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Appendix IV
xAnPendix IV
E.S.T. Instructions Nos. IV, V and VI
559
E.S. T. Instructions Nos. IV, Vand VI
Instruction No. N (see pp. 561-583 of the present compilation) was
issued
by Annie Besant and William Q. Judge in (or soon after) July, 1891.
Instruction No. IV is a rearrangement of materials given by H.P.B. at
the
Inner Group Meetings Nos. V-XIll (November 26, 1890 - January 28,
1891). See a typescript of the Cleather manuscript of the original Inner
Group Teachings beginning on p. 479 of this compilation. For more on
Instruction NO.4, see pp. 314 and 562 of the present compilation.
Instruction No. V (see pp. 599-622 of this compilation) is a
rearrangement
of the teachings given by H.P.B. at the Inner Group Meetings Nos. I-XX
(August 20, 1890 - April 22, 1891). The first edition of Instruction No.
V
was signed by both Annie Besant and William Q. Judge.
Instruction No. V contains three quotations (see pp. 606-607 of the
presem
compilation) attributed to Master K.H. Two of the three extracts quoted
from the Master's letter are also given on pp. 102-103 of The Path (New
York, N.Y.), July, 1889, in an article titled "Judge the Act: Not the
Person" by Jasper Niemand (the pen name of Julia Ver Planck, later Mrs.
Archibald Keightley). Jasper Niemand prefaced the quotations with the
following: "... let us read some remarks from an Oriental Adept which
came into our possession many months ago." (Two of these extracts also
appear in Instruction No. VI, p. 643 of this compilation.)
In 1901, Instruction No. VI (see pp. 623-673 of the present compilation)
was issued by The Eastern School of Theosophy (New York, NY), which
was the esoteric school affiliated with The Theosophical Society in
America, New York, N.Y., headed by Ernest T. Hargrove. (F-or more
information on this Theosophical Society, see John Cooper's article "The
Esoteric School Within the Hargrove Theosophical Society,"
Theosophical History, April-July, 1993, pp. 178-186.)
Part of Instruction No. VI (pp. 625-638 oftbis compilation) consists of
the
teachings given by H.P.B. at the Inner Group Meetings Nos. vn, vrn,
XIll, XIV, XVIl and xvm. lnstruction No. VI also contains extracts
from some of H.P.B.'s unpublished leners (see pp. 638-642 & 666-669 in
the present compilation) and "hitherto unpublished letters of Master K.H."
(See pp. 643-665 of this compilation.) Many of these K.H. letters have
been subsequently published in Letters from the Masters of Wisdom,
Series One and The Mahatma Letters to A.P. Sinnett. Other K.H. letters
in
Instruction No. VI remain relatively unknown to present-day
Theosophical students. (See pp. 643-644 & 657-665 in the present
compilation; many of these letters/extracts attributed to K.H. are to be
found written in the back of William Q. Judge's November-December
1888 diary preserved in the Archives of The Theosophical Society,
Pasadena, California)
560
IN.5TKUCTION ff~. IV
The Ea5terD School
OF
THEOSOPHY.
561
NOTICE.
MeIfI!"'s of flu E. S. To receivinK tIIis Instruction ",,1/, under-
-.tI from its rece'pt fllal fluy !lave passed out of flu First Pro"
MJionar;r Depee of tJu E. S. T. inm tIu Second PraDationar)'
Depee. TIu students in flu Second Depee must not discuss tl,,:r
IlIStrtlction with anyone $h11 in tIu Fir$t Depee / ~ musf
rePlCQinalJsoluuly nlent upon it, except to ruck persons as may lJ,.
wotzJietl lb tltem as be/ong'tng m tlu Second or Tlzird Depees lJ.-v
A.n"ie Buant or Wil/iam Q. Judge. Any lweacn of tlus rule of
nlenc& ~.:.: be an aDsolute har m receiv,ng any furtlter Instructions.
Amrm BESANT,
C.-f ~.f 1M f_ ~ R----.f 1M r.
Tlu matter contained in this Instructzon fIIas tle/ivered oral(I'
6y H. P. B. tn ker Group Teaching of memoers of flu Tkird Depee.
It was tIIus g'tven wIlt a vimJ of its hnng' transmitted to
members if tIu Secantl Degree, and was carefully flfrt"tten down
6y tke sttu/ents at tile trine, one of tlu number reportrng it tn
shortluztul.
4.11"tile notes thus taken were compared, a"d a fair COP)'
.as made hy tIze hlJo Secretaries, Annie- Besant and Georg'e R. S.
Mead. This copy fIIas aKa,n clucked hy rpustzoni1lg' H. P. B. 011
~" jotnt tllat seemed oDscure. By "" direction flu matter 1I1aS
relJrra"ged under Madtngs as givm be/Ofll. TIu information is
'!ftm pvm tn an e%tre",e~"condensed form, rmd tIu sttu/ent fIIt11
,,"d m meditau carefully over nery senUnce if M is not 10 miss
1M ._ledge contaIned tlterern.
I "'e added fIIl"tlzrnsquare IJracilts, SO as tD distznpull tile",
fr- tile /ut, SOme notes elucidating stateml!nts .,.lnck senlUd 06-
rawe, or adding rntere$trnK rnformatlon: tllese are d'aflln from
fllCb pm 6y H. P. B. tn cOllflersatzon, or. tn a1lSfl1erto questions,
_t tlUi 1101form part of flu distznet teac!ltng'. fIIn"tten dOfll" al
1Mm-fro. "" Itpl.
It
562
Stl"ietly Pl"ivate (i
and COOfldcotlald
11Mu. ........." elAap_
41 Jte
_ _..-.._ '1'.
IttSTRUCTIOti 1'12.IY.
STATES OF cOl'iSCIOUSlUISS.
To give the merest outline of the States- of Consciousness
is the most difficult thing in the
world, since the Universe is embodied Consciousness,
and a knowledge of the States of
ConEciousnessmeans a knowledge of the Planes
of the Universe, and of all the correspondences
~
~a~e Kosmos, the Solar System and
~f [NOTE.-" Kosmos" (spelt with a K)
I, wa."used "r H. P. B. in the sease of the
Manvantanc manifestation as a whole; fll .sh~ often applies the
adjective "cosmic"
. (WItha c) to phenomena of the Solar System,
and speaks of that system as the Cosmos,
and the Universe. Let the student note the pusaJe in the
Secret Doctrine, vol. I, p. 13: "The reader has to bear m mind,"
etc.; and pp. ZO, ZI : "The history of coimic evolution," etc.
Unfortunately,
this distinction was constantly missed by proof-readers,
and we meet the term Kosmos applied to the solar systems, where
she would have written cosmos. Here we aha1I follow her rule,
often expressed, and use the word KOSMOS only for the Whole.
MacroctJ$1llos will apply to the solar system, including its seven
pbnes. The term Prdnn' will cover the objective plane of the
solar system, with its subdivisions. The term MicrocOSlllW will
be applied to man. The student is advised to clearly realize and
bear In mind this nomenclature, as H. P. B: laid great stress <In
563
uS INSTRUCTION NO. IV.
the definite adoption of terms, and their systematic use. At the
best, the study of the States of Consciousness is exceedingly difficult,
and its successful pursuit becomes impossible unless the
nomenclature, at least, is clear.]
Oiegl'em IV.
Fi~ure A, Macrocosnuc.-The student will observe that the
study of the States of Consciousness is confined to Consciousness
as manifesting in the :!Olar5ystem. Any attempt to figure Consciousness
in KOSKOSwould have deceived the student by inducing
him to believe that lIUchKosmic Consciousness could be explained,
whereas the whole of even the 10We5tplane of Kosmos transcends
the highest Adept on earth. As to its explanation in materi:ll
words, as well try to confine infinitude in a nutshell. One thing
alone we know of Kosmic Consciousness, fill: that it is absolutely
outside all terms of earth consciousness.
Figure A, therefore, must be taken to represent the seven planes
of Consciousness in the solar system only. These may be figured
as six within a seventh, which synthesizes all. Now it must always
be bome in mind that diagrams can only show one aspect of a
truth, and that they are only meant to help the student to an ap'
prehension of the aspect symbolized. Let us remember we are
dealing with Forces and States of Consciousness, and not with wa·
ter-tight compartments. Thus F6hat, placed on the fourth plane,
is, in reality, everywhere; it TUnslike a thread through all, and has
its own seven divisions, each with its seven subdivisions; the F6·
batic consciousness is a State of Consciousness.everywhere: when
consciousness passes into the F6batic state it is "on the FOhatic
plane." jiva, or the ]ivic State of Consciousness, is everywhere
also, and so with all the other states. Consciousness is one: it bas
:;even states, or aspects, or planes, and each of these is everywhere.
The highest, seventh, or synthesizing, state is that of the Auric
Envelo~J· the Hiranyagarbha, containing the Atmic elements
and the lUnDa of the Manifesting Macrocosm.
This diagram represents the type of the solar system.
The three higher divisions of this plane are inconceivable to us,
and are only reached ~ the highest Adept in SarnAdhi. Esoteri·
cally, Samidhi is the highest state on earth attainable while in the
body. Beyond that the Initiate must become a Nirmanak'yt.
The highest Adept begins his SanWihi on the fourth nw:rocosmic
plane, and cannot pass out of the :!Olarsystem. When such an
The .tudeIlt i. reminded -of the injunction to ucrec:y to elMAuric
Bu. It
has been broken by some Esotericiau -'
564
DIAGRAM IV .
.5TdilTfS or COlNlSCIOij.sN~S~.
malllltO.o.mi
FIGURE A.
FIGURE B.
s:: =~:.
!!. '1~ ~
Pltllkltitie Plene
mielloeo.mie, otcfluma." State. of Co" loUJIne_ OD
Bvel'Y Paktritie Plans.
FIGURE C.
The Fourth Globe o'
......., PlaDewy Qaia.
565
566
I~STRUCTION NO. IV. 139
Adept begins his Samadhi, he is on a par with some of the'-Dhyin
Ch6h1na. but transcends them as he. rises to the seventh plane,
Nirvtna. .
The "~ILE.vr WATCHER"[see Secret Doctrine, vol. r, pp. %07.
2081 is on the fourth plane.
The Pratyeka Buddha. the Buddha of Selfishness ---<aIled be·
cause of this spiritual selfishness "the rhinoceros," the solitary
animal-<:an never pass beyond the third plane, that of Jiva. Such
a one has conquered, indeed, his material desires, but he has not
yet freed himself from his mental and sjl"ritual longings. It is the
Buddha of Compassion only that can transcend this third macmcosmic
plane.
Fi(Ure 8, Prakritic.- Prakriti, the lowest plane of macrocosmic
consciousness, represents the "body" of the solar systems,
with its own seven subdivisions, or the seven states of Prakritic
consciousness, each corresponding to a state of the macrocosmic
consciousness.
[NoTE.-H. P. B. did not explain Pnkritic consciousness. She
left the student to work it out by correspondences with the !pacrocO!
lmicand the microcosmic, merely pointing out that the Prakritic
consciousness, or that on the objective plane of the solar
system:robjective
as regards the systems, I: e., densest as to materiaI-had
its own seven sta~es, each such sub-stage forming one of the fortynjne
sub-stages of the solar system. It must be remembered that
the word "objective" is correlative to the observer; the Prakritic
astra! plane.is objective to clairvoyants and some animals j it needs
development beyond that normal in the Fifth Race to> reach the
higher Prakritic planes as objective j only the Adept can pass into
the macrocosmic planes beyond the Pruritic.1
.FI{:ure C, ~1ficrocos1llic,0' HU1IIan.-This &gurerepresents the
human consciousness, which may be on any of the planes or subplanes
of Prakriti. The names represent the correspondences of
the human principles, so-called, with the Prakritic and the macrocO!
lmicStates of Consciousness. The numbers in all the figures
are added merely for convenience of reference, and for no other
reasoR, as has been explained already so many times.
Special attention should be paid to the trian~e with its apex in
the Manasic state and its base in the Kttna-Manasic state. The
apex is Manu, the Higher Ego, the ChristOL This, on senJing
out its Ray, becomes "crucified between two thieves." For the
personal Ray is partly pure, partly impure, dragged do\rn bi
K\m~ on the one side and reaching up towards the Higher Manau:
1 the other. It is the double·faced entity. One "thief," the
567
13° Jl'i;)rRUl,,;·J.·J.u~ 1'10. IV.
pure part of the Lower Manas, re"'lentsand goes with the Christo!;
to Paradise, i. e., becomes the aroma of the personality, the
consciousness
of the Oc;vtcha.nicentity. The other, the impure part,
clings to Kima, and is dissipated with it in IUma LOka. Thus
the reincarnating Ray may be separated, for convenience, into two
portions; the lower Kamlc Ego is dissipated in Ka.ma Wka; the
~anasic part accomplishes its cycle and returns to the Higher
Ego. It is, in reality, this Higher Ego which is,so to speak, puni~
hed,which suffers,and this is the true crucifixion of the Christ'ls,
the most abstruse, but yet the most important mystery of Occultism,
whereof more will be saiGhereaftet.
Relating the lo,vest plane of Prakriti, or the true terrestri~, tv
the human consciousness, we can divide it into seven sub-planes.
To these the following names have been given:
7th sub-plaDe, Atmie Consciousness. thac of the Para Ego.
Lth Buddhie " Inner Ego.
Sth II, Manasic U Higher or IndiYidual Ego.
4th II Klma-Manasie" Personal Ego or Hieher Plyebic.
3rd II Pdnic-Kimic" or P'ychic.
~nd JUual
lit II Objective II
The sub-planes are again divisible each into sevea, once again
making up the forty-nine.
(NoTE.-The term Para Ego was adopted by H. P. B., as descnptive
of the seventh sub-plane of the lowest Prakri!i, to signif\'
that that plane was beyond individuality. She pointed out tha'
IIAtmi-Buddhi, on this Prakritic plane, act more in the atoms of
the body, and in such organisms as bacilli and microbes than in
man as a whole." Hence they are well-nigh senseless on thiplane,
what we call consciousness being very dull. "The AtOM,"
she said on another occasion, "is the Atmin of the objective COl;-
mos: ,: I.,it is on the seventh plane of the lowest Prakriti."]
We will. now proceed to discuss the nature' of the septenary
con,;ciousnesson the two lowest planes of Prakriti, the Objt:Ctive
and the Alitral, vis: the seven States of Consciousness on the
Obje::tive Terrestrial plane, that of t,IObe 0 [in the diagram on
p. 2~. vol. I of the Secret Doctn;le : and atso the se"cn Stat~
of Cunsciuu,uess on the Astral Pra ritic plane. FiNt of ul we
must remember that perceptive life proper begins on th~ Astral
sub-plane on every plane.. It is not the physical, or ubjective,
molecules which see, hear, etc.
[NOTF.:-The centres of seT'~ation.or of internal action, that is
or :;eeing,hearing, smelling, e ..;.-.:.ule:l liJ./rl)as in Eas:ern
1)"1-
568
INSTRUCTJUN NO. IV. 1)1
te:ns-are located in the a.tral man, the physical molecules being
only the nece5Sllry material agents for receiving impulses from
without and transmitting them to the centres. The orgar.s of
action, or Karmendr(yas (see Diagram v) are Indriyas, or centres
acquired for Karmll (external action, in this case). The true centres,
which impel to action, are in the astral man,': e., belong to
Astral C..nsciousness.]
Self-consciousness proper onl~ begins between KAmaand Mar-as.
"OBJECTIVE P~KRITIC CONSCIOUSNESS..
The first of the seven rob-planes of the First, or Lowest, Prakritic
plane.
L. Objech've Smsuous Con.fClousness...-The consciousness that
pertains to the five physical senses in man and rules in animals,
birds, fishes. some insects, 'etc. Here are the "Lives": their con·
sciousness i, in Atma-Buddhi; they are entirely without Manas.
:1. Astral Ins/Jilctua/ Consaol1sness.-The consciousness of ~en'
sitive plants, of ants, spiders, and some night-flies (Indian), but not
of bees. Among other animals the non-mammalian vertebrates
are without this consciousness,but the placental mammals ha\'e all
the potentialities of human consciousness, though of course dormant,
or latent, at present. On this plane is tbe consciousness of
idiots. .The common phrase, "he has lost his mind," is an occult
truth i for when, thr.':J ~h fright or other cause, the lower mind
becomes paralyzed, then the consciousness acts on the astral plane.
The study of lunacy will throw much light on this point. Thi:c\
may well be called the "nerve plane." It is cognized by our
"nervous senses," 9f which, as yet, modem physiology knows
nothing. Hence it is that a clairvoyant can read with the eyes
bandaged, wi',h the tips of the fingers, the pit of the stomaeh, etc.
This consciousness is greatly developed in the deaf and dumb. On
this plane everything is reversed, reflected upside doWD.
J. Kdma-P,4nic, tr PIz)'siofopcaI-Emotiona/ Cansaousness.--
This is tbe reneral life-coosciousnesswhich belongs to the objective
world, even to the stone i for if the stones were not living they
could not deray, crumble away, or emit a spark. Aftinity between
chemical elements is a manifestation of this Klma-Prtnie consciousness.
To this plane, also, belong the life-preservative instincts,
as for instance that which prevents a kitten going iato the water
and getting drowned.
[A stone could not crumble unless there was life throughout it;
for the crombling is not due only to friction by water, air, etc., or
the action of frost, but to the fact that every particle in the stone
is in a state of active vibration, performing rhythmical motions, not
in a state of inertia. These life-waves,pulsing in the stone, throw
569
132 INSTRUCTION NO. IV.
its molecules apart, thus enabling foreign matters and influ.
ences to enter between them, force them farther apart, and so
cause crumbling away. Even this is not aU: the vibratory action
of. the life itself, apart from any interference from without, tends
to ultimately disrupt the combinationl of mol«ules that make up
the stone.]
.(.. K4ma-ManfUic, or nycllic,,,, PfUsi'Jla/-lt:mohona/ C(mscrOusness.-
In animals and idiots the' instinnual con3ciousnes~
on the lower planes of sensation is in this state; in man these are
rationalized. For jostaflre, if a dog is shut up in a room, it has the
instinct to get out, but is unable to do so bec-auset.his instinct is
not sufficiently rationalized to take the means necessary for its
liberation. A man at O(Jcetakes in the situation, and lets himself
out. The highest degrees of this Kima-Manasic conseouMlcss
are psychic, there being within this sut-·plane, as with all 0 hen,
seven degrees from the instinctual and psychic.
S. Manane 01' Menta/-EmotiolWi Cons.rinuness.-Fro!f' .. 'lis
plane Manas stretches up to Mahit .
. 6. But/time, or SjiritJla/-Enroh?na/ Cons~.,ou.t:'Uss.-Tl e (ilaae
of Buddhi or of the Auric Envelope. From this plane cc·nsciousncss
goes to the "Father in Heaveu," .~tmi, retlecting all that is
in the Auric Envelope. The Man~ic and Buddhic states cover
the planes from the N~tic to the DiviDe: but it is impcssible at
this stage to define them intelligibly. Call the highest plaDf!;r if
you will. You canlt understand it.
.AsTRAL PRADmc CoNSCIOUSNESS.
r. OlJjective Conscrousness.-EverytbiDg seen on this plane
must be reversed in translating it into terms of objective conscic:;u~·
ness. For ins.ance, numbers appear as though written backwards:
59J would appear as 195 .. The objective Astral corresponds in
cWerythingto the objective Terrestrial, or sensuous consciou,nen.
:I. Astral Conscrousness.-This ~nd divirion corresponds to
the second of the lower plane, but the objects here seen are of
~eme teDU~tr,astralized as~, !IO t? say. This p~e ;s the
linut of the VlSlonof the ordinary medIum. To' reach It a nODmediumistic
person must be asleep, or in a trance, or under tile
inftueuee of laughing-gas, 01 of some drug. In ordinary deliriUDl
the consciousness paases on to this plane. '
3. K4_-.Pr4mi: Co croa.rnl'u.-This state is of ~ intensely
vivid nature. The consciowness is on it in the ~lirium of bigh
fever. In delirium tremeDSthe drunkard paues t:othis plane, and
·s"P.,.:hie aDd N~ic Action;' L.r.fi-, Septell ber aDd N~umt:.,..
1'CJO.
570
INSTRUCTION NO. IV. 133
may even go on to the next. Lunatics al50are often in this state of
consciousness, and see most terrible visions. This plane overlaps
the next, the K!ma-Manasic Consciousness.
-/.. Xd",a-Manasic COrfScsousness.-This is the worst of tlte
Astral planes, IO.mic and terrible. Hence come me images that
tempt: images of drunkards and libertines in IO.ma L6ka, impelling
.their victims to drink and wanton; images of every lust and
vice, inoculating men with the dd&ireto commit crimes. People
of weak and mediumistic Batures imitate these images in a kind
of monkeyish fashion, and 50 raIl beneatD their influence. Here
are strewed the seeds of epidemics of vice, of cycles of disasters,
and general catastrophes of all kinds that happen in groups--a
series of murders, of earthquakes, of shipwrecks. In the most
acute cases of delirium tremens the consciousness of the sufferer
is on this plane.
S. Manan'c COrfScsousnHs.-This plane is that of premonitions
in dreams, of reflections from the lower mentality, of glimpses into
the past and future, the plane of things mental and not spiritual.
6. BuddJu'c COrfSClousness.-From this plane come all beautiful
inspirations of art, poetry, and music, high types of dreams, ftashes
of genius. Here'may be caught glimpses of past incarnation!>,
altho~gh it may not be possible to locate or analyze them.
7. Aunc COrfScsousness.-The consciousness is on this plane at
the moment oJ death, or in exceptional visions. Here is the
consciousness
of the drowning man when he remembers all the past
incidents of his life in a tlash, The memory of this consciousness
must be stored in the luart, Cl the seat of Buddhi." Then it will
remain there, but impreesious from this Atmic plane cannot be
made on the physical brain.
TRese two Prakritic planes are the only two used in Hatha
Y6ga, and no Hatha Yogi can pass beyond them.
lloka. and Tala., in Connection calth th .atat_
of Cons.lou.n
Studena ought to become familiar with the correct meaning of
the Sanskrit terms used in Occultism, and should learn the occult
symbology. To begi. with, the oorrect esoIIericclas.sificationand
names Of the fourtwn (7)( 2) and seven (Sept~ L6kaa, as found in
exoteric text-books, should be learned. The Lllkas ue there given
ill a very confused way, and the description is fuR of" blinds."
["Blinds," u used in exot.ic text-books, have the double value
of ,:o!,cealin~ ocrult trutba from UlO:;eunprepared for their recep-
571
INSTRUCTION NO. IV.
tiod, and of conveying information to the initiated. An Esotc,.
icist, turning to such books, can gain a mass of knowledge which
lies hidden from the untrained eye. A good lesson in the use of
"blinds" may be learned by a careful study aDd comparison of the
classifications and explanations given below.] .
.The three following classifications of LOw, ,: 4., of world-,
places or states, may be taken as illustrations.
L, TIle General, Exoteric, Ortllodox and Tanh'ic Category.
Bhlir-LOka.
Bhuvar-L6ka.
Swar-LOka.
.Mahar-LOka.
lana-LOka.
Tapar-LOka.
Saty.l-LOka.
The second seven are reflected.
z. TIle Sankh"a Category, and thatof SOtIU Vld4ntins.
Brahma-L6ka.
Pitri·L6ka.
S6ma-L6ka.
Indra-LOka.
Gandharva-LOka.
Rakshasa-L6ka.
Yaksha-LOka.
There is also an eighth, Pistcha-LOka, the abode of ghosts,
imps, etc.
J. The Vld4ntic, IJu nearest approach to tile Esoteric.
A-Tala..
Vi-Tala.
Su-Tala.
Tala-Tala (or IUra-Tala.)
Rasa-Tala.
Mahi-Tala.
Pa-Tala.
Thex Talas--Tala means place, "orld, sphere-are defined
as follows:
A-Tala: no place. .
Vi·Tala: some change for the better. This" better" is from
the point of view of matter, in that more matter enter"
into it; ,: I., matter becomes more differentiated. This is
an ancient occult term.
Su-Tala: good, excellent place..
Kara-Tala:. something that can be grasped or touched (from
Eara, a band): ,: e., the state in which matter becomes
tangible.
572
INSTRUCTION NO. IV IJS
Ras!. Tala: place of taste: a place that can be sensed by one
of the organs of sense.
Maha-Tala; exoterically, great place. But esoterically, a
place including. all others j subjectively and potentially
mcluding all preceding it.
Pa·T!la; something under the feet (from Patia, a foot). The
up!dhi, or basis,of anything. The antipodes, America, etc'.
Taking this Vedantic classification, and following its correspondences
in States of Consciousness, lirehave the following:
Ala/a.-The Atmic or Auric state or tocality. It radiates directly
from the periodical manifestation in ABSOLUTENESS, and is
the first 50mething in the Universe. [15 correspondence in Kosmos
is the hierarchy of non-substantial primordial beings, in a place
whiclt is no place (for us), a state which is no state. This hierarchy
contains the primordial plane, all that was, is, and will be, from·
tbe beginning to the cnd of the Mabamanvantara; all is there.
This statement should not, however, be taken to imply fatalitr,
kismet: the latter is contrary to all the teachings of Occultism.
Here are the hier:uchies of the Dhy;\.ni Buddhas.. Their state is
that of Para-Samadhi, of the Dharmak!y.l j a state where no
progress is possible. The entities there may be said to be crystal.
lized in purity, in homogeneity.
PiUl/a.-Here are the hierarchies of the celestial Buddhas or
BOdhisattwas, who are said to emanate from the seven Dhy;\.ni
Buddhas. It is related on earth to Samidhi, to the Buddhic
CODscioulKle5Sin
maD. No Adept, ~a\'e one; can be higher than this
and liye: if he pas~ into the Atmic or Dharmak!y.l state (A1a:,.-a)
he can return to earth no more. These two states are purely
hyper-metaphysical.
StitaJa.-A diff,~ren':atedstate corresponding on earth with the
Higher Manas, and therefore with Sabja (~ound), the Logos, our
Higher Ego i and also to the Manushi Buddha state, like that of
G:.utama on earth. This is the third stage of Samadhi (which is
!lCptenary). Here belong the hierarchies of the Kuma.ras--the
.~gnil'h\Vattas,etc.
Karufa 'a.-A state that corresponds with Sparsa (touch) and to
the hierar.:hies of ethereal semi-objective. Dhyin Ch6hlns of the
astral aature .f the Manasa-Manas-or the pure Ray of Manas,
that is, of the Lo\ver Manas before it is mixed with KAma(as in
the young child). They are can~d Sparsa DaVlls, the Dens
endowed with tbuch. (Thes~ hierarchies are progressive j the first.
have one sense j the second h\"oj and so on to seven, each contain.
ing all the senses potentially but not yet developed. 5par..a Wuuld
be better rendered by affinity, contact.)
