H. P. Blavatsky, The Secret Doctrine, Volume 3
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Carrying the process backward, and subtracting 42, we find that the first or ground colour is green, for this globe.
The third and fourth octaves would be heat and actinic rays, and are invisible to our present perception. The seventh sense is that of spiritual sound; and since the vibrations of the sixth progress by steps of 6x7 those of the seventh progress by steps of 7x7. This is their table:
The fifth sense is in our possession: it is possibly that of geometrical form, and its steps of progression would be 5x7, or 35. The fourth sense is that of physical hearing, music, and its progressions are 28, or 4x7. The truth of this is demonstrated by the fact that it is in accord with the theories of Science as to the vibrations of musical notes. Our scale is as follows. —, 28, 56, 84, 112, 140, 168, 196, 224, 252, 280, 308, 336, 364, 392, 420, 448, 476, 504, 532, 560, 588, 616, 644, 672, 700. According to musical science, the notes C, E, G, are as 4, 5, 6, in their ratios of vibrations. The same ratio obtains between the notes of the triplet G, B, D, and F, A, C. This gives the scale, and reducing the vibrations to C as I, the ratios of the seven notes to C are
(Page 535) By a similar calculation we can put an octave below C’, and above C.” Writing these three octaves in line, and multiplying by seven we obtain a nearly exact correspondence with our table of vibration for the fourth sense.
H.C.
The Three Vital Airs (Page 537) IT is the pure Ãkâsha that passes up Sushumnâ: its two aspects flow in Idâ and Pingalâ. These are the three vital airs, and are symbolized by the Brâhmanical thread. They are ruled by the Will. Will and Desire are the higher and lower aspects of one and the same thing. Hence the importance of the purity of the canals; for if they soil the vital airs energized by the Will, Black Magic results. This is why all sexual intercourse is forbidden in practical Occultism. From Sushumnâ, Idâ and Pingalâ a circulation is set up, and from the central canal passes into the whole body. (Man is a tree; he has in him the macrocosm and the microcosm. Hence the trees used as symbols; the Dhyân-Chohanic body is thus figured.) The Auric Egg The Auric Egg is formed in curves, which may be conceived from the curves formed by sand on a vibrating metal disk. Each atom, as each body, has its Auric Egg, each centre forming its own. This Auric Egg, with the appropriate materials thrown into it, is a defence; no wild animal, however ferocious, will approach te Yogî thus guarded: it flings back from its surface all malign influences. No Will power is manifested through the Auric Egg. Q. What is the connection between the circulation of the vital airs and the power of the Yogî to make his Auric Egg a defence against aggression? A. It is impossible to answer this question. The knowledge is the last word of Magic. It is connected with Kundalini, that can as easily destroy as preserve. The ignorant tyro might kill himself. Q. Is the Auric Egg of a child a differentiation of Ãkâsha, into which may be thrown by the Adept the materials he needs for special purposes—e.g., the Mâyâvi Rûpa? [The question was somewhat obscurely worded. Evidently what the questioner wanted to know was if the Auric Egg was a differentiation (Page 538) of Akâsha, into which, as the child became a man, he might, if an Adept, weave the materials needed for special purposes, etc.] A. Taking the question in the sense of an Adept putting something into or acting on the Auric Egg of a child, then this could not be done, as the Auric Egg is Karmic, and not even an Adept must interfere with such Karmic record. If the Adept were to put anything into the Auric Egg of another, for which the person is not responsible, or which does not come from the Higher Self of that personality, how could Karmic justice be maintained? The Adept can draw into his own Auric Egg from his planet, or even from that of the globe or of the universe, according to his degree. This envelope is the receptacle of all Karmic causes, and photographs all things like a sensitive plate. The child has a very small Auric Egg which is in colour almost pure white. At birth the Auric Egg consists of almost pure Ãkâsha plus the Tanhâs, which, until the seventh year, remain potential or in latency. The Auric Egg of an idiot cannot be said to be human, that is, it is not tinged with Manas. It is Ãkâshic vibrations rather than an Auric Egg—the material envelope, such as that of the plant, the mineral or other object. The Auric Egg is the transmitter from the periodical lives to the Life eternal, i.e., from Prâna to Jîva. It disappears, but remains. The reason why the confession of the Roman Catholic and Greek Churches is so great a sin is because the confessor interferes with the Auric Egg of the penitent by means of his will power, engrafting artificially emanations from his own Auric Egg and casting seeds for germination into the Auric Egg of his subject. It is on the same lines as hypnotic suggestion. The above remarks apply equally to Hypnotism, although the latter is a psycho-physical force, and it is this which constitutes one of its many serious dangers. At the same time “a good thing may pass through dirty channels,” as in the case of the breaking by suggestion of the alcohol or opium habit. Mesmerism may be used by the Occultist to remove evil habits, if the intention be perfectly pure; as on the higher plane intention is everything, and good intention must work for good.
