H. P. Blavatsky, The Secret Doctrine, Volume 3
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[In this diagram all the Kosmic Planes should be figured as of one size—the size given to the lowest plane, Prakriti. Further, within the circle all the Prâkritic Planes should be of one size—that given to the first, or lowest. To do this would make so large a diagram that the planes are compressed.—Ed.] Kosmic Planes(Page 555) General Notes The two planes above dealt with are the only two used in the Hatha Yoga. Prâna and the Auric Envelope are essentially the same, and again, as Jîva, it is the same as the Universal Deity. This, in its Fifth Principle, is Mahat, in its Sixth, Alaya. (The Universal Life is also seven-principled.) Mahat is the highest Entity in Kosmos; beyond this is no diviner Entity; it is of subtlest matter, Sûkshma. In us this is Manas, and the very Logoi are less high, not having gained experience. The Mânasic Entity will not be destroyed, even at the end of the Mahâmanvantara, when all the Gods are absorbed, but will re-emerge from Parabrâhmic latency. Consciousness is the Kosmic seed of superkosmic omniscience. It has the potentiality of budding into the Divine Consciousness. Rude physical health is a drawback to seership. This was the case with Swedenborg. Fohat is everywhere: it runs like a thread through all, and has its own seven divisions. 
In the Kosmic Auric Envelope is all the Karma of the manifesting Universe. This is the Hiranyagarbha. Jîva is everywhere, and so with the other Principles. (Page 556) 
The above diagram represents the type of all the Solar Systems. Mahat, single before informing the Universe, differentiates when informing it, as does Manas in man
Taking this figure to represent the human Principles and planes of consciousness, then Differentiation (Page 557) 7, 6, 5, represent respectively, Shiva, Vishnu, Brahmâ being the lowest. Shiva is the four-faced Brahmâ; the Creator, Preserver, Destroyer, and Regenerator. Between 5 and 4 comes the Antahkarana. The △ represents the Christos, the Sacrificial Victim crucified between the thieves: this is the double-faced entity. The Vedântins make this a quarternary for a blind: Antahkarana, Chit, Buddhi, and Manas. Manvantaric Aspect of Parabrahman and Mûlaprakriti  N.B. The number of rays is arbitrary and without significance.
Perceptive life begins with the Astral: it is not our physical atoms which see, etc. Consciousness proper begins between Kâma and Manas. Ãtmâ-buddhi acts more in the atoms of the body, in the bacilli, microbes, etc., than in Man himself.
Sensuous objective consciousness includes all that pertains to the five physical senses in man, and rules in animals, birds, fishes and some insects. Here are the “Lives;” their consciousness is in Ãtma-Buddhi; these are entirely without Manas. Astral Consciousness (Page 558) That of some plants (e.g., sensitive) of ants, spiders, and some night-flies (Indian), but not of bees. The vertebrate animals in general are without this consciousness, but the placental Mammals have all the potentialities of human consciousness, though at present, of course, dormant. Idiots are on this plane. The common expression “he has lost his mind” is an Occult truth. For when through fright or other cause the lower mind becomes paralysed, then the consciousness is on the Astral Plane. The study of lunacy will throw much light on these points. This may be called the “nerve plane.” It is cognized by our “nervous centres” of which Physiology knows nothing, e.g., the clairvoyant reading with the eyes bandaged, reading with the tips of the fingers, the pit of the stomach, etc. This sense is greatly developed in the deaf and dumb.
