H. P. Blavatsky, The Secret Doctrine, Volume 3

(Page 576) You can take these on any planes: e.g., bad news passes through the four lower stages before coming to the heart.

Or take Sound:

                                   1. It strikes the ear.

                                   2. Self-perception of the ear.

                                   3. On the psychic or mental, which carries it to

                                   4. Vital (harsh, soft; strong, weak; etc.).

The Ego

One of the best proofs that there is an Ego, a true Field of Consciousness is the fact already mentionned, that a state of consciousness, is never exactly reproduced, though you should live a hundred years, and pass through milliards and milliards. In an active day, how many states and substates there are; it would be impossible to have cells 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 scatter in space. That which touches the Entity has an affinity for it, as a noble action is immortal and goes with it into Devachan, forming part and parcel of the biography of the personality which is disintegrating. A lofty emotion runs through the seven stages, and touches the Ego, the mind that plays its tunes in the mind-cells. We can analyze the work of consciousness and describe it; but we cannot define consciousness unless we postulate a Subject.

Bhûrloka

The Bhûrloka begins with the Lower Manas. Animals do not feel as do men. The dog thinks more of his master being angry than of the actual pain of the lash. The animal does not suffer in memory and in imagination, feeling past and future as well as actual present pain.

Vibrations and Impressions (Page 577)

Pineal Gland

The special physical organ of perception is the brain, and perception is located in the aura of the pineal gland. This aura answers in vibrations to any impressions, but it can only be sensed, not perceived, in the living man. During the process of thought manifesting in consciousness, a constant vibration occurs in the light of this aura, and a clairvoyant looking at the brain of a living man may almost count, see with the spiritual eye, the seven scales, the seven shades of light, passing from the dullest to the brightest. You touch your hand; before you touch it the vibration is already in the aura of the pineal gland, and has its own shade of colour. It is this aura which causes the wear and tear of the organ, by the vibrations its sets up. The brain, set vibrating, conveys the vibrations to the spinal cord, and so to the rest of the body. Happiness as well as sorrow sets up these strong vibrations, and so wears out the body. Powerful vibrations of joy or sorrow may thus kill.

The Heart

The septenary disturbance and play of light around the pineal gland are reflected in the heart, or rather the aura of the heart, which vibrates and illumines the seven brains of the heart, just as does the aura round the pineal gland. This is the exoterically four- but Esoterically seven-leaved lotus, the Saptaparna, the cave of Buddha, with its seven compartments.

Astral and Ego

There is a difference between the nature and the essence of the Astral Body and the Ego. The Astral Body is molecular, however etherealized it may be: the Ego is atomic, spiritual. The Atoms are spiritual, and are for ever invisible on this plane; molecules form around them, they remaining as the higher invisible principles of the molecules. The eyes are the most Occult of our senses; close them and you pass to the mental plane. Stop all the senses and you are entirely on another plane.

Individuality

If twelve people are smoking together, the smoke of their cigarettes may mingle, but the molecules of the smoke from each have an affinity with each other, and they remain distinct for ever and ever, no matter (Page 578) how the whole mass may interblend. So a drop of water, though it fall into the ocean retains its individuality. It has become a drop with a life of its own, like a man, and cannot be annihilated. Any group of people would appear as a group in the Astral Light, but would not be permanent; but a group meeting to study Occultism would cohere and the impression would be more permanent. The higher and the more spiritual the affinity, the more permanent the cohesion.

Lower Manas

The Lower Manas is an emanation from the Higher Manas, and is of the same nature as the Higher. This nature can make no 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. So the Lower Manas clothes itself with the essence of the Astral Light; this astral envelope shuts it out from its Parent, except through the Antahkarana which is its only salvation. Break this and you become an animal.

Kâma

Kâma is life, it is the essence of the blood. When this leaves the blood the latter congeals. Prâna is universal on this plane; it is in us the vital principle, Prânic, rather than Pranâ.

Self-Hood

Qualities determine the properties of “Self-hood.” As, for instance two wolves placed in the same environment would probably not act differently.

The field of the consciousness of the Higher Ego is never reflected in the Astral Light. The Auric Envelope receives the impressions of both the Higher and the Lower Manas, and it is the latter impressions that are also reflected in the Astral Light. Whereas the essence of all things 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 low a plane. But during the life of a man, this essence, with a view to Karmîc ends, is impressed on the Auric Envelope, and after death and the separation of the 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 Ego is to be reincarnated. [There are thus three sets of impressions, which we may call the Kâmic, Devachanic and Mânasic.] For the entities no matter how high, must have their Karmic rewards and punishments on earth.

