The secret doctrine
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- THE ETERNAL BASIC PRINCIPLES TRANSITORY ASPECTS PRODUCED BY THE PRINCIPLES 1
- 2- Linga Sharira
- 3- Buddhi; for Buddhi is a ray of the Universal Spiritual Soul (ALAYA) 3- Lower Manas
- 4- Manas (the Higher Ego); for it proceeds from Mahat, the first product or emanation of Pradhâna, which contains potentially
- Theosophist, May 1888, page 478, Prâna is said to be "one stage finer than the gross matter of the earth."
- The Auric Egg (Page 495)
- Five or Seven Tattvas (Page 497) THE TÃTTVIC CORRELATIONS AND MEANING
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Speaking metaphysically and philosophically, on strict Esoteric lines, man as a complete unit is composed of Four basic Principles and their Three Aspects on this earth. In the semi-esoteric teachings, these Four and Three have been called Seven Principles, to facilitate the comprehension of the masses.
As the lower man is the combined product of two aspects—physically, of his Astral Form, and psycho-physiologically of Kâma-Manas—he is not looked upon even as an aspect, but as an illusion. The Auric Egg, on account of its nature and manifold functions, has to be well studied. As Hiranyagarbha, the Golden Womb or Egg, contains Brahmâ, the collective symbol of the Seven Universal Forces, so the Auric Egg contains, and is directly related to, both the divine and the physical man. In its essence, as said, it is eternal; in its constant correlations and transformations, during the reincarnating progress of the Ego on this earth, it is a kind of perpetual motion machine. As given out in our second volume, the Egos or Kumâras, incarnating in man, at the end of the Third Root-Race, are not human Egos of this earth or plane, but become such only from the moment they ensoul the Animal Man, thus endowing him with his Higher Mind. Each is a “Breath” or Principle, called the Human Soul, or Manas, the Mind. As the teachings say: “Each is a pillar of light. Having chosen its vehicle, it expanded, surrounding with an Ãkâshic Aura the human animal, while the Divine (Mânasic) Principle settled within that human form.” Ancient Wisdom teaches us, moreover, that from this first incarnation, the Lunar Pitris, who had made men out of their Chhâyâs or Shadows, are absorbed by this Auric Essence, and a distinct Astral Form is now produced for each forthcoming personality of the reincarnating series of each Ego. The Auric Egg (Page 495) Thus the Auric Egg, reflecting all the thoughts, words and deeds of man is: (a) The preserver of every Karmic record. (b) The storehouse of all the good and evil powers in man, receiving and giving out at his will—nay, at his very thought—every potentiality which becomes, then and there, an acting potency: this Aura is the mirror in which sensitives and clairvoyants sense and perceive the real man, and see him as he is, not as he appears. (c) As it furnished man with his Astral Form, around which the physical entity models itself, first as a fœtus, then as a child and man, the astral growing apace with the human being, so it furnishes him during life, if an Adept, with his Mâyâvic Rûpa, or Illusion Body, which is not his Vital-Astral Body; and after death, with his Devachanic Entity and Kâma Rûpa, or Body of Desire (the Spook). [It is erroneous to call the fourth human principle “Kâma Rûpa.” It is no Rûpa” or form at all until after death, but stands for the Kâmic elements in man, his animal desires and passions, such as anger, lust, envy, revenge, etc., the progeny of selfishness and matter.] In the case of the Devachanic Entity, the Ego, in order to be able to go into a state of bliss, as the “I” of its immediately preceding incarnation, has to be clothed (metaphorically speaking) with the spiritual elements of the ideas, aspirations and thoughts of the now disembodied personality; otherwise what is it that enjoys bliss and reward? Surely not the impersonal Ego, the Divine Individuality. Therefore it must be the good Karmic records of the deceased, impressed upon the Auric Substance, which furnish the Human Soul with just enough of the spiritual elements of the ex-personality, to enable it to still believe itself that body from which it has just been severed, and to receive its fruition, during a more or less prolonged period of “spiritual gestation.” For Devachan is a “spiritual gestation” within an ideal matrix state, a birth of the Ego into the world of effects, which ideal, subjective birth precedes its next terrestrial birth, the latter being determined by its bad Karma, into the world of causes.[Here the world of effects is the Devachanic state, and the world of causes, earth life.] In the case of the Spook, the Kâma Rûpa is furnished from the animal dregs of the Auric Envelope, with its daily Karmic record of animal life, so full of animal desires and selfish aspirations. [It is this Kâma Rûpa alone that can materialize in mediumistic séances, which occasionally happens when it is not the Astral Double or Linga Sharîra, of the medium himself which appears. How, then, can this vile bundle of passions and terrestrial lusts, resurrected by, and gaining consciousness only through the organism of the medium, be accepted as a “departed angel” or the Spirit of a once human body? As well say of the microbic pest which fastens on a person, that it is a sweet departed angel.] (Page 496) Now the Linga Sharira remains with the Physical Body, and fades out along with it. An astral entity then has to be created, a new Linga Sharîra provided, to become the bearer of all the past Tanhas and future Karma. How is this accomplished? The mediumistic Spook, the “departed angel,” fades out and vanishes also in its turn [This is accomplished in more or less time, according to the degree in which the personality (whose dregs it now is) was spiritual or material. If spirituality prevailed, then the Larva, or Spook, will fade out very soon; but if the personality was very materialistic, the Kâma Rûpa may last for centuries and—in some, though very exceptional cases—even survive with the help of some of its scattered Skandhas, which are all transformed in time into Elementals. See the Key to Theosophy, pp. 141 et seq., in which it was impossible to go into details, but where the Skandhas are spoken.] as an entity or full image of the personality that was, and leaves in the Kâmalokic world of effects only the record of its misdeeds and sinful thoughts and acts, known in the phraseology of Occultists as Tânhic or human Elementals. Entering into the composition of the Astral Form of the new body, into which the Ego, upon its quitting the Devachanic state, is to enter according to Karmic decree, the Elementals form that new astral entity which is born within the Auric Envelope, and of which it is often said: Bad Karma waits at the threshold of Devachan, with its army of Skandhas. [Key to Theosophy. p.141.] For no sooner is the Devachanic state of reward ended, than the Ego is indissolubly united with (or rather follows in the track of) the new Astral Form. Both are Karmically propelled towards the family or woman from whom is to be born the animal chila chosen by Karma to become the vehicle of the Ego which has just awakened from the Devachanic state. Then the new Astral Form, composed partly of the pure Akâshic Essence of the Auric Egg, and partly of the terrestrial elements of the punishable sins and misdeeds of the last personality, is drawn into the woman. Once there, Nature models the fœtus of flesh around the Astral, out of the growing materials of the male seed in the female soil. Thus grows out of the essence of a decayed seed the fruit or eidolon of the dead seed, the physical fruit producing in its turn within itself another, and other seeds for future plants. And now we may return to the Tattvas, and see what they mean in nature and man, showing thereby the great danger of indulging in fancy, amateur Yoga, without knowing what we are about. Five or Seven Tattvas (Page 497)
In Nature, then, we find seven Forces, or seven Centres of Force, and everything seems to respond to that number, as for instance, the septenary scale in music, or Sounds, and the septenary spectrum in Colours. I have not exhausted its nomenclature and proofs in the earlier volumes, yet enough is given to show every thinker that the facts adduced are no coincidences, but very weighty testimony. There are several reasons why only five Tattvas are given in the Hindu systems. One of these I have already mentioned; another is that owing to our having reached only the Fifth Race, and being (so far as Science is able to ascertain) endowed with only five senses, the two remaining senses that are still latent in man can have their existence proven only on phenomenal evidence, which to the Materialist is no evidence at all. The five physical senses are made to correspond with the five lower Tattvas, the two yet undeveloped senses in man; and the two forces, or Tattvas, forgotten by Brâhmans and still unrecognized by Science, being so subjective and the highest of them so sacred, that they can only be recognized by, and known through, the highest Occult Sciences. It is easy to see that these two Tattvas and the two senses (the sixth and the seventh) correspond to the two highest human principles, Buddhi and the Auric Envelope, impregnated with the light of Atmâ. Unless we open in ourselves, by Occult training, the sixth and seventh senses, we can never comprehend correctly their corresponding types. Thus the statement in Nature’s Finer Forces that, in the Tâttvic scale, the highest Tattva of all is Ãkâsha * [Following Shivâgama, the said author enumerates the correspondences in this wise: Ãkâsha, Ether, is followed by Vâyu, Gas: Tejas, Heat: Ãpas, Liquid: and Prithivî, Solid.] (followed by [only] four, each of which becomes grosser than its predecessor), if made from the Esoteric standpoint, is erroneous. For once Ãkâsha, an almost homogeneous and certainly universal Principle, is translated Ether, then Ãkâsha is dwarfed and limited to our visible Universe, for assuredly it is not the Ether of Space. Ether, whatever Modern Science makes of it, is differentiated Substance; Ãkâsha, having no attributes save one—SOUND, of which it is the substratum—is no substance even exoterically and in the minds of some Orientalists, [See Fitz-Edward Hall’s notes on the Vishnu Purânas.] but rather Chaos, or the Great Spatial Void. ‡ [The pair which we refer to as the One Life, the Root of All, and Ãkâsha in its pre-differentiating period answers to the Brahma (neuter) and Aditi of some Hindus, and stands in the same relation as the Parabrahman and Mûlaprakriti of the Vedântins.] (Page 498) Esoterically, Ãkâsha alone is Divine Space, and becomes Ether only on the lowest and last plane, or our visible Universe and Earth. In this case the blind is in the word “attribute,” which is said to be Sound. But Sound is no attribute of Ãkasha , but its primary correlation, its primordial manifestation, the LOGOS, or Divine Ideation made WORD, and that “WORD” made “Flesh.” Sound may be considered an “attribute” of Ãkâsha only on the condition of anthropomorphizing the latter. It is not a characteristic of it, though it is certainly as innate in it as the idea “I am I” is innate in our thoughts. Occultism teaches that Ãkâsha contains and includes the seven Centres of Force, therefore the six Tattvas, of which it is the seventh, or rather