The general life-consciousness which belongs to all the objective world, even to the stones; for if stones were not living they could not decay, emit a spark, etc. Affinity between chemical elements is a manifestation of this Kâmic consciousness. Kâma-Mânasic Consciousness The instinctual consciousness of animals and idiots in its lowest degrees, the planes of sensation; in man these are rationalized, e.g., a dog shut in a room has the instinct to get out, but cannot because its instinct is not sufficiently rationalized to take the necessary means; whereas a man at once takes in the situation and extricates himself. The highest degree of this Kâma-Mânasic consciousness is the psychic. Thus there are seven degrees from the instinctual animal to the rationalized instinctual and psychic. Mânasic Consciousness From this plane Manas stretches upwards to Mahat. Buddhic Consciousness The plane of Buddhi and the Auric Envelope. From here it goes to the Father in heaven, Ãtmâ, and reflects all that is in the Auric Envelope. Five and six therefore cover the planes from the psychic to the divine. Men and Pitris (Page 559) Miscellaneous Reason is a thing that oscillates between right and wrong. But Intelligence—Intuition—is higher, it is the clear vision. To get rid of Kâma we must crush out all out material instincts—“crush out matter.” The flesh is a thing of habit; it will repeat mechanically a good impulse as well as a bad one. It is not the flesh which is always the tempter; in nine cases out of ten it is the Lower Manas, which, by its images, leads the flesh into temptation. The highest Adept begins his Samâdhi on the Fourth Solar Plane, but cannot go outside the Solar System. When he begins Samâdhi he is on a par with some of the Dhyân Chohans, but he transcends them as he rises to the seventh plane (Nirvâna). The Silent Watcher is on the Fourth Kosmic Plane. The higher Mind directs the Will: the lower turns it into selfish Desire. The head should not be covered in meditation. It is covered in Samâdhi. The Dhyân Chohans are passionless, pure and mindless. They have no struggle, no passion to crush. The Dhyân Chohans are made to pass through the School of Life. “God goes to School.” The best of us in the future will be Mânasaputras; the lowest will be Pitris. We are seven intellectual Hierarchies here. This earth becomes the moon of the next earth. The “Pitris” are the Astral overshadowed by Ãtma-Buddhi, falling into matter. T he “Pudding-bags” has Life and Ãtmâ-Buddhi, but no Manas. They were therefore senseless. The reason for all evolution is the gaining of experience. In the Fifth Round all of us will pay the part of the Pitris. We shall have to go and shoot out our Chhâyâs into another humanity, and remain until that humanity is perfected. The Pitris have finished their office in this Round and have gone into Nirvâna; but they will return to do the same office up to the middle point of the Fifth Round. The Fourth or Kâmic Hierarchy of the Pitris becomes the “man of flesh.” The astral body is first in the womb; then comes the germ that fructifies it. It is then clothed with matter, as were the Pitris. The Chhâyâ is really the lower Manas, the shadow of the higher Mind. This Chhâyâ makes the Mâyâvi Rûpa. The Ray clothes itself (Page 560) in the highest degree of the Astral Plane. The Mâyâvi Rûpa is composed of the astral body as Upâdhi, the guiding intelligence from the heart, the attributes and qualities from the Auric Envelopes. The Auric Envelope takes up the light of Ãtmâ, and overshadows the coronal circling round the head. The Auric Fluid is a combination of the Life and Will principles, the life and the will being one and the same in Kosmos. It emanates from the eyes and hands, when directed by the will of the operator. The Auric Light surrounds all bodies: it is the “aura” emanating from them, whether they be animal, vegetable, or mineral. It is the light, e.g., seen round magnets. Ãtmâ-Buddhi-Manas in man corresponds to the three Logoi in Kosmos. They not only correspond, but each is the radiation from Kosmos to Microcosmos. The third Logos, Mahat, becomes Manas in man, Manas being only Mahat individualized, as the sun-rays are individualized in bodies that absorb them. The sun-rays give life, they fertilize what is already there, and the individual is formed. Mahat, so to say fertilizes, and Manas is the result. Buddhi-Manas is the Kshetrajña. There are seven planes of Mahat, as of all else. The Human Principles Here H.P.B drew two diagrams, illustrating different ways of representing the human principles. In the first: 
the two lower are disregarded; they go out, disintegrate, are of not account. Remain five, under the radiation of Ãtmâ. Power of Imagination (Page 561) In the second: 
