RE: Theos-World new psychic
Oct 14, 2005 05:12 PM
by W.Dallas TenBroeck
SEVEN-FOLD UNIVERSE---SEVEN-FOLD MAN
"As the prime declaration of theosophy is that all these so-called bodies
and appearances are for the purpose of enabling the ONE--the Atma--to fully
comprehend nature and "bring about the aim of the soul," why not denominate
all that it uses for that purpose vehicles?... Or if greater clearness is
desired, let us say that there is one principle which acts through six
The scheme will then stand thus:
Atma (spirit), one principle, indivisible
Is vehicles are
Buddhi . . .. Spiritual Soul
Manas . . .. Human Soul
Kama Rupa . .. .Animal Soul
Linga Sarira . .. Astral Body
Prana or Jiva . .. Vitality
Rupa . . .. .The Body "
WQJ Articles I 299
"Enquirer. But who is it that creates each time the Universe?
Theosophist. No one creates it. Science would call the process
evolution...we, Occultists and Theosophists, see in it the only universal
and eternal reality casting a periodical reflection of itself on the
infinite Spatial depths.
This reflection which you regard as the objective material universe, we
consider as a temporary illusion and nothing else.
That alone which is eternal is real...the universe passes out of its
homogeneous subjectivity on to the first pane of manifestation, of which
planes there are seven, we are taught.
With each plane it becomes more dense and material until it reaches this,
our Solar system (like every other such system in the millions of others in
Cosmos) and even our Earth, has its own programme of manifestations
differing from the respective programmes of all others."
Key to Theosophy pp. 84-5
"Enquirer. I understand you describe our earth as forming a part of a
chain or earths?
Theosophist. We do. But the other six "earths" or "globes," are not on
the same plane of objectivity as our earth is; therefore we cannot see
It is only that their material density, weight, or fabric are entirely
different from those of our earth and the other known planets; but they are
(to us) on an entirely different layer of space, so to speak; a layer not
to be perceived or felt by our physical senses...
by "layer" is that plane of infinite space which by its nature cannot fall
under our ordinary waking perceptions, whether mental or physical; but
which exists in nature outside of our normal mentality or consciousness,
outside of our three dimensional space, and outside of our division of time.
Each of the seven fundamental planes (or layers) in space...has its own
objectivity and subjectivity, its own space and time, its own consciousness
and set of senses. [ Like a different set of sense used in our
Our philosophy teaches us that, as there are seven fundamental forces in
nature, and seven planes of being, so there are seven states of
consciousness in which man can live, think, remember and have his being...in
waking and dreaming [we have good proof of the fact]." Key to
Theosophy, pp. 88-90
"...the teaching about the Septenary constitution of the sidereal bodies and
of the macrocosm--from which the septenary division of the microcosm, or
Man--has until now been among the most esoteric. In olden times if used to
be divulged only at the Initiation and along with the most sacred figures of
the cycles...the key to their teaching is furnished by Atma-Vidya...for
outside of metaphysics no occult philosophy, no esotericism is possible."
SD I 168-9
"The universe evolves from the unknown, into which no man or mind, however
high, can inquire, on seven planes or in seven ways or methods in all
worlds, and this seven-fold differentiation causes all the worlds of the
universe and the beings thereon to have a septenary constitution...the
little worlds and the great are copies of the whole, and the minutest insect
as well as the most highly developed being are replicas in little or in
great of the vast inclusive original.
The divisions of the sevenfold universe may be laid down roughly as:
The ABSOLUTE, [or Space--that which ever is and in which all manifestation
must take place...we can do no more than say It Is. None of the great
teachers of the School ascribe qualities to the Absolute although all
qualities exist in It.]
Spirit, Mind, Matter, Will, Akasa or AEther, [ Akasa is used in
place of AEther because English...has no word to properly designate that
tenuous state of matter], and Life.
Our knowledge begins with differentiation, and all manifested objects,
beings, or powers are only differentiations of the Great Unknown. The most
that can be said is that the Absolute periodically differentiates itself,
and periodically withdraws the differentiation into itself.
The first differentiation--speaking metaphorically as to time--is Spirit,
with which appears Matter and Mind.
Akasa is produced from Matter and Spirit.
Will is the force of spirit in action and Life is a resultant of the action
of Akasa moved by spirit, upon Matter. But the Matter here spoken of is not
that which is vulgarly known as such. It is the real Matter which is always
invisible, and has sometimes been called Primordial Matter...Mulaprakriti
...we see or perceive only the phenomena but not the essential nature, body
or being of matter.
Mind is the intelligent part of the Cosmos, and in the collection of seven
differentiations above roughly sketched.
This plan was brought over from a prior period of manifestation which added
to its ever increasing perfectness, and no limit can be set to its
evolutionary possibilities in perfectness. Because there was never any
beginning to the periodical manifestations of the Absolute, there will never
be any end, but forever the going forth and withdrawing into the Unknown
will go on." Ocean, pp. 14-15
Table from Secret Doctrine Vol. II, p. 596
Correspondence of the 7 Cosmic and 7 Human "principles."
