Spring 2010

Vedic Teachings on the

Zachary F. Lansdowne

Summary Can the teachings on the seven rays be found in earlier sources? If the notion of the seven he teachings on the seven rays are asso- rays is both true and useful, one would ex- Tciated with the , pect that earlier generations of people would because they were presented by a series of have known something about it. Blavatsky theosophical writers during the close of the states, “ is, then, the archaic Wis- Nineteenth Century and during the first half dom-, the esoteric doctrine once of the Twentieth Century. This article known in every ancient country having shows, however, that these teachings are part claims to civilization.”2 The teachings on the of the Rig Veda, which is the oldest known seven rays are certainly part of modern The- Hindu sacred text. In the Vedic account, the osophy, so Blavatsky’s statement implies that seven rays are “the seven mares” that convey these teachings were also known in the an- divine consciousness; they form “the seven cient world. The purpose of this article is to rivers,” or sequences of ideals, in the mental show that these teachings can be found in the or world, are invoked by “the of very ancient Rig Veda. fire,” or one’s spiritual motive, and divide humanity into “the seven communities” in The word Veda means knowledge or the . . In English, the word Veda denotes any of the four collections of the oldest and Rig Veda most authoritative Hindu sacred texts: Rig Veda, Yajur Veda, Sama Veda, and Atharva elena Blavatsky, Charles Leadbeater, Veda. According to the Hindu tradition, , , and Geof- H these four are characterized by the frey Hodson, roughly in that chronological Sanskrit word Apauruseya, which means order, disseminated the teachings on the “not of human agency,” because they were seven rays in a series of books that were pub- supposed to have been directly revealed to lished between 1888 and 1952. All of these various human scribes. The Rig Veda is the writers were, at least at one time in their oldest Veda, from which the other Vedas lives, members of the Theosophical Society. sometimes borrow, and it is a collection of Blavatsky and Leadbeater made only a few 1,028 Sanskrit hymns organized into ten brief references to the seven rays in their books. Philological and linguistic evidence books, while Wood, Bailey, and Hodson wrote entire books on the subject. How did ______these writers get their information? The Theosophical Society proclaimed the exis- About the Author tence of a group of perfected human beings, Zachary F. Lansdowne, Ph.D., who served as called the “Masters of the Wisdom” or the President of the Theosophical Society in Boston, “Hierarchy.” All of these writers claimed, in has been a frequent contributor to The Esoteric their own books, to have received at least Quarterly. His book The Revelation of Saint some of their information on the seven rays John, which provides a verse-by-verse analysis of from the Masters of the Wisdom through in- the entire Revelation, was reviewed in the Fall spiration, direct dictation, or visitations.1 2006 issue. He can be reached at [email protected].

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly indicate that it was composed in the Indian Always the hymns of the Veda confirm subcontinent roughly between 1700–1100 each other by this reproduction of the BCE. same terms and ideas and the same rela- tion of ideas. This would not be possible (1872–1950), a Hindu unless they were based on a coherent philosopher and teacher, is perhaps the doctrine with a precise significance for foremost modern expert on the Rig Veda. standing terms … The internal evidence The scholar Eric Weiss states: of the Riks [stanzas] themselves estab- Sri Aurobindo, the great Twentieth Cen- lishes that this significance is psycho- tury philosopher-mystic, took the work logical, as otherwise the terms lose their of the Theosophists to an entirely new fixed value, their precise sense, their level. Sri Aurobindo necessary connection, and their constant brought to his cosmological work three recurrence in relation to each other has to major assets: he was an accomplished be regarded as fortuitous and void of rea- who seems to have had personal ex- son or purpose.5 perience of the subtle worlds; he was well versed in both the Vedic and the Thus, Aurobindo takes the internal consis- Western philosophical and scientific tra- tency of the Rig Veda as evidence of an un- ditions; and he wrote in English.3 derlying psychological significance. The remainder of this article examines the This article builds upon Aurobindo’s analysis assembled stanzas to learn how the seven of the Rig Veda. Many contemporary schol- rays were comprehended in ancient times, ars consider the Rig Veda to be the unsophis- drawing upon Aurobindo’s insights to under- ticated expression of the religious feeling of a stand the psychological meaning of the sym- primitive people. On the other hand, bols and that are mentioned. Auro- Aurobindo states, “The Veda is a book of bindo’s own English translation is used esoteric symbols, almost of spiritual formu- wherever possible; also employed are other lae, which masks itself as a collection of rit- authoritative translations that are available 4 ual poems.” Aurobindo’s writings show that for computer searches on the Internet. The the Rig Veda can be interpreted psychologi- assembled stanzas are arranged in four sec- cally, with the various Vedic deities repre- tions based on four symbolic themes: the senting psychological powers of human be- seven mares, the seven rivers, the god of fire, ings. and the seven communities. We made a computer search through several English translations of the Rig Veda that are The Seven Mares available on the Internet, looking for stanzas he most common numbering scheme for that include the phrase “seven rays.” Next, Tthe Rig Veda is by book, hymn, and we performed a second search, looking for stanza. For example, RV(IV, 13, 3-4) refers additional stanzas that include symbols to book IV, hymn 13, and stanzas 3 and 4. appearing in the first set of stanzas. In this These two stanzas incorporate the notion of way, stanzas were assembled that appear to the “seven rays” because they state: be concerned with the seven rays and that are scattered throughout most of the ten books of Him whom, firm in their foundation, the Rig Veda. These stanzas, however, were never ceasing from their aim they have composed by various scribes writing at dif- made for the removing of the darkness, ferent times, perhaps centuries apart. Could this seven mighty brilliant mares such scattered passages be consistent with bear as the scouts of the whole world. O each other and form a coherent doctrine? God, thou goest with steeds most strong Aurobindo states that the Rig Veda is inter- to bear separating the weft woven, un- nally consistent: weaving the black garment; the stream-

