The Secret Doctrine, Vol. 3 of 4 / The Synthesis of Science, Religion, and Philosophy

A. The seventh bridges across from one plane to another. The last is the idea, the privation of matter, and carries you to the next plane. The highest of one plane touches the lowest of the next. Seven is a factor in nature, as in colours and sounds. There are seven degrees in the same piece of wood, each perceived by one of the seven senses. In wood the smell is the most material degree, while in other substances it may be the sixth. Substances are septenary apart from the consciousness of the viewer.

The psychometer, seeing a morsel, say of a table a thousand years hence, would see the whole; for every atom reflects the whole body to which it belongs, just as with the Monads of Leibnitz.

After the seven material subdivisions are the seven divisions of the Astral, which is its second Principle. The disintegrated matter—the highest of the material subdivisions—is the privation of the idea of it—the fourth.

The number fourteen is the first step between seven and forty-nine. Each septenary is really a fourteen, because each of the seven has its two aspects. Thus fourteen signifies the inter-relation of two planes in its turn. The septenary is to be clearly traced in the lunar months, fevers, gestations, etc. On it is based the week of the Jews and the septenary Hierarchies of the Lord of Hosts.

Sounds.

Q. Sound is an attribute of Âkâsha; but we cannot cognize anything on the Âkâshic plane; on what plane then do we recognize sound? On what plane is sound produced by the physical contact of bodies? Is there sound on seven planes, and is the physical plane one of them?

A. The physical plane is one of them. You cannot see Âkâsha, but you can sense it from the Fourth Path. You may not be fully conscious of it, and yet you may sense it. Âkâsha is at the root of the manifestation of all sounds. Sound is the expression and manifestation of that which is behind it, and which is the parent of many correlations. All Nature is a sounding-board; or rather Âkâsha is the sounding-board of Nature. It is the Deity, the one Life, the one Existence. (Hearing is the vibration of molecular particles; the order is seen in the sentence, “The disciple feels, hears, sees.”)

Q. “Colours are psychic, and sounds are spiritual.” What, assuming that these are vibrations, is the successive order (these corresponding to sight and hearing) of the other senses?

A. This phrase was not to be taken out of its context, otherwise confusion would arise. All are on all planes. The First Race had touch all over like a sounding board; this touch differentiated into the other senses, which developed with the Races. The “sense” of the First Race was that of touch, meaning the power of their atoms to vibrate in unison with external atoms. The “touch” would be almost the same as sympathy.

The senses were on a different plane with each Race; e.g., the Fourth Race had very much more developed senses than ourselves, but on another plane. It was also a very material Race. The sixth and seventh senses will merge into the Âkâshic Sound. “It depends to what degree of matter the sense of touch relates itself as to what we call it.”

The Second Spinal Cord.

Q. With reference to the answer to the question on the second cord, what is it that will become a second spinal cord in the Sixth Race? Will Idâ and Pingalâ have separate physical ducts?

A. It is the sympathetic cords which will grow together and form another spinal cord. Idâ and Pingalâ will be joined with Sushumnâ, and they will become one. Idâ is on the left side of the cord, and Pingalâ on the right.

Kosmic Consciousness.

H. P. B. proceeded to explain Kosmic Consciousness, which is, like all else, on seven planes, of which three are inconceivable, and four are cognizable by the highest Adept.

Taking the lowest only, the Terrestrial (it was afterwards decided to call this plane Prâkritic), it is divisible, into seven planes, and these again into seven, making the forty-nine.

She then took the lowest plane of Prâkriti, or the true Terrestrial.

Its objective or sensuous plane is that which is sensed by the five physical senses.

On its second plane things are reversed.

Its third plane is psychic: here is the instinct which prevents a kitten going into the water and getting drowned.

Then objective consciousness was given.

The three lower Prâkritic are related to the three lower of the Astral Plane immediately succeeding.

With regard to the first division of the second plane, H. P. B. reminded her pupils that all seen on it must be reversed in translating it, e.g., with numbers which appeared backwards. The Astral Objective corresponds in everything to the Terrestrial Objective.

The second division corresponds to the second of the lower plane, but the objects are of extreme tenuity, an astralized Astral. This plane is the limit of the ordinary medium, beyond which he cannot go. A non-mediumistic person to reach it must be asleep or in a trance, or under the influence of laughing-gas; or in ordinary delirium people pass on to this plane.

The third, the Prânic, is of an intensely vivid nature. Extreme delirium carries the patient to this plane. In delirium tremens the sufferer passes to this and to the one above it. Lunatics are often conscious on this plane, where they see terrible visions. It runs into the—

Fourth division, the worst of the astral planes, Kâmic and terrible. Hence come the images that tempt; images of drunkards in Kâma Loka impelling others to drink; images of all vices inoculating men with the desire to commit crimes. The weak imitate these images in a kind of monkeyish fashion, so falling beneath their influence. This is also the cause of epidemics of vices, and cycles of disaster, of accidents of all kinds coming in groups. Extreme delirium tremens is on this plane.

The fifth division is that of premonitions in dreams, of reflections from the lower mentality, glimpses into the past and future, the plane of things mental and not spiritual. The mesmerized clairvoyant can reach this plane, and even, if good, may go higher.

The sixth is the plane from which come all beautiful inspirations of art, poetry, and music; high types of dreams, flashes of genius. Here we have glimpses of past incarnations, without being able to locate or analyze them.

We are on the seventh plane at the moment of death or in exceptional visions. The drowning man is here when he remembers his past life. The memory of events of this plane must be centred in the heart, “the seat of Buddha.” There it will remain, but impressions from this plane are not made on the physical brain.

