Seven Rays, Structure and Meditation

by Dr Ian B Pearson  April. 2003.

Our energy matrix

During incarnation we are dominated by form to a profound degree. This includes both our physical body and its activities as well as the external world with all its shapes and textures. That physical structure which provides the essential stability for the evolving operation of inner energies through consciousness, also includes the most powerful stimuli which imperatively demand and retain our attention; try and ignore pain, intense pleasure hunger or thirst. When we are in the process of treading our spiritual path, one of the more difficult but more important changes is the shift of our focus of awareness and attention to the world of energies, etheric, emotional or mental, and in particular the causal world. This latter is the world of causes rather than the world of effects and secondary causes which we inhabit physically. The energy matrix in which we exist is usually held to be formed from seven fundamental types of energy, the seven rays. Understanding the nature of these seven rays of energy and all their subtleties is a powerful tool to aid that shift of attention in consciousness. Let us attempt to obtain a sense of the qualities of the seven rays. One way is to consider the various methods used by different ray types of individual when confronted with a challenge. The personality characteristics of course reflect the types of ray energies used in their constitution.

 

Mountain climbing                        

Imagine if you will a high mountain, the highest  among a vast range of towering peaks. The base of the mountain is clear as is the summit, but the routes between the base and the summit are curiously ill defined. The terrain is vertiginously steep, and the going hazardous, the lower slopes are obscured by trees and shrubs and the upper ones are deceptively concealed beneath a mantle of ice and snow. Let us examine the methods adopted by the seven ray types when confronted with the challenging task of travelling from base to summit. The metaphor is obvious.

 

As we survey the scene that we have set, we find that our first ray brother is already at the summit, the straight line of his ascent marked by scattered wreckage as the sheer force of his ascent has summarily removed obstacles, the possibility of diversion unconsidered and manifestly out of the question. He surveys the grandeur of the vista achieved by his pioneering labour. He is not quite sure that vigorous independence is all that it is cracked up to be, leadership is splendid but the solitude is large and may not be quite comfortable. On reflection it may be right that it is lonely at the top, even for those who lead the way.

 

The second ray brother knows better than to hurry, and seizes upon the wealth of experience to be gained during the journey. His path wanders extensively to the right and to the left, sharing wisdom with all those he encounters en route, but always after each diversion he has gained altitude. His arrival at the summit is as one of a group of fellow travellers who have come together during the journey. The inner sense is that of serenity in which certainty of purpose and rightness of place are combined in an all embracing wisdom.

 

The third ray brother steps to one side and coldly surveys the terrain. He carries out an exact analysis of all the possible routes from base to summit, examines the benefits and difficulties of each possible route, and correlates all the available information with the personal resources at his disposal. This process of ratiocination does not encourage an early start, indeed the internal debate between alternative routes may induce complete paralysis of action because the intellectual analysis has obscured both direction and goal. However once the journey has begun, the end is sure because both tasks and resources are identified and matched.

 

Our fourth ray brother battles his way uphill. Encounters with others are quarrelsome and combative.  Shrubs may be angrily bent aside but to a purpose of improving the way. In some inexplicable way each conflict serves but to resolve into harmony or reveal some small facet of beauty. The inner conflicts rage with similar intensity but resolution of the polar opposites within, and the dualities between within and without, transform the discord into melody. Humanity, the fourth creative hierarchy, is manifestly good at the conflict bit, but could do better altogether at the harmonies.

 

The fifth ray brother lives in the ”real world” which can be observed with clarity and which can be measured. Analytical clarity is of the essence. The uncertainties of the climb are tackled by making steps, the steps may vary in dimension, but they are clear and stable; a step made in this way can always be used again, and they are there for other later climbers. Slow but sure, very slow and nearly sure provided the goal is not obscured by the detail.

 

The sixth ray brother has perceived the idealistic desirability of reaching the summit, and launches into the climb with fiery enthusiasm and incontinent haste. The goal is felt rather than seen, and the view is held in narrow focus by the sheer emotional intensity of the drive.  Profound devotion to the ideal produces a purity of motive that leads to achievement despite obscuration of the goal and the variable loss of momentum and direction typically occurring en route. The emotional intensity causes in effect tunnel vision.