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ing rays of the Sun cast the darkness like divine consciousness as guides of the whole a covering skin down within the waters.6 world. Divine consciousness goes with these strong rays that separate the strands of truth Throughout this article, we apply from the surrounding patterns of ignorant Aurobindo’s interpretive approach, which thought. These streaming rays cast off the construes the various symbols and deities of ignorance that blocks the flow of inspiration the Rig Veda in a psychological way. The in human beings. above passage depicts conflict between light and darkness. Aurobindo takes these polari- Bailey gives a similar account of the seven ties as “the light of knowledge” and “the rays: darkness of our ignorance.”7 The passage The seven rays are the sum total of the mentions “waters.” Aurobindo refers to “the divine Consciousness, of the universal waters of inspiration,”8 indicating that “wa- … There is one Life, which ex- ters” is a symbol of inspiration. This meaning presses Itself primarily through seven ba- is justified by these parallel phrases from an- sic qualities or aspects, and secondarily other hymn: “O Fire, opulently shine in the through the myriad diversity of forms. human being, in the river of rocks, in the These seven radiant qualities are the stream of flowing waters, in the stream of seven Rays, the seven Lives, who give inspiration.”9 Their life to the forms, and give the form is the chief solar in Vedic my- world its meaning, its laws, and its urge thology, visible as the sun in the sky, and to evolution.11 said to drive daily across the sky in his Thus, both RV(IV, 13, 3-4) and Bailey char- triumphal chariot harnessed by seven horses. acterize the seven rays as living entities: The above passage indicates, however, that RV(IV, 13, 3-4) describes their motivation, Surya’s “seven mighty brilliant mares,” and Bailey refers to them as “the seven which ordinarily denote adult female horses, Lives.” are metaphors for the “rays of the Sun.” Aurobindo gives this explanation: RV(I, 105, 9) states: “In the Divine Planes exist the Seven Rays; In the Rays of those But who, then, is Surya, the Sun, from Realms, my base is spread out (or secure).”12 whom these rays proceed? He is the Mas- ter of Truth, Surya the Illuminator … His The above stanza refers to a person’s “base,” rays in their own nature are supramental but what is that? A base denotes a support or activities of revelation, inspiration, intui- foundation. The “base” in the stanza might be tion, luminous discernment, and they the , because the latter is an inner part of constitute the action of that transcendent a person that supports the more outward principle which the Vedanta calls Vi- parts. Although the term soul has many jnana, the perfect knowledge, the Veda meanings, in this context it refers to the su- Ritam, the Truth. But these rays descend per-conscious self. For example, Bailey also into the human mentality and form speaks of “the superconscious self, the at its summit the world of luminous intel- soul,”13 and Aurobindo speaks of “our inmost ligence.10 soul or superconscient self.”14 Moreover, the stanza says that the “base” is “in the Rays of Thus, in the passage, the Sun symbolizes di- those Realms.” Bailey makes a similar state- vine consciousness, which is conveyed by the ment: “The soul is a unit of energy, vibrating seven mares, or rays. in unison with one of the seven ray Lives, With these interpretations of its symbols, and coloured by a particular ray light.”15 RV(IV, 13, 3-4) has the following psycho- Finally, the stanza indicates that the “base” logical meaning: Firm in their foundation of can be “spread out.” Bailey speaks of “soul- divine, or universal, consciousness and never infused persons,”16 which are persons who ceasing from their aim of removing igno- have soul qualities spread out through their rance, seven mighty illumined rays convey more outward parts. Thus, the “base” in the

Copyright © The Esoteric Quarterly 27 The Esoteric Quarterly stanza has characteristics similar to what pecially in the ninth book, … the divine modern writers attribute to the soul. delight of being, inflowing upon the mind from the supramental conscious- If a human being’s “base” is taken as the ness through the Ritam or Truth.21 soul, the stanza has the following meaning: The seven rays exist in the divine plane, or In particular, we take Soma as symbolizing a world; every human being’s soul is in those divine idea. rays and spreads out through his or her out- What are the “Seven Sisters”? Another hymn ward nature. states: “The Seven sister Bays bear Surya on RV(IX, 70, 3) states: “May those his brilliant his car, to bring us wealth and happiness.”22 rays be ever free from death, inviolate, for A bay is a reddish-brown animal, especially a both classes of created things,—Rays horse having a black mane and tail. In this wherewith powers of men and are quotation, the seven bays are horses, because purified.”17 they refer to the seven mares that bear Surya in RV(IV, 13, 3-4), considered above. As The meaning of this stanza seems clear and already discussed, the seven mares of Surya has two implications. First, the seven rays are metaphors for the seven rays. Thus, the can have a purificatory effect on human Seven Sisters, being Surya’s mares, denote beings. Second, every human being needs the seven rays. additional purification, even though he or she may have already eliminated many Sacrifice is the forfeiture of something that is impurities, because even the “Gods” need valued to gain something that has greater additional purification. value. Sacrifice in can be outer or inner.23 Outer sacrifice is the act of offering Who are the “Gods” and do they really need something to a deity in propitiation or hom- additional purification? Blavatsky considers age. Inner sacrifice is the elimination of an them to be the creators of our world and cites impurity to achieve a higher state of con- evidence that they do have such a need: sciousness. RV(IX, 70, 3), considered above, The millions upon millions of imperfect states that the seven rays can have a purifica- works found in Nature testify loudly that tory effect on a human being, which means they are the products of finite, condi- that they can bring about his or her inner sac- tioned beings—though the latter were rifice. and are Dhyani-Chohans, Archangels, or What is the “seat of sacrifice”? In this con- whatever else they may be named. In text, a seat is a place where something is lo- short, these imperfect works are the un- cated or based. The seat of an inner sacrifice finished production of evolution, under is the place where an inner impurity is elimi- the guidance of the imperfect Gods.18 nated. For example, this seat would be the RV(VIII, 11, 4) states: “Dropping oil, sweet if an illusion is eliminated, the with Soma, pouring forth their stream, are the emotional body if pride or resentment is Seven Sisters in the seat of sacrifice.”19 This eliminated, or the physical body if a compul- stanza combines concepts from the preceding sion is eliminated. stanzas, and it is elaborated on by all of the What is the “stream” poured forth by the subsequent stanzas. Seven Sisters? As described in the stanza, Soma is highly praised by many hymns in the this stream carries Soma from the Seven Sis- Rig Veda. For example, one hymn states: ters to the seat of an inner sacrifice. In other “We have drunk Soma and become immortal; words, this stream depicts the sequential we have attained the light, the Gods process of stepping down, or transforming, a discovered.”20 Aurobindo gives this explana- divine idea so that the idea leaves the seven tion: rays in the rarefied divine plane, passes This wine of Soma represents, as we through planes that are progressively more have abundant proof in the Veda and es- dense, and then reaches the mental, emo-