The Auric Egg is to the Man As the Astral Light is to the Earth As the Ether is to the Astral Light As the Akâsha is to the Ether The critical states are left out in the enumeration. They are the Laya Centres, or missing links in our consciousness, and separate these four planes from one another. The Dweller The “Dweller on the Threshold” is found in two cases: (a) In the case of the separation of the Triangle from the Quaternary; (b) When Kâmic desires and passions are so intense that the Kâma Rûpa persists in Kâma Loka beyond the Devachanic period of the Ego, and thus survives the reincarnation of the Devachanic Entity (e.g., when reincarnation occurs within two hundred or three hundred years). The “Dweller” being drawn by affinity towards the Reincarnating Ego to whom it had belonged, and being unable to reach it, fastens on the Kâma of the new personality, and becomes the Dweller on the Threshold, strengthening the Kâmic element and thus lending it a dangerous potency. Some become mad from this cause. Intellect The white Adept is not always at first of powerful intellect. In fact, H.P.B had known Adepts whose intellectual powers were originally below the average. It is the Adept’s purity, his equal love to all, his working with Nature, with Karma, with his “Inner God,” that give him his power. Intellect by itself alone will make the Black Magician. For intellect alone is accompanied with pride and selfishness: it is the intellectual plus the spiritual that raises man. For spirituality prevents pride and vanity. Metaphysics are the domain of the Higher Manas; whereas (Page 540) Physics are that of Kâma-Manas, which does the thinking in Physical Science and on material things. Kâma-Manas, like every other Principle, is of seven degrees. The Mathematician without spirituality, however great he may be, will not reach Metaphysics; but the Metaphysician will master the highest conceptions of Mathematics and will apply them without learning the latter. To be born Metaphysician the Psychic Plane will not be of much account: he will see its errors immediately he enters it, inasmuch as it is not the thing he seeks. With respect to Music and other Arts, they are the children of either the Mânasic or Kâma-Mânasic Principle, proportionately as Soul or technicality predominates.
After each incarnation, when the Mânasic Ray returns to its Father, the Ego, some of its atoms remain behind and scatter. These Mânasic atoms, Tânhic and other “causes,” being of the same nature as the Manas, are attracted to it by strong bonds of affinity, and on the reincarnation of the Ego are unerringly attracted to it and constitute its Karma. Until these are all gathered up, the individuality is not free from rebirth. The Higher Manas is responsible for the Ray it sends forth. If the Ray be not soiled, no bad Karma is generated. The Turîya State You should bear in mind that, in becoming Karma-less, good Karma, as well as bad, has to be gotten rid of, and that Nidânas, started towards the acquisition of good Karma, are binding as those induced in the other direction. For both are Karma. Yogis cannot attain the Turîya state unless the Triangle is separated from the Quaternary.