Ras4fa/a, Or Rtijafa/a.-(RmtaJa is a blind within a blind,
573
INSTRUCTIO~ NO. ~V.
for Rasa, taste. belonK! to the next·Tala.) This state correspond,
to the hierarchits of Rlipa or SiRht Dev1:l, possessed of three
sens~ight, hearing and touch. These are Kama-Manasic enti·
ties, and the highest elementals. With the Rosicrucians the
Sylphs and Undines. It corresponds on earth ",ith an artificial
state of consciousness, such as that produced by hypnotism and
druJ(S(morphia, etc.)
MaluJ/ala.-The state corresponding to the hierarchies of Rasa
or Taste Dews, and includes a state of consciousness embracing
the lo",er five senses and emanations of life and being. It corres·
ponds to Kama and Pr.lna in man, and to Salamanden and
Gnom~ in nature.' ,
A/4/a.- The state that corresponds to the hierarchies of Gandha
(smell)Devis; the under-world or antipodes; Myalba. The spher~
of irrational animals, having no feeling save that of self-preservation
and gratification of the senses j also of intensely selfish buman
beings, waking or sleeping. This is why Nirada is said to have
visited PalAtawhen he was cuned to be reborn. He reported that
life there was very pleasant for those "who had never left their
birth-place"; they were very happy. It is the earthly stt..ft A~
corresponds with the sense of smell. Here are also animal . -,p...,..
elementals of animw, aDd nature spirits. ~\
Relating these Talas to the senses of man, we have:
Atsla.-Auric, At~ic, Alayic, sense OJ; taste. ODe,of full poten·
tiality, but not of activity.
Vlu,la.-Buddhicj the Mlnseof being one with the Universe,
the impossibility of imagining oneself apart from it.
[A student here asked H. P. B. why the term Alayic should be
given to the Atmic instead of to the Buddhic state. ANs.""':'These
classifications are not hard and fast divi:lions. A term may change
places KCOrdinglyas the classification is exoteric, esoteric, or pr&(:o
tical. As the student advances, he should endeavour to bring al
things down to States of Consciousness. Buddhi is one and inJi·
visible. It is a feeling within, absolutely inexpressible in words.
.All classificationbreaks down in an attempt to explain it.]
SuiaJa.-5abdic, sense of hearing.
Karata/a.-Sparsic, sense of touch. .
Ra64tala, or RiJpatala.- The state of feeling oneself a body and
perceiving it (nipa-form).
Afaltdtala.-5ense of taste.
Ga"JJilc.--5ense of smell.
Each and all of these Talas correspond esotericaJly both to the
cosmic and Dhyin Chohinic Hierarchies and to the Human Statc:a
of Consciousness with their furty-niae subdivuiuns. Each corre ["
ponds with and ia transformed into 6ve (exoterically) and sevCl:"
574
575
DIAGRAM V
VI
......:a
0'1
-- 0IWe LokAI.OIl ~) ru.-,",~ PaINCl-
I!UlJeNT1 Sma TALAI. «:a JTATU ""'- ....
BhaliJ RlIpo ~
I Ear1It I. '1JJrII'iob. 11Ie I. PlM6Iu. Man'. I. Abode of m ;
onimaI.;
Bbllmi. babi of _ IlIilllll . body .- of iofancy. At on,
J.&KJy
P1dUv'. Jood men. PIydlie !be pcnonaIily poIc,_;II!be otlt· _.
_.... .-........_. 1.1JJrIntITIoIlD. State in J._Abode 2 Resi... of
!be AIlJal
which !be IftIl\ dlilIb. of m utraI. sba- Lisht d of IOoo Lob.
nicft: of' hi, imer condi . dow of !be _ Abode of clemenub.
1. Water rion Ihon of hi> __ body. wilicll duldow wrc 'Ping, clemananes.
2. AsoI'fII
ApI. Ilily. HiiAmIl_ tokes up .1Il< ebar- At !be _ d tIlo RllpO- limo
1his spben.. Iftd JO lCCeriltiCl 'Of flais Dovu, tIlo ---. of lbe
does i _. sphere. Iftimll world_ PlIDe of in-
Higher Psycnie SlIIle. iii"'"
..,.- - J._Wbere 1. ne.odoB: -. Ahodo
wh tIlo. Vo,; hu lost tIlo KJma ,_ for or J>I- of bli..
III _ !be _ (RIa) of -hoI>Pi_of~ J.Kl1Iroo
I. AI'. __ Reunion. Holy evarythinl· apinlion oed Izotion. VlY. -
of KIm Maau, of bigba
el.
4. PI Mlyl II
I.FI", ./.-'Wh ./. r_.When> Ihifts way. Md ~ina
AJoi. Low« _Iw 1011111 dle Lower Manas weak. Abode of the holiest
nj Kllnie am.olly Super. cllop to !be _ lID'" tIlo .RtIpo-Devu 4.
LoWMr
holy S. and objective life: is 11Iesphere of COIIIpasion II Monos
Klanl~. one end. ...d that of mlCIIK
_lIt1lo_.
~Bb_ Upo
EIeelOOlU)' S.J-'.Manasl. S. SoJaI. _ 5. Abcdc of !be KamItu,
80_ enrinIy n-t from bea:Jma ill it entire- dle Sons of -. . _ AlOps
--- KJmL oed""""" one Iy dle'" ofKlml, mi. Omai_ pedioi -~ wilh the
Etc. Kumln II one with the III that beIonp to dle
J. ElMr. StIle. Ilrtimal m . .-1m of NIyI IIld ia . J. H/J!Iwr
dorillIW&Y Monos
6. T__
E_ 6. ViIdIa. 1lIhen llli. 6. PI of doe _.
if it is &pin reborn. it " rached. the Hich- Inconsumable SUbstMlCe. of
6. Divito< M1no-~-invuJ... er off cnIi10Iy divi.. fmo. Abodo of
dle d_
FlaMe nenble. iJlconaanabIe. _ the u..... 11Ie Val tlIe Pirr-Devu
'of
lAootea.n_ S_. chord ia IlIIppel!. theS
·.~.IA"iI ". A/GlQ.Man dies 7. "-of the_
" Ak4ta _ die YOI'''''''''' but to be _y ___ c.W in dM:l1UIrifeIted
7.A.f~d~ ~ the bi..... _. _. No p1- lIIliwne: !be _enol -1M", EIeel..-y
He i. 11 the thrahoId rDCmI IN) Dev.c:n.n. ~ of Ole . choice
Spirituol deIlh. ~
nihi . AriIpo
- -'"' 0Il<WlI" lSQPICll1lUMI'c*o"u"a'-. ea..co.-s ~ -'""" ACTION
SUTlCl'SBMsAT'D'l
T_ I_y . Konn&>driy --- -~- I.R_·IN . _
I. TIuoutIb ob- I.U_IOtI. oyobrows. HiPJy_
I.G_ I. Blue jecli"" ---
I. Na.:. Oepnof oped in IOftlC atim~ u
(Smell) tiODJ: smell. c.eneratioo dogs and otlton:
2. SplOolf and UN, .. the
form« spirillllll; tlIe
2. Thtoup in- 1_ on the..-iol pIaIIe.
1./Imo 1. Ylole' stincnaaJ per. 1. 1. l'11IJ1 Spi_ COOTeI(l<iodswith
(T ) gc;ptiooa: watc. Tonp<. H lillle fin of left band;
liver with that of riPI.
J.SI_:_do
3. Throup mq· with spine, tlIe lIule
J.llJ1po l.Retl netie - J.Eye.,. I.P_ 'oea of boIh feel.
(Silhtl 11001: "Pt.
4 I'hn>up 1")'- I. Pllyo. I. T7roR<g/Ilft of lite U
./.SptIrllJ I. (jrYell obo-phy.iolo.- J. &KJy. Oepnof bfflcal Cord: _do
(Toudl) ioaI perceptloIu: (Skin) -. with Plyv fOl' ejocIinl
touch. contact . cxcnmon. forcip mlp1ctism.
S. Yik.
S.l1Inlu&h .....- Oepnof
J. Sabda J.lrullgtJ Iy meoul per- S.Ear.!. ..,-, J. H.,rt (spI";tvaJ)
lH-iol) eeprion. ---- T7r_ (pby>i<al).
K.annendnyu
6. A.tlraI
6. Splrltlllll 6. nmup soul- &KJytllfll 6. So"' 6. PI,..01GltlIfII.
U1IdtI", 6. Yellow pertepDllIlI lltort. ~
(In"")
" 1M Hit/> ., EntiN 7 Spirituol - 7los -1"IHr.l.t4iathollills
e.rS-)ell/.rlti-< fJrls-1c IhrcJuallthe auric: IJp' - Spm/. tile stull.
and for whic:b ~: synobeliell per- of1UJrJ<!o- III the _II of the
l>na'*'KoII. ........, ---. lin'. I. bnUn. alauds. =.. ~ Blue. ~
IA non-exillalt.
T__
~
INSTRUCTION NO. IV. '137
(esoterical1₯)states or Tatwas, for which ·there ant DO definite
names. These Tatwas transform themselves into the .mole universe.
The seven LOkas or TaJas by reftectioo become.fourteen :
above, below; within, withoutj subjective, objective; pure, impure i
positive, negative; and so on. f"Pairs of opposites" making up the
universc.]
n order to undentand how the Lobs and Talas correspoud to
the forty.nine fires of Human Conscio~ness it is necessary to
classify these states into four main divisions: (1) Tanmatras, or
Rudiments; (~) Bhutas, or Elements; (3) ]Oin6ndriyas, or organs
of sense; (4) Karm6ndriyas, or organs of action.
All the cosmic and anthropic states and senses have their
correspondences with our organs of !lCnsation,or ]Mn6ndriyu.
the rudimentary for receiving knowledge through direct contact,
as sight, hearing, etc. These are the faculties of Sarin, through
Netta (eyes), nose, speech, etc. They correspond also with the
organs of action, Kannendriyas, hands, feet, etc.
Exoterically, then, we have five subdivisions of each, of these
four main divisions, or twenty, called facultative. To these are
added five Buddhic, making twenty-five in Ill. .Exoterically,
Buddhi is said to perceive. and so its perceptions are added to the
othen. Esoterically, Buddhi reaches perception only through the
Higher Manas, so only the twenty facultative are reckoned in the
esoteric classification. But each of these twenty exists as a positive
and a neg.ltive state, thus making forty in alL' Further, there are
-two subjd'.:tivestat~, answering to each division, hence eight in
alL Tbc.>C,bein~ subjective, cannot be doubled. Thus we reach
40+8-48 IIcognltioDs of Buddhi." These, with MAya, which
includ~ them all, make 49. Once that you have reached the
cognition of ~yi, you are aDAdept.
To summanze:
5 poUun + 5 negative Tanmitru + 2 IUbjective.
5 + 5 DhOw + 2
5 + 5 J6tncdriyu + 2
_5 + 5 KanDhdriyu + 2
20 +20 +T
20+20+8 + ~Uyt-49.
Bxplanation of Diagttam V.
The double liDedivide3 the R&)pafrom the ArUpa states.
Elements.-Elements have a regular order, but fire pervades
them all.
!Alas ana Talas.-The Divine and the Infernal (terrestrial)
LOkasare f'e1lections,the one of the other, so also are the hierarchieS
577
INSTRUCTION NO. IV.
in:each, in pain of opposites, at the two poles of the sphere.
Everywhere
are such opposites-good and evil, light and darknes!',
male and female.
[The student should carefully note the correspondences between
the Lobs and T~ ;. e.,as between Mah116kaand Tailtala. Also
the antithesis between higher and lower in the diviDe and infernal
categories must be kept in mind: numbers are used to show
correSpondences,
but only for this purpose j from Bhur16ka to Satya-
J()kathe Cheli is spiritually rising higher and higher j from Pat!1a
tl)' Atala the man is spirItually sinking lower' and lower. The
names of the Talas are the same as in the exoteric categories given
a~ve, but the esoteric meanings attached to them are wholly different.
Let the student study side by side the exoteric "bhnds
aDd the esoteric truths, and he wiDgain many hints on the reading
of exoteric works in general.] .
The ukas and Talas reprt:sent planes of consciousness ODthi!'
earth, through some of which aU men must pass; and through all
of which the Cheli must pass on his ".y tc Adeptahip. Everyone
passes through the lower LObs, but not necessarily through
the corresponding Talas. There are two poles in everything, seven
states within every state. The Brahmins and Buddhists regard
the Tawas heDs,but the word should be taken figuratively. .We
are in beD whenever we suirer, are in misery, misfortune, and so
on. The lower you go in the Talas the more intellectual you be·
come and the less spiritual. You may be a morally good man but
not spiritual. Intellect may remain very closely allied with KAma.
.Aman may be in one of the LOkas, ,: e.,on the plane of consciousneis
represented by that [.()ka, and may visit one or aU the Talas,
his condition in these depending on the [.()ka to which·he belongs.
'Thus a man in Bhlirl6ka only may pass into the Talas, and may go
!tothe devil. H he dwells in Bhuvarl6ka, he may visit the Taias and
,cannot become as bad. If he has reached the Satya state, he can
go ~into any Tala without dan~ j buoyed up by his own purity
be' can never be engulfed. The Tafas are the brain-intellect
states, whereas the U~r more accurately the three higherare
spiritual. Thus a Cheli might be between Maharl6lca and
JM.nal6ka when spirituality was upPerinoat in him;' between
TalAtala and Slitala when intellectuality was supreme.
The coosciousnesa cannot be entirely on two planes, in two
L6kas, It once. The higher aDd lower states are tlot whoUy iocom=
le, but if you are on the bigher you will wool-gather on
the . In order to remember the higher state on returning
to the lower, the memory must be carried upwards to the higher.
An Adept may apparently enjoy a dual coosciOusnel1; when hI.:
desires Dot to see he can abstract himIelf j be may be in higher
578
579
SEVEN DIVINS LOLU.
DIAGRAM Y.-CONTINUED.
In their exoteric blinds the Brahmans count 14 L6kas (the eanh
included), of whi<=!t7 a.e objective though not apparent, and i
subjective yet fully demonstrable to the inner man. These zr. :
ftVIlN INFERNAL ('nil.
UlTaLU.)' LOLU.
t. BhQrI&b, the earth. t. Patafa, the earth.
3. BIluvarl6b,spau belween thee.nh andsWl (MUftis). 2. Mahata1&.
]. SwarJ&ka, the space between the sun and the pole-, D _
Itar (Y>s). ]. .......tala.
Mahar16~ the space between the earth and &beut-I~
Talatala(aboKaratala).
sermost lImit of the solar system." ~ '
§. JauaJ6lta. beyond the solar system, the abode of the 5 tala.
Kuldru who do Dot belong to this plane. $. u
6. Taparl<a, still beyond the Mahttlllic region i the/6. Vitala.
dwelling of the Viirija deities. I ----- --------- 1. SatyalAlta, the
abode of tJte Nirrinea 7. Atala.t
Now, all these 14 are planes from without within, and states of
l:lOnsciousnessthrough which man can pass and nuut pass, once he
iisdetermined to go through the seven patns and portah of Dhyani.
One need not be disembodied for this. All this is reached on
earth in one or many of the incarnations.
See the order ~the four lower ones (J, 2, 3, 4) are rdfla,. ':., tIley
are performed by the inner man with the full concurrence of the
·AIlIbese s~ denoce the s~al magnetic curT'elltI, the plana of
IIlbstance.
and the degrees of appl'Oach that the consciousness of the Y6gt or Chett
maka
towards ..umilation with the inbabi_cs of the Uk .
tTheM the Brahmana rad from the bottollL
580
INSTRUCTION NO. IV. 139
~tate and yet return answers to questions addressed to him. But
in this instance, he will momentarily return to the material plane.
shooting up apin to the higher. This is his only salvation under
adverse conditions. .
The student who is not naturally psychic should !ix the fourfold
consciousness on a higher plane and nail it there. Let him make
a bundle of the four lower, and pin them to a higher state. He
should centre on this higher, trying not to permit the body and
intellect to draw him down and carry him away;· play duckF
and drakes with the body, eating, drinking and sleeping, but livin~
always in the ideal. Vacillating people drift from one state of
consciousnessto another, without seH-direction or control
[The student must not put on this the gloss that bodily vices,
passions, etc., are of no importance. H. P. B. on manr occasions
denounced this gloss as most mischievous and as bemg totally
opposed to Occultism. Purity is essential, as a first step, and
remain5 essential throughout, if dugpaship is to be avoided. But
the body is to be tr'..ated with indifference, its tastes disregarded
and even opposed, until their voices are no longer heard as a
distracting
element.]
LOKAS.
rFor Lilias etc., not mentloned hereunder, see diagram.]
1:lbrirldia.-Bhlirl~kais the waking state in which we normally
live; it is the state in which also animals are. when they seDJefood,
II danger, ete. It begins with the Lower Manas. Animals do not
feel as do men. The dog thinks more of his master being angry
than he does of the actual pain of the luh. The animal does not
suffer in memory and imagination, feeling past and future as well
as actual present pain, as does man.
S.aridka.-To be in Swarll>ka is to be completely abstracted
on this plane, leaving only instinct to work, 10 that on the mate-
"ial plane you would behave as an animal. Yl>gisare known who
have become crystallized in this state, aDd then they have to be
nourished by others. A Yl>gfnear Allahabad has been for fiftythree
years sitting on a stone; his Ch6lis plunge him into the
river every night and then replace him. .During the day his
consciousness
returns to Bhllrl6ka, and he talks and teaches. Another
Y6gf was found on an island near Calcutta, round whose limbs the
roots of the trees had grown. He wascut out, aDdin the endeavour
to awaken him 10 many outrages were inffictedon him that he died.
( Ha.lng fixed hia miad at rat in the tnJe Self, he UaouJd think 01
DOthiDg
else. To ww-ver object tile iocon.taDt mind coeth out 1MIhouJd IUbd1ae
it,
brine it back, aDd plal:e it llpon tba Spirit. -a......., GII4, cbap.
n]
581
INSTRUCTION NO. IV.
Ras4/ala.-Motbcr-love, as an instinct, is between Rasitala
and TaWaJa.
Y,1aI4.-VitaJa iep'eeeub a sublime as well sa an infernal state.
That ItIte .,hich for the mortal is a complete separation of the
Ego from the penoaality is for a Buddba a mere temporary separation.
For the Bnddha it is a cosmic state.
PL.ura op CoUESPONDINO HIERARCHIES.
"3."-Tbe elemeutals ill theAatral Light are reflections. Everything
OIl earth is rc:6ected there. It is from these that photographs
are tomed obtained tbrouglt mediums. The mediums unconllCioutIy:
produc:e them as forms. The Adepts ck:'uce them con-
1doua1Y:through Kriyuakti, bringing them by a process
that may be compared to the focussing of rays of light by a burniqla&
J."-Tbe Vtirija.'\ belong to; are the fiery Egos of; other
MaDYaiitarU. TbeV bave already been purified in the fire of pas-
Iioas. It ill they.,6o refiUed to create. They have reached the
Senntb Portal and have re!u&ed Nirvana, remaining for succeed·
ing Maavantana.
PJlUfCIPLES.
Body, AIttal, Kima, Lower Manu, Higher Manas, Buddhi, and
Atmic Aura or Auric Egg, are given sa the princip.lcs. Life is a
Univera1 Kotmic PrinCiple, and no more than AtmiD does it
~ to individuals. PrtDa aDd the Auric Envelope are esacn'"
dally the eame, and again ]Iva it ia the same as the Univenal
Deity. The Hven Itepa of AataUarAna correspond with the LOw.
SENID.
Touch and Tute have no order. Every eenee pervades every
other, there being really only ODeHDH aCting through dJ1ferent
orpM of eentatiOll. Al11eDM1 are but dHFercntlations of the one
tiae-coaIc:ioutDClll. Hence we can feel coJours and ICC lOunda.
There is no general order; that IeDH which it molt developed l:,:·
in, the fine for that perIOn.
CoLOURS.
[A queation wu uked why Blue, the colour of tho Auric Enve'
lope, should be given in the diagram u corresponding with the
earth. H. P. B. only Said in reply that Blue was a colour by itHlf.
a primary; that Indigo also was colour, Dot a shade of Blue;
and that Violet was a colour.'
StudCllu mould learn all di. ~poDd.DG. siveD ba tb. dia·
582
INSTRUCTION NO. IV. 14'
gram. 50 that anyone L6ka, sense, colour, etc. should at once recall
,vithout effort all its correspondences.
(NoTE.--Students, whether studying alone or in a group, are
requested to note down difficulties that arise in the course of their
study. H, after careful consideration, they find such difficultie~
insuperable, they are requested to write them down carefully and
plainly, in an intelligible form, and to forward the statement to
Annie Besant or William Q. Judge. according to the country in
which they reside. Such difficulty will, if possible, be solved, and
the questions and answers forwUded to all Members of the Second
Degree before the next Instruction goes out.]
A10lsIE BESA.VT,
WILUAM Q. JUDGE
H... a. -.... .. ".,.. "'_. ~
583
584
THE
BEGREE II.
FIRST SUPPLEMENTARY PAPER
TO
Itf5TKUCTIOfi fiO. IV.
_ te. ".1".1011)' tb. H. p. P.
585
Taa H. P. B. PIt
'. fI.nl'J' Strftt, R .-t' . . LOIfDOJf, N.W.
IPrinteR to the TlMoeophlca' llockt,.)
586
Stl'lotly Pl'h/ate . &
and confidential~
".t tb "pol'ty .f y b
t. Mil."' " .D cto
tb. " t.' _ .UT.
rll~.5T .5UPPLr.Mr.ttT~RTP~Pr.R
TO
Itt.5TKUCTIOtt tt2. IV.
'ON the first two pages of No. IV it is pointed out that H. P. B.
intended to adopt certain terms such as Kosmos as distinguished
from Cosmos. in order to have I definite nomencla.
ture, and students were reminded that she It laid great stress
on the definite adoption of terms and their ~ystematic U!Ie.rt
Now, as at the same time the student will find here and there
in her published writings and sometimes in the First Degree
papers, an ab!lence of this very definiteness. it is necessary to draw
attention to the fac.t that it IS now-in this Degree--a very dif.
ferent matter. and those of this Degree are to be as careful In respect
to terms as is requested on the ~wopages above mentioned.
In speaking to the world and to beginners. it is neither necessary
'nor useful to be over-particular about words in such a language
as English. which is not a scientific one. so long as ideas are
expressed
so as to be comprehended by luch beginners from' their
standpoint.
There is no contradiction between this stress laid on definite'
ness and the US6 of the terms·lola and fIlla on pp. 132-136 and in
Diagram V. as some have supposed. In the latter case H. P. B.
first gives certain accepted exoteric terms and explanations; she
then selects two sets of names. and allocates them to the descrip-
587
~. SUPPLEMENTARY PAPER TO INSTRUCTION NO. IV.
tion of two opposed extremities of states of Consciousness. But
once having thus allocated them, she uses them in a perfectly
definite way.
Page 128.
Proceeding further with ,vhat is said here about the! inadequacy
<If diagrams, and also in respect to consciousness, it may be observed
and should be always remembered:
(0) Diagrams are always plane or ftat figurell and cannot be
otherwise. .
(6) Almost every natural and occult fact and law has reference
1.0,'"ter6lended (lllti ;"terj>enetroti"r statell, conditions and
things.
(c) Consciousness, including astral P'=rception, sees not only objects
with limits but can at one glance see many objects and ideas
to an extent impossible for the five senses.
(d) Therefore, no diagram can fully represent these ideas and
laws.
Take, for instance, the perception by a seer with the astral
senses of a five, or other, pointed star, as being over tbe head of
A., another person. This .star, though standing with its face to
the seer, may be visible to other seers who are standing at the
. sides of A. instead of in front. It follol", apparently, that either
(a) there are as many stars as seers, each star with its lines at dif·
f.erent angle from the other j or (6) there is but one star. But in
f.act both (a) and (6) are right. If only one seer, but one starj
increase the seers and the stars increase, though each seer will see
but one.
The explanation of it shows how impossible it is for a diagram
to represent th~ teachings fully, and also conveys a fact in
Occultism to students. It is this:
Takin~ the case cited, the rays of AkAsha and their arrangement
which cause a star to be seen, are present aU round the ~r.
son, and at any a"d eve"., joi"t in tile aura the one ltar eXIsts,
but a. the perceiver is different from the person in front of whom
the star exists, he can see one star only, and that at the point
where his organs of astral vision cut the ra~ of the Akbha. And
it is the same with other pictures that might exist in the aura of
:anyone. Each picture eXists in the entire aura, without interfering
with any other, and at the same time each or any picture is
4completeat anyone spot or point in the same aura. Hence tlVO
seers may, and often do, see two different pictures at the same spot
in the astral light.
With other matters in Occultism the same la\v holds, whether
in reiation to such as are strictly human or otherwise. As, for
588
SUPPLE~IENTARY PAPER TO INSTRUCTION NO. IV. 5
instance an Ego may be in a state of Devachan at some place in
which human beings are alive and acting on this plane, and yet
not be aware of the fact.
It is therefore absolutely necessary for all students in this De~rce
to accustom themselves to this law and make it a part of themselves,
at the same time nol forgetting nor throwing away the
knowledge gained in respect to other matters and modes of
thou~ht. .
Peg. 129, 18th IIn.
That <I H. P. B. did not explain Pnlkritic consciousness." She
referred to it so that the student should know of its existence, but
withheld the explanation because to knO\V'about it now, before
being guarded by more advanced knowledge, would be da!lgerous.
It relate~ to the Elementals, among other matters, and it is
well known that instructions about those have always been kept
back. As it represents the whole body of the Solar System, the
student will do well to consult what she says in the Secret Doc- t"',,e
about the planets and the Sun. If instruction were given
hereupon, that moment the mental force of students who worked
upon the teaching ,,,ould project their consciousness into that
realm. For the mind and consciousness acting together have the
power to separate or segregate the different planes one from the
other i and this too in the case of the merest beginner. Refer
back here to the illustrations given as to page 128 respecting
interpenetration and interblending of planes. So long as the
mind is not directed by definite instructIon or hints it will rarely
go to this extent, and hence it was safe to say, as given, that
there was this Prikritic consciousness, without explaining it
further.
\ The danger lies in the possibility of evoking entities far too
powerful and unspiritual for ordinary men and women to have
any dealinRs with.
Pege 130,
Where it is said that the action of Atma-Buddhi is with
microbes, etc.
