54] perspective, he makes the shapes in his painting shift and change a
s 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 colou
rs and forms is that they do something they do not want to do themselves. For in
stance, 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 bu
t they are exciting to me " (5th Ray).
Clement Richard Attlee, Britain s Prime Minister from 1945, is described (by the
London Observers Diplomatic Correspondent in The New Zealand Herald, 20-1-49) as
" a competent and conciliatory chairman, holding office not by reason of positi
ve qualities of his own, but as an intermediary (3rd Ray). ...Yet he is today th
e complete master of his Cabinet and he has quietly carried through changes in C
abinet 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. Bu
t. ..the secret lies deeper. Attlee s strength comes from a peculiar form of dis
ciplined independence (1st, 3rd , 5th and 7th Rays). ...Attlee is completely sel
f-sustained. He is not afflicted by unpopularity. He is, in fundamental decision
s, 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 pr
ivate 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 k
nowing 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 Gladstoni
an 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 hab
its 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 el
ement in his life (2nd and 6th Rays) [Page 56] " The Labour Party was in an almo
st hopeless mess utterly defeated and divided into quarrelling factions. Attlee,
loyal (6th Ray), modest, impartial (3rd Ray), clear-headed (5th Ray), capable o
f decision (1st Ray)
and with the courage of his personal detachment (1st and 3rd Rays), had precisel
y 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 e
nthusiasm and immense fervour, was an example of the blend of the qualities of t
he 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 (1

st 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 a
nd all the panoply of war . In many cities the headquarters of the Salvation Arm
y are named " The Citadel". Of interest, in view of the colours appropriate to t
he 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 Newma
n 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 obsesse
d with the responsibility of rule. He might be called a spiritual imperialist. H
e was a born General and embarked upon an aggressive campaign of Catholic expans
ion (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, s
aw it as an army with rank closed against questioning, because it weakened resol
ution (1st Ray). Time, whilst acknowledging Manning s greatness, has proved Newm
an 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 experie
nce (2nd, 4th and 6th Rays) as the greatest powers with which to wage war agains
t evil. The lives and characters of these three men suggest that in General Boot
h the sixth
Ray was predominant, with the first splendidly developed, whilst in Cardinals Ma
nning 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 (15
48-1600) [ 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.] rein
carnations, we are informed, of the same Ego, both displayed marked sixth Ray at
tributes, matched and tempered by an unusual development of [Page 58] the qualit
ies and powers of the third and fifth Rays. In addition, each of these great sou
ls possessed the fourth Ray power of magnificent oratory and literary craftsmans
hip. 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 sch
ool, who is credited with the discovery of the theorem that the square of the hy
potenuse of a right-angled triangle is equal to the sum of the squares of the ot
her two sides, the heliocentric system and the mathematical principles of music,
displayed to a remarkable degree the intellectual powers, of the third and fift
h Rays, combining with them great capacities as a teacher. An occult tradition s
tates that he has attained Adeptship and now also shows forth to a very high deg
ree the second Ray qualities of wisdom, love and compassion.
Queen Victoria is said to be a reincarnation of King Alfred; both were great mon
archs 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 mys
tical experience (2nd and 6th Rays) .Gladstone, egoically identified with Cicero
, the Roman orator, statesman and man of letters. ( 106-42 B. a. ) , in both inc
arnations 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 per
formance, is likely to be decided by the influence of the sub-dominant Ray. Of t
hese, 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 fir
st 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 wel
l developed to provide the capacity to conceive abstract ideas and to express th
em in obedience to mathematical laws. Artists with the third and fifth Rays as s
ub-dominant influences take naturally to literature and painting, those choices
in their turn being expressed according to the influence of other Rays. The mark
edly fourth Ray writer might excel in poetry, whilst the pure thinker, the philo
sopher 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. Abstra
ctionism in an artist indicates strong. third Ray [Page 60] tendencies, whilst u
nmistakable 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 complet
e development along the lines of one Ray are provided in the lives and persons o
f 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 th
e abiding sense of unity with all people characteristic of the second Ray. The c
orrespondence with the sixth Ray emerged in the manner of the death of Christ, i
n 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 highe
st forms the qualities and powers of the other five Rays: for They were master l
eaders 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 possess
ing both profound knowledge, physical and superphysical, and the power to demons
trate it (5th Ray); perfect embodiments of lofty idealism with the power to evok
e it in others (6th Ray); master magicians, especially in the greatest of all ma
gic, the transformation of the character [Page 61] and lives of human beings (7t
h 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, how
ever, imperfectly, aspects of the mysterious Dweller in the Innermost which is a
t 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 Tr
ee 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 o
wn Power, Life and Light into the objective universe which is its evolutionary f
ield. This Monadic Ray shines forth through one of the three aspects of the triu
ne Deity and thereafter through one or other of the seven Archangelic Beings thr
ough 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 h
uman Monad becomes coloured or imprinted with the attributes of that Aspect of D
eity and of that Archangel through which it shines forth. Thus, while the whole
potentiality is present in every Monad in all subsequent self-manifestations, on
e 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 therefor
e be necessary to ascend in consciousness to the Monad itself, or at least to th
e highest expression of its present individuality, that, of Spiritual Will or Al
ma; for there the Ray colouring, the Sephirothal imprint, would be apparent. Onl
y a highly developed occultist and seer is capable of making this investigation.
Since, however, Ray qualities begin to show themselves fairly clearly in human b
eings of the present evolutionary age, careful examination of character will gen
erally 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 achi
eve all-round development the predominating Ray and Ray activity of the outer pe
rsonality 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 Ra
y. There are, however, certain indications which may possibly lead to the discov
ery 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 me
thod of obtaining desired results and the outstanding weaknesses, particularly t
hose 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 ord
er.
Thus in the character of very great, but still imperfect, men and women there ar
e mountains and valleys, as it were. Those who are passing through earlier evolu
tionary phases will tend generally to display the defects rather than the desira
ble qualities of the Rays, their vices rather than their virtues, even though th
e 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 weak
nesses. 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 depe
ndent upon evolutionary age, the more advanced often proving able instantly to c
heck the expression of an undesirable characteristic and quickly to achieve its
elimination. In other words, the number of earthly lives and the progress made i
n most of them decide whether the strengths or the weaknesses, the virtues or th
e vices, the positive or negative aspects of the Ray attributes will find predom
inant 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 po
wer, 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 actio
n; 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 happines
s upon others, particularly by sharing possessions; a gift of teaching and a pre
ference [Page 66] for winning enemies over so that they become friends and colla
borators, and the weaknesses of sentimentality and sensuality-if these are displ
ayed in anyone person, then they may fairly be regarded as being on the second R
ay.
If the ready comprehension of abstract ideas and of the meaning, intention and c
haracter 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 st
rategists; a readiness to comprehend and explain varied phenomena by reference t
o a fundamental principle; ability to engage in prolonged contemplation, and, on
occasion, indecision, aloofness and a tendency to intrigue even to the extent o
f unscrupulous deceit, are marked characteristics of one s nature, then one is p
robably 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 wor
ld; a tendency to dramatise and illustrate expounded ideas with rhythmic forms;
a certain power of allurement, and the weaknesses of self-conceit, self-indulgen
ce and surrender to moods, are outstanding qualities, then the fourth Ray is ind
icated. If the mind is analytical and legal, prizing logic above all else; the s
cientific method of thought strongly appeals and the establishment of incontrove
rtible facts is a driving impulse; charts and diagrams are used in [Page 67] stu
dy and teaching; and the analytical mind is used in perpetual probing and search
ing for ultimate fact, and the weaknesses of egoism, excessive criticism of othe
rs, self-righteousness, pedantry, narrowness, materialism, and prying inquisitiv
eness, are marked characteristics, then fifth Ray qualities are being displayed.
If fiery enthusiasm; a strong sense of loyalty; a certain single-mindedness in e
verything that is thought and done; and capacity for devotion and self-sacrifice
, particularly in service; if resolve burns within one as an irresistible spirit
ual power, and the weaknesses of emotionalism, impulsiveness, fanaticism and sen
suality 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 succ
essfully appeal to the senses and intellect; if grace and splendour and the idea
ls of chivalry and knightliness make strong appeal; if the instinct to harness i
nvisible forces for the fulfilment of human needs, and the weaknesses of formali
sm and of love of power and office are all marks of one s nature, then one is ev
olving, at least for the time being, on the seventh Ray.
The true Ray, it should be remembered, may only be known after correct assessmen
t of the quality, nature and influence of the Monad itself, the Dweller in the i
nnermost which first received the imprint and colour [Page 68] of one or other o
f 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 suc
cessive personalities - and therefore appears to display predominantly-the quali