 

The seventh ray brother systematically organises the climb. He can see the goal with clarity and at the same time the hazards in detail. Thus he arrives at the base with his team, each member allocated a particular task. The resources are abundant and the approach assured and stately; base camp is set up and support logistics organised. The random structures of the mountain become converted to form the natural setting for the path taken. This is skill in action; there is an abundance inherent in the seventh ray and ”make do” will not do.

 

This exercise in creative imagination is simply a method of converting a synthetic appreciation of the qualities of the ray energies into brief behavioural sketches which have the advantage of being easily recognisable. Geoffrey Hodson uses the same approach describing different examples of characteristic ray behaviour in his valuable slender volume, ”The Seven Human Temperaments.” published by the Theosophical Publishing House. In this book Hodson presents again and extends material first published in ”The Seven Rays.” by Ernest Wood also published by the TPH. Much more extensive and detailed information is to be found in the writings of the Master D K with Alice Bailey; in particular the two volumes ”Esoteric Psychology” and two volumes ”Discipleship in the New Age” contain valuable material for starters. Published by the Lucis Trust.

                                                                       

Groups Of Seven.                          

In the Secret Doctrine by H P Blavatsky there are many references to the universality of the occult system of seven rays of energy, and their correlation with other occult systems of seven. The more informative references are SD Vol.1 p331, and SD Vol.2 p297, Adyar Edition TPH, however there is no descriptive detail of the qualities inherent in the energies.

The topic of the seven rays is one of vast importance since it forms an integral part of the interlocking occult systems of seven. These include esoteric planets, races, planes, bodies, chakras and so on; indeed it is the key to understanding the whole complex apparatus of consciousness used and created by spirit at its interface with matter. In most of these occult septenates, form is dominant. But the seven rays are life energies which are present, running through all the structural groupings. This creates a matrix of sevenfold structures and energies. In his booklet ”The Heavenly Man” Published by TPH, in chapter 9, E L Gardner sets out the pattern of matrix common to occult systems of seven. ”It will be found that any group of seven consistently breaks down into two triads and three pairs with one number isolated. These are best represented in a frame, with the triads vertical, the pairs horizontal and the isolated number in the middle, and this sets out the relationships between the components.

 

Two Vertical Triads

 

 

 

The triad 1-2-3 usually represents a dominance of the life side, while 5-6-7 has form predominant. The horizontal pairs are then a compound of life and form. The isolated number 4 is intermediate in position between 2 and 6.”

When considering the seven rays, then, rays 1-2-3 are major rays of aspect, and 4-5-6-7 are subsumed under ray 3 as the minor rays of attribute. Note the inversion of the second triad which determines the horizontal pairs that are related, thus 7 is the outer correspondent of 1 and ray 5 is the outer correspondent of 3. Similar frames can be created for other groupings, and Gardner gives several examples. One of these is the frame setting out the relationships between both Human Principles and Planes.

 

Principles and Planes

 

 

In the frame Atma 2 represents either the Atmic plane or the human spiritual will destined ultimately to be united with Divine Will, Atma 1. The same applies to all the terms shown as each may be used to label a plane of existence or an individual vehicle or body. The dense body Physical 2 does not appear since it is not considered to be a principle. But nevertheless the physical body lends invaluable service as the microcosmic synthesis of the macrocosm, and provides the stable fulcrum for consciousness which is imperative for the evolution of that consciousness. The physical body should be seen as a derivative from the etheric vehicle.

Of particular interest to healers, the seven chakras can be set out in the same frame pattern and this is one arrangement.

 

Chakras

 

 

In this case the brow or ajna centre relates to all the other chakras and therefore occupies the intermediate position in the frame. The crown thoat and heart centres become a dominant triad grouping of life energies for those who are treading their path, although the crown progressively incorporates the other head centres under its command. The base, sacral and solar plexus triad support the forms of the personality. The interactive  linkage is between the pairs of centres, crown and base, throat and sacral, and heart and solar plexus and this is repeatedly described by the Master DK in his books with Alice Bailey. Other arrangements are possible depending on development. For a fuller account for example refer to ”Letters on Occult Meditation” p 76 by the Master DK with Alice Bailey.