The Atma-Buddhi here spoken of are not principles of Atma-
Budllhi as belonging to man, but the gmera/ (olmfai" for the
Cosmos of Atma-Buddhi. For, under the law of correspondences,
Atma-Buddhi and Manas in man must have their prototype or
great fountain in Cosmos. That is, the saine sort of principles
must have action in Cosmos. Now each man has specialized
589
6 SUPPlBIENTARY PAPER TO INSTRUCTION NO, IV.
Manas, 50 as to enable Atm;}-Buddhi to act through it on this
plane, but until the Seventh Race the principle Manas will not be
developed for Cosmos as it is now in man, and hence one of the
planes in which this general principle of AtmA-Buddhi actswithout
Manas also acting-is that of microbes etc., and thus
from one point of \·iew it is sellseless, inasmuch ,as it proceeds
under a J(eneral J(reat law and makes no conscious choice.
Page. 131, 132.
There is no confusion between the remark on page 131 that
the consciousness of idiots is on the astral instinctual plane and
that on page 132 that Uin idiots the instinctual consciousness on
the lower plane!4 of sensation is in the Kama Minasic or Psychic
state," because the remark on page 132 adds IConthe lo\yer planes
of sensation." On pa~e 13' the reneraJ Ja'tll for idiots is given,
and on 132 it is amplified in respect to their consciousness on certain
pbnes of sen.rahrm. This explanation is given because some
have picked out these t\yo/arts and demanded a reconciliation of
them which it seems cout have been made by students by the
use of analysis and reflection and by freedom of mental action on
the whole range of topics as related toget~er.
In that paragraph where it is said under U Astral Prikritic
Consciousness," that objects are reversed, it should be further
remembered that although objects. numben, etc., are in fact reversed
on that plane. many clairvoyants unconsciously to themselves
often perform the reversion of the reversed image, 10 as to
see the numbers and objects correctly. This again illustrates the
delusive character of this plane, inasmuch as the ordinary seer
does not know the facts as they are. and acts unknowingly so rar
as his reason is concerned, beang una\"are that he has reversed
the reverse imaRe, just as we do with the physical eye.
Page 133 and fottwa.d, tn.luding Diag m \/.
The whole relates to Lokas and Talas, as States of Consciousness
or planes in which consciousness acts. The earth and the
body, for instance, constitute a place, or strictly a Loka, from
which consciousness may go into any other Loka or T~a. And
when it speaks of a man going to or being in this or that Loka
or Tala, the meaning is that the consciousness of a living per.lOn,
having and using a bod}·, may alter and thus go from Lob to
590
SUPPLEMENTARY PAPER TO INSTRUCTION NO. IV.
Loka, or Tala to Tala, or from Loka to Tala. In that case his
normal waking consciousness is in such a Loka or Tala-as the
case may be-as properly represents his development.
Diagram V is both a table of correspondences and oppositions.
For by opposition or II nther extreme It "there may be a correspondence.
This would be known as "corre~polldence by 0ppollition."
The Lokas are qualified by the word" divine" and the Talall by
II infernal," so as to differentiate the words, since somdimes Tala
may mean the same as Loka if not qualified. Thus as shown on
page 134, in the Sankya, Loka is used, while in the Vedlnta Tala
is taken. Having explained the Talas from the Ved1ntin stand·
point, and having given their corresponding States of Conscious'
ness, H. P. B. proceeds to elaborate the Esoteric teaching, and she
then-needing two sets of words, to designate opposed couditions
within one State of Consciousness-,adopted Loka as representing
the lofty. pole, Tala as representing the degraded pole. or the
divine and the infernal. Take any corresponding Loka and Tala.
The two together represent a State of Consciousness in which a
man is; in his highest moments in that state he is at the Divine
pole, the Loka; at his lowest, he is at the Infernal pole or Tala.
In this Diagram the word Tala is u!ICdto designate a lower state
or place and is thus called" infernal."
Take now the second and third columns to 4. These are in
opposition, and hence any consciousness in any of them is in
opposition to the other or is at its extremity. Bhurloka. the
habitat of thinking and good men, is opposed by Patala, the animal
gross body and the astral personality as such. Hence if,
while a lOan is placed among good men, his consciousness is fixed
on the animal gross body, he is really in Patala.
Bhuvarloka iloa state of consciousness in ,,,hich he thinks more
of his inner life and it is opposed by Mahanala because that is
the abode of the a~tral shado,,,. It is not removed from the body
but distinguishes the condition or vibration of the astral shado,,,
when the thinker is Ivorking in Bhuvarloka.
In 3, Svarlok., the desires and passions have been almost
wholly overcome, and it is opposed by Rasatala, or that condition
wherein desires and passions have complete control. Rasatala is
properly the name for the latter inasmuch as it is the flavor or
savor of things .nd sensations that the desires bring up when
they are unsubdued.
The 4th, MaharJoka, is the point in development whert' Kima
has been subdued and Antaskarana may be destroyed. Hence it
is opposed, at the other extreme, by 1 alatala, where the Lower
Manas has been so often sucked down hy Kama that the Atltas'
Urana is atrophied and the J0511of the soul results. Thill is
591
I SUPPLEMENTARY PAPER TO INSTRUCTION NO. IV.
plainly and graphically shown ill the fourth division of the
column headed "planes of corresponding Hierarchies." For
there the two opposite poles are given concluding with the words:
II The sphere of compassio" at the o"e emf, ana that of inte"s.
selftslmus at the other." In the Secret Teachings the i"tmsity of
se?ftslmcss is always given as the opposite pole of ,i,tmn'i.1 of
compass,o".
The 6rst five columns may be used together down to the double
ruling. But the six columns on the other page above the double
ruling cannot be made to correspond with the former fully. For
see page 140, thaI the senses have no regular order of precedence
or priority, a! they pervade one another and as they are only
differentiations of one sense. But a correspondence mar be made
on certain occasions. Inasmuch as it is kno\"n very well in
medicine, hypnotism and general experience, that a sensitive may
taste with organs of touch, and hear with organs of taste, and
otherwise reverse ordinary experience, it is quite evident that the
senses u we know them have no unchangeable order. Further,
as known to Masters, and to the Heads of the E. S. T. and many
students by personal experience, every sound produces its color
whether that be perceived or not. One might then be unable to
IIear tilt sorma but might see the c%r belonging to a sound produced.
From Bhur- to Mahar-loka metaphysical states are mentioned i
from Pat ala to Talatala physical and metaphysical places and
states. And the use of the words II region" II abode" II state"
and "plane /I is to be made with the understanding that the
physical limits in space are not intended to be inferred, inasmuch
as II astral region II may co-exist with physical bodr or region at
the one place. This is shown in the seventh division of last
column where it is said that so far as the AkAsha in the skull is
concerned, the various bodies and cells therein do not exist. This
means that were your consciousness fixed solely on and in that
AkAsha in your own skull you would .not see any of the contents
of the skull pan, though regarding the place \"here they would
be visible to the outer eye.
These words lead us now to below the double ruling on Diagram
V (see p. 137 near bottom). Above that line Rupa states of consciousness
are referred to, or those when in the body; below it
the Arupa or formless states are given. And in this the rule
given above in respect to opposil'o" prevails. Jana is a high
spiritual state, Sutala the correspondingly low material state, using
"."tt",,/ here in the sense of invisible matter j in Vitala the loss
of the soul is complete, thus opposing the Christos state; Atala
is a continuation phys:cally of Vitala because the physical force
592
SUPPLEMENTARY PAPER TO INSTRUCTION NO. IV. 9'
must be exhausted; it properly designates the next rebirth after
that one in which the soul was lost, and therefore it opposes
Satyaloka wherein the great choice may be made, Ivhereas in
Vitala no choice whatever is possible. .
There is no contradiction, as some have hurriedly thought,.
between this ilnd page 140, 2nd paragraph, where Vitala may
also represent a high state. In both there is what ordinary men
call annihilation since the Ego is swallowed up. But an the
higher the swallowing up of the Ego is temporary or Cosmic until
the new coming forth. whereas in the lower it is swallolved up for
ever so far as concerns the person. And on page 140 H. P. B.
made the remarks adverted to in an illustrative way only and not
in order to confuse the nomenclature. For if the \vords Vitala
and others are lvholly abandoned, ODemust formulate the state of
consciousness formerly designated by that word, by a ~eries of
words expressive of the idea involved. For example if lve destroy
the word Alala, we will then describe the state thus: IIthat in
lvhich there is il continuation of combination of molecules of different
planes into a living form devoid of a soul Ivhich had ftl:d
in a prec’ding life; and that may be either from spiritual or
unspiritual
causes."
This will now be clear with a knowledge of the following fact
in Occultism, to wit: A holy and high Yogi may desert the body
and lower principles when he has arrived at Taparloka state, but
the forces engendered on this plane may produce a body without
a soul, but not in any way wicked. It will be like the revolving
of the wheel when the potter's foot is withdrawn. The real man
then is in Satyaloka to make the great choice inevitably. But in
Vitala the soul is gone and the forces on the physical plane bring
out a body in the state of Atala or soulless and wicked inevitably
beyond choice either \vay. This ought to make perfectly clear
why H. P. B. spoke as recorded on page 140.
But to elaborate further. Let u! for "the moment abandon the
words Taparloka and Vitala and Satya and Atala, describing these
opposed states in terms.
TfljJarlo~a. That state, whether incarnate or not, of the Ego,
lvhen through many Jives of devotion, etc., the Ego is invulnerable,
etc. The forces on the material plane lvhich produced the
body used by such a Yogi have a force which may result in the
production of a new body devoid of soul but protected from any
entry by vicious influences of any kind. Such a body will be
good, but being without soul is in the Vitala state.
Vitahl. As applied to those lvho have lived wickedly, the soul
is lost in the life when this state i~ reached and the whole trend
of what is left physically, astrally and mentally, is wicked and
593
10 SUPPLEMENTARY PAPER TO INSTRUCTION NO. IV.
'I'icious. But the forces must exhaust and will produce a new
body, which is soulless from birth and wholly vicious.
Satya/olta. Is that next step or stage for the Yogi who had
reached Taparloka and it need not require in every case a new
incarnation of the Ego. In this the great choice is made as ine:
vitably as Atala follows Vitala. The Yogi become! Nirm!nakiya.
A/a/a. The exhaustion of the forces produced by the persistc:
ntly wicked, and by which is brought forth the new, soulless and
wicked body referred to under Vitala, above.
NO.7 under "Corresponding Hierarchies" is in tine with Satyaloka
and Vitali. It is the noumenal, the co"su",,,,ahll" ut of the
Universe, for here extremes meet. Atala is the point where the
physical disllppears or is disappearing into the noumenal, as Satyalioka
is the state wherein the Yogi i. truly joined with the All.
Hence we may, fro/i. the standpoint so far taken, make a correspondence
with Akisha, Satyaloka, Atala, the next unnamed state
;md Arupa, for at this point form, as imposing any limits to pere:
eption, has disappeared.
There are many so-called mysteries of life which are addition·
Illly mysterious Lo the mind of the day from the effect of so many
centuries of materialistic education, but all such so-called mys-
Iteries are facts. Many of them are puzzling from the habit so
many have of demanding in their minds, if not by word, that
,everytbing shall square by the rules they have learned or by their
,own development. And manf facts are-avoided by students from
,afear that they look as if a behef in them bordered on superstition.
Some of these relate to the very matten alluded to in the foregoing.
It is well known to certain students, and has often been
told them by H. P. B., that Adepts in some cases wholly desert
their bodies, which live on from that point until the day of death
of the body entirely de'\oid of a soul, but the influence of the
Adept on the atoms and consequently on all new physical atoms
coming into the form, is such that no evil influence enters
and the life led by that body is harmless and often actively good.
Again, sometimes such a body may be given over to an unpr\)'
greslled but deserving Ego which uses it for what can be gotten
out of it. That Ego, however, cannot have such a body except
where its Karma permits. But those Adepts who have been
called Masters by H. P. B. have n~t deserted their bodies, and we
feel compelled to provide for a qt;estion by this statement in advance
because it might happen that some of the School might
\Vonder-\yithout giving time to reflect on the question-if those
beings could be such as we have just spoken of.
But in the case of the desertion of a body by a black Magician
594
Pag 134 to 136.
Where Talatala is also called K Tatala, and Rasatala Ri1patal.a.
This is only one of the necessiti of the language. Talatala IS
a repetition of Tala making it st anger and meaning, when r-:-
lated to OUTsenses, that matter h 5 become tangible and may ..e
handled, for Karas is II hand." G ing to the diagram above an.-
lyzed we find that Lower Manas ere clings to things, and th·JS
the correspondence is perfectly a UTate and is a correspondenfe
made bet"een a metaphysical and hysical state.
Rasa' is also Rupa.tala because i order to appreciate and kn','W
the physical form of anything, taste touch and sight are requir /1.
It may not seem at first glance that te has anything to do m' h
the cognizing of form, but it has, in much as physical form p<₯'-
takes of jJrI"tIIIV; or earth, and the dis inguishing characteristic.
'Jf
that is taste or flavor and smell. all ing interrelated to ear:h
other. And turning again to the diagr where we now look "Jr
the corresponding state of the entangle self \t'e see that un,:·"r
Raala tho prindpl. Kama lonl!' I tho '~/
"--~
~" SUPPLEMENTARV PAPE~O INSTRUCTION NO. IV.
the matter is very different, for the the whole line of lives Tf': -
ceding has been so essentially vicious hat the atoms left d all
atoms to come thereafter into the limi of the form are d will
be wholly bad, and thus such a soulless ing will be a error to
the race. But at the same rime there a manr in t Atala M
Vitala state that are inactively bad, doing othlng ch of an 1
sort, and only carrying out the law of natur whic pro\lides fM
the dissipation in the right way of all those e me tl'yhich have
to be ground out, so to say, in the great mill of Gods.
Now go to pages J 35, 136, where it is said at Rasatala is
blind inside bhnd. There is no confusion in r a 'ty here. The:
table giving the same name to a state refers a a an as he \5
now both physically and mentally, \yhereas t e re rlts on the:
pages mentioned refer to other planes of be' g belo, and above:
ours, and hence similar terms have to be e played in SlOuch ~s
we have not the terms and langua~e of t planes. ere the
Instructions are speaking of the higher lementals oft mew
tioned by the Rosicrucians and by th ancients, as th Sigbt
Devas. Some of these are below man a d some above him 'n the
-sense(,.ftheir belonging to another ord r of evolution i and err:-
fore they may be said to be in either Rupa- or Rasa-tala. Tl··c:
having but three senses shows that is has no reference to H,e:
-diagram as applied to mall. These lementals are some of t
whom we have said it is dangeTous T man to have any deali
with until he is fully fitted to be th lr master in evct"Ysense.
595
12 SUPPLE~fENTARY PAPER TO INSTRUCTION NO. IV.
The next on page 136 refers to Mahatala as connected with the
Elementals which belong also to the preceding. Here those
beings are coming nearer to man, for \ve see that as \\aid on the
page they have the power to some extent of living in and by the
lower five senses of man and correspond to Kima and Prana in
the human scale. But as they are without form they are still
below roen and have not developed Manas. To them man seems
as a God, for he shines in their sight. They are also dangerous
for man. They have power and cer,tain sorts of knowledge he
ha~ not, but they are devoid of that which gives to man his
conscience.
These two classes of being!'>are to some extent waked up when
a person is hypnotized or under drugs, for then the consciousness
is put artificially into an artificial state :U1d is more entangled than
ever, although showing knowledge of things not known in the normal
state. It is for this, among other reasons, that H. P. B. was
opposed to the use of hypnotism, and lvhy the rules of the E. S. T.
are against the use of drug! and narcotics except tobacco. Drugs
and spirits bring on this state in a greater or less degree, and
thus act contrary to the development of the spiritual insijtht, but
tobacco when used only modetately does not have such effect.
Page 140, Ie COloul'
The explanation gh'en on this page is not full, as every single
word of the elucidation was not given at one time by H. P. B., and
was not at each time taken down verbatim; but it is as follows,
understanding at the same time that a great deal more can be
said at the right time. For in these matters the correspondences
are alll10st endless and to be fully grasped require minds of great
analytical power and memories not yet developed in this civilization.
The relation is not of blue to tire Earth, but to earth or prithivi,
and the colour given to that is dark 'blue, which to be propet'ly
known must be seeu, as it is not possible to describe the shades of
a colour. It is the same colour that Krishna is often painted, and
in the sense it is given here it will-according to the use to be
made--eorrespond to the Auric Envelope. For in one sense the
A. E. ill the earth, for the Ego who is going through the stream
of evolution. I
The nose and the next division similarly correspond, for the
reason that smell, th~ characteristic of prithivi, is perceived
especially
by the nl)SC,although as said before, the senses may work
out of their usual order. But it is very plain that generation
596
SUPPLEMENTARY PAPER TO INSTRUCTION NO. 1\'. 13
i:orresponds to earth, and the metaphysical correspondence may
be made with the A. E., for it is through the preserving power of
that principle that we come to the earth again and again in Our
evolution. By taking the last on the page we have now come to a
part of the astral and inner physiology which is not clear to minds
that do not in fact understand even as much as is kno\vn to-day
in the world of physical anatomy and phY$iology. How then explain
in full the other and hidden senses and organs? The sense
spoken of as being highly developed in animals makes no confusion,
because it is in that kingdom that the development begins, and
hence in that development specializations and accelerations take
place in single senses; in man these are hidden and potential
through the greater power the others have and the great combi·
nation he has to use. This can be illustrated (rom any complicated
machine of many parts made by man. In such a machine the
smallest lever is as important as the others and has taken the
time, thought and energy of one man to make, hut when the complete
machine is running the action of anyone is not perceived
and we see that the lvhole makes a great combination doing a
certain work.
The mechanical device known as a IIcam" is one of the most
useful, necessary and common, yet it is sometimes in appearance
rude and clumsy, but it has become known in all its many possibilities
through the work of many rears and many men. Yet without
the machine in which to work It, it is not of much consequence.
Page 139. 5th Une et .eq.
This is one of the most important paragraphs in the book. It
contains that which will take any student a long time to do and
much effort.
Those who are not naturally of the higher order of psychics
are recommended to make a bundle of the four lower planes of
consciousness and fix it on the highe~. This is to be done, if
benefit is to be detived, without intermission and at the same time
the bodily wants are to be attended· to, for by the ~ords II making
ducks and drakes" H. P. B. intended to allude to him who attends
to the body by ascetic practices, and attempts to compel the body
to observe certain rules the mind lays down.
But if one spends time in continual attention to the lower wants
.and regulations, the upper will be neglected surely, and the mind
.at last be steeped in such lower observances. The higher states
must, then, be thought of and an attempt be made to pin the
thouKhts there. The very attempt to do this will result in a
597
14 SUPrLEMENTARY PArER TO INSTRUCTION NO. IV.
natural rising of the mind to the point aimed at, and if it be can·
tinued then B mental habit will ensue, so that from stage to stage
the mind rises hiRher and higher toward that which it has resolved
to seek. If persisted in, then timell will come ,.hen a reach to the
goal is accomplished, from which there will be a temporary falling
down, but not to the lowest point. This is the law of nature, and
knowing it, the student who is discouraged by not succeeding is
unwise and forgetful, for all these cautious are given not only for
information but also for use and encouragement.
ANSIE REliANT,
WILI.IAM Q. JUDGe.
598
TV
INSTRUCTION ,.~. V
OF
OF
THEOSOPHY.
599
. .. lJ
\~
INSTRUCTION NO. V.
J:>RINTEE>~RIVATELY eN THE H.~.B. J!>RESS.
600
"ot tbe PpopeP'ty o' Afty Mernbel'.
aDd to b. a.taPDed ODDemand to
tbell.e",t of the n da of the B.S.T.
Stt'ietly Private ~
and c~nfidential:eA
ItiSTK,UCTIOfi ,.2. v.
THE study of Consciousness has further to be
pursued. We must therefore learn to understand
more fully the Septenary Constitution
of Man, and the workings of consciousness in
every part thereof.
The student will in this Degree, address himself
to the understanding of the Lower Qua-
~
ternary, as defined in Diagram v, and to
C f the workings of consciousne5S as mani-
I, fested through that Lower Quaternary. I:l) The study of the Higher
Triad pertains
to De~ III, and for the understanding
of the Higher Triad it is needful that
the Lower Quaternary shall be in some
measure understood. And first let the student clearly realize that _
he cannot see things spiritual with the eyes of the flesh, and that
in studying even the Body he must use the eyes of the Spiritual
Intelligence, else will he fail and his study ,vill be fruitless. For
growth is from within outwards, and always the inner remains the
more perfect. Even the development of a physical sense is
always preceded by a mental feeling, which proceeds to evolve a
physical sense. As said [po 140] all senses .are but differentiations
of the one sense-consciousness, a ome so differentiated 0 .
t,be Astral plane where perceptive life proper begms page 130];
from that, the ~fferentlabon IS continued on to tbe'owest subplane
of the Pr.lkritic plane, to which the physical molecules of
our Bodies belong. For instance, fishes living in dark subterranean
waters are blind; but if they are taken and put into a
pond, in a fe\v generations they w~Udevelop eyes. Nevertheless,
in their. original state; though tbey h,,:d no organs of physical
601
INSTRUCTION NO. V.
vision, they were yet end<?wedwith a sense of sight. Otherwise,
how could they,'in the darkness, have found their prey and have
avoided obstacles and dangers?
The fewer the coverings over the sense.consciousness, the
clearer the vision, for each envelope adds something of illusion.
Only when the true discerning or discriminating power is set free
is illusion overcome, and the setting free of that r,ver is the
union of Manas with Buddhi-the attainment 0 Adeptship.
That is why in Devachan the being is still under illusion, for
there the mlDd is the niind of one who, while in the body, had
not made the union so as to complete the Trinity. It is only
when the union is completed in the:: living human being that
delusion is .1t an end. Meanwhile, with each descent to .1 lower
plane illusion is increased.
To render .1ctive the inner vision the student must purify his
whole nature, moral, mental and physical. .purity of Mind is of
greater importance than purity of Body. If the Upldhi· be not
perfectly pure, it cannot preserve recollections coming from a
higher state. An act may be performed to which little or no
attention is paid, and it IS of comparatively small importance.
But if thought of, dwelt on in the Mind, the effect is a thousand
times greater. Therefore it is above all things of importance
that the thoughts should be kept pure. Remember that you
have, so to ~peak, to enclose the Square within the Triangle; in
,other words, you· must so purify the Lower Quaternary that it
llhall vibrate in unison witb the Upper Triad. '
And thi!'>is DO easy task. The flesh, the Body, tbe hum all
being in his material part, is, on this plane, the most difficult
thing to subject. The highest Adept, put into a new Body, has
1:0 struggle against and'subdue it, and finds its subjugation diffi-
<;ult. But tbis is from the automatism of the Bodr; the original
impulses have come from thought. What we cal tbe desires of
the Body. bave their origin in thought. Thought arises before
desire. The thought acts on the Brain, the Lower Manas being
the agent; the brain acts on Lbe bodily organs, and then
desire awakens. It is not the outer stimulus tbat arouses the
bodily organs, but the Brain, impressed by a thought. Wrong
thought must therefore be slain, ere desire can be extinguished.
Desire is tbe outcome of separateness, aiming at the satisfaction
Upidhi mean. thlU through which a force acta. The word "Tehicle" i.
sometimes used te> cooyey the same idea. If "force" be regarded u
acting,
matter" i. the upidhi through which it act.. Thus the Lower Manu i.
the
uptdhi tbrough which the Higher can work.; the Lioga Shartra i. the
up4dhi.
lhTough w.&ich Prina can work. The SthQla Shartra is the uptdhi for all
the
p,inciples actiog on the physical plane. ..
602
INSTRUCTION NO. V, 149
of self in Matter. Now the flesh is a thing of habit j it will repeat
mechanically a good impulse or a bad one, according to the
impression made on it, and will continue to repeat it. It is thus
not the flesh which is the original tempter, although it may
repeat automatically motions imparted to it, and so bring back
temptations i in nine cases out of ten it is the Lower Manas
which, by its images, leads the flesh into temptations. Then the
Body automatically sets up repetitions. That is why it is oot
true that a man steeped in evil can, by sudden conversion,
become as po~verful for good as he was before for evil. His
vehicle is too defiled, and he can at best but neutralize the
evil, balancing up the bad Karmic causes he has set in motion,
at any rate for that incarnation. You cannot take a herringbarrel
and use it for attar of roses j the wood is too soaked
through with the herring-drippings. When evil tendencie! and
impulses have been thoroughly impressed on the physical nature,
they cannot at once be reversed. The molecules of the Body
have been set in a IUmic direction, and-though they have sufficient
intelligence to discern between things on their own plane, ,:e. to avoid
things harmful to tbemselves-they cannot understand
a change of direction, the impulse to which comes from a
higher plane. If they are too !uddenly and too violently forced
into a reverse action, disease, madness, or death will result.
This automatism of the Body--spoken of sometimes as habitrenders
it possible for Us to have both good and evil experiences
in dreams. This is another reason why we should be careful of
the impressions we make on the Body, especially as to impressions
in which IUma takes part. In sense-dreams the Lower Mana! is
asleep; the animal consciousness, when a sensual tendency has been
impressed on it by desire, is more easily impressed by IUma with -
pictures from the Astral Light, and thus the tendency of such
sense-dreams is ahvays towards the animal. We should therefore
train ourselves to awaken directly we begin a dream which tends
in the sense direction j and the instantapeous rejection of impure
thoughts during the period of waking consciousness will tend to
set up a habit of rejection which will act automatically in sleep.
In dreams, and also whenever we calmly sit for any sort of meditation,
one of the first things to happen is that the Elementals
begin to preseot to our inner eyes pictures of all sorts, and the
kind of picture presented will be the result of the prior thoughts
and also of the state we are in both mentally and physically. For
if ,ve are disturbed or harassed in any way in thought, the pictures
will be more and more confused in fact, though sometimes having
no appearance on the surface of being in confusion. ,
The student must therefore-guard his-thoughts, regarding them
603
JSO INSTRUCTION NO. V.
as the generators of action. Five minutes' thought mav undo tile
TJ~ork of five years. And although the five years' work may be
run through more rapidly the second time than it was the first,
yet time is lost.
The student will find'fn what follows a variety of classifications
and septenary divisions. He must bear ili mind that every Principle
in man has its seven aspects, and every cell and organ its
seven components. A Principle may have an organ in the Body
specially related to it, as the Spleen to the Linga Sharira inane
the less will the Linga Shanra have its correspondence in every
cell in the Body, as also in other great organs. Thus the Brain has
its seven divisions, each corresponding to a Principle, though it
corresponds as a whole to the Psycho-Intellectual Man. In this
there is no contradiction, as the elementary student at first imagines,
when he finds different correspondences given for the same
Principle, but only an exemplification of the ~eat truth that every
molecule is a. mirror of the universe, every microcosm the mirror
of a macrocosm.
Man's Physical Body has its seven aspects, each aspect representing
a Principle; then each of these has its seven sub-divisions, each
sub-division in its turn representing a Principle; and we have the
~'forty-nine fires II as seen in the Sthula Sharira. It is because of
this intricate correspondence, carried out. in every detail, that man
"rill ultimately be able to come into contact with every realm of
being in the Universe. This, and this alone, makes JUia Yoga
possible.