ties and powers of Ray after Ray. A study of the Ego through a number of such in
carnations would doubtless reveal one central quality or light shining through a
ll 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 we
aknesses. Even so, a completely dispassionate observance of persisting basic ten
dencies, 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, fo
r example, follow seven different types of people into a store and note their sh
opping methods. If a customer strides in with pre-determined choice, goes as dir
ectly 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, pa
ys and strides out again, not looking particularly to the right or left, then fi
rst Ray characteristics have been displayed. If, furthermore, a certain amount o
f force has been used to reach the counter or even the foremost possible place i
n 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 wo
uld 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 ser
ving 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 re
quired 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 th
e 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 mos
t likely to be available, his procedure would be strictly impersonal, all proffe
red goods being accepted or rejected entirely upon grounds of suitability. Shoul
d the right article be found, the third Ray purchaser would generally be ready t
o pay the required price.
Unless the fifth Ray is also strong in him, he is not inclined to haggle over pr
ices or be influenced in his choice by the thought of obtaining a bargain. If th
e shop assistants are unable to produce the desired goods, [Page 70] then, witho
ut 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 obje
cts to be purchased. Whilst capable of employing the method of any of the Rays i
n planning, carrying out and completing a shopping expedition, the decisive fact
or would be loveliness, charm. The treatment of the assistant would depend almos
t entirely upon the mood of physical condition of the purchaser at the moment, a
nd could vary from winning friendliness to complete disregard of any other feeli
ngs than his own. In the personal choice of colour, background assumes considera
ble significance. Certain hues and shades are skillfully blended to produce an e
ffective 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 colou
r in any shade in order to achieve a desired effect.
Close attention to detail is likely to be exhibited by fifth Ray people. Not onl
y will the general plan of operation have been clearly formed, but the precise c
olour, 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, an

d sometimes the cheapness of goods or the possibility of a bargain, will influen

ce the choice.
Comparisons with similar goods in other shops are likely to be made, and the che
apest of them [Page 71] patronised. As nearly as possible, the exact amount of t
he deal will be tendered, and where change is required it will be carefully chec
ked. Shopping expeditions can make considerable demands upon the patience of tho
se whose aid is sought by fifth Ray people in finding and buying goods. Even tho
ugh 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 exaspera
ting, particularly to friends in whom the first and seventh Rays combine to best
ow the capacity for making quick decisions. Warmth of colour would probably be s
ought 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 ass
istant.
They are universal rather than particular in their choice of both goods and stor
e, and are likely to be influenced by what they see on display or what is presse
d upon them by persuasive salesmen. They would probably not be nearly as decisiv
e in such matters as those influenced by the first, third and fifth Rays and cou
ld, in consequence, be somewhat difficult people to serve. They tend to be affec
ted by occurrences during the shopping expedition and especially by the treatmen
t they receive from both fellow-shoppers and assistants. Annoying, circumstances
might cause them to act quite illogically, even to the extent of [Page 72] refu
sing out of pique to purchase an obviously suitable article.
Seventh Ray people would tend to seek perfection in whatever is purchased, parti
cularly in personal attire, adornment and in the decoration of a home. They migh
t, indeed, justly be described as perfectionists. Beauty, grace, fitness and a c
ertain splendour are their notable characteristics. They resemble their brothers
of the first Ray in their relationship with their fellows and are naturally cou
rteous, considerate and appreciative of those with whom they deal. Price influen
ces them hardly at all, and they are inclined to tender a larger sum than is req
uired 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 conduc
t of people on the seventh Ray,
One particular quality is generally regarded as supremely desirable by persons o
n each of the seven Rays. For the first Ray this is power; for the second, wisdo
m; for the third, comprehension; for the fourth, beauty ; for the fifth, knowled
ge; for the sixth, one-pointed devotion; and for the seventh, order.
Knowledge of the seven Rays is helpful in the comprehension of others, especiall
y of those whose approach to life, methods of obtaining desired ends and ultimat
e destiny differ from one s own. Such knowledge can bestow upon those who posses
s it one of the highest virtues. There is a wide tolerance, born of deep underst
anding, concerning the ideals and actions of other nations and of other individu
als.
This virtue is [Page 73] beautifully expressed in the words of the Lord Shri Kri
shna, who was speaking as an incarnation of Vishnu, the Second Aspect of the Ble
ssed 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. Besa
nt.)
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. Ofte
n 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, ef
fortless, 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. Pronounc
ement 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. Subordinati
on. 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 one
ness. 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. T
o heal.
Highest Attainment - OUTER Full and unbroken realisation of unity. Successfully
to impart Wisdom.
Highest Attainment - INNER Omniscience. Continual expansion of the experience o
f unity
Teaching Method Share knowledge. Illumine from within. Bestow happiness.
Method of Achievement Intuitive insight and perception. Self-illumination. To w
in over. Negotiate. Non-resistance. Turn other cheek.
Method of Achievement Weapon: Wrestling hold
Weaknesses Sentimentality. Sensuality. Impracticability. Unwise self-sacrifice f
or others, undermining their self-reliance and increasing their selfishness. Acc
entuate life and neglect form.
Source of Suffering Heartbreak. Loneliness. Isolation. Exclusion. Neglect and b
roken 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 inter

pretative mental power. Adaptability. Tact. Dignity. Impartiality.

Type Philosopher. Scholar. Ambassador. Diplomat. Organiser. Strategist. Chess Pl
ayer. 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 contemp
lation.
Highest Attainment - INNER Omnipresence. Comprehension of Truth.
Teaching Method Explain Principle. Impersonality. Adaptation of method to indiv
idual 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. Cru
elty. Failure to support in a crisis. Dilettante. Deliberate deceit. Unscrupulou
sness 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 ch
arm
Method of Achievement Weapons: Enchantment. Allurement.
Weaknesses Alternation. Moods of exaltation and despair. Sensuousness. Posing. S
elf-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 observati
on, 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. Mis
erliness. Break ideals. Criticism. Pedantic mind and manner. One track mind. Cun
ning. Quibbling. Materialism. Coldness. Curiosity. Inquisitiveness. Meanness. Se
parativeness. 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. Bli
nd devotion to personalities. Ignore or despise the intellect. Sensuality.
Source of Suffering Crashed Heaven. Disloyalty of those loved and trusted. To b
e 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. Dignit
y. Noble bearing. Careful attention to detail, order, method. Military method. S
plendour
Type Priest. Ceremonialist. Ritualist. Magician. Pageant-Master. Knight. Politic
ian. 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 a
s tools. Bureaucracy. Extravagance. Plausibility. Meticulous and mechanical cere
monial. Regimentation.
Source of Suffering Humiliation. Loss of outer power. Frustration. Adverse crit
icism 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 Immo
rtal 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 tma, [The Spirit essence in man] is one with the Self in all,
the Paramtm [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 tma and the Paramtm 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. L
eadbeater
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. Lea
dbeater
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
Vivekachudmani ( 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

-------------------------------------------------------------------------------Go to Top of this page

Back to our On Line Documents
Back to our Main Page
This document is a publication of the
Canadian Theosophical Association (a regional association of the Theosophical So
ciety in Adyar)
89 Promenade Riverside,
St-Lambert, QC J4R 1A3
Canada
Telephone: 450-672-8577
our website is at : http://www.theosophical.ca

to get to our Contacts-Information list click on:

http://www.theosophical.ca/Contacts-Information.html
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 Wis
dom, 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 pres
ent day by an unbroken succession of Adept [ Adept. An Initiate of the 5th degre
e; a Master in the Science of esoteric philosophy; a perfected man; an exalted B
eing 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 c
ome in the unity of the faith, and of the knowledge of the Son of God, unto a pe
rfect 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 de
scribed the destiny of man in His words: " Ye therefore shall be perfect, as you
r heavenly Father is perfect." (Matt. V. 48. R. V.)] occult investigators. The f
ull fruits of [Page viii] this dual process have been preserved by the still liv
ing Hierophants and Initiates of the Greater Mysteries, in which they were impar
ted to pledged neophytes alone. In their doctrinal aspect, these mysteries consi
st 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 ar
e 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 centu
ry, save for the few alchemists, Kabalists, Rosicrucians, occultly-instructed Ma
son and the Christian mystics, Theosophy was unknown in the Western world. Befor
e then it was known and studied in various forms by the Platonists, the Pythagor
eans, the Egyptians and the Chaldeans, whilst in India and China it has been pre
served 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 allegor
y and symbol it is revealed in the [Page ix] Christian Scriptures, the dead-Iett
er reading of which has blinded Christians to their deeper significance. The The
osophical Society, founded in New York in 1875, a reincarnation of innumerable s
imilar movements in the past, is one of many channels chosen from time to time b
y the Teachers of the race for the transmission of this Ancient Wisdom to man. T
heosophists are offered the opportunity of studying, living and presenting the a
ge-old truths to the world in terms of modern thought.
Though the presentations may vary, Theosophy itself, being all truth, is unchang
ing and eternal. The study of comparative religion reveals the existence of cert
ain doctrines which are common to all World Faiths. Although differently present
ed 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 religiou
s systems. Each world religion reveals an arc of the circle of eternal wisdom. T
heosophy, although as yet but partially revealed to man, is the full circle of T
ruth. Age by age, at the direction of Those who are the Guardians of knowledge a
nd its accompanying power, aspects of the Eternal Wisdom are revealed to man thr
ough 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 s
olution. 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 t
ogether. This is a slow and unsatisfactory method, particularly in the attempt t
o 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 sav
e incomprehensible tangles, knots, badly blended colours and a general confusion
. Examination of the upper side, however, reveals the [Page xi] whole pattern, s
hows 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 o
f individuals and of nations. Theosophy reveals the plan of life, thereby bestow
ing mental serenity upon those who study it and making intelligent and purposefu
l living possible for them.
The student of Theosophy will do well to recognize that the human mind, being fi
nite, cannot fully comprehend abstract Truth, which is infinite. As the human in
tellect develops, man s power of .comprehension increases. Truth appears to chan
ge, 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 pron
ouncements. In the Theosophical Society opinion is therefore free, save, perhaps
, concerning. the brotherhood of man, which tends to be regarded as a fact in Na
ture to be [Page xii] recognized rather than as a dogma to be enforced. With thi
s 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 a
re united by their approval of its three declared objects, by their wish to remo
ve religious antagonisms and to draw together men of goodwill whatsoever their r
eligious opinions, and by their desire to study religious truths and to share th
e results of their studies with others. Their bond of union is not the professio
n of a common belief, but a common search and aspiration for Truth. They hold th
at Truth should be sought by study, by reflection, by purity of life, by devotio
n to high ideals, and they regard Truth as a prize to be striven for, not as a d
ogma 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 kno
wledge, 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 expres
sion of the Divine Wisdom and prefer its study to its condemnation, and its prac
tice 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 whic
h cannot be claimed as the exclusive possession of any. It offers a philosophy w
hich 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 w
orld the Science of the Spirit, teaching man to know the Spirit as himself and t
he 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 b
ar 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 Soci
ety:
" 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 t
he special dogmas, teachings and beliefs of their respective faiths, it is thoug
ht desirable to emphasize the fact that there is no doctrine, no opinion, by who
msoever 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 Ob
jects is the sole condition of membership. No teacher or writer, from H. P. Blav
atsky downwards, has any authority to impose his teachings or opinions on member
s. Every member has an equal right to attach himself to any teacher or to any sc
hool 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 ineli
gible to stand or to vote, because of any opinion he may hold, or because of mem
bership in any school of thought to which he may belong. Opinions or beliefs nei
ther 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, ancien
t 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 teach
ings: 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 tr
ue, three courses are open to the student. He may reject, ignore or suspend judg
ment until by self-training he develops the capacity to discover the facts for h
imself. The last of these three courses would appear to be the most desirable. T
hus the attitude of mind in which Theosophy should be studied is that of the sci
entist 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 theosoph
ical 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 Guard
ians and Revealers of Theosophy to man throughout the ages. These Adepts used Ma
dame 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 th
at 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 Unveile
d 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) edit
or of India s leading newspaper, The Pioneer, obtained the[Page xvii] material f
or 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 us
e as means of research. Their subsequent contribution to human knowledge is imme
nse.
The late Geo. S. Arundale and C. Jinarajadasa, the fourth President of the Theos
ophical Society, both of whom are greatly respected theosophical leaders, teache
rs 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 othe
rs 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 b
ook. As they are admittedly both general and incomplete, each of my main stateme
nts should be prefaced by some such phrase as [Page xviii] " According to my lim
ited understanding ". As this would be tedious, I ask that it be regarded as imp
licit throughout this theosophical study of human temperaments.
GEOFFREY HODSON
--------------------------------------------------------------------------------

CONTENTS

CONTENTS
CHAPTER
Page
Theosophy and the Theosophical Society vii
1 The Significance of Number. I
2 The First Ray 9
3 The Second Ray 19
4 The Third Ray 26
5 The Fourth Ray 33
6 The Fifth Ray 38
7 The Sixth Ray 43
8 The Seventh Ray 46
9 Blended Rays 50
10 The Personal Ray 62
A Method of Meditation 74

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 na
ture. Humanity includes the dauntless explorer and the gentle nun, the soldier,
and the hermit, the monk and the recluse, the politician, the businessman and wo
man 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 unde
rstood and this infinite variety and vast potentiality of man be comprehended an
d 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 natur
al attributes and qualities. All qualities and powers are within every human bei
ng, but in each of the seven main types there is a preponderant tendency. Knowle
dge of these seven types and their corresponding attributes provides a key to th
e understanding of human nature. [Page 2] Since this key is numerical in charact
er, it becomes necessary to advance the Theosophical teaching concerning numeric
al progression in cosmogenesis. Numerically, the active Source of all life and a
ll form is represented by the number One and the passive source, negative existe
nce, the Absolute, by Zero, No-thing. According to occult cosmogony, the next st
ep in the creative process is the emergence from the One of its inherent positiv
e 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 c
reative Word whereby universes spring into being, and life is the outward expres
sion of the Causeless Cause which is ever concealed ..Adapted from The Secret Do
ctrine and The Theosophical Glossary, H. P. Blavatsky.] These Three in turn unit
e 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 foc
used 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 i

n 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 L
ogos 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 eterna
l. immortal and indestructible human spirit. See Chap. X] or Spirits, radiate fr
om the One Source and pass through the Three and the Seven. In their passage thr
ough 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 attun
ed to their vibratory frequency or chord and are stained with their particular c
olour. The colour of the spectrum and
divine attribute which each of these Sephiroths represents is accentuated in eac
h projected Monadic Ray [Ibid.,Chapter X] and thereafter predominates over the o
ther 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 eter
nal truth. The seven notes are variously described. The first and the seventh ar
e the Alpha and Omega of [Page 4] manifested Life; they are the first and the la
st, the centre and the circumference containing the whole.
The first is the primordial Source, the point, the positive power of the univers
e. 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, omnipot
ence 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 a
ll things evolving upon them. In the Logos, it is the universe; in man, it is th
e physical body. In manifestation the Spiritual One has become material multipli
city. 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. Fr
om the many he returns self-consciously to the One. The second and the sixth not
es, representing respectively Life and its expression, are also paired. Life is
all-pervading, omnipresent, the unifying principle of the universe, the Spiritua
l Sun; its expression is localised as the vital principle in matter, the vitalis
ing principle in Nature and the physical sun. In the universe, the second note i
s Life; in the Logos, it is omnipresence; in man, it is love; in developed or sp
iritual man it is wisdom and universal love, from which spring compassion and se
lfless service. The sixth note in the [Page 5] universe is form, shape, organise
d matter. In the Logos, it is His " body " of the universe with its heart of fir
e 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 i
s 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 governin
g the manifestation of Spirit and Life through matter and form, the Archetypes o

f all the resultant forms, truth and the keys of knowledge all these are connote
d 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 wh
ich 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 intuitiv
eness is born. The fifth note is the time expression of that which is everlastin
g, 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 bra
in and the analytical intelligence; in developed man, it becomes as a crystal le
ns 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 o
f manifested Life makes an apparent pause in its everlasting swing between Spiri
t and matter. In that " momentary pause " of ultimate stability, perfect equipoi
se, 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 beauti
ful; 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 c
reative night before creative dawn. Physical, mental or spiritual germination de
mands the covering of the mantle of darkness. So also in the production of a wor
k 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 univers
e, 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 de
scend upon him in its full Pentecostal powers. [Page 7] As the student contempla
tes each one of the seven, he becomes identified with a seventh part of the Whol
e and merges his consciousness therein. He thereafter strikes in turn all the se
ven 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 s
evenfold universe. This is the goal. Wise, indeed, is he who by contemplation kn
ows 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 Tru
th Truth which is enshrined within the temple of Nature.
The sevenfold classification is to be traced throughout all the kingdoms of Natu
re, 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 an
d other correspondences. Each Ray is taken in turn and, in the light of Theosoph
y, suggestions are made, concerning, its relations to Aspects of the Blessed Tri
nity, 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 colo
ur, the jewel, and the symbol.
As stated later in this book, the, pure Ray type is rare, admixtures with conseq
uent modification of ideal, [Page 8] temperament and method being the rule. For