Mahat is the manifested universal Parabrâhmic Mind (for one Manvantara) on the Third Plane [of Kosmos]. It is the Law whereby the Light falls from plane to plane and differentiates. The Mânasaputras are its emanations. Man alone is capable of conceiving the Universe on this plane of existence. Existence is; but when the entity does not feel it, for that eternity it is not. The pain of an operation exists, though the patient does not feel it, and for the patient it is not. FEAR AND HATRED (Page 541) How to Advance Q. What is the correct pronunciation of AUM? A. It should first be practised physically; always at the same pitch, which must be discovered in the same way as the particular colour of the student is found, for each has its own tone. AUM consists of two vowels and one semi-vowel, which latter must be prolonged. Just as Nature has its Fa, so each man has his: man being differentiated from Nature. The body may be compared to an instrument and the Ego to the player. You begin by producing effect on yourself; then little by little you learn to play on the Tattvas and Principles; learn first the notes, then the chords, then the melodies. Once the student is master of every chord, he may begin to be a co-worker with Nature and for others. He may then, by the experience he has gained of his own nature, and by the knowledge of the chords, strike such as will be beneficial in another, and so will serve as a keynote for beneficial results. Try to have a clear representation of the geometrical triangle on every plane, the conception gradually growing more metaphysical, and ending with the subjective Triangle, Ãtmâ-Buddhi-Manas. It is only by the knowledge of this Triangle under all forms that you can succeed, e.g., in enclosing the past and the future in the present. Remember that you have to merge the Quaternary in the Triangle. The Lower Manas is drawn upwards, with the Kâma, Prâna and Linga, leaving only the physical body behind, the lower reinforcing the higher. Advance may be made in Occultism even in Devachan, if the Mind and Soul be set thereon during life; but it is only as in a dream, and the knowledge will fade away as memory of a dream fades, unless it be kept alive by conscious study. Fear and Hatred Fear and hatred are essentially one and the same. He who fears nothing will never hate, and he who hates nothing will never fear. The Triangle Q. What is the meaning of the phrase: “Form a clear image of the Triangle on every plane;” e.g., on the Astral Plane, what should one think of as the Triangle? A. [H.P.B asked whether the question signified the meaning of (Page 542) the Triangle or the way to represent the Triangle on the “screen of light.” The questioner explaining that the latter was the meaning, H.P.B said that] it was only in the Turîa state, the fourth of the seven steps of Râja Yoga that the Yogî can represent to himself that which is abstract. Below this state, the perceptive power, being conditioned, must have some form to contemplate; it cannot represent to itself the Arûpa. In the Turîya state the Triangle is in yourself and is felt. Below the Turîya state there must be a symbol to represent Atmâ-Buddhi-Manas. It is not a mere geometrical Triangle, but the Triad imaged, to make thought possible. Of this Triad, we can make some kind of representation of Manas, however indistinct; while of Atmâ no image can be formed. We must try to represent the Triangle to ourselves on higher and higher planes. We must figure Manas as overshadowed by Buddhi, and immersed in Ãtmâ. Only Manas, the Higher Ego, can be represented; we may think it as the Augoeides, the radiant figure in Zanoni. A very good Psychic might see this. Psychic Vision Psychic vision, however, is not to be desired, since Psyche is earthly and evil. More and more as Science advances, the psychic will be reached and understood; Psychism has in it nothing that is spiritual. Science is right on its own plane, from its own standpoint. The law of the Conservation of Energy implies that psychic motion is generated by motion. Psychic motion being only motion on the Psychic Plane, a material plane, the Psychologist is right who sees in it nothing beyond matter. Animals have no Spirit, but they have psychic vision, and are sensitive to psychic conditions; observe how these react on their health, their bodily state. Motion is the abstract Deity; on the highest plane it is Arûpa, absoolute; but on the lowest it is merely mechanical. Psychic action is within the sphere of physical motion. Ere psychic action can be developed in the brain and nerves, there must be adequate action which generates it on the Physical Plane. The paralysed animal that cannot generate action in the physical body, cannot think. Psychics merely see on a plane of different material density; the spiritual glimpses sometimes obtained by them come from a plane beyond. A Psychic’s vision is that of one coming, as it were, into the lighted room, and seeing everything there by an artificial light; when the light is extinguished, vision is lost. Spiritual vision sees by the light within, the light hidden beneath the bushel of the body, by which we can see clearly and independently of all outiside.