Stbul. Shll:l'u .
The Body is not a Principle, in strict Esoteric parlance; it is an
ll,pldhi rather than a Principle. But it is a vehicle of conscious.
llIess,and therefore must be considered in studying Consciousnes!l.
Apart from this, it can be regarded as merely a denser aspect of
the Linga Sharira, for the Body and the Linga Shanra are both on
the same plane, and the Linga Sharlra is molecular in its constitution,
like the Body. The Earth and it.s As~ral Light are as closely
related to each other as the Body and Its LlDga Shann, the Earth
being the upl\dhi of the Astral Light. Our plane in its lowest
division is the Earth i in its highest the Astral. The terrestrial
Astral Light should of course not be confounded with the universal
Astral Light.
THE HEART.
The Consciousness which is merely the animal Consciousness
is made up of the Consciousness of all the cells in the Body, except
604
INSTRUCTION NO. V. 1St
those of the Heart. For the Heart is the organ of the Spki.t:u.al
Consciousness; it corresponds indeed to pn.na, but only because
Prina and the Auric Envelo e are es . and because again as ]iva It IS e
same as e mversa elty p. 140)'
The Heart represents the Higher Triad, while the Liver and
Spleen represent the Quaternary, taken as a whole. The Heart is
the abode of the Spiritual Man, whereas the Psycho-Intellectual
Man dwells in the Head with its seven gate\vays. It bas its
:Seven brains, the up:ldhis and symbols of the seven Hierarchies,
.and this is the exoterically four, but esotericall, seven, leaved
Lotus, the II Saptapama," the "Cave of Buddba' with its seven
compartments. .
The Heart is the king of the Body, its most important organ.
Even if the Head be severed from tbe trunk, the Heart will continue
to beat for half an hour. If wrapped iu cotton wool, and
-put in a warm place, the pulsation will continue for some hours.
In the Heart is a spot which is tbe last to die, a spot marked by
a tiny violet light; that is the !leat of Life, the centre of all,
Brahm:l; the first spot that lives in tbe fretus, and the last that
dies. When a Yogi is buried in a trance, it is this spot that lives,
though the rest of the Body be dead, and as long-as this remains
.alive the Yogi can be resurrected. This spot contains lt0tentjallf
mind, lif~ enygy. an4..!:ill.- During life it radiates prIsmatIc
<aloun, fiery and opalescent.
The Heart is the centre of the Spiritual Consciousness, as the
'Brain is the centre of Intellectual Consciousness. But this Spirit-
-ual Consciousness cannot be guided by a person, nor can its energy
"'bedirected by him, until he is completely united with Buddhi-
Manas. Until then, i~ides him-if it can. That is, it makes
-efforts to reac~ him, to Impress the lower Consciousness, and those
·efforts are helped by his KTowth in purity. Hence the pangs of
remorse for wrong done, the prickings of Conscience, reproaching
·for evil, inciting to good. These come from the Heart, not from
the Head. In the Heart is the only ,manifested God; the other
two are invisible. And it is this manifested God that represents
·the Triad, Atm:l-Buddhi-Manas.
Anyone who can reach up to, and so receive at will, the promptings
of this Spiritual Consciousness must be at one wi~Q..Man~
that is must have attained Adeptship. But the Higher Manas
cannot directly guide the ordinary man; it must act through the
'Lower Manas, and thus reach the lower Consciousness. The
,effoIC:however should be continually made to centre the Con-
.sciousness in the Heart, and to listen for the promptings of the
Spiritual Consciousness, for though success be far off a beginni,ng
must be made, and the path opened up.
605
INSTRUCTION NO. V.
There are th1:"-P~ncipal centres in the Body of Man: the Heart~
the H~ad, and the Navel; the Heart, as said, is the centre of the
Spiritual Consciousn.e;s; the Head is the centre of the Psychic
Consciousness; and the Navel is the centre of the Kamic Con·
sciousness. Any two of these may. be positive and negative tOo
«lach other, according to the relative predominance of the Prindples,
and therefore of their organ for manifestation on thi!>
plane. The meaning of the words positive and negative in this.
relation is the same as is attached to them in electrical science.
The current flQWSfrom the positive tQ the negative, Qr the impression
is made by the ~sitive 'on the n~ativc. -
FQr instance: the aura QTTIie PIneal Gland vibrates during the
activity of the ConsciousnC!>Sin the Brain, and shows the play of
the seven colQun. This septenary disturbance and play Qf light
arQund the Pineal Gland are reflected in the Heart, Qr rather in
the aura of the Heart, which is negath·e tQ the Brain in thec,
rdinary man. This aura then vibrates, and illumines the seven
brains Qf the Heart, as that Qf the Pineal Gland illumines the·
seven centres in the Brain. If the Heart could, in its turn .
become positive and impress the Brain, the Spiritual CQnsciQus-
DIC!>WSQuldreach the IQwer CQnsciousness. The Spiritual CQn-
SdQUSne5Sis active during deep sleep, and if the "dreams" that:
occur in so-called dreamless sleep could be impressed by the Heart
on the Brain, your Consciousness would no longer be restricted
within the bounds of your penonalHfe. If YQUcould remember
YQur dreams in deep sleep, you would be able tQ remember all
your past incarnations. This is the" memory of the Heart"; and
the capacity to impress it on the Brain, so that it becomes part Qf
it.s Consciousness, is the "opening of the Third Eye." In deep
slleep the Third Eye opens, but it does nQt remain Qpen. Stil1~
some impressions from the Spiritual Consciousness do reach the-
Brain more or less, thus making the Lower Ego responsible. And
there are some of these which are received through the Brain .
which do not belong io our previous pes::sonalexperience. In the
Cllseof the Adept, the Brain is trained to retain these impressions.
The Eastern Secret School kno\ys each minute portion of the-
Heart, and has a name for. each portion. It calls them by thenames
of the Gods, as Brahmi's Hall, Vishnu's Hall, and so on.
Each of these corresponds with a part of the Brain. The student
will now begin to undentand why SO much strC!>Sis laid on the
Heart in connexion with meditation, and why so many allusions.
are made in old Hindu literature to the Purusha in the Heart.
And so with regard to concentration the Blessed MASTERKoot
Hoomi writes:
YOURBESTMETHOD IS TO CONCENTRATOEN THE MASTERA~
606
INSTRUCTION NO. V. [5J
A LIVING MAN WITHIN YOU. MAKR HIS IMA~E [N YOUR HEART,
AND 'A FOCUS OF CONCKN'I:RATION, SO AS TP LOSE ALL SENSE OF
BODILY EXISTENCE IN THE ONE THOUGHT.
So again He sayS:
THE GREAT DIFFICULTY TO BF. OVERCOME IS THE REGISTRATION
OF THE KNOWLEDGE OF THE HIGHER SELF ON THE PHYSICAL
PLANE. To ACCOMPLISH THIS, THE PHYSICAL BRAIN MUST BE
MADE AN ENTIRE' BLANK TO ALL BUT THE HIGHER CONSCIOUSNEss.
When the Brain is thus rendered a blank, an impression from
the Heart may reach it and be retained; and this is what is spoken
of on p. 91, with regard to the Chela, who is able only to hold
parrs of the knowledge gained. The above-quoted letter says:
IN ACQUIRING THE POWER OF CONCENTRATION THE FIRST STEP IS
O~E OF BLANK,,"lESS. THEN FOLLOWS BY DEGREES CONSCIOUSNESS,
AND FINALLY THE PASSAGE BETWEEN THE TWO STATES BECOMES
SO RAPID AND EASY AS TO BE ALMOST UNNOTICED.
He who can do this at will has become an Adept, and can It store
the knowledge he thus gains in his physical memory."
Such is the kingly function of the Heart in the human Body,
and its relation to the Brain, which, as a whole, II is the vehicle of
the Low~r Manas. enthroned in Kama Rupa.1t
THE BRAIN.
The Brain, taken as an organ of Consciousness, serves as the
vehicle on the objective plane of the Lo\ver Manas, which works
upon its material molecules in. a way hereafter to be explained.
Its subdivisions correspond to, and are the organs of, the sub.
divisions of the Lower Manas, its convolutions are formed by
thought, the activity of the thinking Principle building up more
and more complicated convolutions.
There are seren cavities in the Brain which during life are
empty, in the ordinary sense of the word. In reality, they are
tilled with Ak:lsha, each cavity having its own colour, according
to the state of Consciousness in which you are. (The colours are
only visible, of course, to the purified vision.) These cavities are
called in Occultism the It Seven Harmonies, " the scale of the
Divine Harmonies, and it is in these that visions must be reflected,
if -they are to remain in the Brain-memory. These are the parts
. of the Brain which receive impressions from the Heart, and enable
the memory of the Heart to be impressed on the memory of
the Brain.
The fourth of these cavities is the Pituitary Body, which corresponds
wltnManas-Antaskarana, the bridge to the Higher Intelligence;
it cOJlt~insvarjoul! essences. The fifth cavity is the Third
607
INSTRUCTION NO. V.
Ventricle, empty during life except for pulsating light, though
filled with a liquid after death. The sixth cavity is the Pineal
Gland, also hollow "and empty during life; the granules are precipitated
after death. T~E3n~al Qlan.9 corresponds with Manas,
until it is touched by the vibrating light of Kunt1ahm, which proceeds
from Buddhi, and then it becomes Buddhi-Manas. When
Manas is united to Buddhi, or when Buddhi-:lnd therefore, Atm!
also-is centred in Manas, it acts in the three bjp;~ cavities,
radiating and sending forth a halo of light, and this sometimes
becomes visible in the case of very holy persons. The lires are
always playing round the Pineal Gland; but when Kundalini
illuminates them for a brief instant, the whole universe is seen.
This is what occurs occasionally in deep sleep when the third eye
opens. And such opening is good for Manas, who profits by it,
even though the Lower Man is not then reached and therefore
cannot remember. The seventh cavity is the synthesis of all, the
cavity of the skull itself, as filled with Akasha [see Diagram V].
This corresponds with the Annic Aura, the sacred Auric Egg.
Perception, brain perception, is located in the. aura of the
Pineal Gland, while the Pineal Gland itself, illuminated, corresponds
with Divine Thought. The Pituitary Bod: is the organ ;~rSf! of the
psychic plane. Pure psychic vision is caused by
the molecular motion of this body, which is directly connected
with the optic nerve, and thus affects the sight, and gives rise to
hallucinations. [ts motion may readily cause flashes of light, seen
within the head, similar to those that may be obtained on pressing
the eyeballs, and so causing molecular motion in the optic nerve.
When molecular action is set up in the Pituitary Body these
Rashes are seen, and further action gives psychic vision. as simi·
lar motion in the Pineal Gland gives Spiritual Clairvoyance.
Drunkenness and fever cause disorderly motion in the Pituitary
Body, and so produce illusions of sight, visions, hallucinations.
This body is sometimes so afft:eted by drunkenness that it is paralyzed,
and the strict forbiddal of alcoholic liquids to all students
of Occultism turns on this effect \vhich alcohol produces on the
Pituitary Body and Pineal Gland. _
The Pineal Gland is the focus of the spiritual, hence inorganic,
sensorium. Its action has nothing to do with the circulation of
the Blood, but it is concerned with the spiritual fieiy emanation
that proceeds from the Blood. Further: the Pineal Gland, at
the upper pole of the human body, corresponds with the Uterus
[in the female and its analogue in the male] at the lower pole i
the peduncles of the Pineal Gland corresponding with the Fallopian
Tubes of the Uterus. The Pituitary Body is only the
Ordinary c1airvo)'anc~ i. not the use of this organ.
608
INSTRUCTION NO. V. ISS
Auric Egg
servant of the Pineal Gland, its torch-bearer, like the servantS
carrying tOTchesthat run before the carriage of a princess. Man
is androgyne, so far as his head is concerned.
The Corpora Quadrigemina correspond with Kama-Manas,
bringing Kama thus within the Manasic division of the human
brain.
Kama itself has for its correspondence the Cerebellum, which
is the centre and storehouse of forces. The Cerebellum furnishes
the materials for ideation. The frontal lobes of the Cerebrum
are the finishers and polishers of the materials supplied by the
Cerebellum, but they cannot create these materials for themselves.
The correspondence of Kolma in the lower part of the Body is
the Liver, with the Stomach. .
To recapitulate, we have:
Kama corresponds with Cerebellum.
Kama-Manas II II Corpora Quadrigemina.
Manas-Antaskarana II II Pituitary Body.
Manas "" Pineal Gland.
Manas-Buddhi " u"" when touched
by Kundalini
" Cavity' of skull filled
with Akasha.
Thus the Brain, the vehicle of the Lower Manas with Kama, as
said, has its subdivisions corresponding with the subdivisions, or
aspects, of Manas in activity, and has also the cavities rdated to
the Heart, rendering possible the making of impreossionson the
physical consciousness, and by the action within these cavities
rendering possible the action of Buddbi.Mana:; on the physical.
~ne, and the development of Spiritual Clairvoyance.
THE LIVER AND STOMACH.
The Liver and Stomach, as said, are the correspondences of
Kolma in the trunk of the Body, and with these must be classed
the Navel and the Generative Organs .. The Liver is closely connected
with the Spleen, as is Kima with the Linga Sharira, and
both these have a share in generating the blood. The Liver is
the General, the Spleen the Aide-de-camp. All that the Liver
does not accomplish is taken up and completed by the Spleen.
THE SPLEEN.
The Spleen corresponds to the Linga Shalira, and serves as its
dwelling-place, in which it lies curled up. As the Linga Shama
609
INSTRUCTION NO. V.
is the reservoir of life for the Body, the medium and vehicle of
Prina, the Spleen acts as the centre of Prana in the Body, from
which the life is pumped out and circulated. It is consequently a
very delicate organ, though the physical Spleen is only a cover for
the real Spleen. .
THE BLOOD.
The circulation of Life, Pr4na, through the Body is by way of
the Blood. It is the vital Principle in us, Pranic rather than
Prana, aDd is closely allied to Kama and to the Linga Sharira.
The essence of the Blood is Kama, penetrated by Prana, which is
universal 00 this plane. When Kama leaves the Blood it congeals.
So that the Blood may be regarded as Kama Rupa, the "form of
Kima" in a sense. While Kama is the essence of the Blood, its
red corpuscles are drops of electrical fluid, the perspiration oozing.
out of every cell of the various organs, and caused to exude by
electrical action. They are the progeny of the Fohatic principle.
Anatomists are beginning to find out new ramifications and new
modifications in the human Body, and they sometimes get very
near a truth without quite getting hold of it. For inStance, they
are in error as to the Spleen. when they call it the manufactory of
the white corpuscles of the Blood, for, as said, it is really the
vehicle of the Linga Sharira. But these same white corpuscleswhich
are the Devourers, the scavengers of the human Body--are
oozed out of the Linga Sharira, and are of the same essence as
itself. They come from the Spleen. not because the Spleen
manufactures them, but because they ue oozed out of the Linga
Sharfra, which, as said, is curled up in the Spleen. They are the
Sweat-Born of the Chhaya.
The Blood thus serves as the physical upldhi for Kama, Prana,
and the Linga Sharira, and the student will understand why it
plays so large a part in the animal economy. From the Spleenenriched
by the life-elements from Prina, the corpuscles of the
Linga Sharfra serving as the vehicle 01 these Pranic elementli, the
Devourers, that build ue and destroy the human Body-it travels
allover the body, distnbuting .everywhere these Pranic carriers.
The red corpuscles represent the Fohatic energy in the Body,
closely allied to K4ma and Prina, while the very essc:nce of the
Blood is Kama, present in every part of the Body.
THE SYMPATHETIC SYSTEM.
The Sympathetic Cords take. their rise from a sacred spot above
the Medulla Oblongata, calletl the Trideni. From this same spot
610
[NSTRUCTION NO. V. r57
/
~tart Ida and Pingala. an upper junction of the sympathetic and
the cerebro-spinal axes being thus formed.
The Sympathetic Cords are ol)ly found after a certain stage of
animal evolution, and are ev~lving ·in complexity to form "a second
Spinal Cord. At the end of the next Round, Humanity will
become once more hermaphrodite, male-female, and then there
will be two Spinal Cords in the human Bodv. In the Seventh
Race, the two will merge into the one. The sexually creative
power of man is not natural, or rather was not at the beginning.
It was an abnormal diversion from the course of human or divine
nature, and all tends to make away ,\pith it- Man in the end of the
Sixth and Seventh Races will not have sexual organs. The evolution
of the physical Body corresponds to the Races, and with the
evolution of the Races the Sympathetic Cords "ill develop into a
true Spinal Cord, the two Cords growing together and so forming
one. We are returning up the arc, with se1f-consciousnessadded.
The Sixth Race will correspond to the "Pudding Bags," the First
Root- Race, but will have the perfection of form with the highest
intelligence and spirituality.
The Sympathetic System is connected with the Unga Sharira,
Prina and (Uma, more than with Manu. It is played on by
the Tantrikas, who call it Shiva's Vina [lute], or Kali's Vina, and
is used in Hatha Yoga. Its most important plexus, the Solar, is
the brain of the Stomach, and emotions are felt there, owing to the
correspondence with Kama. So psychic clairvoyant perception
often acts at this region, as in the reading of letters, psychometrizing
substances, etc.
THE SPINAL COLIDIN.
The Spinal Column is called Brahmadanda, the rod or stick of
Brahma, and it is this which is symbolized by the bamboo rod
carried by ascetics, the seven-knotted wand of the Yagi. The
seven knots are the seven Nadis along the spinal cord. The Yogis
beyond the Him:llayas, who assemble regularly at Lake Mansarakara,
carry a triple-knotted bamboo stick and are called Tridandas.
The three knots signify the three vital airs that play in the Spinal
Column, symbolized also in the triple Brihmamcal thread. The
triple cord has other meanings, it may be observed in passing; as,
for instance, it symbolizes the three initiations of a Bnlliman.
The first takes place at birth, when he receives hiS mystery name
-that a Hindli would die rather than reveal-from the family
astrologer, who is supposed to have received it from the Devas.
The child is thus said to be initiated by the Devas. The second
initiation occurs when he is seven years oid, and he then receives
61l
INSTRUCTION 1\0. V.
his thread. The third is the initiation into his caste, a ceremony
that is performed when he is eleven or twelve years of age. But
this by the way. '.-
The seven physical Nadis extend up the vertebral column from.
the sacrum to the atlas. The superphysical are within the head,
and of these the fQ.Y1!his the Pi~ry Body. The physical
Nadi! correspond to. regions of the Spinal Cord known toanatomists.
There are six or seven Nadis, or plexuses, along the-
Spinal Cord; but the term II Nadis" is not technical; it is used a~
descriptive of any knot, centre, ganglion, or similar body. The
Sacred Nadis are those that are situated above Sushumna, alongits
length. Six of these are known to Science, whHe the seventh~
near the atla!', is unknown. Even the Taraka IUja Yogis speak
only of six, and will not mention the sacred seventh.
Sushumna is the central ,Rassag;, Ida being on the l~ side of
the Cord, and Pi~a on the r.!K!tt. When the Sympathetic
Cords grow together to form a new Spina! Cord, u said above,.
Ida and Pingala will be joined with Sushumna and they will alsobecome
one. Thus the Sympathetic Cords, which are concerned
50 largely with the glandular system, developed more in thefemale
than in the male, and the Cerebro-spinal Axis, connected.
with the muscular sYStem,developed more in the male than in
the female, will reach equality or equilibrium, and with this the
Androgyne becomes the typical Humanity.
The pure A.1d.shapasses up Sushumna i its two~!:S pass up'
Ida and Pingala. These play along the curved walls orlhe Cord.
in which is Sushumna. They are semi-material, one positive and
one negative, one solar and the other lunar, and these two start
into action the free and spiritual current of Sushumna. They
have distinct paths of their own, otherwise they would radiate aU
over the body. Br, concentration on Ida and PlOgala is generated
the II sacred Fire, I and these are the II sentries on either side ,,.
[po 89J, by the IIction of which alone the Sushumnic current can
be roused into activity. [But this concentration cannot be done
without details not yet given.' .
Sushumna, Ida, and Pingafa, are the three vital airs, and aresymbolized
in the Bnlhmanical thread. When these vital airs
are 'active a circulation is set. up which passes through the whole-
Body, originating in and returning to the central canal. This is
why man has been represented by a tree, with its circulatioD
rising up the inner, and descending along the outer, parts of thewood.
Hence the use of trees in symbolism, and the representation
of the Dhyin Chohanic Body as a tree.
The student may now learn why no one can properly or with
safety enter on the study of Practical Occultism, 10 the real sense
612
INSTRUCTION NO. V. IS9
of the word, unless he or she is a celibate, and why any who get
hold of some of the Hatha Yoga exercises, and who begin to
practise them in the midst of an ordinary family life, or while
living in a loose way sexually, must, if to any extent successful,
bring upon themselves physical disease, and very likely madness.
The Spinal Cord puts into connection the Brain and the Generative
Organs, and this connection is further strengthened by the
Sympathetic System. The Cord, however, gives an open passage,
which opens into the important cavities of the Brain. Excitement
of the Generative Organs sends up impulses and subtle
essences to the Brain by way of the spinal canals. Now the three
vital airs are ruled by the Will, and Will and Desire are the
higher and lower aspects of one and the same thing. These airs,
as said, play in the canals, and hence the importance of their
absolute purity. For if they soil the vital airs energized by the
Will, disease results at the best, Black Magic at the worst. Therefore
all sexual intercourse is forbidden to the students of Practical
Occultism.
For instruction in Practical Occultism it is necessary to have
acquired power of concentration, and then to receive certain
definite directions. The latter would be of little use to a student
who has not already attained the power of concentrating his Mind
and Will. This power should be cultivated and trained in the
Lower Degrees, and it is to this end that the Rule ordering daily
meditation was laid down. There is no other way of attaining
the power of concentration, and without this power, largely developed,
no progress can be made in Practical Occultism, no
beginning even of it being possible.
GENERAL NOTES ON I'HE BODY.
The Sthula Sharira is made up of molecules, informed and ensouled
by Atoms. The molecule has in it the Seven Principles,
in their Pclkritic manifestation. As man, as a whole, contains
every element that is found in the universe, and as there is
nothing in the Macrocosm that is not in the Microcosm; so eiery
~ is, in its turn, the mirror of iY universe, MaP. t IS
this which renders man alone capable ofConceiving the universe
on this plane of existence j he has in him the Macrocosm and the
Microcosm.
The Atom, Esoterically, contains the six Principles and dwells
in the molecule, the molecule being the Body, or Sthula Sharira
of the Atom, as Atma contains all and dwells in the material
universe. In its highest aspect it is on the seventh sub-plane of
613
160 INSTRUCTION NO. V.
the lowest PrAkritic plane, and is thus the Atmi of the objective
Cosmos. It is thus spiritual, and is for ever invisible on this plane,
and in its first manifestations it remains atomic, as Atml-Buddhi-
~ in the molecule. Thus, on the lowest Pr1kritic sub-plane
is afforded the material up<ldhi through which the higher Principles
can act in the Body. The Ego is atomic, spiritual, and so
are the Atoms which form explicitly the three higher Principles
of the molecules, as well as contain implicitly the lower. Molecules
form round the Atom, and these molecules are related to
Kima-Manas, K<lma, Linga Sharira, and finany, as outer coating,
appear as the molecules of the Sthlila Sharira. The Astral Bodies
are molecular I however etherealized may be their composition,
whereas the Ego is atOlDi£: This is the difference between the
nature and essence of the Astral Bodies and the Ego. These
Atoms are the thirty three crores of Gods met with. in Hindu
books. But with all this the actual nature of the Ego cannot be
understood by finite mind. The student may now better understand
the statement [po 131] that the consciousness of the senses,
bc.i!!i"that of the molecula. is in AtmA-Buddhi and without
Manu. The Mlnasic upi~ is not develo~ rn tile molecule,
hence the Mlnasic aspect 0 e sevenfold Aroi1 cannot manifest
in it, and there is no self-consciousness in the molecule, or in the
cell composed of molecules. Thus the cells of the legs or other
parts are conscious, but they are slaves 'of an idea or volition sent
to them and obey it. They are not self-conscious, and cannot
ori~nate an idea. When they are tired they can send to the
braID an uneasy sensation, caused in them by exhaustion, by
diminution of Pr1nic energy. Thus they give rise in the brain to
the idea of fatiguel the Lower Manas translating the cen-K<lmic
sensation of exhaustion into the idea of fatigue.
Rude physical health is a drawback to seership-as may be seen
in the case of Swedenborg. It is an excess of Pr1na, setting up
powerful molecular vibrations, and so drowning the Atomic.
The Linga Sharira, or ethereal doul?le of the Body, is molecular
in constitution, but of molecules invisible to the physical eyes.
It is therefore not homogeneous. (The Astral Light is nothin~
but the shadow of the real Divine Light, and is not molecular.J
The lUnga Sbal'b'a.
The Linga Sharira, as often said before, is the vehicle of Pdna,
and supports life in thl: Body. It is the reservoir or sponge of
life, gathering it up from aU the natural kingdoms around,' and it
is the intermediary ~t\veen the kingdoms of Pr1nic and physical
614
INSTRUCTION NO. V. 161
life. Life cannot pass immediately and 'directly from the subjective
to the objective, for nature passes gradually from sphere to
sphere, overleaping none~ The Linga Sharira serves as the intermediary
between Prana and the Sthula Sharira, drawing life from
the ocean of ]iva, and' ppmping it into the physical Body as
Prana. For life i~ jn reality, DiyinitX' Parabrahman, the Univ,
SCal Deity But in order that it may manifest on the physical
plane it must be assimilated to the matter of that plane j this
cannot be done directly, as the purely physical is too gross, and
thus it needs a vehicle-the Linga Sharira.
The Linga Sharira is in a sense the permanent seed for the
Sthula Sharira of man, and Weissmann, in his theory of the hereditar}'
germ,· is not far from the truth, But it would be an error
to say that there is one permanent seed oversouled by a single
Ego in a series of incarnation.s. The Linga Sharira of one incarnation
fades out, as the Sthula Sharira to which it belongs rots
out; the Auric E,furnishes the basis of the new Linga Sbarira
and the Tanhic lementals form it [po 82.' within the Auric
Envelope, the continuity being thus preserved; it lies dormant in
a fretal state, during the Devachan of the entity to whom it
belongs, and enters, in due course, a woman's womb. It isUin
the womb, and ~ comes the germ that fructifies it, from the
male parent. It iS1he subjective image of the man that is to be,
the model of the physical body in which the child is to be formed
and developed. It is then clothed' with matter, as were the Lunar
Pitris, and is therefore often called the Chhaya. Up to the age
of seven, it forms and moulds the Body; after that age the Body
forms the Linga Sharira. The Mind and the Linga Sharira
mutually act and relet on each other, and so is prepared a mould
for the next incarnation. It is the perfect picture of the man,
good or bad, according to his own nature. It cannot therefore be
said that there is one permanent Linga Shariric seed in the incarnations
of the Ego; it is a perpetual succession of destruction and
reformation, the Manas bXthe.Auric Egg affordjn§ the permanent
a=4 ;II it is Heaven and Earth kissing each other.'