purposes of exposition, however, relatively pure Ray types are described. The ev
olutionary position or " age " of the Spiritual Self usually decides the degree
in which the Ray qualities and virtues are displayed and the defects and limitat
ions 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 i
mmortal part of man which reincarnates and gradually progresses to the final goa
l-Nirvana. Also the consciousness in man-" I am I "-or the feeling of " I- am-sh
ip ". Esoteric philosophy teaches the existence of two Egos in man, the mortal o
r personal, and the Higher, the Divine and the Impersonal, calling the former "
personality " and the latter " Individuality ". Adapted from The Theosophical Gl
ossary H. P. Blavatsky] the more readily discernible in the personality is the p
rimary 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, dete
rmination, leadership, independence, dignity rising on occasion to majesty, dari
ng 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 world
s
to conquer. In the early stages of evolution these activities are largely physic
al. In the later phases they become mental and spiritual. The will is then exert
ed not so much as personal effort and strain, but in effortless, frictionless ex
pression of the One Will.
The ideal of the Ray is strength, the first Ray man greatly appreciating the pre
sence of this quality, indeed tending to judge the value of all conduct and achi
evement 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 thos
e who give in. For him God, or [Page 10] the highest good, is the Principle of P
ower in all things. The greatest evils are weakness and surrender. The driving i
mpulse 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 experienc
e comes from the exhilaration of power, kingship, dominion.
The most natural first Ray method of obtaining results is to evoke from within o
neself great will-power, to become charged with the determination to succeed at
all costs, refusing to consider the possibility of defeat. Heedless of fatigue u
p to the point of utter exhaustion, the first Ray man exerts great mental and ph
ysical pressure upon himself and others and, when necessary ruthlessly overrides
or destroys all barriers and obstacles. As a teacher, he accentuates self-relia
nce, 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 th
e divine Will. The immediate purpose of all human life is spiritual, intellectua
l and physical evolution to the stature of the perfect man, and the ultimate obj
ective 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 t
o be held in the future. Man s passage through phases of ignorance, impotence, [
Page 11] transgression and consequent suffering to the attainment of wisdom, pow

er and unbroken happiness and peace, would seem to be indicated in Tennyson s wo

rds:
" 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 i
ngredient 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 evolutionar
y development on this planet. Whilst magnificent qualities and great virtues are
already displayed, it is inevitable that their opposites should also be apparen
t.
Amongst the defects of the first Ray displayed in the earlier stages of evolutio
n are ruthlessness, hardness, stubbornness, pride, superciliousness, unadaptabil
ity, 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 f
or power, egotism, braggadocio, extravagance, aggressiveness, wilfulness. assump
tion of superiority, individualism, mental rigidity and making final pronounceme
nts upon debatable subjects, thereby closing [Page 12] discussion and prohibitin
g freedom of enquiry. Dogma, or a supposedly authoritative statement, sometimes
without regard to inherent truth or reasonableness, is used as a bludgeon to stu
n into silence enquiring
minds. Recognition of the importance of authority in the maintenance of order ca
n cause first Ray people to use both personal position and dogma to forbid furth
er investigation. This is done, whether consciously or unconsciously, to crush o
pposition and restore personal prestige and dominance. The greatest suffering ca
n be experienced in defeat, degradation from office, displacement, humiliation,
subordination and exile. Of the seven principles of man ,[The Self and its Sheat
hs and The Seven Principles of Man, A. Besant. These are variously indicated, on
e list being: Spiritual Will, spiritual Wisdom, spiritual Intelligence, the anta
hkarana or bridge. mental, emotional and physical. This classification is used t
hroughout this work.) that of Spiritual Will or Atma [ Atma. The seventh Princip
le of man, the highest expression in him of the divine Monad. The innermost esse
nce of universe and man. Adapted from The Secret Doctrine and The Theosophical G
lossary. H. P. Blavatsky] influences the character and conduct of first Ray man.
The corresponding colour in the spectrum, generally present in the aura, is whi
te tinged
with electric blue at Egoic levels and bright vermillion in the personal aura. T
he 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 ar
ts, dancing represents the first Ray and those in whom that Ray predominates, [P
age13] 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 t
he creation, preservation and regeneration of the universe as a continuous Cosmi
c dance. The first Ray predominates in the doctrine and ethics of Hinduism and t
he seventh in its ceremonies and mantras. [ Mantras. Scientifically chosen and a
rranged words and sentences of power which, when chanted, liberate potent energi
es] 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 l
egislator, almost a Divine Being. The Theosophical Glossary, H. P. Blavatsky] re

present the influence and action of the first Ray.

If a chart of the seven Rays be folded, using the fourth as a hinge, the horizon
tal 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 wo
rds " Peace be still," [ Mark IV, 39] as also in [Page 14] all of His production
of supernormal phenomena,. miscalled miracles. King Arthur represents the Chris
t in His first Ray aspect as Spiritual King. The first Ray qualities are represe
nted in the characters, words and actions of many well-known leaders of men. Her
e 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 Milit
ary Academy. On a lonely stretch of road, two masked bandits stopped the car. Wi
th 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. " M
acArthur 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 confidenc
e obviously shattered, lowered his gun uncertainly; then, without. a word, backe
d 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 p
olitical 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 like
d 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 numb
er one and numbers two, three or four. The duties and the problems of all person
s 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 mi
nd of his chief; not only what to advise, but what it is proper for him in his s
tation 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, f
ive and six, or maybe some bright outsider, number 20.
" Ambition, not so much for vulgar ends, but for fame, glints in every mind. The
re are always several points of view which may be right, and many which are plau
sible. I was ruined for the time being in 1915 over the Dardanelles, and a supre
me 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 v
entures. 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
or may
le, we
ce, we

though large tracts of Europe and many old and famous States have fallen
fall into the grip of the Gestapo and all the odious apparatus of Nazi ru
shall not flag or fail. We shall go on to the end. We shall fight in Fran
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 s
hall never surrender; and even if, which I do not for a moment believe, this Isl
and or a large part of it were subjugated and starving, then our Empire beyond t
he seas, armed and guarded by the British Fleet, would carry on the struggle, un
til, in God s good time, the New World, with all its power and might, steps fort
h to the rescue and the liberation of the Old."
Scott, the Antarctic Explorer, was described as " an indefeatable sportsman, buo
yant, 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 walki
ng out into the blizzard to his death rather than become a more serious burden t
o his comrades are typical of the first Ray, as is the explorer s ideal: " To st
rive, 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, r
eported words and acts of General George Patton which exemplify the first Ray ty
pe 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 sta
ff) 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 t
eaching 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 G
eorge V, His Life and Reign by Sir Harold Nicolson. Amongst the many great quali
ties 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 af
raid 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 alw
ays 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 opinion
s.[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, loyal
ty 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 Na
ture.
Froebel, the great educationalist and reformer of the last century, who coined t
he word " kindergarten," and Madame Montessori, are splendid examples of second
Ray educators, though both of them display in a high degree the qualities of oth
er Rays.