the lower Quaternary is regarded as mere matter, objective illusion, and there remain Manas and the Auric Egg, the higher Principles being reflected in the Auric Egg. In all these systems remember the main principle, the descent and re-ascent of the 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 giving only a suggestion on the three Logoi: 1. Potentiality of Mind (Absolute Thought). 2. Thought in Germ. 3. Ideation in Activity. Notes Protective variation, e.g.,identity of colouring of insects and of that on which they feed, was explained to be the work of Nature Elementals. Form is on different planes, and the forms of one plane may be formless to dwellers on another. The Kosmocratores build on planes in the Divine Mind, visible to them though not to us. The principle of limitation—principium individuationis—is Form: this principle is Divine Law manifested in Kosmic Matter, which, in its essence, is limitless. The Auric Egg is the limit of man as Hiranyagarbha of the Kosmos. The first step towards the accomplishment of Kriyâshakti 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 Kriyâshakti. Suns and Planets (Page 562) A comet partially cools and settles down as a sun. It then gradually attracts round it planets that are as yet unattached to any centre, and thus, in millions of years, a Solar System is formed. The worn-out planet becomes a moon to the planet of another system. The sun we see is a reflection of the true Sun: this reflection, as an outward concrete thing, is a Kâma-Rûpa, all the suns forming the Kâma-Rûpa of Kosmos. To its own system the sun is Buddhi, as being the reflection and vehicle of the true Sun, which is Ãtmâ, invisible on this plane. All the Fohatic forces—electricity, etc—are in this reflection. The Moon At the beginning of the evolution of our globe, the moon was much nearer to the earth, and larger than it is now. It has retreated from us, and shrunk much in size. (The moon gave all her Principles to the earth, while the Pitris gave only their Chhâyâs to man.) The influences of the moon are wholly psycho-physiological. It is dead, sending out injurious emanations like a corpse. It vampirizes the earth and its inhabitants, so that any one sleeping in its rays suffers, losing some of his life-force. A white cloth is a protection, the rays not passing through it, and the head especially should be thus guarded. It has most power when it is full. It throws off particles which we absorb, and is gradually disintegrating. Where there is snow the moon looks like a corpse, being unable, through the white snow, to vampirize effectually. Hence snow-covered mountains are free from its bad influences. The moon is phosphorescent. The Râkshakas of Lanka and the Atlanteans are said to have subjected the moon. The Thessalians learned from them their Magic. Esoterically, the moon is the symbol of the Lower Manas; it is also the symbol of the Astral. Plants which under the sun’s rays are beneficent are maleficent under those of the moon. Herbs containing poisons are most active when gathered under the moon’s rays. A new moon will appear during the Seventh Round, and our moon will finally disintegrate and disappear. There is now a planet, the “Mystery Planet,” behind the moon, and it is gradually dying. Finally the time will come for it to send its Principles to a new Laya Centre, and there a new planet will form, 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.
All the visible planets placed in our Solar System by Astronomers belong to it, except Neptune. There are also some others not known to Science, belonging to it, and “all moons which are not yet visible for next things.” The planets only move in our consciousness. The Rulers of the seven Secret Planets have no influence on this earth, as this earth has on other planets. It is the sun and moon which really have not only a mental, but also a physical effect. The effect of the sun on humanity is connected with Kâma-Prâna, with the most physical Kâmic elements in us; it is the vital principle which helps growth. The effect of the moon is chiefly Kâma-Mânasic or psycho-physiological; it acts on the psychological brain, on the brain mind.
In answer to a question, H.P.B said that the diamond and the ruby were under the sun, the saphire under the moon—“but what does it matter to you?” Time When once out of the body, and not subject to the habit of consciousness formed by others, time does not exist. Cycles and epochs depend on consciousness: we are not here for the first time; the cycles return because we come back into conscious existence. Cycles are measured by the consciousness of humanity and not by Nature. It is because we are the same people as in past epochs that these events occur to us.