During incarnation the germ, or life essence, of the Linga
Sharira, is, as said, in the Spleen; the Chhaya lies curled up therein.
And now let the student escape from much confusion by
distinguishing between the 'Various Astral Bodies and the true
Astral. The Astral, par excellence, the Second Principle in Man,
corresponding to the Second Principle in Cosmos, is the progeny
of the Chh1ya of the Lunar Pitris and the Auric Essence that
absorbed it. [See p. 81.] This is the moulder of the infant's
Body, the model spoken of above. This has for its physical organ
-Slcnt ihctrlIu, 'rot i, p. 223.
615
162 INSTRUCTION NO. V.
the Spleen, and during incarnation has its seat there. It affords
the basis for all Astral Bodies, for the Linga Sharira proper, and
the M;1y1viRupas used as vehicles for different Principles. Let
us then now call it the Chh1ya, in view of its origin. When an
Astral Body is to be formed, the ChhAya evolves a shadowy, curling
or gyrating essence like smoke, which gradually takes form
it emerges. In order that this essence may become visible, the
Chh;1ya draws on the surrounding atmosphere, attracting to itself
certain minute panicles doating therein, and so the Linga Sharira,
or other Astral vehicle, is formed outside the physical Body.
This process has often been observed at spiritualistic sUnccs, at
which materialization has occurred. An Esotericist has seen the
Chhaya emerging from Eglinton's left side, and forming in the
way here described.
This ethereal Body, built outside the Sthula Sharira, is the
Linga Shanra, properly so termed; it could not form in vacuo; it
is. built up temporarily, wi~ the Ch~ya. as i.ts founda~on, and
dIsperses when the Chh;1yrs:foundation IS WIthdrawn Into the
Body. This Linga Sharlra is united to the physical Body by an
umbilical cord, a material cord, and cannot therefore travel very
far from it. It may be hurt by a sharp instrument, and would
not face a sword or bayonet, although it can easily pass through a
table or other piece of furniture. When swords are struck at
Shades, it is the sword itself, not its Linga Sharlra, or Astral, that
cuts. Sharp instruments alone can penetrate such Astra1s; thus,
under water, a blow with a blunt object would not affect you so
much as a cut would,
At spiritualistic sUnces the Linga Sharlra of the medium materializes,
the resemblance to deceased persons being mostly caused
by the imagination, but sometimes by an Elemental. throwing on
to the Linga Sharlra a reflection of a picture of the defunct in tho-
Astral Light, thus producing the likeness. The clothing on such
phantasms is formed from the living particles of the medium's
body, and is no real clothing, nor has it anything to do with the
clothing of the medium. All the material clothing seen at
materialization seances has been paid for. Materialized forms are
to be for the present divided into two classes (a) those with a
definite form produced by the sub-conscious or other thought of
the person to whom the form belongs, or as above stated, and (h)
those the form, or semblance, or appearing, of which is due to the
.combined thought of the person to whom it belongs, and the per-
:Ionwho sees it, so that the outer appearance is due to a process
of thought or imagination. ex~rcised by the one or the other.
The imagination and the thought: in ~hese cases take place or act
at the same time with too small an interval to be noticed. It is
616
INSTRUCTION NO. V.
these facts about Astral Bodies that account for the Arabian and
Eastern tales about Djins, bottle imps, etc. Dugpas are able to
work on the Linga ~ariras,of other people. When a man visits
another in his Astral Body, it.is the Linga Sharira that goes, but
this cannot happen.at any great distance. So also it is the Linga
Sharira that is seen in the neighborhood of persons as their
"double." And it is the Linga Sharira that is used to move
objects without visible contact. A Linga Sharira can be formed
by the escaping Chhaya without any knowledge of the person
emanating it, and can wander about, but it is not then fully
endowed with Consciousness. Such projection of the Astral
Body should not be attempted.
A more important kind of Astral Body is the MAyaviRlipa, or
illusionary Body, and this is of different degrees. All have the
ChhAya as ~Adhi! but they may be unconscious or conscIous. If
a man thin intensely of another at a distance, his MAyavi Rupa
may appear to that person, without the projector knowing any~
thing about it. This MAy.ivi Rupa is formed by the unconscious
use of Kriya Shakti, when the thought is at work with much
intensity and concentration. It is formed without the idea of
conscious projection, and it is itself unconscious, a thought body,
but not a vehicle of Consciousness. But when a man consciously
projects a MAyavi Rupa and I1llCS it as a vehicle of Consciousness)
he is an Adept. No two persons can be simultaneously conscious
of one another's presence, unless one of the two be an Adept.
[n the formation of a MAyavi Rupa, as already said, the upAdhi
is furnished by the ChhAya, the "basIS of all forms." When an
Adept projects his MAyavi Rupa, the gt!idini intelligence that
informs it comes from the He!!!, the esSence of Manas entering
it; the attributes and qualities are drawn from ~e Auric "'Envelope.
Nothing can hurt the MAyavi Rupa-ao sharp instrument
or weapon-since, as regards this plane, it is purely subjective. It
has no material connection with the physical Body, no umbilical
cord. It is spiritual and ethereal, and passes everywhere without
Jet or hindrance. It thus entirely differs from the Linga Sharira,
which, if injured, acts by repet:cussion on the physical Body. The
MAyaviRupa is a Ma.nasic Body, and should not be confused with
the Linga Sharfra; its projection is always a MAnasicact, since it
cannot be formed without the activity of Kriya Shakti. The
MAyavi Rupa may be sa strongly vitalized that it can go on to
another plane, and can there unite with the beings of that plane,
and sa ensau] them. But this can only be done by an Adept.
Dugpas and Sorcerers, the Adepts of the Left Hand Path, are able
to create and use MAyavi Rupas of their own.
As said, the projection of the Linga Sharira should not be at-
617
INSTRUCTION NO. V.
tempted, but the student should seek to exercise the power of
Kriy.1 Shakti in the conscious projection of the Ma.yl1viRupa.
~ama anel ~ama ~apa.
Although the student can no longer look on Pr.lna as one of
the Seven Princip'les, since it is the Universal Life! he must not
~et that it vivlfies all, as Pr.lnic energy. Eyep; =Ie is a
. rentiation of Itva, and tJ.e life-motion in eack IS , "the
Ereath of Life." It is Nephesh: ;md.-liva becomes Pr.lna anI)"
when the child i, bom.. Thus Ka.ma depends on Pr.lna, without
w~ich there would be no KAma. Pr.lna wakes the KAmic germs
to life, and it makes all desires vital and living.
Prina is not, it must be remembered, the production of the
countless "lives" that make up the human Body, nor of the congeries
of cells and atoms of the Body. It is the parent of the
"lives," not their product. As an example, a sponge may be immersed
in an ocean; the water in the sponge's interior may be
compared to Prina; the water outside is llva. Prana is the
motor-principle in life. The Body leaves Prina, Prina does not
leave it. Taite out the sponge from the water, and it becomes
dry- thus symbolizing death. '
The Ka.ma during life does not form. a Body which can be
separated from the physical Body: It is intennolecul~ answering
molecule for molecule to the pnYSICil BOdy, ana lOseparable
from it molecularly. Thus it is a form yet not a form; a form
within the physical Body, but incapable \)f being projected outwards
as a form. This is the Inner, or Astral Man, in whom are
located the centres of sensation, the psychic senses, and on whose
intermolecular ra/JjJort with the .physical Body, all sensation and
purposive action depend. At death, every cell and molecule gives
put this essence, and from it, with the dregs of the 'Auric Envelope,
is formed the separate Ka.ma RClpaj but this can never come during
life. The Blood is a good symbol of KAma RI1~a, for while
within the Body, filling every portion but confined 10 vessels, it
takes the shape of the Body and Ilas a form, though in itself formless.
H the term KAma Rapa be uted to indicate this intermolecular
structure which is the Psychic Man, then the post mortem
separate form must be called the KAma Rapa Astra!, or
Astra! of the Ka.ma Rtipa~
During life th~ Lower Manas acts ~hrougb' this IO.ma Rupa,
and so comes into contact with the SthUla Sbarlra; this is ,vh"
the Lower Manas is said to be ilenthroned in KAma Rtipa '
rp.lo8.1 After death it ensouls the Ka.ma Rupa for a time, until
tlie Higner Triad, having re1bsorbed the Lower Manas, or such
618
INSTRUCTION NO. V. 165
l'0rtion of it as it can reabsorb, pa.ssesinto Devachan. The normal
period during which any part of the consciousness remains in
KAma Loka, i.e., is connected with the Kama Rtipa, is one hundred
2nd fifty years. The Kama Rupa eventually breaks up, and leaving
in Kama Loka the Tanhic Elementals, [po 82] its remaining
l'Ortions go into animals, of which the. red-blooded come from
man. Cold-blooded animals are from the matter of the past.
We have already seen that, in the Body, Ka.ma is specIally connected
with the Blood, Liver, Stomach, Navel, and Generative
Organs, leaving out now its organs in the Head, which are conlJected
with its psychic rather than with its animal aspect. Connected
so strongly with the organs that support and propagate
life, the acme of Ka.ma is the sexual instinct. Idiots shew such
desires, and also appetites connected with food, etc., but nothing
bigher. Therefore, to get rid of Ka.ma, you must crush out all
your material instinctS-"crush out matter." But at the same
time you must Temember that Ka.ma, while having as part of it
bad passions and emotions, animal instincts, yet helps you to
evolve, by giving also the desire and impulse necessary for rising
For in Kama Prana are the physical elements which impel to
growth both physically and psychically, and without these energetic
and turbulent elements progress could not be made. The
Sun has a physical as well as a mental effect on man, and this
~ffect of the Sun on humanity is connected with Ka.ma Prana,
with these most physical KAmic elements, for from the Sun flows
the Vital Principle which. falling on these, impels to growth.
Hence the student must learn to dominate and purify KAma,
until only its energy is left as a motor power, and that energy
directed wholly by the MAnasic Will.
!loweI' felan , 01'1 ~.ma lVIan.
The Lower Manas is, in many respects, most difficult to understand.
There are enormous mysteries connected with it. We
sh:ill here consider it as a Principle, taking later the workings of
Consciousness in the Quaternary, and in each member of it.
The imponant point to grasp is its relationship to the Higher
Manas. ' .
Manas is, as it were, a globe of pure, Divine Light, a Ray from
the World Soul, a unit from a higher sphere, in which is no
differentiatiorr.
Descending to a plane of differentiation it emanates
a Ray which is itself, which it can only manifest through the
personality
already differentiated. This Ray is the Lower Manas,
while the globe of Divine Light, a Kumlira on its own plane, is
the Higher Ego, or Higher Manas, Manas proper. But it must
619
166 INSTRUCTION NO. Y.
never be forgotten that the Lower Manas is the same in its
essence as the Higher. .
This Higher Ego, at incarnation, shoots out the Ray"the Lower
Ego. At every incarnation a new Ray.is emitted, and yet in
essence it is the same Ray, for the essence is always one, the same
in you and in me and in everybody. Thus the Higher Ego incar'!'
nates in a thousand Bodies. The Flame is eternal. From the
Flame of the Higher Ego the Lower is lighted, and from this a
lower vehicle, and so on. For this Ray can manifest on this
Eanh, sending out its Miy!vi Rupa. The Higher Ep is the:
Sun, we may say, and the personal Manases are its Rays; the
mission of the Higher Ego is to shoot out a Ray to be a soul in a
child. Only thus can the Higher Ego manifest, for thus it manifests
through its attributes. Only thus also can it gather experience;
and the meaning of the passage in the Upanishads, where:
it says that the Gods feed upon men, is that the Higher EgG
obtains its Earth experience through tJ:aeLower.
These relationships may be better conceived by a study of the
following diagram:
MANvANTARIC ASPECT OF PARABRAHM AND MULAPRAKRITI.
M.ulA.T. ~.
~\ Personalities.
Attributes, M&yf.viRClpaa.etc.
N. B.-The number of Rays i. arbitrary and without significance.
When the Ray is thus shot for~h,it clothes itself.in the ~ighe~t
degree of the Astral Light, and IS then ready for 1DCarnatlOn;It
has been spoken of at this stage as the Chh!ya, or shadow, of the
620
[NSTRUCrrON NO, V. 167
Higher Mind, as indeed it is.. This clothing of itself in a lower
form of Matter is necessary for action in the Body; for as an
emanation of the Higher Manas and of the same nature, it cannot,
in that nature, make any impression on this plane nor receive any.
An archangel, having no experience, would be senseless on this
plane, and could neither give nor receive impressions. Hence the
Lower Manas clothes itself with the essence of the Astral Light,
and this Astral Envelope shuts it out from its Parent, except
through the Antaskarana. The Antaskarana is therefore that
portion of the Lower Manas which is one with the Higher, the
essence, that which retains its purity i on it are impressed all good
and noble aspirations, and in it are the upward energies of the
Lower Manas, the energies and tendencies which become its Devachanic
experiences. The whole fate of an incarnation depends on
.whether this pure essence, Antaskarana, can restrain the IUma
Manas or not. It is the only salvation. Break this and you
become an animal.
But while the inner essence of the Higher Ego is unsoilable,
that pan of it which may be spoken of as its outer garment, the
portion of the Ray which takes up the Astral Matter may be
soiled. This portion of it forms the downward energies of the
Lower Manas, and.these go towards IUma, and this portion may,
during life, so crystallize itself and become one with IUma, that it
will remain assimilated with Matter.
Thus the Lower Manas, taken as a whole, is, in each Earth-Life,
what it makes itself. It is possible for it to act differently on
different occasions although surrounded each time by similar con·
ditions, for it has Reason, and self-conscious knowledge of Right
and Wrong, of Good and Evil, given to it: It is, in fact, endowed
with all the attributes of the Divine Soul, and one of these attributes
is Will . In this the Ray is the Higher Manas. The part
of the Essence is the Essence, but while it is out of itself, so to
say, it can get soiled' and polluted, as ;;lbove explained. So also
it can emanate itself, as said above, and can pass its essence into
several vehicles, e.~.,the Mlyivi Riipa, the Kama Riipa, etc., and
even into Elementals, which it is able to ensoul, as the Rosicrucians
taught.·
This unity of Essence with its Divine Parent renders possible
its absorption. into its source, both during Earth-Life and durinK
the Devachanic interval.
There comes a moment, in the bighest meditation, when the
Lower Manas is withdrawn into the Triad, which thus becomes
the Quaternary, the Tetraktys of Pythagoras, the highest, the
most sacred, of all symbols. This upward withdrawal of the
See the CD",II tU Ga!NUis.
621
168 INSTRUCTION NO. V.
Lower Manas leaves what was the Quaternary as a Lower Triad.
which is then reversed; The Upper Triad is reflected in the
Lower Manas. The Hifher Manas cannot reflect itself, but when
the Green passes upwar it becomes a mirror for the HIgher; it is.
then no more Green, having passed from its associations. The
Psyche, thus separated from K~ma, unites itself with the Higher
Triad and becomes spiritual; the Triad is reflected in the Fourtb~
and the Tetraktys is formed. So long as you are not dead, there
must be something in which the Higher Triad is to be reflected :
for there must be something to bring back to the waking Consciousness
the experiences passed through on the higher plane.
The..Lower Manas is a tablet, which retains the impressions made
upon it during trance: thus serving as a carrier between the
Higher Manas and the everyday Consciousness. This withdrawal
of the Lower Manas from the Lower Quaternary, and the forma-
.tion of the Tetraktys, is the Turiya state j it is entered on the
Fourth Path, and is described in a note to the Vo,ce of the
S,1euce as a &tate of high spiritual consciousness, beyond the
dreamless state.
As said, the effect of the Sun on man is connected with KAma
Prana j that of the Moon is chiefly K~ma Mlnasic, or
psychophysiological.
It acts on the psychological brain, tbe brain-mind.
ANNIE BESANT,
Will. O. JUDG
Taken from the matter left by H. P. B. _e. for such use.
fiote.
The working of Consciousness in each member of the Quaternary
and the question of the Skandbas will be dealt with in INSTRUCTION
No. VI.
622
INSTRUCTIONS No. VI.
623
NOTE.
No. Vtis partl)' composed, as '[L'ereNos. IV and V, of notes,
taA:cll by the bmcr Gro~,p, of H. P. Bo's verbal teachings, alld
later correctcd and amplified. III No. VI, however, no changes
or enlargemcnts whatever hm:c bun attempted, al/d tho"gh it
may make study somcwhat more difficlllt, it was deemcd wisest
to gi,:e the matter as nearly as possible as H. P. B. left it. The
pruellt O"ter Head particlliarly desired this. that, as he e:r-
/,n~ssed it, "The teaching of H. P. B. to the School shollid re-
IlItJ'incomplete of itself and Ill/altered::
J" addition to these flotes, other papers are giVCll as being;
of .a../llc to st"den!s and constituting in fact 'part of the mcntal
property of the School. 'This 'Z.'o/"me thcrefore completes the
esoteric illstruction lcft by H. P. B.
624
STRICTI,.Y PRIVATE AND CONFIDENTAL.
NOT THE PRO PERl Y OF ANY MEMBER. AND TO BE RETURNED ON DEMAND
TO THE AGENT OF 1 HE E. S. T.
INSTRUCTIONS No. VI.
CONSCIOUSNESS.
H. P. B. began by challenging ~he views of consciousness
held in the West, commenting on the lack of definition in the
leading philosophies. No distinction was made between consciousness
and self-consciousness. and vet in this lavthe difference
between the man and the animal. The animal was
conscious onlv, not self-conscious; the animal does not know
the Ego as subject. as does man. There is therefore an e~ormous
difference between the consciousness of the bird, the insect,
the beast, and that of man.
SELF-CONSCIOUSNESS.
But the full consciousness of man is self-consciousness, that
which makes us say. "1 do that." If there is pleasure it must
be traced to someone experiencing it. Now the difference
between the consciousness of man aod of animals is that while
there is a Self in the animal. the animal is not conscious of the
Self. Spencer reasons on consciousness. but when he comes
to a gap he merely jumps over it. So again Hume. when he
says that on introspection he sees merely feelings and can never
find any "I," forgets that without an "1" no seein~ of feelings
would be possible. \Vhat is it that studies the feelings? .The
animal is not conscious of the feeling "I am 1." It has instinct,
but instinct is not self-consciousness. Self-consciousness is
an attribute of the mind. not of the Soul. the Anima, whence
the very name animal is taken. Humanit\, had no self-consciousness
until the coming of the )Ianasa' Putras in the 3rd
625
r.vSTRUCTlON NO. VI.
Race. Conscioumess, brain consciousness, is the field of the
light of the Ego. of the Auric Egg, of the Higher Manas.·
Instil'let is the lowest state of consciousness. Man has consciousness
running through the four lower keys of his septenary
consciousness; there are seven scales of consciowness in his
consciousness, which is none the less essentially and preeminently
one. a unit. There are 'millions and millions of leaves,
but as you cannot find twO leaves alike, so you cannot find two
states of consciousness alike; a state is never exactly repeated.
MEMORY AND MIND.
Is memory a thing born in us, that it can give binh to .he
Ego? Knowledge, feeling, volition, are colleagUes of the mind.
not faculties of it. Memory is an artificial thing, an adjunct
of retentiveness. it can be sharpened or left dull, and it depends
upon the condition of the brain cells which store all impressions;
l..-nowledge. feeling, volition, cannot be correlated, do
what you will. They are not produced from each' other, 110r
produceu from mind, but are principles, colleagues. You cannot
have knowledge without memory, for memory stores all
things, garnishing and furnishing. [f you teach a child nothing,
it will know nothing. Brain consciousness depends upon
the intensity of the light shed by the Higher Manas on the
Lower. and the extent of the affinity between the brain and
this life. Brain mind is conditione«( by the responsiveness of
the brain to this light, it is the field of consciousness of the
Manas. The animal has the Monad and the Manas latent,
but its brain cannot respond. All potentialities are there, but
are dormant. There are cenain accepted errors in the \Vest
which vitiate all their .theories.
SIMULTANEOUS' IMPRESSIONS.
How many impressions can a man receive simultaneously
into his consciousness and record? The \Vestems sav one:
occultists sa'- normalh' seven and abnormallv fourteen, .seventeen,
ninetce·n. twen~·:.one up to fo~·-nine. impressions can be
simultaneously received. Occultism teaches that the conscioumess
ahvays receives a seven-fold impression and stores
it in the memory. You can prove it by striking at once the
seven notes of the musical scale; the seven sounds reach the
-see page 119- 8 lines fro>m buttum.
626
fNSTRUCTION NO. VI. 195
consciousness simultaneously, but the untrained ear can only
recognize them one after another, and if you choose. you can
measure the intervals. The trained ear will hear the seven
. Dotes at once, simultaneously. And experiment has shown
that in two or three weeks a man mav be trained to receive
seventeen or eighteen impressions of color. the .intervals decreasing
with practice.
MEMORY.
Memory is acquired for this life. and can be expanded.
Genius is the greatest responsiveness of the brain and brainmemory
to the Higher·Manas. [mpressions on any sense are
stored in the memory.
MENTAL AND PHYSICAL SENSE.
Refore a physical sense is developed there is a mental feeling
which proceeds to become a physical sense. * The mind will
take in and store all kinds of things mechanically and unconsciouslv,
and will throw them into the memory as unconscious
perceptions. If the attention is greatly engrossed in any way,
the sense perception of any injury is not felt at the time. but
later the suffering enters into consciousness. So, returning
to 0!1r example of the seven notes struck simultaneously. we
have one impression, but the ear is affected in sUl;Cessionby
the notes one after another. so that the" are stored in the
brain mind in order. for the untrained consciousness cannot
register them simultaneously. Ail dePends on training and
attention.· Thus the transference of a sensation passing from
any org:1n to the consciousness is always simultaneous if your
attention is fbced on it. but if anv noise distracts your attention,
then it ~vill take a fraction -more of a second before it
reaches "our consciousness. The occultist should train himself
to receive and transmit along the line of the seven scales
of his consciousness every' impression, or. impressions. simultaneously.
He who reduces the intervals of physical time the
most has made [he most progress.
CONSCIOUSNESS; ITS SEVEN SCALES.
There are se"en scales or shades of consciousness. of the
*See page 16S. 5 lines from bottom.
627
fNSTRL"CTJON NO. Vf.
Cnit; c. (;.. in a moment of pleasure or pain; four lower and
three higher.
Perception of the cell: if
paralysed. the sense is there,
though "you" do not feel it.
i. C., self-perception of cell.
l. Physical sense-perception:
2. Self-perception or apperception.
3. Psychic apperception: Of astral double. doppelganger,
carrying it higher to
the
Physical feeling. sensation of
pleasure and pain. of quality.
These are the four lower states' and belong to the psychophysiological
man.
4- Vital perception:
5. :'\Ianasic self-perception:
C. Will perception:
7. Spiritual entirely conscious
apperception:
l\lanasic discernment of the
Lower ~1anas.
Volitional perception. the vol·
untary taking of an idea: you
can regard or disregard physical
pain.
Because it reaches the Higher
Self-consciQl,1s:.\Ilanas.
(Apperception means self-perception. conscious action: not
as with Leibnitz. but when the attention is fixed on the perception).
You can take these on any planes: e. ,:.. bad news passes
through the four lower stages before coming to the heart. Or
take sound:
l. It strikes the ear.
2. Self-perception of the ear.
3. On the psychic or mental. which carri~s it to
4. Vital (harsh. soft; strong. weak; etc.).
THE EGO.
One of the best proofs that there is an ER'o. a true field of
consciousness. is the fact alrea<h' mentioned. that a St3te of
consciousness is never exactly reproduced. though ~Ol1 should
live :1 hundred years. and pass through milliards and milliards.
628
INSTRL'CTJON NO. VI. 197
[n an active day, how mam' states and sub-states there are: it
would be impossible to ha\'e cell!' enough for all. This will
help you to understand why some mental states and abstract
things follow the Ego into Devachan. and why others merely
scatt~r into space. That which touches the Entity, has 3Jl
affinity for it. as a noble action, is immortal and ~oes with it
into Devachan, forming part and parcel of the biography of
the personality which is disintegrating. A lofty emotion runs
throu~h the seven stages and touches the Ego, the mind .hat
plays its tunes on the mind-cells.
5ELFHOOD,
Higher and Lower Manu, Auric El'g, and Aatral Ught.
Qualities determine the properties of selfhood.
The field of the consciousness of the Higher Ego is never
reflected in the Astral Light. The Auric Em'elope receives
the impressicns of both the Higher and Lower Manas, and it
is the latter impressions \vhich are also reflected in the Astral
Light. Whereas the essence of all thin~s spiritual. all that
which reaches or is not rejected by the Higher Ego is not reflected
in the Astral Light. because it is on too Imv a plane.
But during the life of a man, this essence, with a view to
Karmic ends, is impressed on the .\uric Envelope. and :lfter
death and the separation of his principles. is ·united with the
Universal Mind. (That is to say. those "impressions" which
are superior to even the Devachanic plane), to await there
Karmically until the day when the E~o is to be reincarnated.
(There are thus three sets of impressions. which \ve may calI
the Kimic, Devachanic and ~Ianasic). For .he ~ntities '10
matter how high. must have their Karmic rewards and punishments
on earth. These spiritual impressions are made more
or less on the brain. otherwise the Lower Ego would not be
responsible. There are some impressions. however. received
through the brain. which are not of our previous exoerience.
In the case of an :\dept the brain is trained to retain .hese
impressions.
RESPONSIBILITY.
The reincarnating- Ray ma\'. for convenience. be separated
into two aspects: the lower Kimic E~ is scattered in Kama
L6ka ; the :\lanasic part accomplishes its cycle and returns
629
INSTRUCTION NO. VI.
to the Higher EgQ. It is. in reality, this Higher Ego which
is. so to speak. punished. which suffers. This is the true
crucifixion of the Christos-the most abtruse but yet the most
important mystery· of occultism; all the cyde of our lives
hangs on it. It is indeed the Higher Ego that is the sufferer:
for remember that the abstract consciousness of the hi~er
personal consciousness will remain impressed on the Ego.
since it must ~e part and parcel of its eternit),. All our grandest'
impr~sions, are impressed on the Higher E~o. because
they are 'of the same nature as itself.
PATRIOTISM.