The ideal of second Ray man is impersonal, universal love founded upon recogniti
on of the unity of life. When highly evolved, he is intuitive and aspires to rad
iate 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, bene
volence, harmony and protectiveness. Loyalty in both friendship and love is one
of his greatest virtues, friendship being a veritable religion, and loyalty, esp
ecially in the face of failure and disloyalty, its highest expression. The phras
e, "Love is not love which alters when its alteration finds", partly expresses t
he second Ray ideal of love.
For the second Ray man, God is the Principle of Wisdom, of universal, radiant lo
ve and of self-sacrifice. He sees the divine creative act as a continuous, volun
tary and sacramental, sacrifice in which God perpetually surrenders His life tha
t all may live. He judges all conduct and achievement according to the measure i
n 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 si
nner, 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 th
e 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 super
ior force; he prefers to dissipate their enmity, which he feels acutely, to chan
ge it when possible into co-operation, to win their sympathy and to turn them in
to friends. He exercises intuitive insight and perception and seeks self-illumin
ation 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 wrest
le 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 teache
r are regarded as of great significance, the profession ideally having been chos
en 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 t
he urge to produce that which is beautiful.
He believes in the provision of interest and a sufficiency of permissible activi
ties into which the boundless [Page 22] energy welling up in the child, for exam
ple, can flow without restriction or so-called naughtiness. Psychological integr
ation is regarded as an essential part of the process of education. The followin
g 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 kno
w, 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 enligh
tened citizens; to produce workers for world welfare, high-minded servants of th
eir 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 eve
ry child has one blind day, one lame day, one deaf day, one day when he cannot s
peak. 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, havi
ng been " blind " themselves, are able to guide and direct the blind with unders
tanding.
For the second Ray man his apotheosis is omnipresence, which means to be conscio
usly 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 a
re 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 brethre
n, 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." (Jo
hn VIII. 7.)
" Where two or three are gathered together in My name, there am I in th
e 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-righteou
sness, hyper-sensitivity, self- pity, despondency, the habit of brooding upon, a
nd nursing grievances and difficulty in forgiving sins against [Page 24] the sec
ond Ray code. Judgment is often in danger of being obscured by the emotions, esp
ecially those of compassion and love. The quality of sympathy, which is characte
ristic of this Ray, shone out in the words of a young daughter who appealed to h
er 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 peop
le are prone to impracticability and to immense self-sacrifice for others, somet
imes undermining the self-reliance and increasing the selfishness of those on wh
ose behalf such sacrifices are made. They are inclined to over-accentuate the li
fe 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 hu
man 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 spiri
tual intuitiveness or Buddhi, [Buddhi. The sixth Principle of man, the vehicle o
f Atma expressed as wisdom and spiritual intuitiveness. Adapted from The Theosop
hical Glossary and The Secret Doctrine, H. P. Blavatsky]the vehicle of the Chris
t 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 harmoniz
ing influence represents this Ray. Buddhism, as its name suggests, is predominan
tly a Second Ray religion. The doctrinal, theological (where [Page 25] the theol
ogy is founded upon truth) redemptive, saving and teaching aspects of all World
Faiths represent the second Ray influence in them. The Ray correspondence is wit
h the sixth Ray, through which is manifested more individually and emotionally t
he 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 co
mpassion, tenderness and pity for all that lives, especially for all that suffer
s, 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 principle
s understanding, a deeply penetrative and interpretative mind, adaptability, tac
t, dignity, the sense of which is very strong and recognition of the power and v
alue of silence. Capacity for creative ideation is one of the characteristic pow
ers. The types of men are the philosopher, the organiser, the diplomat, the stra
tegist, the tactician,
the scholar, the economist, the banker, the chess player, the judge, the allegor
ist, the interpreter and the cartoonist.
Leaders such as Churchill, Roosevelt, Stalin, Montgomery, Rommel, Smuts, are out
standing 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 greate
st evils. The driving impulse is wholly and impersonally to grasp all the fundam
ental principles and factors of a subject and to combine and apply [Page 27] the
m to its perfect comprehension and application. The highest attainment is the fu
ll 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 unt
il complete enlightenment occurs. Comprehension and synthesis of all the factors
involved is thus gained and as a result the solution of the problem is perceive
d. In his own life he learns to
" burn up karma [Karma. The Law of Causation, Balance, Compensation, by which ev
ery action begets a reaction; the actor becomes the attractor for a similar acti
on. Vol. 5. The Secret Doctrine, H. P. Blavatsky. " Physically, action; metaphys
ically, 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 th
e concatenation of causes and effects in orthodox Buddhism; yet it is the power
that controls all things, the resultant of moral action, the metaphysical Samska

ra, or the moral effect of an act committed for the attainment of something whic
h gratifies a personal desire. There is the Karma of merit and the Karma of deme
rit. Karma neither punishes nor rewards; it is simply the one Universal Law whic
h guides unerringly, and, so to say, blindly, all other laws productive of certa
in effects along the grooves of their respective causations. When Buddhism teach
es that Karma is that moral kernel (of any being) which alone survives death and
continues in transmigration or reincarnation, it simply means that there remain
s 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 th
eir legitimate effects, and wiped out by them, so to speak, and such causes unle
ss compensated during the life of the person who produced them with adequate eff
ects, will follow the reincarnated Ego, and reach it in its subsequent reincarna
tion until a harmony between effects and causes is fully re-established." The Th
eosophical Glossary, H. P . Blavatsky. Vide Reincarnation, Fact or Fallacy? Geof
frey Hodson]in the fire of knowledge " and [Page 28] discovers and applies the p
rinciples 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 s
cientist he would be alchemist as well as chemist, astrologer as well as astrono
mer and metaphysician as well as physicist and mathematician. He achieves result
s by means of prolonged, sequential thinking and a perfection of both strategy a
nd tactics. He skillfully employs the method of the trap and the net, being read
y to use any appropriate method without regard for personal inclination.
As teacher, he explains principles, encouraging the pupils to work out their app
lication by their own mental efforts, often leaving gaps and even permitting per
plexity in order to evoke enquiry and inspire to research. Impersonality in the
approach to truth is inculcated. This type feels greatly the necessity for compl
ete comprehension in all the affairs of life, responds far less to an imposed et
hical code than to interior realisation of the valid reasons for particular kind
s of conduct. He learns also to interpret and use circumstances as guides to con
duct and wisely to wait upon the logic of events.
In the intellectual skill and wisdom with which the Lord Christ defeated those w
ho 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 "[Ps
alms 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, indeci
sion through seeing too many sides, aloofness, intrigue, cruelty, unreadiness op
enly to adopt a cause, failure to support in a crisis, deliberately and unscrupu
lously 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 th
e spirit and the larger purposes of life.
Inversely, there is sometimes a proneness to live too much in the realm of princ
iples, long range plans, schemes and ideals and consequently to become impractic
al and remote from the world. The insincerity of which third Ray people are capa
ble 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 dipl
omat is he? Good words are a mask for the concealment of bad deeds. Sincere dipl
omats 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 s
aid: 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 late
r and said: General, there is no man alive who could get that information in l
ess than five years! " The next day the General got up and made an eloquent spee
ch. He drove home every point with a multiplicity of statistical detail. Everyon
e was enormously impressed, but no one so much as his secretary .When the Genera
l retired to his office the secretary asked:
Where did you get all those wonde
rful statistics ? " And General Smuts said: Well, you told me no man alive cou
ld compile them in less than five years. So I made a few rough estimates and I f
igured 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 digni
ty, including " loss of face ". The principle of man is that of abstract intelli
gence or Higher Manas, [Manas. " The mind," the mental faculty which makes of ma
n an intelligent and moral being, and distinguishes him from the animal; a synon
ym of Mahat. Esoterically, however, it means, when unqualified, the Higher Ego,
or the sentient reincarnating Principle in man. When qualified it is called by T
heosophists 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 an
d 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] huma
n Ego. The colour is emerald green, the jewel the emerald; the Ray correspondenc
e is with the fifth Ray, that of the concrete mind, and the symbol is the triang
le. Whilst the third Ray man would be intellectually concerned with the great pr
inciples of life, with philosophy and metaphysics, the fifth Ray man would more
readily pursue detailed scientific knowledge and seek to apply the results to ph
ysical life. Of the Arts, poetry, which is mental music, the perfect language, r
epresents the third Ray.
The Chaldean religion, with its astrological basis and practice, is predominantl
y third Ray. The philosophical and metaphysical aspects of all World Faiths repr
esents the third Ray influence in them. Amongst explorers, Scott was extolled fo
r scientific leadership and Amunsden for swift and efficient travel, these refer
ences 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 th
ird. Field-Marshal Montgomery exemplified this in his careful, precise preparati
ons, his predilection for ensuring the availability of all forces and supplies n
ecessary for victory before starting, including control of the air, his close st
udy 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 necess
ary, 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 a
vailable 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 thi
rd Ray in the following story related by Paul Marcus : " Among the guests at a d
inner my parents gave recently, were a rabbi and a Catholic priest. When the par
ty sat down to dinner, they were confronted with one of those seemingly insurmou
ntable moments who was going to say grace ? Everyone looked meekly down at his p
late; 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 gra