28 Copyright © The Esoteric Quarterly, 2010. Spring 2010 tional, or physical body of a human being. In scribe the battle between and ignorant particular, this process of descent includes forces. This timeless battle between good and transforming the divine idea into the follow- evil, however, has a psychological interpreta- ing sequence of denser forms: abstract under- tion, because it could be thought of as taking standing, an ideal, and then a discipline im- place between the good and evil aspects posed upon the outer self. within every human being. Aurobindo gives the meaning of Indra within this psychologi- With these interpretations of its symbols, cal context: RV(VIII, 11, 4) has the following meaning: By conveying a divine idea that undergoes a The principle which Indra represents is sequential process of stepping down, or of Mind-Power released from the limits and descent, the seven rays purify some part of a obscurations of the nervous human being. consciousness. It is this enlightened Intelligence which fashions right or The Seven Rivers perfect forms of thought or of action not deformed by the nervous impulses, not wo stanzas associate the seven rays with 27 Tboth the deity Indra and the seven rivers. hampered by the falsehoods of sense. RV(II, 12, 12) states: Accordingly, Indra symbolizes the Who with his seven bright rays, the Bull, enlightened intelligence, which is the faculty the mighty, set free the seven great of thought and reason when it is illumined by floods to flow at pleasure; Who, thunder- an intuitive perception. armed, rent Rauhina in pieces when scal- Aurobindo mentions two ways of interpreting ing heaven, He, O ye men, is Indra.24 the various Vedic deities: his psychological RV(VII, 47, 4) states: approach in which “in man himself the gods are conscious psychological powers,” and the May the rivers which the sun has formed cosmic approach in which the deities are by his rays, from whom Indra clove out a “creators of the worlds and guardians of the moving wave, establish for us the divine Law.”28 In the case of Indra, the pre- supreme good.25 ceding paragraph gives Aurobindo’s psycho- These two stanzas relate the seven rays to the logical interpretation, which is “enlightened spiritual journey, because this journey Intelligence.” Bailey, however, speaks of “Indra, Lord of the buddhic or intuitional involves “scaling heaven,” or becoming 29 integrated with one’s higher aspects, and level,” which is a cosmic interpretation. leads to “the supreme good,” which is a state These two interpretations are closely related: of consciousness that is extremely beneficial. we awaken our power of “enlightened Intel- Bailey also relates the rays to this journey: ligence” by gaining access to the “intuitional level.” Every human being is swept into mani- festation on the impulse of some Rauhina is depicted by RV(II, 12, 12) as an ray, and is coloured by that particular ray obstacle on the spiritual journey. Bailey de- scribes the spiritual journey as achieving quality, which determines the form as- 30 pect, indicates the way he should go, and “liberation from maya or illusion,” indicat- enables him (by the time the third initia- ing that illusion is an obstacle that must be tion is reached) to have sensed and then overcome. Ralph Griffith, a Sanskrit scholar, reports, “Rauhina is said to be the name of a to have cooperated with his ray pur- 31 pose.26 demon.” A demon could denote an evil or a source of evil, harm, or distress. In Theosophy, an “” is said to be a Thus, Rauhina is taken as illusion, because milestone on the spiritual journey. the latter is an obstacle on the spiritual Indra is the King of Heaven in Vedic my- journey and a source of evil, harm, or distress thology. Several hymns in the Rig Veda de- for human beings.

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What do the seven rivers, or floods, According to this meaning, each ideal has an symbolize? Three clues can help identify the important but temporary role: it helps bring appropriate referent. First, the rivers are about additional attainment, but afterwards a “formed” by the rays more advanced ideal is but are not the same as Many contemporary needed to bring about the rays. Second, “Indra further attainment. Bailey clove out a moving scholars consider the Rig makes a similar point: wave” and “set free the Veda to be the unsophisti- I would not have you think seven great floods,” cated expression of the re- for a moment that the which suggests that the embodied idea, which we enlightened ligious feeling of a primi- call an ideal, is in itself an intelligence, tive people. On the other illusion. It only becomes so symbolized by Indra, hand, Aurobindo states, when it is regarded as an can gain access to the end in itself instead of rivers. Third, the rivers “The Veda is a book of being what it essentially is, can establish the esoteric symbols, almost of a means to an end. An “supreme good.” spiritual formulae, which ideal, rightly grasped and Bailey associates rays masks itself as a collection used, provides a temporary with ideals: “It must be aid towards the attainment remembered that each of ritual poems.” of immediate and imminent ray embodies an idea reality which it is the goal which can be sensed as an ideal.”32 An idea of the man or the race, at any particular is revealed through intuitive perception. An time, to reach.35 ideal is a mental formulation of an idea, and If ideals are only temporary aids, we need to so can be appreciated and applied by the avoid being fixated with any particular ideal mind and brain of a human being. Bailey but instead have the readiness to progress to speaks of the “seven groups of ideas and a more advanced one. Aurobindo suggests their resultant ideals,”33 indicating that each the following practice: “On our past and pre- of the seven rays embodies multiple ideas sent ideals we have to turn the searchlight of that are transformed into multiple ideals. Bai- the spirit and see whether they have not to be ley also speaks of the progress that occurs surpassed or enlarged or brought into conso- when “your ideals have been superseded by nance with new wider ideals.”36 greater and more spiritual ones.”34 If Bailey’s account is valid, each ray forms a sequence Every aspirant on the spiritual journey is pre- of ideals, in which every ideal is more ceded by many forerunners but is ahead of evolved—or higher or more perfected—than many others. The implication is that all the preceding one. Thus, the seven rivers are seven sequences of ideals already exist in the taken as the seven sequences of ideals, be- , as Bailey explains: cause these sequences satisfy the three clues The lower or concrete levels of the men- listed above. tal plane will have acquired or accumu- With the psychological interpretations of its lated—down the ages—a vast number of symbols, the two stanzas, RV(II, 12, 12) and ideas, which have been formulated as RV(VII, 47, 4), have the following meaning: ideals, clothed in mental matter, nour- The seven rays form seven sequences of ished by the vitality of those who have ideals, of which every aspirant accesses a recognised as much of the truth of the part when his or her intelligence formulates idea as they are capable of expressing an ideal based on an intuitive perception; and who have given to these ideals the these seven sequences can overcome illusion emphasis of their thoughtform-making and lead to the goal of the spiritual journey. faculty and their directed attention.37