Patriotism and great actions in national service are not altogether
good. from the point of view of the highest. To
benefit a portion of humanity. is good; but to do so at the
~xpense of the rest is bad. TIlerefore in patriotism. etc.. the
venom is present with the good. For though the inner essence
.,f the Higher Ego is unsoilable. the outer gannent may be
soiled. Thus hath the bad and the good of such thoughts and
actions are impressed on the Auric Envelope and the Karnla
of the bad is taken up by the Higher Ego, though it is perfectly
guiltless of it. Thus both sets of impressions after
death, scatter in the Universal ~iind. and at reincarnation the
Ego sends out a rav which is itself. into a new personality,
and there suffers. it suffers in the self--consciousness that it .
has created by its accumulated experiences.
HIGHER EGOS.
Ever)' one of our Egos has the Kanna of past manvantaras
behind. There are seven hierarchies of Egos. some of which,
e. g. in inferior tribes. may be said to be only just beginning
the present cycle. The Ego starts with divine consciousness:
no past. no future. no separation. £t is long before realizing
that it is itself. Only after many births does it be~n to dis-
~ern. by this collecth'ity of experience. that it is individual.
At the end of its cvcle of reincarnation it is still .he same
divine consciousness:but it has now be:::>:neindividualized
selfconsciousness.
RESPONSIBILITY.
The feeling of responsibility is inspired by the presence of
630
INSTR·CXTION NO. VI.
the Light of the Higher Ego. As the Ego in its Cycle of
rebirths becomes more and more individualized it learns more
and more by suffering to recognize its own responsibility, by
which it finally gains self-consciousness, the consciousness of
all the Egos of the whole Cniverse. Absolute Being, to have
the idea of sensation of all this. must pass through all e.'Cperiences
individually, not universally, so that when it returns
it should be of the same omniscience as the Universal Mind
plus the memory of all it has passed through.
\Ve should therefore always endeavor to accentuate our responsibility.
The feeling of responsibility is the beginning
of wisdom. a proof that .\hankara is beginning to fade out,
the beginning of losing the feeling of separateness.
DAY BE WITH US.
At the "Da~' Be With Us" every Ego has to remember all
the cycles of its past reincarnations for manvantaras. The
Ego comes in contact with this Earth, all seven principles become
one, it sees all that it has done therein. It sees the
stream of its past reincarnations by a certain divine light. It
sees all humanity at once, but still there is ever, as it were, a.
!>tream which is always the "I."
THE HUMAN PRINCIPLES.
Here H. P. B. drew two diagrams, illustrating different
'Waysof representing the human principles. In the first:
A..E.
631
20J INSTRCCTION NO. VI.
the two lower are di-iregarded: they go out, disintegrate, are
of no account. Remain th'e unuer the radiation of Atma.
[n the second:
AOCO(
M41ld.f -,
I,I
~O~at.u·na1"'y
I,
~_/'
the lower Quaternary is regarded as mere matter, objective
illusion. and there remain ~'1anas and the t~uric Egg, the higher
Principles being retiected in the Auric Egg. In all these systems
remember the main principle. the descent and re-ascent
of Spirit, in man as in Kosmos. The Spirit is drawn downwards
as by spiritual gravitation.
Seeking further for the cause of this. the students were
checked. H. P. B. gi"ing only a suggestion on the three Logoi:
I. Potentiality of :\1ind (Absolute Thought).
2. Thought in Germ.
3. Ideation in Activity.
SUN AND PLANETS.
(Conversation arose from a remark. made by H. P. B.
earlier in the week. that the Sun was much younger [han the
1\-[oon; that at the end of a solar-manvantara the Sun would
break up into innumerable fragments, each of which flying
off inta space. would gather fresh matter and would ultimately
form a planet in a new solar system. .The septenary in nature
was due to the fact that the ~Ioon ~vhich had sent its principles
into the Laya-centcr' ',vhere '-,v.~..were formed. was septenary.
Other worlds were built on other numbers: c. g. the
Sun is built on ten. The con,;ersation was· somewhat desultor)').
-See IIu. I, page I).
632
I.\'STR.(XTION NO. VI. 201
A comet partially cools and settles down as a sun. It then
gra,lually attract~ around it planets that are as yet unattached
to any center, and thus, in millions of years a solar system is
formed. The worn out planet becomes a moon to the planet
of another svstem.
The Sun we see is a refl~tion of the true Sun. This reflection,
as an outward concrete thing, is a Kama Rupa. all the
Suns forming the Kama Rupa of Kosmos. .To its own system
the Sun is Buddhi, as being the reflection and vehicle of the
true Sun, which i5 Atma. invisible on this plane. All the
Fohatic forces-electricity etc.-are in this renection.
MOON.
At the beginning of the evolution of our globe. the Moon
was much nearer to our earth and larger than it is now;. £t
has retreated from us and shrunk much in size. (The Moon
gave all Iter principles to the earth, while the Pitris gave only
their Chh:h'as to man).
The inrluences of the .\1oon are wholly psycho-physiological.
It is dead, sending OUt injurious emanations like a corpse. It
vamperizes 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. \-"here there is snow .he Moon
looks like a corpse. being unable, through the white snow, to
vamperize effectually. Hence snow-eo\"ered mountains are
free from its bad influences. The ~loon is phosphorescent.
The Rakshakas of Lanka and the Atlanteans are said to have
subjected the ~loon. The Thessalians learned from them their
magic.
Esoterically the ~1oon is the symbol of the .Lower Manas;
it is also the s\"mbol of the Astral. .
Plants which under the Sun's ra\"s are beneficent, are maleficent
under those of the Moon. "Herbs containing poisons
are most active when gathered under the Moon's rays.
A new Moon will appear during the seventh Round and our
Moon wilJ finall~' disintegrate and disappear. There is nOW
a planet. the "l1ystery" Planet." behind the :\loon. and it is
gradually dying. Finally the time will come for it to send
its principles to a new Laya-eenter. and there a new planet will
633
INSTRUCTION NO. VI.
fonn, to belong to another solar system, the present Mystery
Planet then functioning as Moon to that new Globe. This
Moon will have nothing to do with our earth, though it will
come within our range of vision.
THE SOLA~ SYSTEM.
All the visible planets placed in our solar system by astronomers
belong to it. e.'tcept Neptune. There are also some
others not known to Science beJon~ng to it, and "all Moons
which are not yet visible for next things.'"
NIDANAS.
There are twelve Nidinas, exoteric and esoteric, the fundamental
doctrine of Buddhism. So also there are twelve exoteric
Buddhist Suttas called Nidanas, each giving one Nidina.
The Nidanas have a dual meaning. They are:
( I.) The tW~ve causes of sentient. existence, through the
twelve links of subjective with objective Nature. or between
the subjective and objective Natures.
(2.) A concatenation of causes and effects.
Every cause produces an effect, and this effect becomes in
its turn a cause. Each of these has as Upidhi (basis), one
of the sub-divisions of one of the Nidinas, and· also an effect
or consequence.
Both basis and effects belong to one or another Nidina, each
having from three to seventeen, eighteen and twenty-one subdivisions.
The names of the twelve Nidinas are:
I. ]aramarana. 7. Sparsha.
2. JitL 8. lhadayatana.
3. Bhava. 9. Namanipa.
4- Upidina. 10. Vigiiina.
S. Trishna. II. Samskara.
6. Vedana. 12. Avidyn.
t. TarrrmaraJ/a. literally, death in consequence of decrepitude.
Note that death and not life comes as the first of the
Nidinas. This is the first fundamental in Buddhist philosophy;
every atom, at every moment, as soon as it is born
~ns dyin~.
The five Skandhas are founded on it; thev are its effects
or products. Morc:o\'er, in its turn. it is based on the five
634
INSTRUCTION NO. Vi.
Skandhas. They are mutual things, one gives to the other.
2. loti, literally, birth.
That is to say, birth according to one of the four modes of
Chaturyoni (the four wombs). viz.: -
(i) Through the womb, like 1fammalia.
(ii ) Through Eggs.
(iii) Ethereal or liquid Germs-fish spawn, pollen, insects.
etc.
(iv) Anupadaka-Xirmanakayas. Gods. etc.
That is to say that birth takes place by one of these modes.
You must be born in one of the six objective modes of existence.
or in the seventh which is subjective. These four are
within six modes of existence, ,·iz.:
Exotericallv:
(i) Devas.
(ii) Men.
(iii ) Asuras.
(iv) Men in Hell.
(v) Pretas, devouring demons on earth.
(vi) Animals.
Esotericallv:
(i) Higher Gods.
( ii ) Devas or Pitris_ (all classes).
(iii) ~irmanakayas.
(iv) Bodhisattvas.
(v) Men in Myalba.
(vi) Kama Rupic existences, whether of men or animals,
in Kama L6'ka or the Astral Light.
(vii) Elementals (Subjective Existences).
3. Bhat'a, literally, Karmic existence. not life existence, but
as a moral agent which determines where you will be born.
i. e., in which of the Tril6ka. Bhur. Bhuvar or Svar (seven
L6kas in reality).
The cause or Nidana of Bhava is C'p:idilOa.that is, clinging
to existence. that which makes us desire life in whatever form.
Its effect is J~ti in one or another of the Tril6ka and under
whatever conditions.
Nidanas are the detailed expression of the law of Karma
under twelve aspects: or we might say the law of Karma under
twelve Nidinic aspects.
SKANDHAS.
Skandhas are the germs of life on all the seven planes of
635
INSTRCXTION NO. 1/1.
Being, and make up the totality of the subjective and objective
man. Even' \'ibration we make is a Skandha. The Skandhas
are doseiy united to the pictures in the Astral Light, which
is the medium of impressions, and the Skandhas, or vibrations,
connected with subjective or objective man, are the links which
attract the Reincarnating Ego. the germs leit behind when it
went into Devachan which have to be picked up again and exhausted
by a new personality. The exoteric Skandhas have
to do with the physical atoms and vibrations, or objective man;
the esoteric with the internal or subjecth'e man.
A m~ntal change. or a glimpse of spiritual truth. may make
a .man suddenly change to th~ truth even at his death, thus
creating good Skandhas for the ne:--1.life. The last acts or
thoughts of a man have an enormous effect upon his future
life. but he would still ha"e to suffer for his misdeeds, and this
is the basis of the idea of a death-bed repentance. .But the
Karmic effects oi the past life must follow. for the man in his
next birth must pick up the Skandhas or vibratory impressions
that he left in the Astral Light. since nothing comes from
nothing in occultism. and there must, be a link between lives.
Kew Skandhas are born from their old parents.
It is wrong to speak of Tanhas in the plural; there is only
one Tanha. the desire to lit'e. This develops into a multitude
or one might say a congeries of ideas. The Skandhas are
Karmic and non-Karmic. Skandhas may produce elementals
b\' unconscious Krivashakti. Even' elemental that is thrown
out bv man must return to him sooner or later, since it is his
own '·ibration. Thev thus become his Frankenstein. Elementals
are simpl:-' effects producing effects. They are disembodied
thoughts. good and bad. They remain crystallized
in the A.stral Light and ~re attracted by affini~' and galvanized
back into life again. when their originator returns to earthlife.
YOll can paralyse them by reverse effects. Elementals
are caught like a. disease and hence are dangerous to ourselves
and others. That is why it is dangerous to inftuence others.
The elementals which liye after your death arc those which
you implant in others: the rest remain latent until you reincarnate.
when the\' come to life in vou. ·'Thus.·' H. P. B.
said, "if you are badly taught by me' or incited thereby to 00
something wrong, you would go on after my death ancl sin
through me. but [ should have to bear the Karma. Calvin. for
instance. will have to suffer for all the wrong teaching he has
given, though he gave it with good intentions. Even Buddha
636
lNSTRCXTlON NO. VI. 205
made mistakes. He applied his teaching to people who were
not ready; and this has produced Nidanas."
FIRE.
Fire is not an element but a divine thing. The physical
Rame is the objective vehicle of the highest Spirit. The Fire
Elementals are the highest. Everything in this world has
its aura and its spirit. The flame you apply to the candle has
nothing to do with the candle itself. The aura of the object
comes into conjunction with the lowest pan of the other.
Granite cannot burn because its aura is Fire. Fire elementals
have no consciousness on this plane. they are too high. reflecting
the divinit~· of their own source. Other elementals have
consciousness on this plane as they reflect man and his nature.
There is a very great difference between the mineral and the
vegetable kingdoms. The wick of the lamp, for instance, is
negative. [t is made positive by Fire. the oil being the medium.
J£ther is Fire. The lowest part of ..£ther is the flame which
you see. Fire is divinity in its subjective presence throug'hout
the universe. Gnder other conditions this universal fire
manifests as water. air and earth. It is the one element in
our visible universe which is the Kri\"ashak-ri of all forms of
life, It is that which gives light. heat. death. life. etc. It
is even the blood. In all its various manifestations it is essentiallv
Olle. It is the "seven Cosmocratores."
Evidence of the esteem in which Fire was held is to be
found in the Old Testament. The Pillar of Fire. the Burning
Bush. the Shining Face of :\-1oses-al1 Fire. Fire is like a
looking-glass in its nature, and reflects the beams of the first
order of subjective manifestations which are supposed to be
thrown on to the screen of the first outlines of the creati .e.
universe; in their lower aspects these are the creations of Fire.
Fire in the grossest aspect of its essence is the first form.
and reflects the lower forms of the first subjective beings which
are in the universe. The first divine chaotic thoughts are the
Fire Elementals. \Vhen on earth the,' take form and come
flitting in the flame in the fornl of the" Salamanders or lower
Fire Elementals. In the air you have millions of living and
conscious beings. besides our thoughts. which they catch up.
The Fire Elementals are related to the sense of sight and absorb
the elementals of all the other senses. Thus through
sight .vou can have the consciousness of feeling, hearing. tast-
637
INSTRUCTION NO. VI.
ing, etc., since all are included in the sense of sight.
MISCELLANEOUS.
Variatioll. Protective variation. e. g., identity of coloring
of insects and of that on which it feeds, was explained to be
the work of nature elementals.
Form. Form \vas on different planes and the forms of one
plane might be formless to dwellers on another. The Cosmacratores
build on planes in the Divine Mind visible to them
though not to us. The principle of limitation-prillcipium
i'ldii'ilillatiollis-is Forn): this principle is Divine Law manifested
in Cosmic matter, which in its essence, is limitless. The
Auric Egg is the limit of man as Hiranyagarbha of the Kosmos.
Kri)'iishakti. The first step towards the accomplishment of
Kriyashal..-ti is the use of the imagination. To imagine a thing
is to firmly create a model of what you desire, perfect in all
its details. The will is then brought into action and the form
is thereby transferred to the objective world. This is creation
by KriyashaJ...1:i.
COMMUNICATION WITH MASTERS.
It has been said by ----- "that only the Chela Imtrallced
can reach to the normal, objective (meaning physical
and personal) state of the llahatmas." How then about those
who live with Them-whether chetas or ignorant servants?
Those who see Them again, objectively :n their material bodies!
tJnless one regards the ~fasters as "spirits," the query sounds
pretty unanswerable. If the above sentence. on the other hatld,
relates only to the ~Iahatmas at a distance, then the question
chan~es.
(i) When Master orders a chela to precipitate a note or
letter in Hil' handwriting-because of the '"tense desire of some
one individual to that effect. a desire or prayer which. accordillg
to OCCII/t Law, the Masters fee1-and if the "Addresee"
is worthy, they are bound to notice it and he gets according
to his deserts. When the Master-who certainly
(aHflot descend to our let.·eI-gives such an order to a chela,
th~ latter acts according to the best of hi~ ability, and if he in
any way perverts the meaning so much the worse for that
chela and for him or her who troubled the Master with his or
her worldly affairs. But each time when the desire for Master's
interference is i"tense and sufficiently pure (thou~h fool-
638
lNSTRUCTION NO. VI.
ish in their light) the Master's sacramental phrase is :-"Satisfy
so and so" to the chela.
(2) When the Mahatmas (or my Master for instance, who
appeared to Olcott in America) appear or manifest themselves
in their astral bodies-Mu)'/h'; Rlipa, (the whole of the fourth
and portions of the fifth and even an emanation of the sixth
Principle) it is Themselves-the Masters. Ne7:er would an
elemental dare (if the creature were an intelligent being-which
it is not) to asslIme Master's form. Those who say it blaspheme.
They lower the powers of the Masters and Their
sanctity, and moreover they have no idea of what an elemental
really means.
(j) \Vhen one sees the Master ciain,lo)'Qlltly, and when the
seer is pure and worthy of the blessing-his desire is sure to
have attracted that Master's attention and it is then Himself.
To produce the vision clairvoyantly, whether subjective or even
objective, the Master has to make a very slight effort indeed
(if the person is clairvoyant, othenvise it does involve a great
loss of energy). He has only to send the astral reflection on
the current that is thrown like a bridge between the seer and
the Master he thinks of-not a ray of light, but on the Akashic
Cosmic-Magnetic fluid. or wave at the command of every
Mahatma or great Adept.
(4) [n the case of ordinary persons who will themselves
out of their physical bodies-the astral form (whether it becomes
objective or remains subjective-which depends on the
psychic constitution of that person) is composed of the second
and third principles-the fluidic f'crisprit that every human (or
even animal) being has inside himself. The Linga Sharira
proper cannot be moved until death for it is part and parcel oB
the second or life principle, }iva.
SEANCES.
There is no danger to Ix- feared from communications with
brainless and soulless elementals in themselves but because of
their followers and suite. They never go about alone, but
are ever accompanied by e1ementar:' spooks-suicides, criminals.
brutes. unregenerate villians and so on. \Yhat's the use
of meddling with such creatures when one does not know how
to use the mystic weapon against them-the Svastika? I say
it is dangerous, for if one is the least sensith'e or has some
Ih)'sica/ flaw in him~ven a pimple with corrupted matter in
639
208 INSTRUCTION NO. VI.
it-he is sure to provoke an attempt on the part of those villainous
creatures to fasten upon him and it will hurt his health,
if they do not get hold of him altogether.
PERPETUAL FLAME AND MOTION.
Ever burning lamps are not ficticious, only :\Iaster says there
is no such thing in Nature as a perpetually burning lamp-in
Eternity, that is-or a perpetual motion machine. Not because
there is neither perpetual lire, nor perpetual motion, per
se-for there is. Every fire and every motion being sempiternal,
if not eternal. But there is no such thing as differentiated
matter on this earth that \vould last \vithout wearing out
at sometime and falling to atoms.
DEATH.
Life--as Essellce and Entit\'-is eternal. \Vhen we die It
is not life that is e.'Ctinct(an absurd expression) but our bodies
that leave the plane of life, that ooze OUt-SO to say-from the
plane of energy, into that of inertia. It is the clock-work, the
machinery in us that wears out. not life. The garment that
rots and falling to pieces, deserts the body of life, not VIce versa.
Life is ever present. for it is the Deity-; unknown, nameless
and unconscious (since it is absolute consciousness) agatnst
which your great philosopher-great indeed on the phYSical
.plane !-Herbert Spencer. kicks so' unphilosophically, denyingthe
reality of the Lniversal Ego-as of individual Egos. The
greatest and most learned Adepts cannot contrive to live in one
and the same body for more than-say 300 to 400 years; after
which the:-' are forced to change it for a new one-physically;
for no bones, blood and sinews will last more than that. renew
them as much as they like. .You nlay prevent ossification and
blood stagnation: you cannot preven~-by any alchemical pro-
«:ess--atl these things from wearing anatomically. (?) You
ma~.. prolong life to nearly double its duration by arresting the
incessant work of life in your organism during- the hours of
sleep, h~:paralYlling and bringin~ to a standstill all the functions
of life during the nig-ht and then you will have gained
so many hours more to add to your conscious waking life--
barring accidents. This is how ~Iaster makes me live more
than my due.
640
(
INSTRUCTION NO. VI.
PROPAGATION. HEREDITY.
There was "psychic" breeding before and there will be
"psychic" breeding at the end of the 6th Race. There will
come a time when the germinal cell-rhe hereditary ("ell which
passes all the hereditary faculties and qualities, ps~'chic and
moral, from ancestor to father to son, (under the very nose of
your Danvinian transformationists and "natural selection"
theorists, at whOnl he laughs), when that cell will become deserted
by its tenant, the Dhyan Chohanic principle-the essence
of the Kumara .lnd the so-called "fallen angels." It is the
sorcery and sexual immorality of the Atlantean giants that precipitated
their exit from this world, and the same fate awaits
the sub-race of the 5th Race. There was a time when breeding
was performed by men and animals in quite a different and
more psychic fashion. Why, if you believe in the law of evolution,
how can you believe that men, plants, animals, have all,
appeared on earth as they are now, in their coats of skin?
Evolution in Dzyan philosophy means evolving from within
without. Danvin caught evolution at its middle point when
all the inner principles had already budded out, and those coats
of skin had become purely animal, and reached their acme of
t1Iaterialitv.
The wicked father who brings diseased and sickly children
into the world has injured Iris o'wn Karma by creating "C'lCI
causes .and by injuring his miserable children he has done them
good for the next incarnation. For he has helped the Egos
in those poor children to atone. through the apparelltly "'Iiltst
suffering in the present life, for their sins in their past life.
Like attracts like. No Ego "'ill incarnate in a foetus that does
not magnetically attract him-unconscious as that Ego is at
the time. There is no personal God except the God within us
-the seventh principle. But. believe me. there are millions
of personal gods who faithfully carry out the work-according
to the immutable plan traced for them in the 'Cniversal :\[jnd-
Akasa-Itself a reflection of the One. Eternal. Undecaying,
Changeless Cause of all causes. ~lonotheism is an unphilosophical
absurdity, polytheism a logical scientific necessity. To
worship one. or several of these, gods is ridiculous, and would
amount to surrendering the will of one who is no more than
they, only different: because he is an illcarltated spirit, while
the others are disembodied Egos (not the men of our Manvantara.
of course). But to remain in harmony, solidarity of
641
210 INSTRUCTION NO. vr.
t"ought, and singleness of purpose with one's God-i. e., one's
Archetypal ancestor, the Father-and the son of the latter,
our own seventh principle.
THE T. S.
The Parent Body dou exist and will, so long as the last man
or woman of the primitive Group of Theosophist Founders is
alive. This. as a bod\". As for its moral characteristics, the
Parent Society means'that small nucleus of Theosophists who
hold sacredly through stonn and blows to the on'gi1lal program
of the T. S. as established under the direction and orders of
thos~ whom they recognize-and will to their last breathas
the real originators of the movement: their lit·jllg, "oly
MASTERS and TEACHERS.
(Themembers of the T. S. know and those who do not should
be told that the term "~!ahatma" now so subtly analyzed and
controverted-for some mysterious reason-had' never' been applied
to our Masters before our arrival in India. For years
they were known as the "Adept Brothers," the "~Iasters," etc.
It is the Hindus themselves who began applying the term to
the two Teachers. This is no place for an etymological disquisition
on the fitness or unfitness of the qualification for the
case in hanel. .\S a statc .. ;\lahatmaship is one thing; as a
double name, )o[aha-Atma (Great Soul) quite another one.]
The T. S. camrot be destro .c.d a.f a bod\'. It is not in the
power of either the Founders or their critics ..and neither friend
nor enemy can ruin that which is doomed to eorist. all the blund·
ers of its 'leaders notwithstanding. That which 'was generated
through and founded by "High :\Iasters" and is under their
authoritY-if not their instruction-must a/ld ':.cill live. Each
and all of us will receh'e his or her Karma in it. but the ,.,chide
of Theosophy will stand indestructible and undestroyed by the
hand of man or friend.
MASTERS.
Belief in the ~lasters was ne\'er made an article of faith
in the T. S, But for its Founders. the commands ,received
from Them when it was establiShed, ha"e e\'er been sacred.
And this (pub. in Luci;cr, Yol. I) is what one of them wrote
in a letter preserved to this day.
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iNSTRUCTION NO. VI. 211
EXTRACTS FROM LETTERS OF K. H. '.
CONCENTRATION.
During concentration, one must make oneself as positive as
possible to spooks and all astral lower influences, but as nega-.
tive as possible to the influence ot . '. . Concentrate on the idea
of the Higher Self, say for half an hour at first. Permit no
other thought. By degrees you will be able to unite your consciousness
with the Higher Self. The Higher Self is always
to be sought for within, to look outside is a fatal mistake. The
effort to be made is to reach the highest self"of which you are
capable, and to hold yourself there. The registration of consciousness
on this higher plane takes place at the last moment
of the passage back to the physical. And this. together with
the fact that "the Double" is often active, often produces a
state of double consciousness, a source of error.
In acquiring the power of concentration the first step is one
of blankness; then follows, by degrees. consciousness ;:md
finally the passage between the two states becomes S<? rapid and
easy as to be almost unnoticed. During the moment of concentration
the ooch' is in a brown studv, and retains a sort of
dream-perception (this of course applies only to chelas). The
Higher Self is shapeless, sexless, formless; it is a state of
consciousness, a breath.
The great difficulty to be overcome is the registration of the
knowledge of the Higher Self on the physical planes. To accomplish
this the physical brain must be made an entire blank
to all but the higher consciousness; and the double (or astral
body) must be paralyzed pr error will result, In the first place
try' to put yourself in such a state as not to feel anything that
happens to the physical body. in fact to separate yourself from
your body. If in this attempt ~'ou feel anything, any forei~
influence coming into you from outside. break up the concentration
at once.
The idea of the :\laster will prove the best safeguard against
spooks, etc. The effort is far more dangerous for psychics
than for others. because their bodies are more sensith'e. and
attract more various other powers of :Nature. A sense of freedom
is one of the marked characteristics of the higher consciousness
and the will effort needed to silence the bod,' is the
same as that needed to forget pain. No two men pass through
643
212 INSTRUCTION NO. VI.
the same experience in effecting the union with the Higher Self.
The true Higher Self is "the Warrior" referred to in Light on
the Path, it never acts on this plane. where the real actor is
the :\fanas. This union with the Higher Self is the best means
of killing out the sense of separateness, and therefore man must
become the slave of his Higher Self.
MASTERS.
Masters are those who are born with a Nirmanakaya in
them. Everv one of vou create for vourselves a ~faster. Give
him birth and objecti~e being before you in the Astral Light.
If it is a real Master he will send his voice-if not a real
Master then the voice will be that of the Higher Self. Everyone
will receive according to his own inner deserts, merits
and development.
YELLOW.
YeIlow is the color of the equilibrated Astral Light, caIled
"Gold" and used by Alchemists. YeIlow is the male, pure;
the red is the woman, the "bar-sinister," etc.
PSYCHISM.
The inborn psychic faculty being more sensitive comes in
contact with more forces in nature. Th~ difference between
a man' born a psychic and one who is made is that the former
is a rough unpolished jewel. reflecting lighl superficially, (and
usuaJIy they do not wish to learn). while the other has a perfect
polish all round, reflecting equally on all sides. Each
man must polish himself.
PRACTICAL.
Have solidarity among yourselves as the fingers of a hand:
if one were cut all would feel it; each must feel so towards
the others. Judge the action. not the Person. because you never
know the motive. Never judge human nature on its lowest
level.