X. saying that she felt as though she saw on three planes, H.P.B answered that each plane was sevenfold, the Astral as every other. She gave as an example on the Physical Plane the vision of a table with the sense of sight; seeing it still, with the eyes closed, by retinal impression; the image of it conserved in the brain; it can be recalled by memory; it can be seen in dream; or as an aggregate of atoms; or as disintegrated. All these are on the Physical Plane. Then we can begin again on the Astral Plane, and obtain another septenary. This hint should be followed and worked out. Triangle and Quaternary Q. Why is the violet, the colour of the Linga Sharîra, placed at the apex of the △, when the Macrocosm is figured as △, thus throwing the yellow, Buddhi, into the lower Quaternary? □ A. It is wrong to speak of the “lower Quaternary” in the Macrocosm. It is the Tetraktys, the highest, the most sacred of all symbols. There comes a moment when, in the highest meditation, the Lower Manas is withdrawn into the Triad, which thus becomes the Quaternary, the Tetraktys of Pythagoras, leaving what was the Quaternay as the lower Triad, which is then reversed. The Triad is reflected in the Lower Manas. The Higher Manas cannot reflect itself, but when the Green passes upwards it becomes a mirror for the Higher; it is then no more Green, having passed from its associations. The Psyche then becomes spiritual, the Ternary is reflected in the Fourth, and the Tetraktys is formed. So long as you are not dead, there must be something to reflect the Higher Triad; for there must be something to bring back to the waking consciousness the experiences passed through on the higher planes. The Lower Manas is as a tablet which retains the impressions made on it during trance. The Turîya state is entered on the Fourth Path; it is figured in the diagram on p.478, in the Second Paper. Q. What is the meaning of a triangle formed of lines of light appearing in the midst of intense vibrating blue? A. Seeing the Triangle outside is nothing; it is merely a reflection of the Triad on the Auric Envelope, and proves that the seer is outside the Triangle. It should be seen in quite another way. You must (Page 544) endeavour to merge yourself in it, to assimilate yourself with it. You are merely seeing things in the Astral. “When the Third Eye is opened in any one of you, you will have something very different to tell me.” Q. With reference to the “Pillar of Light” in a previous question, is the Auric Envelope the Higher Ego, and does it correspond to the Ring-Pass-Not? [This question was not answered, as going too far. The Ring-Pass-Not is at the circumference of the manifested Universe.] Nidânas Q. The root of the Nidânas is Avidyâ. How does this differ from Mâyâ? How many Nidânas are there Esoterically? A. Again too much is asked. The Nidânas, the concatenations of causes and effects (not in the sense of the Orientalists), are not caused by ignorance. They are produced by Dhyân Chohans and Devas, who certainly cannot be said to act in ignorance. We produce Nidânas in ignorance. Each cause started on the Physical Plane sets up action on every plane to all eternity. They are eternal effects reflected from plane to plane on the “screen of eternity.” Manas Q. What is the septenary classification of Manas? There are seven degrees of the Lower Manas, and presumably there are seven degrees of the Higher. Are there then fourteen degrees of Manas, or is Manas, taken as a whole, divided into forty-nine Mânasic fires? A. Certainly there are fourteen, but you want to run before you can walk. First learn the three, and then go on to the forty-nine. There are three Sons of Agni; they become seven, and then evolve to the forty-nine. But you are still ignorant how to produce the three. Learn first how to produce the “Sacred Fire,” spoken of in the Puranas. The forty-nine fires are all states of Kundalinî, to be produced in ourselves by the friction of the triad. First learn the septenary body, and then that of each Principle. But first of all learn the first Triad (the three vital airs). The Spinal Cord Q. What is the sympathetic nerve and its function in Occultism? Is it found only after a certain stage of animal evolution, and would seem to be evolving in complexity towards a second spinal cord. Prâna and Antahkarana (Page 545) A. At the end of the next Round, Humanity will again become male-female, and then there will be two spinal cords. In the Seventh Race the two will merge into one. The evolution corresponds to the Races, and with the evolution of the Races the sympathetic develops into a true spinal cord. We are returning up the arc only with self-consciousness added. The Sixth Race will correspond to the “pudding bags,” but will have the perfection of form with the highest intelligence and spirituality. Anatomists are beginning to find new ramifications and new modifications in the human body. They are in error on many points, e.g., as to the spleen, which they call the manufactory of white blood corpuscles, but which is really the vehicle of the Linga Sharîra. Occultists know each minute portion of the heart, and have a name for each. They call them by the names of the Gods, as Brahmâ’s Hall, Vishnu’s Hall, etc. They correspond with parts of the brain. The very atoms of the body are the thirty-three crores of Gods. The sympathetic nerve is played on by the Tântrikas, who call it Shiva’s Vînâ. Prâna Q. What is the relation of man to Prâna—the periodical life? A. Jîva becomes