ce 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 c
reative ideation, harmony, balance, beauty and rhythm. The special faculty of th
e 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 simul
ate the qualities of all the Rays. He has a strong sense of form, symmetry, equi
librium and a sensitive taste for all that is beautiful in the Arts, in Nature a
nd 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 b
y the dominant sub-Ray. The driving impulse is to release the influence of beaut
y upon the world, to mediate between the realms of pure beauty [Page 34] and tho
se of its imperfect expression, the Arts serving as links between the two. Those
orators possessed of the art of rhythmic speech, capable of charming, persuadin
g, captivating and carrying away an audience, the true spell-binders, display th
e quality of the fourth Ray.
The fourth Ray standard and test of human beings, nations and civilisations is f
ar more that of beauty than of temporal power, possessions, armaments and financ
ial standing. Some artists can condone all conduct through which the light of be
auty shines and are unable to forgive ugliness. They feel acutely the need for t
he presence of harmony and beauty in their surroundings and can suffer greatly f
rom their absence.
The fourth Ray man obtains his results by markedly individual methods, success d
epending upon perfection of technique, whether in the Arts or in life. He is a n
atural 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 t
he branch of the Arts chosen by those in whom the fourth Ray predominates may va
ry 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 throu
ghout the universe. They achieve their results by dramatisation, illustration an
d by the appeal of beauty, rhythm, perfection and charm, the means employed bein
g enchantment and allurement. As teachers they illustrate and dramatize.[ Page 3
5]
Amongst the defects in the fourth Ray are instability, restlessness, vacillation
, sensuousness, posing, self-conceit, self-indulgence, improvidence, cynicism co
ncerning those more successful than themselves and a sense of superiority over l
ess gifted individuals. They suffer alternation of moods. They can be elevated t
o lofty exaltation and cast down into depression and despair.
"very artist knows, and dreads, the converse pause of despondency that follows u
pon 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 tho
ughtful moments. Emotion is thought in a hurry. This speeding-up can only come a
t a time of unusual fullness of suggestion, spontaneously; and is followed by ex
haustion and disappointment; for it cannot be sustained." [Picture Making, by Ch
arles 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 accomplis
hment. The greatest suffering is generally due to frustration and failure to ach
ieve perfect self-expression. The principle of man is the bridge between the Hig
her Self and the lower, the antahkarana. [ Antahkarana, Sanskrit. Antar = middle
or interior, and karana = cause, instrument. Technically used to refer to the b
ridge between the Higher and the Lower Minds, the internal instrument operative
between them.] [Page 36]This principle " serves as a medium of communication bet
ween the two, and conveys from the lower to the Higher Ego all those personal im
pressions and thoughts. of man which can, by their nature, be assimilated and st
ored by the undying Entity, and be thus made immortal with it, these being the o
nly elements of the evanescent Personality that survive death and time." [The Th
eosophical Glossary, H. P. Blavatsky]
The mission of the artist would thus appear to be, by means of beauty, to elevat
e 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 bet
ween 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 m
ay 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, w
hich also finds expression in every tendency towards colourful appurtenances and
adornments and the use of the Arts in religious worship. The following verses a
nd 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, dedu
ctive, 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 domi
nant are capable of displaying unwearying patience and the extreme of thoroughne
ss and method, particularly in the repeated examination and the classification o
f intricate and minute details.
The type of man is the scientist, the mathematician, the lawyer and detective. I
n the early stages of development the chief interest is in physical science, thi
s being later extended into the domain of the occult and the metaphysical. The f
ifth Ray mind is brilliant, flashing, swift, witty, technical, analytical, accur
ate, positive, and possesses great capacity for specialisation and grasp of deta
il. As ideals it prizes highly truth, mental detachment and accuracy of observat
ion, 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. T
his, however, must be demonstrable as, for example, by correct prediction, based
upon acquired data. He obtains his results by means of the brilliant and patien
t use of the mind. He thinks, seeks, searches, probes, experiments, patiently ob
serves and calculates and then makes accurate deductions from his discoveries. H
e 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 p
reoccupation sometimes tends to make his mind so inelastic and his methods so ri
gid and unadaptable that full achievement is denied him. When, however, the thir
d Ray aspect of his nature, with its characteristics of adaptability and philoso
phic thought, begins to influence his concrete mind, as would seem to be occurri
ng in the
case of many modern scientists, this, combined with the magnificent qualities al
ready referred to, ensures his success as a great discoverer and revealer of kno
wledge 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 geni
us 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 exhi
laration of mental mastery .With his brother of the third Ray, he ultimately bec

omes 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 Un
iverse is founded.
Amongst the defects are separateness, emotional coldness, destructive criticism,
mental rigidity and one-track-mindedness, a tendency to perceive and unduly acc
entuate the faults in others, iconoclasm which is not supplemented by readiness
or ability to construct, wounding by telling " your faults for your own good " a
nd 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 intuiti
onal, scepticism, materialism and pride. Other faults are self-centredness, smal
lness 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 effectiven
ess in the conduct of life, sometimes due, perhaps, to proverbial absent-mindedn
ess. In religion, where this is accepted, the fifth Ray man is inclined to be do
gmatic and curiously unreasoning. In excessive preoccupation with tradition, dog
ma, 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 t
ype is frequently very selfish and acquisitive and, unless the character is modi
fied by the presence of the qualities of other Rays, notably the second, third a
nd sixth, tends to keep its discoveries and possessions to itself, e.g., to pate
nt 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 upo
n analytical processes and demonstrable proof is inclined to render him some-wha
t blind to the great principles behind manifestation and impervious to inspirati
on 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 sco
rn. 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 o
r lower Manas. The colour is lemon-yellow, the jewel the topaz and the symbol th
e five-pointed star. The fifth Ray is in correspondence with the third, of the q
ualities and attainments of which it is the concrete expression. Ultimately the
two are blended into a single instrument of consciousness, displaying the highes
t 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 th
e 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 t
old 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 eva
ngelist, the missionary and the reformer. Examples are Brother Lawrence, St. Fra
ncis, 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 i
deal, a cause or a leader. Selfless service in relief of the sufferings of the w
orld, 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 Goodnes
s. Whether as soldier, lover, philosopher or scientist, to this ideal he is "fai
thful unto death". Selfishness, individualism, [Page 44] divided loyalty, disloy
alty, betrayal of individual and of public trust, and hate are the greatest evil
s.
The sixth Ray person obtains his results by the extreme of one-pointedness; he c
arries his devotion to such lofty heights that he loses himself in his ideal, be
comes 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 ot
her 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, obsess
ion, susceptibility to glamour, intolerance and the extreme of blind hero-worshi
p. 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 be
cause self-radiant.] the colour roseate fire. The jewel is the ruby and the symb
ol the rose of four petals in the form of an equal-armed cross. The corresponden
ce 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 s
ixth Ray. The Christian religion, especially in its devotional and mystical aspe
cts, 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, C
oronations and the ceremonies of the Ordination of Priests and the Consecration
of Bishops. World figures who displayed the qualities of the sixth Ray are refer
red 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 chara
cter and conduct, splendour of estate and person, ordered activity, precision, s
kill, grace, dignity, great interest in politics, the arts, ceremonial pageantry
, magic, the discovery, control and release of the hidden forces of Nature and c
o-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, magi
cian, 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 o
rder 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 wor
th 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 R
ay 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 co
nceived result. The formation of groups of people to be trained and led in co-or
dinated 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 techn
ique. He also employs the methods of the first Ray. The apotheosis is dual, name
ly, to become a spiritual magician, and to live perfectly down to the smallest d
etail. Freemasonry is both a ceremonial and a practical expression of one attrib
ute of the seventh Ray, which is also represented in the rituals of all World Fa
iths.
Amongst the defects of the type are ostentation, pretentiousness, unscrupulousne
ss, 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 spiri
tual significance, and a tendency to descend into black magic, sorcery, necroman
cy and the baser forms of priestcraft. Seventh Ray people can suffer acutely und
er humiliation, [Page 48] loss of outer power, adverse criticism, particularly f
rom one of a lesser degree, and subjection to rude behaviour.
The principle of man is the physical body. The colours are purple and sapphire b
lue, the jewel is the amethyst and the symbols are the clockwise-turning swastik
a and the seven-pointed star. The correspondence is with the first Ray, the seve
nth representing the power of that Ray expressed in" physical action. Of the Art
s, 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, w
ith consequent tendencies in science to explore the normally invisible universe,
as by the radio telescope, to investigate the extra sensory powers and psyche o
f man as in ESP [ Vide The Reach of the Mind, J. B. Rhine]and psychosomatic medi
cine, 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 pageantr
y and ceremonial. ln the Christian religion the effect of the seventh Ray is dis
cernible in the movement towards High Church as in Anglo-Catholicism, in a deepe
ning recognition of the spiritual significance and efficacy of ceremonial, in mo
vements towards co-operation between sects and in attempts to establish a brothe
rhood 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 t
hird Rays are also developing, the growing influence of the seventh Ray increase
s the tendency to substitute arbitration and co-operation for force as a means o
f settling disputes. As the influence of the Ray grows stronger and is supplemen
ted by an appropriate development of the higher, synthesising mind of man, these
tendencies will become stronger, eventually making fully effective the ideals u
pon 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 a
s they know them, have been endeavouring to discover their own Rays, will possib