                                   

Rays and Meditation

It has been said that a person treading their spiritual path needs to have achieved a recognition of their ray structure, which is not quite as simple as it may appear. A concept that the apparatus of consciousness is a product of five ray components was set out by the Master DK working with Alice Bailey.This becomes both revealing and illuminating after lengthy and careful reflection. The five components described are the ray of the Inner Man (the Causal Body or Ego), the ray of the Personality, and the rays of the Mental, Emotional and Physical vehicles. This concept  requires exploration in depth and over time before one is able to grasp the scope of the implications. One of those implications is the determination of the meditation method of choice; there are inherent variations of approach which may not occur to us until we encounter a description. This is not the choice of different types of yoga, for example hatha, jnana, raja, meditation or whatever, but rather the manner in which a given technique is utilised. The subject is intensely practical because of the central and essential position of meditation in treading the spiritual path. The following descriptions are taken from Letters on Occult Meditation, pages 15-19. These letters were originally written to Alice Bailey by the Master DK but it is clear that publication for the use of others was intended.

When treading one’s path, the ray of the causal body is an important factor to determine the type of meditation. Each ray necessitates a different method of approach because the aim is union with the spiritual Triad, which has its lowest reflection on the mental plane. But at the same time the requirements of the personality ray need to be synchronised with the ray of the causal body. The balance between the two depends on the extent to which control of the personality has been assumed by the causal consciousness, and this is an evolving process. How do you behave outwardly? and how do you proceed inwardly? are questions likely to give significantly different answers.

 

The causal first ray approach is by the application of the will in a dynamic form to the lower vehicles; achievement is by an intense focussing, a terrific one-pointedness, that inhibits all hindrances and literally forces a channel, thus driving itself into the Spiritual Triad.

 

The causal second ray finds a path of least resistance by expansion and gradual inclusion. It is not so much a driving forward as it is a gradual expanding from an inner centre to include the entourage, the environment, the allied souls, and the affiliated groups of pupils under some one Master, until all are included in the consciousness.

 

The third ray approach is by the amassing of information and knowledge from a position of calm mental poise and clarity observing a large field of activity. The acquisition of material and faculty is pursued  with lucid perseverance, and the results are deployed with adaptability in service.

 

Fourth ray meditation pursues inner realisation of beauty and harmony, the use of sound and colour are important in this method. There is a withdrawal within the form in order to comprehend the life side of that form. It is the harmonious balance between life and its form that lends itself to expression through art in the widest sense. Resolution of inner conflict is reflected in outer beauty.

 

The fifth ray again produces intensity of application, but focussed in the concrete mind. The bending of every mental quality towards a benevolent quest for accurate knowledge and problem solving inevitably bring the lower vehicles into line and under control. The door to inner knowledge is opened by the very clarity of the mental apparatus.

 

The sixth ray uses one-pointed drive of emotional origin, idealism, Divine devotion, unswerving loyalty, a fiery focussed love directed in an uplifting direction. It is the sixth ray that commonly brings the probationary aspirant to the gateway of the spiritual path. It opens the invaluable short link to buddhi, the intuition.

 

The seventh ray glorifies and comprehends the use of form by the spirit. This energy is inherently methodical, and organised; there is an effortless understanding of system and the operation of organisation, details at all levels are brought into lawful order with a skilful dexterity and a stately nobility of purpose.

 

These brief descriptions identify the essence of the energies used and indicate in some measure how those energies will influence and modify meditative technique. One man’s Patanjali may differ significantly from another, unknown to either, but each correct from their own point of view. Identification of one’s own ray structure is a key to finding that route to within which is natural and easiest. This is occult efficiency.

 

In this paper attention in the main has been focussed on the psychological implications of the qualities of the seven rays of energy. We should  keep in mind that there are equally important applications in the objective world as well as the subjective one with which we are in a way more familiar.

 

Part of this paper was first published as ”The Seven Routes” in ”The Theosophist” June 2000. p 338-340.