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Consequently, aspirants are able to find outer With the psychological interpretation of support and confirmation—perhaps through , RV(VIII, 58, 12) has the following sacred texts, religious traditions, or study meaning: The realization of being the groups—for whatever ideals that they have unlimited non-material existence, to which adopted. go all seven sequences of ideals, is a glorious attainment. Progressively applying the ideals RV(VIII, 58, 12) depicts the destination of of any sequence culminates in that the seven rivers: “Thou, Varuna, to whom realization. belong Seven Rivers, art a glorious God. The waters flow into thy throat as ‘twere a pipe Bailey gives a similar description of the with ample mouth.”38 common attainment: Varuna, often regarded as the supreme Vedic The mode or method of development for deity, is described in another hymn: humanity is self-expression and self- realisation. When this process is He is the hidden ocean and he climbs consummated the self expressed is the passing beyond heaven; when he has set One Self or the ray Life, and the the sacrificial word in these dawns, then realisation achieved is the revelation of with his luminous foot he tramples God as the quality of the manifested asunder illusions and ascends to world and as the Life behind appearance Paradise.39 and quality. The seven ray Lives, or the Here, “hidden” indicates that the referenced seven soul types, are seen as the ocean is non-material, because it cannot be expression of one Life, and diversity is perceived by the physical senses. “Ocean” lost in the vision of the One and in indicates that this non-material existence is identification with the One.43 unlimited, because that is an oceanic RV(II, 12, 12) and RV(VII, 47, 4) indicate characteristic. Aurobindo also comments on that the seven sequences of ideals are differ- the preceding description: “Varuna, we see, ent from each other. On the other hand, is the oceanic surge of the hidden Divine as RV(VIII, 58, 12) depicts the seven sequences he rises, progressively manifested, to his own as going to the same attainment. Thus, the infinite wideness and ecstasy in the soul of seven sequences appear in the mental plane, the god-liberated seer.”40 Hence, Varuna or world, like the rays of the sun, in that they represents the realization of being the have diverse ends connecting to a common unlimited non-material existence. point. Indeed, the seven sequences of ideals, As discussed earlier, there are two ways of which are formed by the seven rays, could be interpreting the various Vedic deities. In the thought of as reflections of the seven rays in case of Varuna, Aurobindo writes, “Varuna is the mental plane. … realisation of infinite existence,” 41 which RV(I, 72, 8) states: is the foregoing psychological interpretation; but Bailey writes, “The great Varuna … The seven right-thinking mighty Rivers is the central Life of the substance of the of Heaven that know the Truth knew the of our planetary scheme,” which doors of the felicitous treasure: is a cosmic interpretation.42 Here, deva is the discovered the strong fortified place, the Sanskrit word for deity, and astral is largeness, the herded mass of the rays, synonymous with emotional. These two and now the human creature enjoys by interpretations of Varuna may be related: that wideness of the light.44 perhaps we attain the “realisation of infinite The first phrase, “The seven right-thinking existence” when we share in the mighty Rivers,” indicates that the seven riv- consciousness of “the central Life of the ers are mental in nature, which corroborates substance of the astral plane.” our earlier identification of them as se- quences of ideals. This stanza also refers to

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly the rivers as being in “Heaven.” Aurobindo The Ashwins are described by the Monier- states, “Heaven is the symbol of the pure Williams dictionary as “two who mental consciousness in the Veda,”45 which appear in the sky before dawn in a golden provides further evidence that the rivers are carriage drawn by horses or birds; they bring mental in nature. treasures to men and avert misfortune and sickness; they are considered as the physi- Sarama, according to the Monier-Williams cians of heaven.”50 Aurobindo gives this psy- Sanskrit-English dictionary, means “the fleet chological interpretation: one” and is the name of “a female dog belonging to Indra.”46 Aurobindo describes The Ashwins are twin divine powers … the role of this dog in the Rig Veda: of Truth, of intelligent action, of right en- joyment. They are powers that appear Sarama who leads in the search for the with the Dawn, effective powers of ac- radiant herds and discovers both the path tion born out of the ocean of being who, and the secret hold in the mountain must because they are divine, are able to men- be a forerunner of the dawn of Truth in talise securely the felicities of the higher the human mind. And if we ask ourselves existence by a thought-faculty which what power among the truth-finding finds or comes to know that true sub- faculties it is that thus discovers out of stance and true wealth.51 the darkness of the unknown in our being the truth that is hidden in it, we at once In particular, we take the two Ashwins to be think of the intuition. 47 the causal and mental bodies, because they have the power to transform a divine idea Thus, Aurobindo takes Sarama to be a into an ideal. I. K. Taimni, a theosophical symbol of the intuition. writer, says, “The first function of the Causal With this interpretation of Sarama, RV(I, 72, body is that it serves as the organ of abstract 8) has the following meaning: The seven thought,” and refers to the mental body as sequences of ideals lead to a happy reward; “the vehicle of concrete thoughts.”52 The the intuition contacts the ideas in the seven concept of the is not in contem- rays, enabling aspirants to progress from one porary Western psychology, but Aurobindo ideal to another. shows that it can be found in several places 53 Bailey makes a related statement: “We are in the Rig Veda, although he does not told that there is an archetype, a pattern, a explicitly associate this concept with the ray, a goal and a light which shines from the Ashwins. Path.”48 In other words, the light of the intui- What does the phrase “drink ye of the Soma tion reveals a ray’s archetypal pattern, or violently” mean? Soma has already been idea, which is sensed as a goal, or ideal. interpreted as a divine idea. Violence can be RV(I, 46, 4-8) depicts the illumination that defined as force exerted for the purpose of drives us to take the journey over the rivers: damaging or abusing the form of the recipi- ent. Thus, calling for the two Ashwins to O Lords of the Voyage, who mentalise drink the Soma violently means calling for the word, this is the dissolver of your each of the causal and mental bodies to take thinkings,—drink ye of the Soma vio- in a divine idea in such a way that the form lently; give to us that impulsion, O Ash- of the idea changes. In particular, the causal wins which, luminous, carries us through body can transform an idea into abstract un- beyond the darkness. Travel for us in derstanding, and then the mental body can your ship to reach the other shore beyond transform it into an ideal. the thoughts of the mind. Yoke, O Ash- wins, your car,—your car that becomes “Shore” is used in the Rig Veda to symbolize the vast oared ship in Heaven, in the the goal of the spiritual journey. For exam- crossing of its rivers.49 ple, another hymn triumphantly declares: “Devoted to the gods, and hymning their

32 Copyright © The Esoteric Quarterly, 2010. Spring 2010 praise, we have crossed to the opposite shore vine words down to the mental plane, here is of this (state of) darkness.”54 inspiration for your thoughts: by transform- ing this contacted idea into abstract under- The “car” that becomes a “ship” symbolizes standing and then into an ideal, O causal and a vehicle of some kind. Bailey characterizes mental bodies, illuminate the next immediate the personality as “that vehicle of physical, step in my journey that carries me beyond astral and mental matter that provides the ignorance. Let your illumination propel my means of contact in the three worlds.”55 Here, entire personality to take that step towards the three worlds are the physical, emotional, my goal. Become aligned with each other and mental worlds. According to this and my emotional and physical bodies, so characterization, the personality includes the that my personality can readily conform to physical body, which is said to have both that more advanced ideal along the sequence dense and vital portions. The dense physical that I am following. body contains the muscles, organs, and bones; the vital, or etheric, body underlies Bailey summarizes the three factors that are and sustains the dense physical body. Thus, needed for transforming an idea into an ideal: the car, or ship, is interpreted as the personal- Ideas, when intuitively contacted by the ity, and the movement of its oars as the effort disciple or initiate, … must be brought of the personality to conform to an ideal. consciously down to abstract levels of The phrase “Yoke, O Ashwins, your car” thinking where (expressing it symboli- indicates that the Ashwins can be yoked to, cally) they form the blueprints, prior to or integrated with, the car. In other words, the institution of the creative process the causal and mental bodies can be inte- which will give them phenomenal exis- grated with the rest of the personality. Bailey tence and being. I would have you, there- describes this type of integration, using Ego fore, remember the three factors: 1. The and Higher Self as synonyms for soul: Intuition which contacts and reveals new ideas. 2. The Abstract World in which It is in the aligning of the three vehicles, they are given form and substance and the physical, the emotional, and the which is to the thoughtform eventually lower mind body, within the causal pe- created what the is to the riphery, and their stabilising there by an dense physical vehicle. 3. Concrete effort of the will, that the real work of the Thought producing the concretising of Ego or Higher Self in any particular in- the thoughtform and thus making the carnation can be accomplished. The idea available to mankind.57 great thinkers of the race, the true expo- nents of lower mind, are fundamentally In the Vedic account, Sarama symbolizes the those whose three lower bodies are first factor, and the two Ashwins symbolize aligned; that is to say those whose mental the second and third factors. body holds the other two in circumspect alignment … When the alignment is The God of Fire fourfold and when the three above- V(VIII, 61, 16) states: “The pious one mentioned bodies are aligned with the Rmilked out rich food, sustenance dealt in body of the Higher Self, the causal or portions seven, Together with the Sun’s egoic body, and held steady within its seven rays.”58 circumference, then the great leaders of the race,—those who emotionally and in- is the god of fire in . tellectually sway mankind, can be seen The above stanza is part of a hymn dedicated working.56 to Agni, indicating that “the pious one” denotes Agni. This deity is characterized by With these interpretations of its symbols, the Sanskrit word kavikratuh, which means RV(I, 46, 4-8) has the following meaning: O “will of the seer.” For example, another Lords of the spiritual journey, who bring di- hymn states: “May Agni, priest of the offer-