Prâna only when the child is born and begins to breathe. It is the breath of life, Nephesh. There is no Prâna on the Astral Plane. Antahkarana Q. The Antahkarana is the link between the Higher and the Lower Egos; does it correspond to the umbilical cord in projection? A. No; the umbilical cord joining the astral to the physical body is a real thing. Antahkarana is imaginary, a figure of speech, and is only the bridging over from the Higher to the Lower Manas. Antahkarana only exists when you commence to “throw your thought upwards and downwards.” The Mâyâvi Rûpa, or Mânasic body, has no material connection with the physical body, no umbilical cord. It is spiritual and ethereal, and passes everywhere without let or hindrance. It entirely differs from the astral body, which, if injured, acts by repercussion on the physical body. The Devachanic entity, even previous to birth, can be affected by the Skandhas, but these have nothing to do with the Antahkarana. It is affected, e.g., by the desire for reincarnation. Q. We are told in The Voice of the Silence that we have to become (Page 546) “the path itself,” and in another passage that Antahkarana is that path. Does this mean anything more than that we have to bridge over the gap between the consciousness of the Lower and the Higher Egos? A. That is all. Q. We are told that there are seven portals on the Path: is there then a sevenfold division of Antahkarana? Also, is Antahkarana the battlefield? A. It is the battlefield. There are seven divisions in the Antahkarana. As you pass from each to the next you approach the Higher Manas. When you have bridged the fourth you may consider yourself fortunate. Miscellaneous Q. We are told that AUM “should be practised physically.” Does this mean that, colour being more differentiated than sound, it is only through the colours that we shall get at the real sound of each of us? and that AUM can only have its Spiritual and Occult signification when attained to the Ãtmâ-Buddhi-Manas of each person? A. AUM means good action, not merely lip-sound. You must say it in deeds. Q. With reference to the △, is not the Ãtmâ-Buddhi-Manas different for each entity, according to the plane on which he is? A. Each Principle is on a different plane. The Chelâ must rise to one after the other, assimilating each, until the three are one. This is the root of the Trinity. Q. In The Secret Doctrine we are told that Ãkâsha is the same as Pradhâna. Akasha is the Auric Egg of the earth, and yet Ãkâsha is the same as Pradhâna. Ãkâsha is the Auric Egg of the earth, and yet Ãkâsha is Mahat. What then is the relation of Manas to the Auric Egg? A. Mûlaprakriti is the same as Ãkâsha (seven degrees). Mahat is the positive aspect of Akasha, and is the Manas of the Kosmic Body. Mahat is to Ãkâsha as Manas is to Buddhi, and Pradhâna is but another name for Mûlaprakriti. The Auric Egg is Ãkâsha and has seven degrees. Being pure abstract substance, it reflects abstract ideas, but also reflects lower concrete things. The Third Logos and Mahat are one, and are the same as the Universal Mind, Alaya. The Tetraktys is the Chatur Vidyâ, or the fourfold knowledge in one, the four-faced Brahmâ. Sacred Centres of Body (Page 547) Nâdîs Q. Have the Nâdîs any fixed relationship to the vertebræ? can they be located opposite to or between any vertebrae? Can they be regarded as occupying each a given and fixed extent in the cord? Do they correspond to the divisions of the cord known to Anatomists? A. H.P.B believed that the Nâdîs corresponded to regions of the spinal cord known to Anatomists. There are thus six or seven Nâdîs or plexuses along the spinal cord. The term, however, is not technical but general, and applies to any knot, centre, ganglion, etc. The sacred Nâdîs are those which run along or above Sushumnâ. Six are known to Science, and one (near the atlas) unknown. Even the Târaka Râja Yogîs speak only of six, and will not mention the sacred seventh. Idâ and Pingalâ play along the curved wall of the cord in which is Sushumnâ. They are semi-material, positive and negative, sun and moon , and start into action the free and spiritual current of Sushumnâ. They have distinct paths of their own, otherwise they would radiate all over the body. By concentration on Idâ and Pingalâ is generated the “sacred fire.” Another name for Shiva’s Vînâ (sympathetic system) is Kâlî’s Vînâ. The sympathetic cords and Idâ and Pingalâ start from a sacred spot above the medulla oblongata, called Triveni. This is one of the sacred centres, another of which is Brahmarandra, which is, if you like, the grey matter of the brain. It is also the anterior fontanelle in the new-born child. The spinal column is called Brahmadanda, the stick of Brahmâ. This is again symbolized by the bamboo rod carried by Ascetics. The Yogis on the other sides of the Himâlayas, who assemble regularly at Lake Mânsarovara, carry a triple knotted bamboo stick, and are called Tridandins. This has the same signification as the Brâhmanical cord, which has many meanings besides the three vital airs; e.g., it symbolizes the three initiations of a Brâhman, taking place: (a) at birth, when he receives his mystery name from the family Astrologer, who is supposed to have received it from the Devas (he is also thus said to be initiated by the Devas); a Hindu will sooner die than reveal this name; (b) at seven, when he receives the cord; and (c) at eleven or twelve, when he is initiated into his caste.
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