The Crucifixion of the Christos (Page 579) 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 experience. In the case of the Adept the brain is trained to retain these impressions.

The reincarnating Ray may, for convenience, be separated into two aspects: the lower Kâmic Ego is scattered in Kâma Loka; the Mânasic part accomplishes its cycle and returns to the Higher Ego. 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 abstruse but yet the most important mystery of Occultism; all the cycle of our lives hangs on it. It is indeed the Higher Ego that is the sufferer; for remember that the abstract consciousness of the higher personal consciousness will remained impressed on the Ego, since it must be part and parcel of its eternity. All our grandest impressions are impressed on the Higher Ego, because they are of the same nature as itself.

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 expense of the rest is bad. Therefore, in patriotism, etc., the venom is present with the good. For though the inner essence of the Higher Ego is unsoilable, the outer garment may be soiled. Thus both the bad and the good of such thoughts and actions are impressed on the Auric Envelope and the Karma 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 Mind, and at reincarnation the Ego sends out a Ray which is itself, into a new personality, and there suffers. It suffers in the Self-consciousness that it has created by its own accumulated experiences.

Every one of our Egos has the Karma 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. It is long before realizing that it is itself. Only after many births does it begin to discern, by this collectivity of experience, that it is individual. At the end of its cycle of reincarnation it is still the same Divine Consciousness, but it has now become individualized Self-consciousness.

(Page 580) The feeling of responsibility is inspired by the presence of the Light of the Higher Ego. As the Ego in its cycle of re-birth 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 Universe. Absolute Being, to have the idea of sensation of all this, must pass through all experience individually, not universally, so that when it returns it should be of the same omniscience as the Universal Mind plus the memory of all that it has passed through.

At the Day “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 stream which is always the “I.”

We should therefore always endeavour to accentuate our responsibility.

The Higher Ego is, as it were, a globe of pure divine light, a Unit from a higher plane, on which is no differentiation. Descending to a plane of differentiation it emanates a Ray, which it can only manifest through the personality which is already differentiated. A portion of this Ray, the Lower Manas, during life, may so crystallize itself and become one with Kâma that it will remain assimilated with Matter. That portion which retains its purity forms Antahkarana. The whole fate of an incarnation depends on whether Antahkarana will be able to restrain the Kâma-Manas or not. After death the higher light (Antahkarana) which bears the impressions and memory of all good and noble aspirations, assimilates itself with the Higher Ego, the bad is dissociated in space, and comes back as bad Karma awaiting the personality.

The feeling of responsibility is the beginning of Wisdom, a proof that Ahankâra is beginning to fade out, the beginning of losing the sense of separateness.

Kâma Rûpa

The Kâma Rûpa eventually breaks up and goes into animals. All red-blooded animals come from man. The cold-blooded are from the matter of the past. The blood is the Kâma Rûpa.

The white corpuscles are the scavengers, “devourers”; they are oozed out of the Astral through the spleen, and are of the same essence as the Astral. They are the seat-born of the Chhâyâ. Kâma is everywhere in the body. The red cells are drops of electrical fluid, the perspiration of all the organs oozed out from every cell. They are the progeny of the Fohatic Principle.

Rising Above the Brain (Page 581)

Heart

There are seven brains in the heart, the Upâdhis and symbols of the seven Hierarchies.

The Fires

The fires are always playing round the pineal gland, but when Kundalini illuminates them for a brief instant the whole universe is seen. Even in deep sleep the Third Eye opens. This is good for Manas, who profits by it, though we ourselves do not remember.

Perception

In answer to a question on the seven stages of perception, H.P.B said that thought should be centred on the highest, the seventh, and then an attempt to transcend this will prove that it is impossible to go beyond it on this plane. There is nothing in the brain to carry the thinker on, and if thought is to rise yet further it might be thought without a brain. Let the eyes be closed, the will set not to let the brain work, and then the point may be transcended and the student will pass to the next plane. All the seen stages of perception come before Antahkarana; if you can pass beyond them you are on the Mânasic Plane.

Try to imagine something which transcends your power of thought, say, the nature of the Dhyân Chohans. Then make the brain passive, and pass beyond; you will see a white radiant light, like silver, but opalescent as mother of pearl; then waves of colour will pass over it, beginning in the tenderest violet, and through bronze shades of green to indigo with metallic lustre, and that colour will remain. If you see this you are on another plane. You should pass through seven stages.