Copyright © The Esoteric Quarterly 33 The Esoteric Quarterly ing whose will towards action is that of the But it is in proportion as we learn to sub- seer, who is true, most rich in varied inspira- jugate the ego and compel it to bow tion, come, a god with the gods.”59 Because down in every act to the universal Being of this characterization, Aurobindo gives the and to serve consciously in its least following definition: movements the supreme Will, that Agni himself takes form in us.63 Agni, the divine Will, is that which stands behind the human will in its works Thus, for a given aspirant at a particular time, … Agni manifests divine potentialities in Agni can be interpreted psychologically as a death-besieged body; Agni brings them the spiritual motive that is right, or appropri- to effective actuality and perfection. He ate, for that person’s spiritual attainment. creates in us the luminous forms of the The stanza depicts Agni as having “milked Immortals. This work he does as a cos- out,” or drawn out, a substance—called “rich mic Power labouring upon the rebellious food”—that can be used as nourishment. human material even when in our igno- Another hymn dedicated to Agni states: “He rance we resist the heavenward impulse among mortals is fed on inspiration, the and, accustomed to offer our actions to illumined who gives his word to the Fire.”64 the egoistic life, cannot yet or as yet will Here, “the Fire” denotes Agni, the god of not make the divine surrender.60 fire, and “inspiration” is characterized as a Bailey gives a similar definition: “All poten- special food that confers illumination, so tiality lies in the vitalising, energising power “rich food” is taken as divine ideas that can of Agni, and in His ability to stimulate. He is inspire us. Not all divine ideas, however, can life itself, and the driving force of evolution, inspire us. Some ideas may be too advanced; of development and of conscious- perhaps they contradict too many of our ness.”61 Both of these definitions are cosmic assumptions that we are not yet ready to interpretations, because Agni is equated with question, or they entail a mode of living that the cosmic motivating power that brings seems too otherworldly or impractical. Other about evolutionary development. ideas may be too elementary; perhaps we have already worked with them in our past. Agni also has a psychological interpretation. Thus, “rich food” is taken as divine ideas that Bailey writes, can inspire us because they represent our The development of right motive is a next immediate step in our spiritual journey. progressive effort, and constantly one With the psychological interpretations of shifts the focus of one’s incentive when Agni and rich food, RV(VIII, 61, 16) has the one discovers himself, as the Light following meaning: The spiritual motive that shines ever more steadily upon one’s is right for us draws out the ideas that can way, and constantly a newer and higher inspire our thoughts; those ideas are divided motive emerges.62 into seven major groups because they are Thus, Agni, which brings about evolutionary conveyed by the seven rays. development, enables our motive to evolve Why is inspiration related to spiritual mo- from the purely selfish will of the separated tive? Bailey speaks of “the divine ideas— self to the collective will of our group, whose implementing the divine purpose.”65 In par- definition becomes increasingly inclusive, ticular, the ideas that we find to be inspiring and then to the unselfish will of the soul, and are the ones that enable us to implement the then even higher to the divine, or universal, spiritual motive that is right for us. More- will. Our evolving motive, however, plays over, according to the above stanza, that the role of Agni within our personality and spiritual motive draws out those inspiring progressively becomes a reflection of Agni. ideas for us. In Bailey’s words, “Carry the Aurobindo makes a similar point: self-will of the personality up into the region of the divine will and the result is inspira-

34 Copyright © The Esoteric Quarterly, 2010. Spring 2010 tion.”66 Inspiration is also related to the seven Second, be sensitive to the intuition— rays, because, again in Bailey’s words, “All symbolized by Sarama—which can contact ideas stream into the planetary consciousness ideas. Bailey describes an aspirant perform- along the channel of the seven rays.”67 ing this step, saying: RV(X, 5, 5) states: “He, calling loudly to the Little by little, he learns the way into the Seven Sisters, hath, skilled in sweet world of the intuition; day by day, and drink, brought them to be looked on.”68 year by year, he becomes more sensitive to divine Ideas and more apt in appropri- The hymn, in which this stanza occurs, is ating them wisely for the use of his fel- also dedicated to Agni, so “He” denotes lowmen.70 Agni, who has just been interpreted as the right spiritual motive. The “Seven Sisters” Third, use the causal and mental bodies— have previously been shown to be equivalent symbolized by the two Ashwins—to con- to the seven rays. “Sweet drink” appears struct an ideal that reflects a contacted idea. equivalent to “rich food,” considered above, An idea is vague and formless, but a con- so it is taken as inspiring ideas. Thus, RV(X, structed ideal consists of well-defined con- 5, 5) has a meaning similar to that of the pre- words. Bailey also describes an aspirant ceding stanza: The spiritual motive that is performing this step, saying, “He creates a right for us calls upon the seven rays and pattern in his mind which hews as true as he brings forth their ideas that are inspiring to can make it to the prototype, and which us, so that we can intuitively see them. serves to model the lower man and force con- formity to the ideal.”71 As we make progress on the spiritual jour- ney, our process of appropriating a more ad- RV(IV, 50, 4) states: “Brihaspati, when first vanced ideal changes. At the beginning, we he had his being from mighty splendour in find that we have ideals but are typically un- supremest heaven, Strong, with his sevenfold aware of where they came from. Later we mouth, with noise of thunder, with his seven become aware that we have been construct- rays, blew and dispersed the darkness.”72 ing our ideals but without making a deliber- Brihaspati, according to the Monier- ate effort to do so. Still later we make the Williams dictionary, means “lord of prayer construction process a deliberate part of our and devotion” and denotes the Vedic deity practice. What would be the steps who is “the chief offerer of prayers and sacri- in such a practice? The preceding stanzas fices.”73 Thus, Brihaspati could be taken as associate four Vedic deities with the conver- symbolizing prayer, of which there are many sion of rays into ideals: Agni, Sarama, and types. The type of prayer depicted in the the two Ashwins, who represent correspond- above stanza is a breathing exercise, because ing steps of meditation: it states that Brihaspati “blew,” or exhaled. First, establish and maintain the right spiri- Breathing exercises, known as in tual motive—symbolized by Agni—to bring Sanskrit, are part of hatha . The Sanskrit forth inspiring ideas. Regarding this step, word hatha means forceful, suggesting that Bailey writes: is a forceful practice done for self-purification. The attitude of the initiate-in-training should be one of right spiritual motive— The breathing exercise depicted in the stanza the motive being the intelligent fulfill- attempts to impose an ideal upon the ment of the will aspect of , or of personality. The phrase “sevenfold mouth” the Monad. This involves the merging of appears to suggest that this ideal is spoken, his personality self-will into that of the audibly or inaudibly, seven times during the sacrificial will of the soul; and this, when exercise. The number “seven” in the phrase, accomplished, will lead to the revelation however, is not a literal prescription but of the divine Will.69 instead is a symbol of completion, as noted by Jan Gorda, a Dutch Indologist, in his book