SELFISHNESS.
~fen seek after knowledge until they weary themselves to
death but they do not feel ver:' impatient to help their neighbor
with their knowledge. Hence there arrives a coldness. a
644
INSTRL'CTION NO. VI.
mutual indifference. which renders them inharmonious with
their surroundings. Viewed from our standpoint the evil is far
greater on the spiritual than on the material side of man.
PSYCHICAL POWERS.
A development of your psychical powers of hearing occult
sounds would be not at all the easy matter you imagine. It
was never done to anyone of us. for the iron rule is, that
whatever powers one gets lIe IIUlSt /rill/self acquire,. and when
acquired and ready for use. the powers lie dumb and dormant
in their potentiality, like the wheels and clockwork inside :1
musical box; and only then does it become easy to wind up
with the key, and set them in motion. Every earnestly disposed
man 11Iay acquire such powers practically-there are no
more distinctions of persons in this than there are as to whom
the sun shall shine upon. or the air give vitality to. There a.re
all the powers of Nature before you. Take what you call.
RACES.
The Chinese 1now speak of. the inland. the true Chinaman
-not the hvbrid mixture between the fourth and fifth races
now occupying the throne-the aborigines who belong in their
unaltered nationalities wholly to the highest and last Branch
of the fourth race. reached their highest ·civilization when the
fifth had hardly appe-ared in Asia-that fourth race whose
highest relics we now find in the degenerated Chinaman and
whose lowest are hopelessly (for the profane scientist) intermixed
with the remnants of the third. I told vou before now
that the highest people now on earth. spirituall)·. belong to the
1St sub-race of the fifth root-race: and those are th(" .\rvan
Asiatics. The highest race. physical-intellectually. is the iast
sub-race of the fifth. yourseh'es: the "white conquerors.·J The
majority of mank;nd belong to the seventh sub-race of the
fourth root-race-the above mentioned Chinamen and their
offshoots and branchlets-:\Ialayan. :\-Iongolian. Tibetan. etc.
and remnants of other sub-races of the fourth. and the seventh
sub-race of the third race.
CATACL YS""S.
Everything comes in its appointed time and place in the
evolution of Rounds. othen\'ise it would be impossible for the
645
214 INSTRUCTION NO. VI.
best Set;r to calculate the exact hour and year when such catacl\"
Sms, great and small. have to occur. II
'. * sillkillg. The latter is the future fate of your
British [slands, the first on the list of victims that have to be
<1estroyed by fire (submarine volcanoes). and water. France
and other lands will follow suit. \Vhen they reappear again
the last seventh sub-race of the sixth root-race of the present
mankind will he flourishing on "Lemuria," ("Atlantis"), both
of which will have reappeared also (their reappearance following
immediately the disappearance of the present isles and continents)
and very few seas and great waters will be found then
on our globe. The approach of every new obscuration is always
si~aled by cataclysms of either fire or water. But apart
from this every ring or root-race has to be CUt in two, so to say.
When your race. the fifth, will have reached to its zenith
of physical intellectuality and developed the highest civiliza-.
tion. (remember the difference we make between material and
spiritUal cl\'i1izations) unable to go any higher in its own
cycle. its progress towards absolute "evil" will be arrested-by
one of such cataclysmic changes. * * '"
They (Greeks and Romans) were but the sub-races of the
seven offshoots of the "root-race." ?\o :\Iother-race. any
more than her sub-races and offshoots. is allowed b,· the one
reigning law to trespass upon the prerogatives of the race or
sub-race that will follow it; least of all to encroach upon the
knowledge and powers in store for its successors. Thou shalt
not eat of the fruit of knowledge of good and of evil. of the
tree that is grown for thy heirs.
ADEPTS.
This tree is in our safekeeping. entrusted to us by the Dh~'an
Olohans. the protectors of our race. and the trustees for those
that are coming. At the beginning of each round. when
Humanity reappears under quite different conditions than those
afforded for the birth I)f each new race. a Planetary has to
mix ,,;th these primitive men. But that happens onlj· for the
benefit of the first ract', It is the dut\· of the latter to choose
the lit recipients among its sons who' are "set apart" to use
a bihlical phrase. as the vessels to contain the whole stock of
Iwono/cd gc to be divided among the future races and ~enerations
until the close of that round. Every race had its adepts.
so will e"er)" new race; we are allowed to gl"e them out as
646
INSTRCCTION NO. VI.
much of our knowledge as the men of that race deserve. The
last seventh race will have its Buddha. as everv one of its
predecessors had; but its adepts will be far higher than any
of the present race. for among tllem will abide the future Planetary.
the Dhvan Chohan. whose duty it will be to instruct and
refresh the memory of the first race of the fifth round men,
after this planet's (future) obscuration.
CUI BONO.
\Vhat emerges at the head of all things is not only pure
and impersonal spirit, but the collective persoual remembrances
skimmed off eT.'cry IlC'W fi;tJ, rril/ciplc in the long series of
being; and if at the end of all things-say in some million of
millions of years hence-Spirit will have to rest in its pure
impersonal non-e.''tistence as the Olle or the :\bsolute, still there
must be some good in the cyclic process. since every purified
Ego has the chance in the long interims between objective
being upon the planets to t!J:ist as a Dhyan Chohan, from the
lowest Devachanic to the highest Planetary. enjoying the fruits
of its collective lives.
SPIRIT AND MAITER.
Spirit becomes something only in union with Matter, hence
it is a/'l~·a~s sO/IJetlri"g, since ~Iatter is infinite and
indestructible
and non-existent withottt Spirit, which in ~Iatter is Life:
separated from }Iatter it becomes the absolute negation of life
and being, whereas :\latter is inseparable from it.
LIFE.
In order to be correctly 'comprehended, it (Life) has to be
studied in the entire series of its manifestations: otherwise it
can never be not ol1ly fathomed. but never compn!hended in
its easiest form :-life as a state of. being on this earth. It
can never be grasped so long as it is studied separately or apart
from universal life. To solve the great problem one has to
become an occultist: to analyze and experience it personally
in all its phases: as life on earth, life beyond the limit of physical
death. mineral. vegetable, animal. and spiritual life: life
in conjunction with concrete matter, as well as life present
in the in1p?nderable atom--life in its concrete manifestations
is tbe legttimate result and consequence of chemical affinity-
647
216 J.VSTRCCTION WO. VI.
life as life is not only transformable into other aspects or
phases of the all pervading ,Force, but-it can be actually infused
into an artificial man. Frankenstein is a myth only so
far as he is the hero of a mystic tale: in nature he is a possibility-
Spirit, life-and matter are not natural principles existing
independently of each other. but tire effeets of combil/atiol/
s prodllced b)' et.'mal 1II0tioll ill space.
PHYSICAL PHENOMENA.
Rain can be brought on in a small area of space artificially,
and without any claim to miracle or supernatural (hum;m)
powers. \\'e know of no phenomena in nature entirely unconnected
with either magnetism or electricity, since where
there are motion. heat. friction. light-there magnetism and its
alter Ego (according to our humble opinion) electricity, will
always appear. ;u; either cause or effect: or rather both. if we
but fathom the manifestations to their origin. All the phenomena
of earth currents, terrestrial magnetism and atmospheric
electricity are due to the fact that the earth is an electrical
conductOr. whose potential is e,"er changing, (owing to
its rotation and its annual orbital motion) the successive cooling
and heating of the air. the formation of clouds and rain.
storms and winds. etc. All these changes are due to Aklisic
magnetism, incessaml~' generating electric currents, which
tend to restore the disturbed equilibrium.' By directing the
most powerful of electric batteries-the human frame, electrified
by a certain process-you can stop rain on some gh'en
point. by making "a hole in the raincloud.·' as the occultists
term it. By using other strongly magnetised implements within,
so to say. an insulated area. rain can be produced artificially.
You know the effects produced b~' trees and plants
on rain clouds and how their strong magnetic nature attracts
and e,'en sends those rain clouds over the tops of the trees.
Science explains it otherwise maybe, Let some physicist cal·
culate the amount of heat required to vaporize a certain quantity
ot water. Then let him compute the quantity of rain
needed to co\"er sayan area of one square mile to a depth of
one inch. To this amount of vaporization he will require' of
course an amount of heat that would be equal to at least fh'e
million tons of coal. Now the amount of energ)', of which
this consumption of heat would be the equivalent, corresponds
(as. an)' mathematician would 'tell you) to that which would
648
INSTRUCTION NO. VI. 217
be required to raise a weight of upwards of ten million tons
one mile high. How can olle mall generate such an amount
of heat and energy? Yet I say that olle mall ALONE call
do it and very easily, if he is acquainted with a certain
"psychospiritllal"
lever in himself, far more powerful than that of
Archimedes. Even simple molecular attraction is always accompanied
with electric and magnetic phenomena and .here
is the strongest connection between the magnetism of the earth.
the changes of the weather, and mall, \vho is the best barometer
living if he but knew how to decipher it properly. I wonder
how science has not hitherto understood that even' atmospheric
change and disturbance was due to the combined magnet
isms of the two great masses between which our atmosphere
is compressed. I call this meteoric dust-a "mass." for it really
is one. High abo\'e our earth's surface the air is impregnated
and space filled with magnetic or meteoric dust, which does
not even belong to our solar system. Our earth receives a
greater proportion of that dust matter on its northern than on
its southern hemisphere. ~li11ions of such meteors, and even
of the finest particles. reach us yearly and daily. and all our
Temple knives are made of this "heaven!y" iron which reaches
us without having undergone any change, the magnetism of
the earth keeping them in cohesion, Gaseous matter is continually
added to our atmosphere from the never ceasing fall
of meteoric, strongly magnetic matter. Science makes too much
and too little at the same time of "solar energy" and e\'en of
th~ sun itself; the sun has nothing whatever to do with rain
and very little with heat.
THE SUN.
The sun's corolla is simply the magnetic and ever present
allra of the sun, (seen by astronomers 0111)' for a few brief
moments during the t"clipse. and by some of our chelas whenever
the\' like, of course while in a certain induced state), a
counter-part of what the astronomers' call the red flames. The
corona may be seen in Reichenbach's cn'stals. or in any other
strongly magnetic body. The head of a man in a strongly
ecstatic condition. when all the electricity of his system is centered
round the brain. will represent~special1~' in darknessa
perfect simile of the sun during such periods. There are
forces coexistent with gra\'itation of which the~' (the scientists)
know nothing: besides that other fact that there is no gravita-
649
218 lNSTRCXTION NO. VI.
tion, properly speaking, only attraction and repulsion. How
could comets be affected by the said passage (through the sun's
corona) since their passing through it is only an optical illusion?
They could not pass within the areas of attraction without
being immediately annihilated by that force of which no
"veil" can give an adequate idea, since there can be nothing
on earth that could be compared with it. Passing as the comets
do through a reflection ,. . To tell you of what it (the
sun's corona) does consist is idle, since I am unable to translate
the words we use for it, and as no such matter exists (not in our
planetary system at any rate) save in the sun. The fact is that
what you call the sun is simply the reflection of the large "storehouse"
of our system, wherein all its forces are generated and
preserved: the sun being the heart and brain of our pigmy
universe, we might compare its facula, those millions of small,
intensely brilliant bodies of which the sun's surface-away
from the spots-is made up. with the blood corpuscles of that
luminary. Those blood corpuscles are the electric and magnetic
matter in its sixth and seventh state.
(What are those long white filaments twisted like so many
~pes. iof which the penumbra of the sun is made up?)
Wht the central part that is seen like a huge flame, ending
in fiery spires. and the transparent clouds or rather vapors
forme4 ot delicate threads of silvery light that hangs over the
flames..-what but magnets, electric aura, the phlogiston of the
Sun.
\Ve know that the invisible sun is composed of that which
has neither name. nor can it be compared to anything known
bv vour science on earth; and that its reflection contains still
less'of anything like "gases." mineral matter. (or) fire: though
e\'en \ve. when treating of it in your civilized tongues, are compelled
to use such expressions as vapour and magnetic matter.
The coronal changes have no effect upon the earth's
climate. though spots have. The sun is neither a solid nor a
liquid, nor yet a gaseous globe; but a gigantic ball of electromotion
(?) from which the latter pulsates in all directions,
feeding the smallest atom as the greatest genius. with the same
material, unto the end of the Maha Yug.
FORCE AND MATTER.
Force is incapable of existing per se or of acting-any
more than life-outside, independent of, or in 'anyway other-
650
INSTRUCTION NO. VI.
wise than through matter, in other words force is (110 )-thi"g
Ollt matter ill une of her highest states.
STARLIGHT.
(Is the photometric value of light emitted by stars, a safe
guide to their magnitude? etc., etc.)
J believe no~; the stars are distant from us at least 500,000
times as far as the sun and some as many times more. The
strong accumul.ltion of meteoric matter and the atmospheric
tremors are always in the way. Neither can the real degree
of intensity of that light be known on earth--hence no trustworthy
basis for calculations, magnitudes, and distances can
he had. The working of the best double star photometer is
deceptive; of this I have made sure. so far back as the spring
of 18i8, while watching the observations made through a
Pikering' photometer. Eyery completely matured sun-star
having, like in our own system. several companion planets in
fact. The Chaldees, nor yet our old Rishis, had neither y.our
telescope nor photometer, and yet their astronomical predictions
were faultless. The sua's surface emits per square
mile as much li~ht (in proportion) as can be emitted from any
body. Light IS not an inde~dent principle. Our very
ancient theorv is that everY phenomenon is but the effect of
the diversified motions of ",hat we call Aka-sa (not your Ether)
there being in fact but one element. the causative principle
of aU.
LIGHT.
They (Scientists) have really found no sure means of
measuring the velocity of light. (There are meteoric continents
above our heads). Could they measure light ai)(n:c our atmosphere
they \\"ould SOOl; find that they were wrong.
JUPITER.
Jupiter is a hot and still partially luminous body so far, but
is fast changing. Your science has a theory. I believe. that
if the earth were suddenly placed in extremely cold regionsfor
instance. were it to change places with Jupiter-all our
seas and rivers would be suddenlv transformed into solid
mountains: the air or rather a portion of the aeriform .substances
which compose it, would be metamorphosed from their
651
INSTRUCTION NO. VI.
state of invisible fluid (owin~ to the absence of heat) into
liquids-which now exist on Jupiter, but of which men have
no idea on earth. Realize, or try to imagine, the reverse condition
and it will be that of Jupiter at the present moment.
The whole of our system is imperceptibly shifting its position
in space, until Jupiter and some other planets, whose little
luminous points hide now from our sight, millions upon millions
of stars, (all but some 5,006,(00) will let us have a peep
at a ·few of the Raja SIIIIS they are now hiding. There is
such a ring star right behind Jupiter that no mortal physical
eye has ever seen during this our Round, neverthele-:.::sthis
world is thousands of times larger than Jupiter (altho' seen
through a telescope--with a power of multiplying its diameter
10.000 times-as a small dimensionless point.) The violent
disturbance of its atmosphere and the red spot that so intrigues
Science lately are due (I) to that shifting and (2) to the influence
of the Raja Star. In its present position in space, imperceptibly
small though it may be, the metallic substances of
which it is composed are expanding and gradually transformign
themselves into aeriform fluids--the state of our own earth
and its six sister-globes before the first Round-and becoming
part of its atmosphere. Draw )'our inferences and deduction!;
from this.
INTERSTELLAR SPACE.
The only great truth uttered by Linnaeus is that interstellar
space is filled with highly attenuated matter, such as may be
put in air vacuum tubes, and which stretches from planet to
planet, and from star to star.
PLANETS.
Not all of the inter-Mercurial planets. nor yet those in the
orbit of Neptune, are yet discovered. though the)' are stron~ly
suspected. \Ve know that such exist, and ,:vilcrc they e.'Cist.
Science will hear sounds from certain planets before she sees
them. This is a prophec)·.
DYING THOUGHTS.
It is a \videly spread belief among the Hindus that a person's
future pre-natal state and birth are moulded by the last desire
he may have at the time of death. But this last desire, they
652
/NSTRC:CT/ON NO. VI. UI
say, necessarily hinges on the shape which the person may have
given to his desires, passions, etc., during his past life. It
is for this very reason, viz., that our last desire may not be
unfavorable to our future progress, that we have to watch our
actions and control our passions and desires throughout our
whole earthly career.
It cannot be otherwise than that the thoughts on which the
mind may be engaged at the last moments necessarily hinge on
the predominant character of its past life. The experience of
dying men, by drowning and other accidents, brought back to
life, has corroborated our doctrine in almost every case. Such
thoughts are involuntary, and we have no more control over
them than we would have over the retina of the eye to prevent
it perceiving that color which affects it most. At the last
moment the whole life is reflected in our memory, and emerges
from all the forgotten nooks and comers, picture after picture,
one event after the other. No man dies insane or unconscious.
The man may often appear dead. Yet from the last pulsation,
between the last throbbing of his heart and the moment
when the last spark of animal heat leaves the body, the
brain think$. and the Ego lives in those brief seconds his whole
life over again.
PAST LIVES.
The full remembrances of Our lives (collective lives) will
return at the end of the seven Rounds. at the threshold of the
long, long, Nirvana, that awaits us after we leave Globe 7.
THE WORD.
The true "Word" may only be found by tracing the mystery
ot ~e passage inward and outward of the Eternal Lifethrough
the states typified in three (3) geometrical figures.
PROBATION.
To be accepted as a chela. on probation is an easy thing. To
become an accepted chela is to court the miseries of probation.
Life in the ordinary man is not entirely made up of trials and
mental misery-the life of a cMla who offers himself t!ol,mtaril)'
is one 10llg sacrifice. He who would control hereafter
the events of his life here and beyond. has first of all to submit
himself to be controlled, yet triumph over every temptation,
653
322 INSTRCXTION NO. VI.
every evil of flesh and mind. The chela on probation is like
the wayfarer in the old fable of the Sphinx, only the one question
becomes a long series of everyday riddles, propounded by
the Sphinx of life, who sits by the wayside and who, unless
his ever-changing and perplt"xing puzzles are successfully
answered one after the other, impedes the progress of the
traveller and finally destroys him. We refuse no one-spheres
of usefulness can be found anywhere. The first object of the
Society is philanthrophy. The true Theosophist is the philanthropist
who not for himself. but for the world he lives. This
philosophy, the right comprehensioA of life and its mysteries
will give the necessary basis and show the right path to pursue.
TO A MEMBER OF -- LODGE.
You are an officer of the --- Lodge and as such have an
especial duty and opportunity. It is not enough that you should
set the example of a pure, virtuous life and a tolerant spirit j this
is but negative goodness and for cMlaship 'will Ile.'er do. You
should even as a simple member, much more as an oRicer, learn
that you may teach: acquire spiritual knowledge and strength
that the weak may lea'tn upon you. and the surrounding victims
of ignorance learn from you the cause and remedy of their pain.
The Lodge new members should be taken in hand at once
from the first by the older ones. especially selected and assigned
to the duty in each case and instructed thol"Oughly in
what you have already learnt. so that they may be capable of
participating intelligently in the proceedings of regular meetings.
Your ways of initiation are a standing insult to every
regular chela. and have provoked the displeasure of their
Masters! It is a sacred thing with us, why should it be otherwise
for you. However, candidates should be taught and old
members always recollect that this is a serious affair the
Society is engiged in. and that they should begin the work 3.5
seriously, by making their own lives theosophical. Time
enough to discuss the terms of cheliship when the aspirant has
digested what has already been given out. and has mastered
his palpable vices anft weaknesses. Intentions. you may tell
your fellow members, and kind words count for nothing with
us. Deeds arc :c/,at we wont a"d demand. The members
have such an opportunity as seldom comes to men. A movement
calculated to benefit the English-speaking world is in
their custody. If they do their fllltol, duty, the progress of
654
INSTRUCTION NO, VI. 223
materialism. the increase of dangerous self-indulgence, and the
tendency towards spiritual suicide. can be checked. The theory
of vicarious a.tonement has brought about its inevitable reaction,
only the knowledge of Karma can effect it. The pendulum
has swung from the e~"treme of blind faith towards extreme
materialistic scepticism, and nothing can stop it save
Theosophy. Is not this a thing worth working for, to save
those nations from the doom their ignorance is preparing for
them? Think vou the Truth has been shown to vou for vour
sole advantage?' That we have broken the silence of centuries
for the profit of a handful of dreamers only? The converging
lines of your Karma have drawn each and all of you into
this Society, as to a common focus, that you may each help
to work out the results of your intelTUpted beginnings in your
last birth. None of you can be so blind as to suppose that i:his
is your first dealing with Theosophy? You surely must believe
that this would be the same as to sa..that effects come
without cause. .
EXTRACT FROM ~ MASTER'S LETTER.
One who has reached to a full comprehension of the flame
and nature of a Theosophist will sit in judgment 011 no man
or action. You claim that your religion is the highest and
final step towards Divine Wisdom on this earth. and that it
has introduced the highest truths into all the social, civil :lnd
international relations of Christendom. Instead of that. as
an~'one can perceive. ~'Ol\r social as your private life is not
based upon a common moral solidarity. but only on constant
and mutual counteraction and purely mechanical equilibrium
of individual powers and interests. If you would be a Theosophist
you must not do as those around ~'ou do. who call on
a God of Tnlth and Love and serve the dark powers of :\Iight.
Greed and Lust. '''cloak in the midst of "our Olristian
civilization and see the same bad signs as of old: the realities
of your daily li.e.s are diametrically opposed to ~'our ideal. but
you feel it not. The thought that the very laws that govern
your heing. whether in the domain of politics or social economy,
clash painfully \vith the origins of your religion. does not set'm
to trouble ,-ou in the least. But if the nations of the \Vest are
so fully convinced that the ideal can ne,-er become practicalwill
never reach the ideaJ-then you han to make your choice.
655
224 INSTRUCTION NO. VI.
Either it is your religion that is impracticable and in that case
it is no better than a vainglorious delusion-<>r, it might nnd a
practical application, but it is you yourselves that do not care
to apply its ethics to your daily walk in life. Hence before
you invite other nations to "the king's festival table"-from
which your guests arise more starved than before-you should
(ere you try to bring them to your own way of thinking) look
into the repasts they offer to you. Under. the dominion and
sway of exoteric creeds, the grotesque and tortured shadows
of Theosophic realities, there must ever be the same oppression
of. the weak and the poor and the same typhonic struggle of
the healthy and the mighty among themselves. It is esoteric
Jlhilosophy alone, the spiritual and the psychic blending of man
with nature, that, by reaching fundamental truths, can promote
a spirit of unity and harmony-the great diversity of creeds
notwithstanding-expecting and demanding from the Fellows
a great mutual toleration and charity for each other's shor:tcomings;
mutual help in the research of Truths in every domain-
moral and physical-and even in dail~' life. ( I) The
Founders had to exercise all their influence to onose selfishness
of any kiltd, 'by insisting upon sincere fraternal feelings
among the members, at least outwardly, working to bring about
that much desired mediate state between the two extremes of
human ~otism and divine a1truism-and finally lead to the
alleviation of human suffering. (2) They had to oppose in
the strongest manner possible anything aperoaching dogmatic
faitlJ and fallaticism-belief in the infallibIlity of tlte Masters
(or e,'en in the very existence of our invisible Teachers) having
to be cheeked from the nrst.-H. P. B.j
656
lNSTRl.,·CTJON NO. VI.
SOME COMMENTARIES
ON INSTRUCTIONS I AND II.
BY K. H.
Instructions I, Pace 6.
1. Absolute=Atma.
2. Archetypal=_-\uric Egg. In the unmanifested Logos
e..xists the pattern of all things to be. Cosmic Ideation=
Imagination, the plastic potency of the Soul, (or A. E.)
in man.
3. Spiritual Plane of Cosmic Motion .or the Light or energy
of the Logos which imprintS the pattern on Cosmic Substance.
Fohat. Buddhi--active. noetic force.
4. Psychic, (Manasic)=Higher Manas.
5. Sidereal, (Psychic)=Magnetic force. nervous or life
force, (Prima). Siderial force is that emnation from
the stars and celestial bodies of which the spiritual form
of man is composed. (Isis, Parau/slfs). It is an identity
of essence, the spirit of cometary matter. The spectroscope
shows the· composition of man and the stars to
be identical.
6. Astral Plane=Linga Sharira. Astral body, psychic force.
7. Elemental=Kamic plane.
Pace 8.
The occult properties of numbers depend largely upon their
association with the moon. The even numbers belong to the
Gods who have fallen into generation and are bad! 2 is. a
female number.
Pace 9. Par. I, line 6.
The aura round the .\faster is white, moonlight color, but
showing irridescent colors like an opal, white predominating.
Pace 10, last line, Par. 2.
It is impossible to worship both sides.-the male and female
of nature,-at once; one or the other must predominate. Only
657
INSTRUCTION NO. VI.
by following the absolute. sexless Unity, can the white. path
be trodden. Hence the necessity for chastity. The occult and
the physical must never be mixed up. It is absolutely necessary
to concentrate on one or the other. The tendency naturally
is to Black ~Iagic, and that is why several rears of training
are necessary to cut away every sort of ·prejudice before
power can be entrusted to you. Before you can become an
occultist you have to give up every prejudice. every liking,
e"er)' feeling of preference for one thing or another. The
adept must entirely separate himself from his personality. He
must say, I am a power! It is easy to fall into Black :\1agic.
A black magician prepares to do mischief without giving :t
thought to IVhether it will hann others. He is essentially selfish,
for he works for a thing he personally loves. Apparent
unselfishness may be reallv selfishness. A deed of kindness
done with partiaiity may become evil, viz., by stiring up animosity
in the minds of others. It is necessary when acting
to lose all sense of identity and become an abstract power.
There is good and evil in ever)' point in the universe, and if
one works however indirectly for one's o,,,n partiality, one becomes
to that extent a black magician. Occllitism demands
perfect and absolute impartiality. The opposite of Justice
is partiality. When a man uses the powers of ~ature indiscriminatingly,
with partiality, and \Vitjl' no regard to justice,
it is Black llagic. But to help a sick person is not Black
Magic, but no personal preference must guide you. Like a
blackleg-, a black magician acts on certain knowledge. ~Iagil.:
is power over the forces of nature. ,;z . the Salvation Anny
by hypnotizing people and making them psychically drunk with
excitement. is Black :\Iagic. Bismarck and Beaconsfield are
types of black magicians.
On the astral and psychic planes the :\lasters are ah'lrays
stronger than the Du~as. hecause there. good is stronger than
e,;1. But on our material plane. evil is stronger than good,
and the Adepts having to exercise cunning if acting on this
plane. (which is COnt~r)' to their natures,> encounter great
difficulty and can only palliate e,ril effeL'ts. In powers not
good there is an absence of good, but nOt presence of evil, and
the higher you go. the more does e,ril become the absence of
good. The first exercise of Dugpaship is to psychol~ze
people. Ever)' man has a potential Dugpa in him. When
658
INSTRUCTION NO. VI.
the 6th Race reaches its close, there will be no more Dugpas.