General Notes.

The two planes above dealt with are the only two used in the Hatha Yoga.

Prâna and the Auric Envelope are essentially the same, and again, as Jîva, it is the same as the Universal Deity. This, in its Fifth Principle, is Mahat, in its Sixth, Alaya. (The Universal Life is also seven-principled.) Mahat is the highest Entity in Kosmos; beyond this is no diviner Entity; it is of subtlest matter, Sûkshma. In us this is Manas, and the very Logoi are less high, not having gained experience. The Mânasic Entity will not be destroyed, even at the end of the Mahâmanvantara, when all the Gods are absorbed, but will re-emerge from Parabrâhmic latency.

Consciousness is the Kosmic seed of superkosmic omniscience. It has the potentiality of budding into the Divine Consciousness.

Rude physical health is a drawback to seership. This was the case with Swedenborg.

Fohat is everywhere: it runs like a thread through all, and has its own seven divisions.

In the Kosmic Auric Envelope is all the Karma of the manifesting Universe. This is the Hiranyagarbha. Jîva is everywhere, and so with the other Principles.

Shiva is the four-faced Brahmâ; the Creator, Preserver, Destroyer, and Regenerator.

Between 5 and 4 comes the Antahkarana. The triangle represents the Christos, the Sacrificial Victim crucified between the thieves: this is the double-faced entity. The Vedântins make this a quaternary for a blind: Antahkarana, Chit, Buddhi, and Manas.

Manvantaric Aspect of Parabrahman and Mûlaprakriti.

Miscellaneous.

Reason is a thing that oscillates between right and wrong. But Intelligence—Intuition—is higher, it is the clear vision.

To get rid of Kâma we must crush out all our material instincts—“crush out matter.” The flesh is a thing of habit; it will repeat mechanically a good impulse as well as a bad one. It is not the flesh which is always the tempter; in nine cases out of ten it is the Lower Manas, which, by its images, leads the flesh into temptation.

The highest Adept begins his Samâdhi on the Fourth Solar Plane, but cannot go outside the Solar System. When he begins Samâdhi he is on a par with some of the Dhyân Chohans, but he transcends them as he rises to the seventh plane (Nirvâna).

The Silent Watcher is on the Fourth Kosmic Plane.

The higher Mind directs the Will: the lower turns it into selfish Desire.

The head should not be covered in meditation. It is covered in Samâdhi.

The Dhyân Chohans are passionless, pure and mindless. They have no struggle, no passions to crush.

The Dhyân Chohans are made to pass through the School of Life. “God goes to School.”

The best of us in the future will be Mânasaputras; the lowest will be Pitris. We are seven intellectual Hierarchies here. This earth becomes the moon of the next earth.

The “Pitris” are the Astral overshadowed by Âtmâ-Buddhi, falling into matter. The “Pudding-bags” had Life and Âtmâ-Buddhi, but no Manas. They were therefore senseless. The reason for all evolution is the gaining of experience.

In the Fifth Round all of us will play the part of Pitris. We shall have to go and shoot out our Chhâyâs into another humanity, and remain until that humanity is perfected. The Pitris have finished their office in this Round and have gone into Nirvâna; but they will return to do the same office up to the middle point of the Fifth Round. The Fourth or Kâmic Hierarchy of the Pitris becomes the “man of flesh.”

The astral body is first in the womb; then comes the germ that fructifies it. It is then clothed with matter, as were the Pitris.

The Auric Envelope takes up the light of Âtmâ, and overshadows the coronal, circling round the head.

The Auric Fluid is a combination of the Life and Will principles, the life and the will being one and the same in Kosmos. It emanates from the eyes and hands, when directed by the will of the operator.

The Auric Light surrounds all bodies: it is the “aura” emanating from them, whether they be animal, vegetable, or mineral. It is the light, e.g., seen round magnets.

Âtmâ-Buddhi-Manas in man corresponds to the three Logoi in Kosmos. They not only correspond, but each is the radiation from Kosmos to Microcosmos. The third Logos, Mahat, becomes Manas in man, Manas being only Mahat individualized, as the sun-rays are individualized in bodies that absorb them. The sun-rays give life, they fertilize what is already there, and the individual is formed. Mahat, so to say, fertilizes, and Manas is the result.

Buddhi-Manas is the Kshetrajña.

There are seven planes of Mahat, as of all else.

The Human Principles.

Here H. P. B. drew two diagrams, illustrating different ways of representing the human principles. In the first

In the second:

The Moon.

At the beginning of the evolution of our globe, the moon was much nearer to the earth, and larger than it is now. It has retreated from us, and shrunk much in size. (The moon gave all her Principles to the earth, while the Pitris gave only their Chhâyâs to man.)

The influences of the moon are wholly psycho-physiological. It is dead, sending out injurious emanations like a corpse. It vampirizes the earth and its inhabitants, so that anyone sleeping in its rays suffers, losing some of his life-force. A white cloth is a protection, the rays not passing through it, and the head especially should be thus guarded. It has most power when it is full. It throws off particles which we absorb, and is gradually disintegrating. Where there is snow the moon looks like a corpse, being unable, through the white snow, to vampirize effectually. Hence snow-covered mountains are free from its bad influences. The moon is phosphorescent.

The Râkshakas of Lanka and the Atlanteans are said to have subjected the moon. The Thessalians learned from them their Magic.

Esoterically, the moon is the symbol of the Lower Manas; it is also the symbol of the Astral.

Plants which under the sun's rays are beneficent are maleficent under those of the moon. Herbs containing poisons are most active when gathered under the moon's rays.