Copyright © The Esoteric Quarterly 35 The Esoteric Quarterly on Vedic rituals: “seven—a symbol of com- power, namely, the ability to bring forth pletion or perfection.”74 The New Bible Dic- inspiring ideas during meditation. tionary states that this number has a similar The repetition of the ideal also occurs “with symbolic role in the Bible: “Seven has an his seven rays,” which indicates that contact eminent place among is restored with the sacred numbers in the inspiring idea in the seven Scriptures, and is “Varuna, we see, is the rays. Thus, this phrase associated with oceanic surge of the hidden corroborates our completion, fulfillment Divine as he rises, identification of the noise and perfection.”75 progressively manifested, of thunder with “the power This repetition occurs to respond to vibration,” “with noise of thunder.” to his own infinite because that power is able Such noise is generated wideness and ecstasy in the to bring the inspiring idea by the deity Agni soul of the god-liberated back into consciousness. according to another With these interpretations hymn: “Now may we seer.” Hence, Varuna of its symbols, RV(IV, 50, serve thee, singing, with represents the realization 4) has the following these lauds, this day, O of being the unlimited non- meaning: A breathing Agni: Loud as Heaven’s exercise, when inspired by thunder sound forth thy material existence. the divine plane, is roarings.”76 As effective; if an ideal, or formulated idea, is discussed previously, Agni symbolizes the spoken a sufficient number of times during an right spiritual motive, so the noise of thunder exercise, and if the right spiritual motive is represents a power belonging to that motive. maintained so that contact is restored with What could that power be? An ideal is a the inspiring idea in the seven rays, then the thought-form because it consists of mental outgoing breath disperses the effects of matter formed by an idea. Bailey writes, ignorance. Anent the primary function of a thought- Bailey lists the requirements for an effective form (the power to respond to vibration) breathing exercise: I would emphasise the necessity of Breathing exercises, my brother, have a remembering that that response must be purely physiological effect when not im- made by the inner embodied Idea, and pelled or motivated by directed thought that it will then through a complex reflex and when they are not the result of the action, bring about response from the aspirant attaining and adhering to a point material sheath which veils it.77 of tension. Steadily, whilst the process of In other words, “the power to respond to inhalation and exhalation is being carried vibration” enables repetition of the ideal to forward, a clear line of active thinking restore contact with the associated idea, must be preserved so that the breath (as it which then is experienced as a recognition or is sent out) is qualified and conditioned realization of the truth expressed by the ideal. by some idea.78 The noise of thunder consists of vibrations The breathing exercise depicted in the stanza that move through the surrounding medium, has both required factors: “directed thought” so it is taken as symbolizing “the power to about the ideal being imposed upon the per- respond to vibration.” This noise is generated sonality; and “attaining and adhering to a by Agni, so “the power to respond to point of tension,” which refers to establishing vibration” belongs to the right spiritual and maintaining the right spiritual motive. motive. RV(VIII, 61, 16) and RV(X, 5, 5), Thus, in the depicted discipline, “the breath considered previously, show that the right (as it is sent out) is qualified and conditioned spiritual motive also has a closely related

36 Copyright © The Esoteric Quarterly, 2010. Spring 2010 by some idea,” namely, the particular idea of seven elements and could be taken as the that formed the ideal being contemplated. seven rays. The Laws of , one of the standard books When the deity Indra drinks the Soma juice, in the Hindu canon, is believed by many he is infused with the seven rays, because scholars to have been composed between 200 RV(VIII, 11, 4), considered earlier, indicates BCE and 200 CE, but Blavatsky provides that Soma is conveyed by the seven rays. In- evidence that it dates back to more than 1000 dra has previously been interpreted as the BCE.79 This ancient text characterizes the enlightened intelligence. In this context, the activities found in the Vedas: enlightened intelligence is the combination of the causal and mental bodies, symbolized by There are two kinds of Vedic activity: the the two Ashwins, when guided by the intui- one that brings about engagement (in tion, symbolized by Sarama. worldly action) and the rise of happiness, and the one that brings about With these interpretations of its symbols, disengagement (from worldly action) and RV(VIII, 81, 20) has the following meaning: the supreme good. The activity of When aspirants infuse their intelligence with engagement is said to be driven by desire divine ideas and thereby the seven rays, they in this world and the world beyond; but are divided into seven distinct communities— the activity of disengagement is said to one for each ray—and rejoice because of be free of desire and motivated by their enlightenment. knowledge.80 RV(X, 5, 6) makes a similar point: “Seven The breathing exercise depicted in RV(IV, are the pathways which the wise have fash- 50, 4) exemplifies what the Laws of Manu ioned; to one of these may come the troubled calls the “activity of disengagement,” mortal.”86 because it does not seek the fulfillment of In the first independent clause, “the wise” de- worldly desire but instead is motivated by an note the seven rays, and “the pathways which ideal, which is a type of knowledge. The the wise have fashioned” denote the seven depicted discipline involves, in Bailey’s sequences of ideals formed by the seven rays. words, the “practical ability to relate the idea The second independent clause is taken to to the ideal and to take those steps which will mean that any given aspirant may travel on create the form of that ideal upon the only one of these pathways. Thus, the stanza physical plane.”81 has this interpretation: Seven sequences of The Seven Communities ideals have been formed by the seven rays; aspirants are divided into seven distinct com- V(VIII, 81, 20) states: “We summon munities, in which everyone in the same com- R Indra to the draught, in whom all glories munity advances along the sequence of ideals rest, in whom The seven communities re- formed by the same ray. joice.”82 Modern theosophical writers emphasize the A draught is a serving of drink. The draught same notion, namely, that the seven rays di- in the above stanza is Soma, because an ear- vide human beings into seven distinct com- lier stanza in the same hymn states, “Call munities. For example, Blavatsky states, Indra loudly with your songs of praise to “Humanity, occultism teaches us, is divided drink the Soma juice.”83 Thus, the draught into seven distinct groups.”87 Wood states, symbolizes a divine idea, because that is “The rays appear as types or classes, so that it what Soma previously has been interpreted to is quite appropriate to speak of the seven be. types of men.”88 Bailey states, “Every unit of the human race is on some one of the seven What are “all glories”? The Rig Veda speaks 89 of “seven surpassing glories”84 and mentions rays.” Hodson also states, “There are seven main types of human beings, each with its “the seven efficient (rays) from heaven … 90 being glorified.”85 Thus, “all glories” consist outstanding natural attributes and qualities.”