When a colour comes, glance at it, and if it is not good reject it. Let your attention be arrested only on the green, indigo and yellow. These are good colours. The eyes being connected with the brain, the colour you see most easily will be the colour of the personality. If you see red, it is merely physiological, and is to be disregarded. Green-bronze is the Lower Manas: yellow-bronze the Antahkarana, (Page 582) indigo-bronze is Manas. These are to be observed, and when the yellow-bronze merges into the indigo you are on the Mânasic Plane.

On the Mânasic Plane you see the Noumena, the essence of phenomena. You do not see people or other consciousnesses, but have enough to do to keep your own. The trained Seer can see Noumena always. The Adept sees the Noumena on this plane, the reality of things, so cannot be deceived.

In meditation the beginner may waver backwards and forwards between two planes. You hear the ticking of a clock on this plane, then on the astral—the soul of the ticking. When clocks are stopped here the ticking goes on on higher planes, in the astral, and then in the ether, until the last bit of the clock is gone. It is the same as with a dead body, which sends out emanations until the last molecule is disintegrated.

There is no time in meditation, because there is no succession of states of consciousness on this plane.

Violet is the colour of the Astral. You begin with it, but should not stay in it; try to pass on. When you see a sheet of violet, you are beginning unconsciously to form a Mâyâvi Rûpa. Fix your attention, and if you go away keep your consciousness firmly to the Mâyâvic Body; do not lose sight of it, hold on like grim death.

Consciousness

The consciousness which is merely the animal consciousness is made up of the consciousness of all the cells in the body except those of the heart. The heart is the king, the most important organ in the body of man. Even if the head be severed from the body, the heart will continue to beat for thirty minutes. It will beat for some hours if wrapped in cotton wool and put in a warm place. The spot in the heart which is the last of all to die is the seat of life, the centre of all, Brahmâ, the first spot that lives in the fœtus 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 is alive the Yogî can be resurrected. This spot contains potentially mind, life, energy, and will. During life it radiates prismatic colours, fiery and opalescent. The heart is the centre of spiritual consciousness, as the brain is the centre of intellectual. But this consciousness cannot be guided by a person, nor its energy directed by him until he is at one with Buddhi-Manas; until then it guides him—if it can. Hence the pangs of remorse, the prickings of conscience, they come from the heart, not the head. In the heart is the only manifested God, the other two are invisible, and it is this which represents the Triad. Ãtmâ-Buddhi-Manas.

Christ and Apollonius (Page 583)

In reply to a question whether the consciousness might not be concentrated in the heart, and so the promptings of the Spirit caught. H.P.B said that any one who could thus concentrate would be at one with Manas, would have united Kâma-Manas to the Higher Manas. The Higher Manas could not directly guide man, it could only act through the Lower Manas.

There are three principal centres in man, Heart, Head, and Navel: any two of which may be + or – to each other, according to the relative predominance of the centres.

The heart represents the Higher Triad; the liver and spleen represent the Quaternary. The solar plexus is the brain of the stomach.

H.P.B was asked if the three centres above-named would represent the Christos, crucified between two thieves; she said it might serve as an analogy, but these figures must not be over-driven. It must never be forgotten that the Lower Manas is the same in its essence as the Higher, and may become one with it by rejecting Kâmic impulses. The crucifixion of the Christos represents the self-sacrifice of the Higher Manas, the Father that sends his only begotten Son into the world to take upon him our sins: the Christ-myth came from the Mysteries. So also did the life of Apollonius of Tyana; this was suppressed by the Fathers of the Church because of its striking similarity to the life of Christ.

The psycho-intellectual man is all in the head with its seven gateways; the spiritual man is in the heart. The convolutions are formed by thought.

The third ventricle in life is filled with light, and not with a liquid as after death.

There are seven cavities in the brain which are quite empty during life, and it is in these that visions must be reflected if they are to remain in the memory. These centres are, in Occultism, called the seven harmonies, the scale of the divine harmonies. They are filled with Ãkâsha, each with its own colour, according to the state of consciousness in which you are. The sixth is the pineal gland, which is hollow and empty during life; the seventh is the whole; the fifth is the third ventricle; the fourth the pituitary body. When Manas is united (Page 584) to Ãtmâ-Buddhi, or when Ãtmâ-Buddhi is centred in Manas, it acts in the three higher cavities, radiating, sending forth a halo of light, and this is visible in the case of a very holy person.