The Hindus look upon death as impure, owing to the disintegration of the body and the passing from one plane to another. “I believe in transformation, not in death.” Atoms The Atom is the Soul of the molecule. It is the six Principles, and the molecule is the body thereof. The Atom is the Ãtman of the objective Kosmos, i.e., it is on the seventh plane of the lowest Prakriti. Terms (Page 564) H.P.B began by saying that students ought to know the correct meaning of the Sanskrit terms used in Occultism, and should learn the Occult Symbology. To begin with one had better learn the correct Esoteric classification and names of the fourteen (7 X 2 ) and seven (Sapta) Lokas found in the exoteric texts. These are given there in a very confused manner, and are full of “blinds.” To illustrate this three classifications are given below. Lokas
Each and all correspond Esoterically to the Kosmic or Dhyân Chohanic Hierarchies, and to the human States of Consciousness and their subdivisions (forty-nine). To appreciate this the meanings of the terms used in the Vedântic classification must be first understood. Talas and Lokas (Page 565)
Each of the Lokas, places, worlds, states, etc., corresponds with and is transformed into five (exoterically) and seven (Esoterically) states or Tattvas, for which there are no definite names. These in the main divisions cited below make up the forty-nine Fires: 5 and 7 Tanmâtras, outer and inner senses. 5 and 7 Bhûtas, or elements. 5 and 7 Gnyânendryas, or organs of sensation. 5 and 7 Karmendryas, or organs of action. These correspond in general to States of Consciousness, to the Hierarchies of Dhyân Chohans, to the Tattvas, etc. These Tattvas transform themselves into the whole Universe. The fourteen Lokas are made of seven with seven reflections: above, below; within, without; subjective, objective; pure, impure; positive, negative; etc.
7. Atala The Ãtmic or Auric state or locality: it emanates directly from ABSOLUTENESS, and is the first something in the Universe. Its correspondence is the Hierarchy of non-substantial primordial Beings, in a place which is no place (for us), a state which is no state. This Hierarchy contains the primordial plane, all that was, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply Kismet: the latter is contrary to all the teachings of Occultism. Here are the Hierarchies of the Dhyâni Buddhas. Their state is that of Parasamâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity. 6. Vitala. Here are the Hierarchies of the celestial Buddhas, or Bodhisattvas, who are said to emanate from the seven Dhyâni Buddhas. It is related on earth to Samâdhi, to the Buddhic consciousness in man. No adept, save one, can be higher than this and live; if he passes into the Ãtmic or Dharmakâya state (Alaya) he can return to earth no more. These two states are purely hyper-metaphysical. 5. Sutala. A differential state corresponding on earth with the Higher Manas, and therefore with Shabda (Sound), the Logos, our Higher Ego; and also to the Manushi Buddha state, like that of Gautama, on earth. This is the third stage of Samâdhi (which is septenary). Here belong the Hierachies of the Kumâras—the Agnishvattas, etc. 4. Karatala corresponds with Sparsha (touch) and to the Hierarchies of ethereal, semi-objective Dhyân Chohans of the astral matter of the Mânasa-Manas, or the pure ray of Manas, that is the Lower Manas before it is mixed with Kâma (as in the young child). They are called Sparsha Devas, the Devas endowed with touch. These Hierarchies of Devas are progressive: the first have one sense; the second two; and so on to seven: each containing all the senses potentially, but not yet developed. Sparsha would be rendered better by affinity, contact. 3. Rasâtala, or Rûpatala: corresponds to the Hierachies of Rûpa or Sight Devas, possessed of three senses, sight, hearing, and touch. These are the Kâma-Mânasic entities, and the higher Elementals. With the Rosicrucians they were the Sylphs and Undines. It corresponds on earth with an artificial state of consciousness, such as that produced by hypnotism and drugs (morphia, etc.). 2. Mahâtala. Corresponds to the Hierachies of Rasa or Taste Devas , and includes a state of consciousness embracing the lower five senses and emanations of life and being. It corresponds to Kâma and Prâna in man, and to Salamanders and Gnomes in nature. 1. Pâtala. Corresponds to the Hierarchies of Gandha or Smell Devas, the underworld or antipodes: Myalba. The sphere of irrational animals, having no feeling save that of self-preservation and gratification of the senses: also of intensely selfish human beings, walking or sleeping. This is why Nârada is said to have visited Pâtâla when he was cursed to be reborn. He reported that life there was very pleasant for those “who had never left their birth-place”; they were happy. It is the earthly state, and corresponds with the sense of smell. Here are also animal Dugpas, Elementals of animals, and Nature Spirits.
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