ly find themselves to be displaying the qualities of more than one, no special R

ay characteristics appearing to predominate. If, however, they will examine them
selves 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 a
nother of the Rays. As has been suggested, affinities or correspondences exist b
etween the Rays. The first and the seventh Rays are intimately associated, as al
so are the second and the sixth and the third and the fifth. In addition, the fi
rst 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 r
elated 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 activitie
s 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 Hod
son] on earth should include all of their characteristics. This is exemplified i
n the lives of the greater figures of history, most of whom displayed the blende
d qualities of two and sometimes more Rays. The Pharaohs, Alexanders, Caesars an
d Napoleons of the world, for example, manifested predominantly the power aspect
of the first Ray. A study of their lives reveals, however, marked differences b
etween them, according to the degree in which the qualities of other Rays were b
lended with those of the first Ray.
Richard Wagner would seem to have displayed predominantly the qualities of the f
ourth and the seventh Rays; he was an artist who combined many branches of the A
rts 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 me
ssage 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 po
rtray, as in the Love Duet in Tristan and Isolde, the exaltation of human love i
nto a spiritual experience of unity (2nd Ray). In order to attain these objectiv
es, 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 s
ublime 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 G
reek dramatist. Leonardo da Vinci (1452-1519) is best known for his paintings, e
specially the Louvre s "Mona Lisa" ; he was also very successful as scientist, i
nventor and prophet. In these he displayed the qualities of the 4th , 5th and 3r
d 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 lear
ned in philosophy (3rd Ray) anatomy, astronomy, botany, natural science, medicin
e, optical science, meteorology, and even aviation all 5th Ray activities. He ac
hieved great results in these fields and passed on knowledge which is still bein
g used [Page 53] by modern scientists. He was well versed in architecture (6th R
ay), music (4th Ray) and warfare (1st Ray). He made plans for the mass productio

n 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 co
nstruction 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 meas
ure distances by counting the turns of a wheel and his mechanical jack. He desig
ned a paddle wheel boar, a cantilever swing bridge, a self-propelled car, devise
d roller bearings and built waterways, using canal lock systems still in use tod
ay 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, a
nd 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 188
9) illustrates the effect of a blending of the 3rd , 4th and 5th Rays in an arti
st. His works are described (Time, January 31st , 1949) as " emotionless abstrac
tions, 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 a
nd [Page 54] perspective, he makes the shapes in his painting shift and change a
s 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 colou
rs and forms is that they do something they do not want to do themselves. For in
stance, 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 bu
t they are exciting to me " (5th Ray).
Clement Richard Attlee, Britain s Prime Minister from 1945, is described (by the
London Observers Diplomatic Correspondent in The New Zealand Herald, 20-1-49) as
" a competent and conciliatory chairman, holding office not by reason of positi
ve qualities of his own, but as an intermediary (3rd Ray). ...Yet he is today th
e complete master of his Cabinet and he has quietly carried through changes in C
abinet 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. Bu
t. ..the secret lies deeper. Attlee s strength comes from a peculiar form of dis
ciplined independence (1st, 3rd , 5th and 7th Rays). ...Attlee is completely sel
f-sustained. He is not afflicted by unpopularity. He is, in fundamental decision
s, 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 pr
ivate 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 k
nowing 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 Gladstoni
an 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 hab
its 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 el
ement in his life (2nd and 6th Rays) [Page 56] " The Labour Party was in an almo
st hopeless mess utterly defeated and divided into quarrelling factions. Attlee,
loyal (6th Ray), modest, impartial (3rd Ray), clear-headed (5th Ray), capable o
f decision (1st Ray)
and with the courage of his personal detachment (1st and 3rd Rays), had precisel
y 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 e
nthusiasm and immense fervour, was an example of the blend of the qualities of t
he 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 (1
st 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 a
nd all the panoply of war . In many cities the headquarters of the Salvation Arm
y are named " The Citadel". Of interest, in view of the colours appropriate to t
he 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 Newma
n 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 obsesse
d with the responsibility of rule. He might be called a spiritual imperialist. H
e was a born General and embarked upon an aggressive campaign of Catholic expans
ion (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, s
aw it as an army with rank closed against questioning, because it weakened resol
ution (1st Ray). Time, whilst acknowledging Manning s greatness, has proved Newm
an 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 experie
nce (2nd, 4th and 6th Rays) as the greatest powers with which to wage war agains
t evil. The lives and characters of these three men suggest that in General Boot
h the sixth
Ray was predominant, with the first splendidly developed, whilst in Cardinals Ma
nning 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 (15
48-1600) [ 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.] rein
carnations, we are informed, of the same Ego, both displayed marked sixth Ray at
tributes, matched and tempered by an unusual development of [Page 58] the qualit
ies and powers of the third and fifth Rays. In addition, each of these great sou
ls possessed the fourth Ray power of magnificent oratory and literary craftsmans
hip. 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 sch
ool, who is credited with the discovery of the theorem that the square of the hy
potenuse of a right-angled triangle is equal to the sum of the squares of the ot
her two sides, the heliocentric system and the mathematical principles of music,
displayed to a remarkable degree the intellectual powers, of the third and fift
h Rays, combining with them great capacities as a teacher. An occult tradition s
tates that he has attained Adeptship and now also shows forth to a very high deg
ree the second Ray qualities of wisdom, love and compassion.
Queen Victoria is said to be a reincarnation of King Alfred; both were great mon
archs 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 mys
tical experience (2nd and 6th Rays) .Gladstone, egoically identified with Cicero
, the Roman orator, statesman and man of letters. ( 106-42 B. a. ) , in both inc
arnations 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 per
formance, is likely to be decided by the influence of the sub-dominant Ray. Of t
hese, 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 fir
st 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 wel
l developed to provide the capacity to conceive abstract ideas and to express th
em in obedience to mathematical laws. Artists with the third and fifth Rays as s
ub-dominant influences take naturally to literature and painting, those choices
in their turn being expressed according to the influence of other Rays. The mark
edly fourth Ray writer might excel in poetry, whilst the pure thinker, the philo
sopher 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. Abstra
ctionism in an artist indicates strong. third Ray [Page 60] tendencies, whilst u
nmistakable 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 complet
e development along the lines of one Ray are provided in the lives and persons o
f 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 th
e abiding sense of unity with all people characteristic of the second Ray. The c
orrespondence with the sixth Ray emerged in the manner of the death of Christ, i
n 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 highe
st forms the qualities and powers of the other five Rays: for They were master l
eaders 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 possess
ing both profound knowledge, physical and superphysical, and the power to demons
trate it (5th Ray); perfect embodiments of lofty idealism with the power to evok

e it in others (6th Ray); master magicians, especially in the greatest of all ma

gic, the transformation of the character [Page 61] and lives of human beings (7t
h 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, how
ever, imperfectly, aspects of the mysterious Dweller in the Innermost which is a
t 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 Tr
ee 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 o
wn Power, Life and Light into the objective universe which is its evolutionary f
ield. This Monadic Ray shines forth through one of the three aspects of the triu
ne Deity and thereafter through one or other of the seven Archangelic Beings thr
ough 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 h
uman Monad becomes coloured or imprinted with the attributes of that Aspect of D
eity and of that Archangel through which it shines forth. Thus, while the whole
potentiality is present in every Monad in all subsequent self-manifestations, on
e 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 therefor
e be necessary to ascend in consciousness to the Monad itself, or at least to th
e highest expression of its present individuality, that, of Spiritual Will or Al
ma; for there the Ray colouring, the Sephirothal imprint, would be apparent. Onl
y a highly developed occultist and seer is capable of making this investigation.
Since, however, Ray qualities begin to show themselves fairly clearly in human b
eings of the present evolutionary age, careful examination of character will gen
erally 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 achi
eve all-round development the predominating Ray and Ray activity of the outer pe
rsonality 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 Ra
y. There are, however, certain indications which may possibly lead to the discov
ery 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 me
thod of obtaining desired results and the outstanding weaknesses, particularly t
hose 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 ord
er.
Thus in the character of very great, but still imperfect, men and women there ar
e mountains and valleys, as it were. Those who are passing through earlier evolu
tionary phases will tend generally to display the defects rather than the desira
ble qualities of the Rays, their vices rather than their virtues, even though th
e 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 weak
nesses. 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 depe
ndent upon evolutionary age, the more advanced often proving able instantly to c
heck the expression of an undesirable characteristic and quickly to achieve its
elimination. In other words, the number of earthly lives and the progress made i
n most of them decide whether the strengths or the weaknesses, the virtues or th
e vices, the positive or negative aspects of the Ray attributes will find predom
inant 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 po
wer, 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 actio
n; 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 happines
s upon others, particularly by sharing possessions; a gift of teaching and a pre
ference [Page 66] for winning enemies over so that they become friends and colla
borators, and the weaknesses of sentimentality and sensuality-if these are displ
ayed in anyone person, then they may fairly be regarded as being on the second R
ay.
If the ready comprehension of abstract ideas and of the meaning, intention and c
haracter 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 st
rategists; a readiness to comprehend and explain varied phenomena by reference t
o a fundamental principle; ability to engage in prolonged contemplation, and, on
occasion, indecision, aloofness and a tendency to intrigue even to the extent o
f unscrupulous deceit, are marked characteristics of one s nature, then one is p
robably 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 wor
ld; a tendency to dramatise and illustrate expounded ideas with rhythmic forms;
a certain power of allurement, and the weaknesses of self-conceit, self-indulgen
ce and surrender to moods, are outstanding qualities, then the fourth Ray is ind
icated. If the mind is analytical and legal, prizing logic above all else; the s
cientific method of thought strongly appeals and the establishment of incontrove
rtible facts is a driving impulse; charts and diagrams are used in [Page 67] stu
dy and teaching; and the analytical mind is used in perpetual probing and search
ing for ultimate fact, and the weaknesses of egoism, excessive criticism of othe
rs, self-righteousness, pedantry, narrowness, materialism, and prying inquisitiv
eness, are marked characteristics, then fifth Ray qualities are being displayed.
If fiery enthusiasm; a strong sense of loyalty; a certain single-mindedness in e