A Dugpa may become converted during life, at the expense
of terrible suffering and trials. Dugpas are usually destroyed
by Kundalini, the astral fire. They consume themselves. The
Dugpa is forced to his own destruction. He becomes fascinated.
runs into the evil current and so destroys himself. The
beasts ()f Dugpas have nothing but the animal in them, :md
even when they awaken the highest spirituality in them, it is
the spirituality of the beast where there is nothing but ,rile,
selfish instinct. On earth there is no evil power higher than
the Dugpas. They cannot when seen psychically conceal the
presence of red about them. It is always visible in their aura.
The color is deep crimson red. The sign of the presence of a
Dugpa is a cold. clammy, empty, snaky feeling. Do not mistake
the above for another feeling. viz.. when chcHas materialize
thev create a vacuum around them. which feels to us like
a change of atmosphere. like being suddenly removed to a high
plateau in Thibet. (The one a dry cold like high atmosphere,
the other clammy).
Pace 12.
The universe has its vital organs which are strictly analogous
to those of the human body. (See Jacob Boehme's description
for an illustration). The Dh"an Chohans stand to the
circle of "Pass ~ot" in analogy to "drops of blood circulating
in the human bod,·.
(The skull enclosing the brain, pineal gland. etc..=~lt.
Meru) .
Page IJ, ~t s~q.
The sexless. life-!riving principle of universal nature was
called Eros by the Greeks. )[etaphysically it is the highest
and noblest absolutely sexless power of creation, symbolized
bv Brahma. Curanos. Kronos. etc. It is the numenon of Fohat.
Eros is thus a universal love. a desire for manifestation. It
is an una"oidable law. creating those divine powers which descend
to the manifested plane and which may be regarded 3.S
the personified desire of the One Absolute. Eros is often called
the one Rav in the SL'crct Doctrille. It is that which set fire
to the Absolute and produced manifestation.
The one Ray first becomes two (2) which meaning onlv
divergence cannot stand; it therefore becomes three (3). Tile
659
128 INSTRUCT/ON NO. VI.
base of this triangle being the point of unmanifested Logos,
from which pr«eeds the manifested Logos or Creative Word.
Diagramatically : .
Parabrahm.
Nirvana-Space. :\lulaprakriti.
Unmanifested Logos.
The upper triangle is the root, on the one side of the manifested,
on the other of the unmanifested universe. Three
(3) fall into four (4). The 4 is the square, a perfect quaternary,
Nirvana,above. which there is the first 6,.
Aditi first emnated space; ~Iartando, Brihaspati, etc., are
the 0 and the 7 zodiacal planets. The earth is the product
of 9, Lucifer. Neptune is the secret planet of the ancients.
The 0 under the thigh of Hercules influenced our
S)·stem,and some other smaller ones, viz.: our sun has for its
center tfte real (for it) sun under the thigh of Hercules. ;
The di~ne astral is a place or plane of nature. The divine
spiritual is a state. Giordono Bruno speaking of the indestructability
of the central monad, says. "We are what we are, solely
by the one substance of the Soul. round which. like round :'1
center, the atoms develop and cluster. The building spirit
expands through birth and growth to that 'body by which we
exist. and is poured forth by the heart into which it may tinallr
retir.e, wrapping itself up, like unto the warp of the web,
in order to recede and go out again, by the same way on which
it had come. and had entered life. For birth is the e.'tpansion
of the center, life is the consistence; (stability of the sphere)
death the contraction into the center." Then as ~rds the
~here we have, I, O. =Nirvanic condition. 2,0, 3, e.
4, EB. and we see it follows the same method as the universe.
The higher self is the perfect square D. Manas or Mayavi
Rupa + Buddhi and Atmi. which togrther form a mirror in
which isrefl«ted Parabrahm which is the One Self. The
Higher Self is shapeless, se:dess. formless. It is a state of
660
INSTRlXTJON NO. VI.
consciousness. is a breath, not a body or fonn. The highest
form is the Mayavi Ritpa. For the body it is Manas. and its
form is that of the body when not modified by will power. It
is a plastic potency_ It contains the whole man minus the
physical body and life.' The )-Iayavi Rupa is the middle self.
and the body used by Adepts with the Kama Rupa as its
vehicle. It is the seat of the emotions and feelings, as well
as the thoughts. It is the human soul. The Higher Self is
a spark of the 1:niversal Spirit-Atma-Buddhi-universal,
eternal, senseless on this plane. The Higher Ego is Manas-
When it rises to Atma-Buddhi it completes the trinity (or 0 )
which is the One. Manas is the self-consciousness. It is
limited to one Mahamanvantara. Buddhi passes from )-Iahamanvantara
to Mahamanvantara. The Lower Self is· Kama
Manas, the animal soul. the lowest point of materiality. It
is correlated to the 4th Round and 4th Globe. The Manasic
element, the Lower )-Ianas in union with Kama is the reascent
beginning the battle ground of this stage. In 19th century
· man instinct (Kama) has been to a great extent croshed
by the development of Manas or intelligence. The Manas is
the fallen Angel, the inhreathed essence of the ~Ianasa Putras,
or those beings who collectively fonn the :\Iahat or manifested
Logos. The Monad. Atma-Buddhi . does not really belong
to this plane at all. but is, so to say, Parabrahmic. Therefore
.on this plane, :Manas is the highest principle in man, and it
is this Manas which makes of man either a God or Devil. according
as the Divine ),fonad acts on this plane through· the
Manas, or as the Manas produces effects on this plane, hy
acting- upon the God-Life power of the lower part of the
Buddhi.
Pace 16.
The spiritual Ego, the Siitr-.\tma or thread soul. the Karana
Sharira (C'Ausal body), the Auric Egg or se\'enth principle.
It is 'lot the )/Ionad (Atmi-Buddhi). The )"lonad is force.
and connected ~viththe WiII force or Atma.. This Ego (spirittual)
is closel\' connected with both Monad and )'1:3nas. The
)'Ionad is the son of the Eg-o. This Ego is the reflected imag-e
of the Log-os in Karana Sharira, Under one aspect it is the
3rcI double, the causal body. It is immortal: persistent
throughout )'Ianvantara. The Karana Sharira is the result
of the action of the light of the Logos.
661
INSTRUCTION NO, VI.
Page 11.
The aspects of the Auric Envelope, beginnjng with the
lowest.
(1st) Linga Sharira. The double or shadow round which
the physical body of the foetus is built. (See LVo. 3, !'P. I I
a"d 12). The imagination of the mother, or accident to the
child affects it. It is born and dies with man, cannot go far
from the body in life, and disintegrates with the corpse. In
physical aspect it is man's vital double during life. After
death it is only the gases given off by the decaying body. In
origin and essence it is more. [t is the protean or plastic body.
It can assume all forms, (through the power of its parent so
[0 say: parent-Auric Egg), and is seen near mediums. J t
is the numenon of the physical body, and exists in rudimentary
condition before hirth. (This includes A and B, two aspects).
Lucifer, Dec .. 1888.
(2nd) Mayavi Rupa (a)-it is the middle self, the body used
by the Adepts with Kama Ritpa as its vehicle. When in the
bod\' it is the Manas. It is the Human Soul. The seat of the
emotions. feelings. and thoughts as well. £t is the highest
form. Its form is that of the body when not modified by will
power. The Mayavi Rupa is the thought body, dream body,
illusion body of the occultists. It draws both from Manas and
Kama. It 'is dual in 'potentiality. In life it is the vehicle of
thought; also of animal passions and desires. After death
it is the Bhoot (spook), Kama Ritpa (b); )Iayavi Rupa (a),
and Kama Rupa (b), are two phases of the same aspect. After
death the thought power of (a) merges into the causal body or
Ego (Auric Egg). Its (b), animal element. desire. power, astral
vitality an(1thoughts. form the spook or Kama Ritpa. The
higher part (a) goes with the ~Ionad to Devachan. The lower
(h) forms this spook. Another way to put it is that ~fanas
divides in two portions after death. ' _~ppearances of dying
people produced b,· their thoughts. are this ~Ia)'avi Ritpa.
Lllcifcr, Dec., 1888.
(3rd) Karana Sharira. causal body. Karmic body" Sittr-
Atma. It is not the ~Ionad (Atma-Buddhi). 'nor Manas
proper. but is a compound of the )Ionad 'and ~Ianas in Devachan.
and indissolubh' connected with them. It is the third
double (two aspects): TIlere are three aspects of one thing-.
The first, Linga Sharira disappears with the body: the second.
lI5.d.\'i Ritpa..,sun'ives as a temporary independent entity in
662
INSTRUCTION NO. VI. 231
the Astral Light; the third, immortal throughout Manvantara;
unless Nirvana ends it (by expansion with the All). (Lucifer,
Dec., 1888).
\Ve have thus as the contents of the Auric Egg, seven aspects
or principles.
I. Linga Sarira-
2. Mayavi Riipa-r-
J 1.
1.2.
{
3·
4·
Vital double, astral body.
Life force. Priina. Jiva. the gases. etc.
Kamic principles, Kama Manas.
:"lanas. It is the human soul.
{
5 Auric Egg.
3. Karana Sarira- .
6. Composed of Higher Manas and
Monad (Atma-Buddhi).
4. The 7th aspect, the Augoides. the God.
This is when Manas (or Mavavi Rupa) Buddhi. Atma. and
the reflected light of Parabrahm form the perfected quarternary.
(See S. Row's Notes 011 tile BlJagar:ad Gita).
Pa~e 18, Par. :a.
AIl illness. diseases and abnormalities of the body come from
the Astral plane. The physical cannot affect the Astral.
Pare 18, Par. J, line 2.
It mi\st be remembered that the seven principles are not
seven distinct entiti~s. but reaUy aspects of one and the same
unity, the form and characters which the one assumes depending
upon the will.
Various kinds of intelligence portrayed in animals are rudimentary,
namely, the intelli~ence of the elephant is like that
of more spiritual Manas. That of the ape the cunnin~ of the
lower Manas. It is said in the East that the last animal in-
663
2J2 INSTRUCTION NO. VI.
carnation is that of the elephant, perhaps the exoteric fact is
the hUl!kof the following truth. The elephant symbolizes the
union of Manas and Buddhi, the Divine Soul, the Jewel.
(After tabular diagram, NO.2).
The Americall Art Journal says that one of the most wonderful
discoveries recently made is that a beam of light produces
sound. A beam of light is thrown through a lense on
a glass vessel that contains lamp black. colored silk worsted.
or other substances. A disk having slits or openings cut in
it, is made to revolve swiftly in this beam of light. so as to
cut it up, mak;ng alternate flashes of light and shadow. On
putting. the ear to the glass vessel, strange sounds are heard
so long as the flashing beam is falling on the vessel. A beam
of sunlight is made to pass through a prism, so as to produce
the solar spectrum or rain-bow; the disk is turned and the
collected light of the rain-bow is made to break through it.
Now place the ear to the vessel containing the silk. etc. As
the collected lights of the spectrum fall upon it, sounds will
be given by diff~rent parts of the spectrum and there will be
silence in other parts. If the vessel contains red worsted and
the green light flashes upon it, loud sounds will be given; only
feeble sounds will be heard when the red and blue parts of the
rain-bow fall upon the vessel. and other colors make no sound
at all. Green silk gives sound best in red light. Every kind
of material gives more or less sound in different colors. and no
sound in others. (See Lucifer, Ma)', 1890 .. Notes on Colors).
In Thibet the followers of the right hand path. Gya-dugpas,
yellow caps; black dugpas. red caps. The yellow is the color
of blood seen by transmitted light. The red is that of blood
seen by reflected light. Yellow is the color of the Sun or of
the zodiacal light. the color of the blood of the atonement of
the sacrifice of the Gods who incarnated in man for his salvation
from ignorance and unconsciousness. The red is the
sign of the joy felt by the evil powers. when they got hold of
the secret of the Gods or creative powers. It is thus the blood
of the woman. female or evil side of nature. Reel signifies the
covenant of the fall. or brutalization of humanitv. From the
Sun emanates its life. blood. which falling on' all things in
nature, makes them live and ~ow by immaculate conC'eption.
Thus when blood or the life fluid is held up between the ~re
and the light, one really looks through the external delusive
thing, at the dh'ine light. While red blood, blood seen hy refleeted
light, is the thing itself, seen as a separate object or
664
INSTRUCTION NO. vr. 233
mayavic appearance. in looking at which the light is lost sight
of. Thus those whose gaze is centered on the e.'Ctemal or red.
worship nature on the purely earthly plane, and are the left
hand Adepts, Dugpas. Those who behold the light through
the external appearance worship nature on the astral, psychic,
and spiritual planes, and are the white.
The science of color depends not so much on the colors themselves
as on their combinations. Green, however, is distinctly
bad, because it reflects the most material aspects of nature.
Sound and color are always associated, the connection lying
in the fact that the number of vibrations is the same in both
cases.
Pace 53.
The Aura of all persons shows various combinations and
shades of color. though the pure prismatic colors are rarely
to be seen. The power of perceiving those colors can be developed
by concentrating the mind on the Astral Light. Great
experience is needed. however, to distinguish and interpret
the various shades and gradations.
Pare 54.
The rates of vibration for the various colors of the spectrum
as given by Science from their standpoint, quoted in the foot-
.notes, page 54. are wrong from that of occultism. The reason
is this. The scientific calculation is based on the assumption
that the velocities of transmission of all the colors are the same.
. Namely, if we call "W" length of the wave of any given color
in ether, and "V" the velocity of transmission of that color,
and UN" number of vibrations or waves of that color per unit
of time, then the formula connecting these is W=; . But
in order to calculate the rates of vibration Science assumes
that the various Vs of the different colot'S are all equal to one
another. This assumption is false and even two well-known
scientists in the most recent determination of tHe velociv of
light were forced by their e.'Cperiments to say that it appears
as if the velocity of red and of blue light are different.
665
234 J.VSTRliCTJON NO. VI.
EXTRACTS
FROM A LETTER TO A LONDON GROUP,
BY H. P. B.
I can do no good if you yourselves fail to place yourselves
in the atmosphere of Theosophy and the :\lasters. or rather
if you still fail to sellse Them around yourselves, as you have
done till now. As you say, the flesh is ever weak. and the
spirit only occasionally willing in hurnan nature. Still, who
of you can sa,' that this sudden revulsion in vour minds-in
the minds of -a few chosen and e."CceptionalTheosophists, I
mean. and the renewed awakening after nearly a year of apathy
and inactivity are not due to a guiding hand? That it is not
a mere coincidence, but the effect of a cause due tq no cnanee!
M~' dear colleagues. there is an uninterrupted concatenation
of causes and elIects--a Nidlllla in the life of everY Theosophist.
if not of every member of our Society. And it is thfs
which distinguishes it chieRy from other Societies. whose
motives are science on the physical plane. or faith on the gushing-
emotional plane, like that of the S:Uvation Army for instance.
No one seems even to suspect the real true nature of
the T. S. '<t'hic!lcall1lot die were all Oxford. Cambridge and
the the Austrian. German and Russian secret police to try to
destroy it. Individual branches may collapse. the Parent
Bodv-whether at Ad\'ar or the Xorth Pole--cannot be annihibted,
for it is the nursery and granary of the Societies in
the 20th century. But it is only worldng on the lines traced
by the Masters to prevent said Branch bodies from collapsing,
and if I can prop up yours let me be used as the meanest pillar
or mortar on your trowels to cement and mend the cracked
walls of the luckless L. L. But if the masons do not first put
in order their materials and prepare the bricks. what can the
cement do? How can I create Theosophy in the heans from
which Theosophy has fled. perhaps for ever-if it has ever
been there. Please let me e."Cplainmyself for once. 50 that you
may all mow what I mean. I \viJJnot speak of Theosophists
of the L. L in general. hut will ,-'Onfinewhat I have to say to
your own small jItTOup.and let you yourselves draw your inferences
and parallels therefrom. I first mentioned the Nidina
666
INSTRUCT/ON NO. VI. 235
(law of cause and effect) in the life of every Theosophist who
is in dead earm:st. I must add a few worc:lsto this. To begin
with, none of you, sons of your generation and environment,
seem to have paid the smallest attention to that mysterious
Nid:ina. None-even among the most eamest-has ever
thought of watching, studying (and thus profiting by the lessons
contained therein) the web of life ever woven round each
of you. Yet it is in that mtangible, yet plainly visible web, to
those who would see its workings, in that ever open book
traced in the mystic light around you, that YOII cOf~ld l~arll--
ay~, even those possessed of no clairvoyant powers. But you
probably think you cannot. If I came and asked you "Why
didn't you, helped merely by the light of your reasoning
powers and intellects on the physical pLane-let alone the
spiritual plane-why have you never followed those daily records
in the life of every one of you-those drifting events of
which that life is composed-for no better proof can you ever
get of the invisible Presence among"yourselves." What wQU1d
you say? "How could we know?" would probably be the answer.
But surely Mohini must have told you! Whether he
has or not it is so. You speak of contact with the Masteror
Masters-say "You have striven to obtain it," and you admit
that }'ou may have even shared it "unconsciously and in a
measure." I say Y0lt have and that before you can hope to
get more. you have to reali:;e that 'iC.'Mchyou had. I must
confess-and it is better that I should--that you have received
no active direct help from the Masters ever since the last col-
.Iapse and the great trial of the L. L. For that trial has engttlfed
forever those whom they had sem to help and work, and
who were the first to desert their duty, and even turn traitors
in their hearts to the Cause they had pledged themselves to
further. But the trial was meant for all the L. L., not merely
for those who had called the Karma up themselves. Nevertheless
if the :Masters had to withdraw from the L. L. in
general, they have never ceased to have their eyes upon isolated
individuals in it. upon those who had"remained true-to themselves
and their personal aspirations. if not to the Cause and
general good, as they ought to have done, had tlley beell T/aeosophists
as tue/l as m,'stics. And I know that Masters have
without interfering- with Karm:l-something even they have
no right to meddle with-precipitated and in other cases retarded
some events and contingencies in the lives of all and
'each of you who are in earnest and true. Had you only paid
667
iNSTiwCTION NO. vI.
attention to these casualties and little events, the working of
these might alone have revealed to you a Guiding Hand. But
even you seem to have lost sight of a grand truth uttered by
one of you-viz.: "That the world, the work-a-day world, in
which men live and move and have their being as though there
were no other is 'only a semblance' and that 'beyond these appearances
there lies hid a reality far higher, far nobler.''' You
ha\'e seen in certain events nothing to which the above words
in another connection could be applied and thus you have failed
to apply them to yourself, as to those with whom you are working
in your Group. Yet it is the first ndc in the daily life of
a student in Occultism never to take off your attention from
the smallest circumstances that may happen, whether in your
own or your fellow-workers' lives: to record and place them
in order on those records whether they mayor may not be connected
with YOUT spiritual pursuits, and then bind (religare)
them together by comparing notes with the records of the
others, and thus extract from them their inner meaning. This
you ought to do at least once a week. It is from these totals
that you would find out the direction and path to pursue. It
is the phenomena of "thought-transference" and g'Jessing
thoughts of Bishop & Co. applied to the events in life. For
once compared and summed up, these events, (the most trifting
are often the most determinative) grouped together, and their
course would reveal to you-as a scarcely perceptible motion
of a muscle in the hand with which he is in contaCt, reveals to
Bishop the direction he has to follow-the way you have to
follow to get true light. Working by himself no man can
achieve this-but when you are several it is comparatively
easy. It is the method used for the youngest chelfls and enswers
several objects pursued. It concentrates their attention
upon the nOllmena of the simplest phenomena, or event
in life, (those events being guided and prepared by the invisible
Guru) and draws their attention from things that would only
interfere with their mental training. It sharpens and develops
their intuition and at the same time m;lke5 them gradually sensitive
to the smallest changes in the spiritual inftuences of their
Guru, etc., etc. But if proceeding on the old social lines each
fellow of your Group prefers to see in every event or casualty
of his life the effect of either a cause produced by his own free
agenCY-vr a simple chance-thcn you will never establish in
your Group the first requisite element-perfect unity of thought
and harmony among your spiritual selves. You cannot proceed
668
INSTRUCTION NO. VI. %37
straight from the Universals, but have to begin from the particulars--
arithmetic before mathematics and meta-mathematics.
Once an earnest mystic joins the T. S. he is invisibly-and
unconsciously to himself-placed on quite a different plane
than those around him. There are no more meaningless or
triflillg circumstances in his life, for each is a link purposelv
placed in the chain of events that have to lead him on-forward
to the "Golden Gate" or the "Gates of Gold." Each step, each
person he meets with, every word uttered may be a word purposely
placed in the day's sentence, with the intention of giving
certain importance to the chapter it belongs to, and such or
another (Karmic) meaning to the Volume of Life.
669
INSTRUCTION NO. VI.
DIVISIONS OF DISCIPLES.
The Disciples are naturally divided into two general sorts:
(a) Those who have given up the world either by force and
taking the consequences of that step, or who have given
it up from their birth;
(b) Those who are what may be called householders; the
latter being the same as the "Grihastha" of the Indian
system. .
Oass (a) includes those I\'ho are referred to in the Olristian
Bible as virgins from their birth.
Those in class (b) may in the same incarnation go into the
other class if thev desire. or they mav remain as householders
all their lives. in the latter caSe they put off to the next or
other incarnations. that which they will inevitably do in the
course of time.
The householder attends to his duties and practices the study
of religion in the true sense, and at all times tries to purify
his mind as well as doin~ all the good he can at ~1Itimes. He
pursues a sort of Raj Yoga if he likes, in which no physiEal
practices are done. AIl this is necessary and preparatory.
He also supports, if he can, the assembly of workers who are
not in possession of means. He sometimes also devotes his
entire time to pursuing business for the sake of giving the results
to the. support of the work of those who have no means.
at the same time in that. trying to follow the injunctions of the
Bhagavad Gita as to the attitude of mind: and this latter is
also Raj Yoga. It is not the mere fonnal giving up of work
in the world that is the real renunciation. but the inward giving
up which may be followed by a greater amount of what the
world calls action. In that case his actions are purified by
knowledge and uurnt away.
The other class is of several kinds: as. bv the way of instance;
those who have no desire at all for themseh'es; those
who have few desires for themselves. and try to get rid of aU
such. who simply wish to work for all others even if that puts
their personal progress off for ag-es: but in fact it puts nothing
off for it IS the hig-hest kind of practice. yet one has to
watch the real inner attitude; they who while they are work-
670
INSTRUCTION NO. VI. 239
ing as much as they can, are yet so qualified by birth, as to,
at the same time, carry on a subtle inner work that amounts
to very constant Yoga practice on the inner planes.
The householder should not attempt any of the training
that leads to a release oi the finer force of Kundalini, as it
would be dangerous and not useful.
SOME FUNDAMENTALS FOR ALL.
The conviction should be aroused in the heart that the
living Masters exist, and have a part in the work of the world.
The reasons for this are in part these: If such Masters do
not exist and have not existed, then no living man to-day has
the slightest chance of ever getting beyond the present miserable
round of existence, but even' one is liable forever to fall
at any time into the very lowest state of life. Their existence
in the past and now is an argument that any may in some life,
if the conditions are furnished, reach to the same state. That
they may exist flows argumentatively from the system of evolution
in which we believe in common with the most materialistic
of thinkers. That thev do exist Rows from the same
J'Osition when we add the testimony of ages of writers and
those of the present day. Inasmuch as many persons in the
preSent day show some of the powers of the A.dept, this proves
that such powers exist. and therefore some one must have them.
and all may have; hence the statements made by some that
they have ·seen and known the Masters. proves that observers
of the present day testify personally to the e.-eistence of the
Masters. To this may be added the testimony of the profane.
It being true then that living Masters exist and as they represent
the Soul itself, it then follows that it is important to
arouse in the Self the conviction of their e.-eistence,and to keep
'it alive. and that it is dangerous to deny this truth. Byarousing
it by argument. inference and testimony, we strengthen
the Soul: by denying or doubting it. we oppose and deny the
very existence and experiences of the Soul itself. and t.hus
negative the highest and best in ourselves,--the nearest to the
"unpardonable sin."
One tntth to be dwelt on then is that the Self and the Masters
are the same thing, and therefore when the conviction of
their existence is fullv active in the heart. it will follow that
the Self in each is strengthened, and becomes by degrees more
671
INSTRUCTION NO. VI.
and more able to make itself known to the personality it has
chosen to throw in its lot with for this life.
The Lodge is not a myth invented by some for folly or by
others [or the purposes of ambition. Universal testimony
proves that a Lodge does exist. The present existence of
false ones only proves that men try to imitate the real thing.
It exists by its own force and not by a set of rules drawn
up by fallible minds. In its higher degrees it has its rules,
but those are not ordinary (they grow from the laws of man's
nature and of the universe); they are founded on brotherhood
and the most strict justice, as well as on true scientific principles.
and may not be evaded by those who know them: but
they are not given out to those who have not come to that
degree. One of them, however, is given out always, and
that is:
That no being has the right to take that which does not belong
to him no matter how or where or when he finds it, and
no matter to what plane of life it may belong: and the fact
of no apparent ownership gives no right to appropriate, but
one may give to another and thus it becomes the property of
the other.
The fact that thoughts are not visible objects, gives no one
the right to look at the ss:cret thoughts of another, and he who
knowing he is violating the sanctuary of another. persists in
doing so, commits a wrong.
The lower degrees of the Lodg-e are composed of those who
have entered on the path by deed or vow or impulse, no matter
when or where. They are everywhere and in all nations and
it does not follow that because a man is now in low estate of
mind or body or seems to be doing wrong. therefore he is not
a member of the Lodge. He may be even thoul{h ht' does
not know it. All those who are wiIling to think they are
members of these lower deg-rees are probably such. and have
to see that they live up to their own lights. For they cannot
live up to the lights of another. as each man stan<ls in this on
his own feet, though everyone has a universal duty to help all
the rest.
Periods of transition exist in the world and have effect on
the degrees of the Lodge by way of throwing things into confusion,
resulting of course from the acts and thoughts of all.
672
INSTRUCTIDN ND. VI.
The prescnt time is such a period, and hence we see much
confusion, and very few knowing anything definite about the
Lodge. One great reason for this is in the confusion of
Nations, in that lines of family, in the inner sense, are broken
up, and men and women are out of place. This is hinted at
in Masonry by the "loss of the word," and the "wandering
of the knights over the earth." Until the confusion is corrected
by the orderly course of evolution, help to individuals
is impeded by reason of the many obstacles in the natures of
all. But their training goes on in the affairs of life, and they
make progress from time to time, as the law allows, and in
proportion as they admit their Soul's life, being, welfare, and
potential power, with the implied admission of the existence
of those who have gone on, so will they gain and progress.
673
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