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Conclusions logical characteristics of the seven types of human beings.95 he “seven rays” are characterized by Bai- Are the teachings on the seven rays valid? Tley as “an ancient septenate, but little 91 The Apostle Paul, in 2 Corinthians 13:1, comprehended.” This article investigated states: “In the mouth of two or three wit- how the seven rays were comprehended in nesses shall every word be established.”96 ancient times. A set of stanzas, concerned The ancient Vedic teachings and the mod- with the seven rays, were assembled through ern theosophical teachings are two inde- computer searches of several translations of pendent witnesses of the seven rays that the Rig Veda. Aurobindo’s psychological corroborate each other. Thus, we can have interpretive approach was applied to these much greater confidence in their common stanzas and showed that they depict the seven propositions than if we had just a single rays as affecting three different planes, or witness. worlds. First, the seven rays exist in the di- vine plane as conveyors of divine, or univer- Relatively little is known about the psycho- sal, consciousness. Next, they mold the seven logical significance of the Rig Veda, because sequences of ideals in the mental plane, in the vast majority of its symbols and hymns which each ideal is formed by a divine idea have not been addressed by either Aurobindo in one of the rays. Third, they divide human- or this article. Additional material about the ity into the seven communities in the physi- seven rays might be concealed somewhere cal plane, in which each community consists within that ancient veiled text. Perhaps there of human beings who are guided by the same is a Vedic deity who personifies each ray, or ray. a hymn that depicts symbolically the nature of each ray. The Vedic teachings on the seven rays were shown to be consistent with the modern the- osophical teachings on the subject. This 1 John Nash, “The Seven Rays: A Case demonstration was made by comparing the Study in the Dissemination of Esoteric assembled stanzas from the Rig Veda with Knowledge,” The Esoteric Quarterly, Winter passages from modern writers. The teachings 2007. found so far in the Rig Veda, however, are 2 Helena P. Blavatsky, Collected Writings, vol. not as extensive as the modern teachings. In II (Wheaton, IL: Theosophical Society in particular, the stanzas from the Rig Veda tell America, 2002), 89. 3 us that there are seven pathways of spiritual Eric Weiss, Doctrine Of the Subtle Worlds and development, and there are seven communi- the Cosmology of Sri Aurobindo, ties of human beings, but these stanzas do not http://ericweiss.com/doctrine-of-the-subtle- worlds-2-and-the-cosmology-of-sri-aurobindo say how to distinguish among those path- (accessed Jan. 22, 2010). ways and communities. In contrast, the 4 Sri Aurobindo, The Secret of the Veda (1914- modern teachings provide a way of distin- 1920; reprint; vol. 15 in The Complete Works guishing whether a given ideal or discipline of Sri Aurobindo, Pondicherry, : Sri belongs to the pathway of one ray or another. Aurobindo Ashram, 1998), 363. For example, Bailey’s “Techniques of Inte- 5 Ibid., 78. gration” depict symbolically each ray’s ideas 6 RV(IV, 13, 3-4); Sri Aurobindo, Hymns to the for various stages of the spiritual journey,92 Mystic Fire (1946; reprint; Pondicherry, India: 93 94 Sri Aurobindo Ashram, 1996), 193-194. and Leadbeater and Wood associate spe- 7 cific ideals with each of the seven rays. Aurobindo, The Secret of the Veda, 158, 166. 8 Ibid., 93. Moreover, the modern teachings provide a 9 RV(III, 23, 4); Aurobindo, Hymns to the Mys- way of distinguishing whether a given aspi- tic Fire, 147. rant belongs to the community of one ray or 10 Aurobindo, The Secret of the Veda, 287. another. For example, Wood, Bailey, and 11 Alice A. Bailey, Esoteric Psychology, vol. I Hodson, in their books, describe the psycho- (1936; reprint; New York: Lucis Publishing Company, 1979), 59, 141.