verything that is thought and done; and capacity for devotion and self-sacrifice
, particularly in service; if resolve burns within one as an irresistible spirit
ual power, and the weaknesses of emotionalism, impulsiveness, fanaticism and sen
suality 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 succ
essfully appeal to the senses and intellect; if grace and splendour and the idea
ls of chivalry and knightliness make strong appeal; if the instinct to harness i
nvisible forces for the fulfilment of human needs, and the weaknesses of formali
sm and of love of power and office are all marks of one s nature, then one is ev
olving, at least for the time being, on the seventh Ray.
The true Ray, it should be remembered, may only be known after correct assessmen
t of the quality, nature and influence of the Monad itself, the Dweller in the i
nnermost which first received the imprint and colour [Page 68] of one or other o
f 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 suc
cessive personalities - and therefore appears to display predominantly-the quali
ties and powers of Ray after Ray. A study of the Ego through a number of such in
carnations would doubtless reveal one central quality or light shining through a
ll 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 we
aknesses. Even so, a completely dispassionate observance of persisting basic ten
dencies, 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, fo
r example, follow seven different types of people into a store and note their sh
opping methods. If a customer strides in with pre-determined choice, goes as dir
ectly 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, pa
ys and strides out again, not looking particularly to the right or left, then fi
rst Ray characteristics have been displayed. If, furthermore, a certain amount o
f force has been used to reach the counter or even the foremost possible place i
n 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 wo
uld 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 ser
ving 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 re
quired 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 th
e 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 mos
t likely to be available, his procedure would be strictly impersonal, all proffe
red goods being accepted or rejected entirely upon grounds of suitability. Shoul
d the right article be found, the third Ray purchaser would generally be ready t
o pay the required price.
Unless the fifth Ray is also strong in him, he is not inclined to haggle over pr
ices or be influenced in his choice by the thought of obtaining a bargain. If th

e shop assistants are unable to produce the desired goods, [Page 70] then, witho
ut 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 obje
cts to be purchased. Whilst capable of employing the method of any of the Rays i
n planning, carrying out and completing a shopping expedition, the decisive fact
or would be loveliness, charm. The treatment of the assistant would depend almos
t entirely upon the mood of physical condition of the purchaser at the moment, a
nd could vary from winning friendliness to complete disregard of any other feeli
ngs than his own. In the personal choice of colour, background assumes considera
ble significance. Certain hues and shades are skillfully blended to produce an e
ffective 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 colou
r in any shade in order to achieve a desired effect.
Close attention to detail is likely to be exhibited by fifth Ray people. Not onl
y will the general plan of operation have been clearly formed, but the precise c
olour, 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, an
d sometimes the cheapness of goods or the possibility of a bargain, will influen
ce the choice.
Comparisons with similar goods in other shops are likely to be made, and the che
apest of them [Page 71] patronised. As nearly as possible, the exact amount of t
he deal will be tendered, and where change is required it will be carefully chec
ked. Shopping expeditions can make considerable demands upon the patience of tho
se whose aid is sought by fifth Ray people in finding and buying goods. Even tho
ugh 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 exaspera
ting, particularly to friends in whom the first and seventh Rays combine to best
ow the capacity for making quick decisions. Warmth of colour would probably be s
ought 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 ass
istant.
They are universal rather than particular in their choice of both goods and stor
e, and are likely to be influenced by what they see on display or what is presse
d upon them by persuasive salesmen. They would probably not be nearly as decisiv
e in such matters as those influenced by the first, third and fifth Rays and cou
ld, in consequence, be somewhat difficult people to serve. They tend to be affec
ted by occurrences during the shopping expedition and especially by the treatmen
t they receive from both fellow-shoppers and assistants. Annoying, circumstances
might cause them to act quite illogically, even to the extent of [Page 72] refu
sing out of pique to purchase an obviously suitable article.
Seventh Ray people would tend to seek perfection in whatever is purchased, parti
cularly in personal attire, adornment and in the decoration of a home. They migh
t, indeed, justly be described as perfectionists. Beauty, grace, fitness and a c
ertain splendour are their notable characteristics. They resemble their brothers
of the first Ray in their relationship with their fellows and are naturally cou
rteous, considerate and appreciative of those with whom they deal. Price influen
ces them hardly at all, and they are inclined to tender a larger sum than is req
uired 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 conduc
t of people on the seventh Ray,
One particular quality is generally regarded as supremely desirable by persons o

n each of the seven Rays. For the first Ray this is power; for the second, wisdo
m; for the third, comprehension; for the fourth, beauty ; for the fifth, knowled
ge; for the sixth, one-pointed devotion; and for the seventh, order.
Knowledge of the seven Rays is helpful in the comprehension of others, especiall
y of those whose approach to life, methods of obtaining desired ends and ultimat
e destiny differ from one s own. Such knowledge can bestow upon those who posses
s it one of the highest virtues. There is a wide tolerance, born of deep underst
anding, concerning the ideals and actions of other nations and of other individu
als.
This virtue is [Page 73] beautifully expressed in the words of the Lord Shri Kri
shna, who was speaking as an incarnation of Vishnu, the Second Aspect of the Ble
ssed 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. Besa
nt.)
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. Ofte
n 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, ef
fortless, 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. Pronounc
ement 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. Subordinati
on. 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 one
ness. 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. T
o heal.
Highest Attainment - OUTER Full and unbroken realisation of unity. Successfully
to impart Wisdom.
Highest Attainment - INNER Omniscience. Continual expansion of the experience o
f unity

Teaching Method Share knowledge. Illumine from within. Bestow happiness.

Method of Achievement Intuitive insight and perception. Self-illumination. To w
in over. Negotiate. Non-resistance. Turn other cheek.
Method of Achievement Weapon: Wrestling hold
Weaknesses Sentimentality. Sensuality. Impracticability. Unwise self-sacrifice f
or others, undermining their self-reliance and increasing their selfishness. Acc
entuate life and neglect form.
Source of Suffering Heartbreak. Loneliness. Isolation. Exclusion. Neglect and b
roken 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 inter
pretative mental power. Adaptability. Tact. Dignity. Impartiality.
Type Philosopher. Scholar. Ambassador. Diplomat. Organiser. Strategist. Chess Pl
ayer. 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 contemp
lation.
Highest Attainment - INNER Omnipresence. Comprehension of Truth.
Teaching Method Explain Principle. Impersonality. Adaptation of method to indiv
idual 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. Cru
elty. Failure to support in a crisis. Dilettante. Deliberate deceit. Unscrupulou
sness 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 ch
arm
Method of Achievement Weapons: Enchantment. Allurement.

Weaknesses Alternation. Moods of exaltation and despair. Sensuousness. Posing. S

elf-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 observati
on, 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. Mis
erliness. Break ideals. Criticism. Pedantic mind and manner. One track mind. Cun
ning. Quibbling. Materialism. Coldness. Curiosity. Inquisitiveness. Meanness. Se
parativeness. 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. Bli
nd devotion to personalities. Ignore or despise the intellect. Sensuality.
Source of Suffering Crashed Heaven. Disloyalty of those loved and trusted. To b
e 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. Dignit
y. Noble bearing. Careful attention to detail, order, method. Military method. S
plendour
Type Priest. Ceremonialist. Ritualist. Magician. Pageant-Master. Knight. Politic
ian. 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 a
s tools. Bureaucracy. Extravagance. Plausibility. Meticulous and mechanical cere
monial. Regimentation.
Source of Suffering Humiliation. Loss of outer power. Frustration. Adverse crit
icism 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 Immo
rtal 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 tma, [The Spirit essence in man] is one with the Self in all,
the Paramtm [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 tma and the Paramtm 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. L
eadbeater
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. Lea
dbeater
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
Vivekachudmani ( 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

-------------------------------------------------------------------------------Go to Top of this page

Back to our On Line Documents
Back to our Main Page
This document is a publication of the
Canadian Theosophical Association (a regional association of the Theosophical So
ciety in Adyar)
89 Promenade Riverside,
St-Lambert, QC J4R 1A3
Canada
Telephone: 450-672-8577
our website is at : http://www.theosophical.ca
to get to our Contacts-Information list click on:
http://www.theosophical.ca/Contacts-Information.html