The cerebellum is the centre, the storehouse of all the forces; it is the Kâma of the head. The pineal gland corresponds to the uterus; its peduncles to the Fallopian tubes. The pituitary body is only its servant, its torch-bearer, like the servants bearing lights that used to run before the carriage of a princess. Man is thus androgyne so far as his head is concerned.

Man contains in himself every element that is found in the Universe. There is nothing in the Macrocosm that is not in the Microcosm. The pineal gland, as was said, is quite empty during life; the pituitary contains various essences. The granules in the pineal gland are precipitated after death within the cavity.

The cerebellum furnishes the materials for ideation; the frontal lobes of the cerebrum are the finishers and polishers of the materials, but they cannot create of themselves.

Clairvoyant perception is the consciousness of touch: thus reading letters, psychometrizing substances, etc., may be done at the pit of the stomach. Every sense has its consciousness, and you can have consciousness through every sense. There may be consciousness on the plane of sight, though the brain be paralyzed; the eyes of a paralyzed person will show terror. So with the sense of hearing. Those who are physically blind, deaf or dumb, are still possessed of the psychic counterparts of these senses.

Will and Desire

Eros in man is the will of the genius to create great pictures, great music, things that will live and serve the race. It has nothing in common with the animal desire to create. Will is the Higher Manas. It is the universal harmonious tendency acting by the Higher Manas. Desire is the outcome of separateness, aiming at the satisfaction of Self in Matter. The path opened between the Higher Ego and the Lower enables the Ego to act on the personal self.

Conversion

It is not true that a man powerful in evil can suddenly be converted and become as powerfully for good. 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 this incarnation. You cannot take a herring barrel and use it for attar of roses; the wood is too soaked through with the drippings. When evil impulses and tendencies have become impressed on the physical nature, they cannot at once be reversed. The molecules of the body have been set in a Kâmic direction, and though they have sufficient intelligence to discern between things on their own plane, i.e., to avoid things harmful to themselves, they cannot understand a change of direction, the impulse to which is from another plane. If they are forced too violently, disease, madness or death will result.

The Beginnings (Page 585)

Origines

Absolute eternal motion, Parabrahman, which is nothing and everything, motion inconceivably rapid, in this motion throws off a film which is Energy, Eros. It thus transforms itself to Mûlaprakrity, primordial Substance which is still Energy. This Energy, still transforming itself in its ceaseless and inconceivable motion, becomes the Atom, or rather the germ of the Atom, and then it is on the Third Plane.

Our Manas is a Ray from the World-Soul and is withdrawn at Pralaya; “it is perhaps the Lower Manas of Parabrahman,” that is, of the Parabrahman of the manifested Universe. The first film is Energy, or motion on the manifested plane; Alaya is the Third Logos, Mahâ-Buddhi, Mahat. We always begin on the Third Plane; beyond that all is inconceivable. Ãtmâ is focussed in Buddhi, but is embodied only in Manas, these being the Spirit, Soul and Body of the Universe.

Dreams

We may have evil experiences in dreams as well as good. We should, therefore, train ourselves so as to awaken directly we tend to do wrong.

The Lower Manas is asleep in sense-dreams, the animal consciousness being then guided towards the Astral Light by Kâma; the tendency of such sense-dreams is always towards the animal.

If we could remember our dreams in deep sleep, then we should be able to remember all our past incarnations.

Nidânas

There are twelve Nidânas, exoteric and Esoteric, the fundamental doctrine of Buddhism. (Page 586) So also there are twelve exoteric Buddhist Sûttas called Nidânas, each giving one Nidâna.

The Nidânas have a dual meaning. They are:

(1) The twelve 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 an Upâdhi (basis), one of the sub-divisions of one of the Nidânas, and also an effect or consequence.

Both bases and effects belong to one or another Nidâna, each having from three to seventeen, eighteen and twenty-one sub-divisions.

The names of the twelve Nidânas are:

THE TWELVE NIDANAS
1	Jarâmarana
2	Jâti
3	Bhava
4	Upâdâna
5	Trishnâ
6	Vedanâ
7	Sparsha
8	Chadayâtana
9	Nâmarûpa
10	Vigñâna
11	Samskâra
12	Avidyâ *
* If the Nidânas are read the reverse way, i.e., from 12 to 1, they give the evolutionary order.—Ed.J]