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12 RV(I, 105, 9); Sri Aurobindo Kapali Sastry Works of Sri Aurobindo, Pondicherry, India: Institute of Vedic Culture, Sri Aurobindo Ashram, 1998), 90. http://www.vedah.com/org2/literature/rig_ved 37 Bailey, Glamour, 133. a/word_meaning/all_gods/hymn105.html (ac- 38 RV(VIII, 58, 12); Griffith, The Hymns of the cessed Oct. 17, 2009). , vol. II (second edition), 214. 13 Alice A. Bailey, Esoteric Psychology, vol. II 39 RV(VIII, 41, 8); Aurobindo, The Secret of the (1942; reprint; New York: Lucis Publishing Veda, 504. Company, 1981), 439. 40 Aurobindo, The Secret of the Veda, 504. 14 Sri Aurobindo, The Life Divine (1914-1920; 41 Ibid., 498. reprint; Twin Lakes, WI: Lotus Press, 2000), 42 Alice A. Bailey, A Treatise on Cosmic Fire 574. (1925; reprint; New York: Lucis Publishing 15 Bailey, Esoteric Psychology, vol. I, 42. Company, 1973), 676. 16 Alice A. Bailey, Discipleship in the , 43 Bailey, Esoteric Psychology, vol. I, 142-143. vol. II (1955; reprint. New York: Lucis Pub- 44 RV(I, 72, 8); Aurobindo, The Secret of the lishing Company, 1972), 407-408. Veda, 588. 17 RV(IX, 70, 3); Ralph T. H. Griffith, The 45 Aurobindo, The Secret of the Veda, 85. Hymns of the RigVeda, vol. II (second edition; 46 Monier Monier-Williams, Sanskrit-English Benares, India: Lazarus, 1897), 326. Dictionary (1872; reprint; Delhi, India: Moti- 18 Blavatsky, Collected Writings, vol. XIV, 217. lal Banarsidass, 2005), 1182. 19 RV(VIII, 11, 4); Griffith, The Hymns of the 47 Aurobindo, The Secret of the Veda, 211. RigVeda, vol. II (second edition), 268. 48 Alice A. Bailey, Discipleship in the New Age, 20 RV(VIII, 48, 3); Griffith, The Hymns of the vol. I (1944; reprint; New York: Lucis Pub- RigVeda, vol. II (second edition), 198. lishing Company, 1976), 199. 21 Aurobindo, The Secret of the Veda, 74. 49 RV(I, 46, 4-8); Aurobindo, The Secret of the 22 RV(VII, 66, 15); Griffith, The Hymns of the Veda, 129. RigVeda, vol. II (second edition), 66. 50 Monier-Williams, Sanskrit-English Diction- 23 Satguru Sivaya Subramuniyaswami, Dancing ary, 116. with Siva: Hinduism’s Contemporary Cate- 51 Aurobindo, The Secret of the Veda, 83. chism (Kapaa, HI: Himalayan Academy Pub- 52 I. K. Taimni, Self-Culture (Adyar, India: The- lications, 2004), 849. osophical Publishing House, 1976), 83, 110. 24 RV(II, 12, 12); Ralph T. H. Griffith, The 53 Aurobindo, The Secret of the Veda, 288, 341. Hymns of the RigVeda, vol. I (Benares, India: 54 RV(VII, 73, 1); Horace H. Wilson, Rig-Veda Lazarus, 1889), 351. Sanhita: A Collection of Ancient Hindu 25 RV(VII, 47, 4); Aurobindo, The Secret of the Hymns Constituting the Fifth Ashtaka, or Veda, 112. Book, of the Rig-Veda (London: Trubner, 26 Bailey, Esoteric Psychology, vol. I, 61. 1866), 155. 27 Aurobindo, The Secret of the Veda, 262. 55 Bailey, A Treatise on , 262. 28 Ibid., 493. 56 Alice A. Bailey, Letters on Meditation 29 Alice A. Bailey, A Treatise on White Magic (1922; reprint; New York: Lucis Publishing (1934; reprint; New York: Lucis Publishing Company, 1974), 1. Company, 1979), 390. 57 Bailey, Discipleship in the New Age, vol. II, 30 Alice A. Bailey, The Light of the Soul (1927; 281. reprint; New York: Lucis Publishing Com- 58 RV(VIII, 61, 16); Griffith, The Hymns of the pany, 1978), 398. RigVeda, vol. II (second edition), 220. 31 Griffith, The Hymns of the RigVeda, vol. I, 59 RV(I, 1, 5); Aurobindo, The Secret of the 351. Veda, 63. 32 Bailey, Esoteric Psychology, vol. I, 391. 60 Aurobindo, The Secret of the Veda, 281. 33 Alice A. Bailey, Glamour: A World Problem 61 Bailey, A Treatise on Cosmic Fire, 606. (1950; reprint; New York: Lucis Publishing 62 Bailey, A Treatise on White Magic, 203. Company, 1973), 130. 63 Aurobindo, The Secret of the Veda, 81. 34 Bailey, Discipleship in the New Age, vol. II, 64 RV(VI, 10, 3); Aurobindo, Hymns to the Mys- 532. tic Fire, 265. 35 Bailey, Glamour, 133-134. 65 Alice A. Bailey, The Rays and the Initiations 36 Sri Aurobindo, The Renaissance in India (New York: Lucis Publishing, 1960), 711. (1947-1951; reprint; vol. 20 in The Complete

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66 Alice A. Bailey, Esoteric (1951; 83 RV(VIII, 81, 5); Griffith, The Hymns of the reprint; New York: Lucis Publishing Com- RigVeda, vol. II (second edition), 237. pany, 1979), 205. 84 RV(VIII, 28, 5); Horace H. Wilson, Rig-Veda 67 Bailey, Glamour, 130. Sanhita: A Collection of Ancient Hindu 68 RV(X, 5, 5); Griffith, The Hymns of the Rig- Hymns Constituting the Sixth and Part of the Veda, vol. II (second edition), 387. Seventh Ashtaka of the Rig-Veda (London: 69 Bailey, The Rays and the Initiations, 33. Trubner, 1888), 32. 70 Bailey, Glamour, 184. 85 RV(IV, 16, 3); Horace H. Wilson, Rig-Veda 71 Bailey, A Treatise on White Magic, 252. Sanhita: A Collection of Ancient Hindu 72 RV(IV, 50, 4); Ralph T. H. Griffith, The Hymns Constituting the Third and Fourth Hymns of the RigVeda, vol. II (Benares, India: Ashtakas, or Books, of the Rig-Veda (London: Lazarus, 1890), 172. Allen, 1857), 146. 73 Monier-Williams, Sanskrit-English Diction- 86 RV(X, 5, 6); Griffith, The Hymns of the Rig- ary, 737. Veda, vol. II (second edition), 387. 74 Jan Gonda, Rice and Barley Offerings in the 87 Helena P. Blavatsky, , vol. Veda (Leiden, The Netherlands: E. J. Brill, I (1888; reprint; Pasadena, CA: Theosophical 1987), 94. University Press, 1977), 573. 75 New Bible Dictionary (third edition; Downers 88 Ernest E. Wood, The Seven Rays (1925; re- Grove, IL: Intervarsity Press, 1996), 834. print; Wheaton, IL: Theosophical Publishing 76 RV(IV, 10, 4); Griffith, The Hymns of the House, 1984), x. RigVeda, vol. II, 109. 89 Bailey, Esoteric Psychology, vol. I, 126-127. 77 Bailey, A Treatise on Cosmic Fire, 555. 90 , The Seven Human Tem- 78 Bailey, Glamour, 257. peraments (1952; reprint; Adyar, India: The- 79 Helena P. Blavatsky, , vol. I osophical Publishing House, 1981), 1. (1877; reprint; Pasadena, CA: Theosophical 91 Bailey, Esoteric Psychology, vol. I, 111. University Press, 1976), 587-588. 92 Bailey, Esoteric Psychology, vol. II, 345-378. 80 Manu: book XII, slokas 88-89; Wendy Doni- 93 Charles W. Leadbeater, The Science of the ger O’Flaherty and Brian K. Smith, The Laws Sacraments (Los Angeles: St. Alban Press, of Manu (London: Penguin Books, 1991), 1920), 92-93. 81 Bailey, Discipleship in the New Age, vol. II, 94 Wood, The Seven Rays, 168. 162. 95 Wood, The Seven Rays; Bailey, Esoteric Psy- 82 RV(VIII, 81, 20); Griffith, The Hymns of the chology, vols. I and II; and Hodson, The Seven RigVeda, vol. II (second edition), 238. Human Temperaments. 96 King James Version of the Bible.

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