their synthesis. But if Ãkâsha be taken, as we believe it is in this case, to represent only the exoteric idea, then the author is right; because, seeing that Ãkâsha is universally omnipresent, following the Paurânic limitation, for the better comprehension of our infinite intellects, he places its commencement only beyond the four planes of our Earth Chain, [See above. i. diagram. p.221.] the two higher Tattvas being as concealed to the average mortal as the sixth and seventh senses are to the materialistic mind. Therefore, while Sanskrit and Hindu Philosophy generally speak of five Tattvas only, Occultists name seven, thus making them correspond with every septenary in Nature. The Tattvas stand in the same order as the seven macro- and micro-cosmic Forces: and as taught in Esotericism, are as follows: (1) ÃDI TATTVA, the primordial universal Force, issuing at the beginning of manifestation, or of the “creative” period, from the eternal immutable SAT, the substratum of ALL. It corresponds with the Auric Envelope or Brahmâ’s Egg, which surrounds every globe, as well as every man, animal and thing. It is the vehicle containing potentially everything—Spirit and Substance, Force and Matter. Ãdi Tattva, in Esoteric Cosmogony, is the Force which we refer to as proceeding from the First or Unmanifested LOGOS. (2) ANUPÃDAKA TATTVA, [Anupâdaka, Opapatika in Pâli, means the “parentless,” born without father or mother, from itself, as a transformation, e.g., the God Brahmâ sprung from the Lotus (the symbol of the Universe) that grows from Vishnu’s navel, Vishnu typifying eternal and limitless Space, and Brahmâ the Universe and LOGOS: the mythical Buddha is also born from a Lotus. ] the first differentiation on the plane of being—the first being an ideal one—or that which is born by transformation from something higher than itself. With the Occultists, this Force proceeds from the SECOND LOGOS.
(4) VÃYU TATTVA, the aërial plane where substance is gaseous. (5) TAIJAS TATTVA, the plane of our atmosphere, from tejas, luminous. (6) ÃPAS TATTVA, watery or liquid substance or force. (7) PRITHIVÎ TATTVA, solid earthly substance, the terrestrial spirit or force, the lowest of all. All these correspond to our Principles, and to the seven senses and forces in man. According to the Tattva or Force generated or induced in us, so will our bodies act. Now, what I have to say here is addressed especially to those members who are anxious to develop powers by “sitting for Yoga.” You have seen, from what has been already said, that in the development of Râja Yoga, no extant works made public are of the least good; they can at best give inklings of Hatha Yoga, something that may develop mediumship at best, and in the worst case—consumption. If those who practice “meditation,” and try to learn “the Science of Breath,” will read attentively Nature’s Finer Forces, they will find that it is by utilizing the five Tattvas only that this dangerous science is acquired. For in the exoteric Yoga Philosophy, and the Hatha Yoga practice, Ãkâsha Tattva is placed in the head (or physical brain) of man; Tejas Tattva in the shoulders; Vâyu Tattva in the navel (the seat of all the phallic Gods, “creators” of the universe and man); Ãpas Tattva in the knees’ and Prithivî Tattva in the feet. Hence the two higher Tattvas and their correspondences are ignored and excluded; and, as these are the chief factors in Râja Yoga, no spiritual or intellectual phenomena of a high nature can take place. The best results obtainable will be physical phenomena and no more. As the “Five Breaths,” or rather the five states of the human breath, in Hatha Yoga correspond to the above terrestrial planes and colours, what spiritual results can be obtained? On the contrary they are the very reverse of the plane of Spirit, or the higher macrocosmic plane, reflected (Page 500) as they are upside down, in the Astral Light. This is proven in the Tântra work, Shivâgama, itself. Let us compare. First of all, remember that the Septenary of visible and also invisible Nature is said in Occultism to consist of the three (and four) Fires, which grow into the forty-nine Fires. This shows that as the Macrocosm is divided into seven great planes of various differentiations of Substance—from the spiritual or subjective, to the fully objective or material, from Akâsha down to the sin-laden atmosphere of our earth—so, in its turn, each of these great planes has three aspects, based on four Principles, as already shown above. This seems to be quite natural, as even modern Science has her three states of matter and what are generally called the “critical” or intermediate states between the solid, the fluidic, and the gaseous. Now, the Astral Light is not a universally diffused stuff, but pertains only to our earth and all other bodies of the system on the same plane of matter with it. Our Astral Light is, so to speak, the Linga Sharîra of our earth; only instead of being its primordial prototype, as in the case of our Chhâyâ, or Double, it is the reverse. Human and animal bodies grow and develop on the model of their antetypal Doubles; whereas the Astral Light is born from the terrene emanations, grows and develops after its prototypal parent, and in its treacherous waves everything from the upper planes and from the lower solid plane, the earth, both ways, is reflected reversed. Hence the confusion of its colours and sounds in the clairvoyance and clairaudience of the sensitive who trusts to its records, be that sensitive a Hatha Yogî or a medium. The following parallel between the Esoteric and the Tântra Tables of the Tattvas in relation to Sounds and Colours shows this very clearly:
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