Human aspects or Cosmic aspects or
TRIPLE ASPECT OF THE DEITY
1. Universal Spirit (Atma) The Unmanifested Logos
2. Spiritual Soul (Buddhi) Universal (latent) Ideation
(see Fnote p.
3. Human Soul, Mind (Manas) Universal (or Cosmic) active
SPIRIT OF THE EARTH
4. Animal Soul (Kama-Rupa) Cosmic Chaotic energy
5. Astral Body (Linga-Sarira) Astral Ideation, reflecting
6. Life Essence (Prana) Life Essence or Energy
7. Body (Sthula Sarira) The Earth.
"We find...two distinct beings in man; the spiritual and the physical, the
man who thinks, and the man who records as much of these thoughts as he is
able to assimilate.
Therefore we divide him into two distinct natures: the upper or the
spiritual being, composed of three "principles" or aspects; and the lower
or the physical quaternary, composed of four--in all seven."
Key, p. 90
Table From: Secret Doctrine I p. 157
Seven-fold Man and His Vehicles in States of Consciousness
Classification in Vedantic
"Esoteric Buddhism" Classification Taraka Raja
"...Atma-Bodha or "Knowledge of Soul,"[a treatise by
Shankaracharya]...speaks distinctly of seven principles in man (see verse
They are called therein the five sheaths (Panchakosha) in which is enclosed
the divine monad--the Atman and Buddhi, the seventh and sixth principles, or
the individual soul when made distinct...from the supreme soul--Parabrahman.
The first sheath, called Ananda-maya--the sheath of "supreme bliss"--is the
Manas of fifth principle of the Occultists, when united with Buddhi;
the second sheath is Vijnana-maya Kosha, the case or envelope of
"self-delusion," the Manas when self-deluded into the belief of the personal
"I" or Ego, with its vehicle.
The third is Mano-maya sheath, composed of illusionary "mind" associated
with the organs of action and will, is the Kama Rupa and the Linga Sharira
combined, producing an illusive "I" or Mayavi Rupa.
The fourth sheath is called Prana-maya, illusionary "life," our second life
principle or Jiva, wherein resides life, the "breathing" sheath.
The fifth Kosha is called Anna-maya, or the sheath supported by food--our
gross material body.
All these sheaths produce other smaller sheaths, or six attributes or
qualities each, the seventh being always the root-sheath; and the Atman or
spirit passing through all these subtle ethereal bodies like a thread, is
called the "thread-soul" or Sutratman."
- HPB Five Years of Theosophy p. 126
TABLE FROM: Key to Theosophy, pp 91-92
Sanskrit Exoteric Explanatory
a) Rupa or Physical Is the vehicle of all the other
Sthula-Sarira body "principles" during life.
b) Prana Life or Necessary only to a) c) d), and
Vital the functions of the lower
principle which embrace all those limited
c) Linga- Astral body The Double, the phantom body.
d) Kama rupa The seat of This is the center of the animal
animal des- man, where lies the line of
ires and demarcation which separates the
passions. mortal man from the immortal
THE UPPER IMPERISHABLE TRIAD
e) Manas --a Mind. In- The future state and the Karmic
dual prin- telligence: destiny of man depend on whether
ciple in which is the Manas gravitates more downward to
function higher human Kama-rupa, the seat of animal
mind, whose passions, or upwards to Buddhi,
light, or rad- the Spiritual Ego. In the latter
iation links case, the higher consciousness of
the MONAD for the individual spiritual
the lifetime ations of mind (Manas), assimil-
to the mortal ating Buddhi, are absorbed by it
man. and form the Ego, which goes
f) Buddhi The The vehicle of pure universal
g) Atma Spirit One with the Absolute as its
[From: Key to Theosophy pp 91-2]
SD I pp. 242-5 gives the following analysis of seven-fold man:
1. The Upper Triad
1. Atma - pure Spirit
2. Buddhi - Spiritual Soul Ruach
3. Manas - Mind, Plastic Mediator Nephesch
2. The Lower Quaternary
4. Kama - Passion & Animal Desire
5. Prana - Life - Mikael, Sun
6. Linga Sarira - Astral Body Image of
7. Sthula Sarira Physical Body
[Explanatory footnote: "Nephesh is the breath of (animal) life...
Without Manas, "the reasoning Soul," or mind, Atma-Buddhi are irrational on
this plane and cannot act.
It is Buddhi which is the plastic mediator, not Manas, "the intelligent
medium between the upper Triad and the lower Quaternary."...]
SD I 241-2
"...Soul (or Ego)...is Atma-Buddhi-Manas...(collectively as the upper Triad)
lives on three planes, besides its
fourth, the terrestrial sphere; and it exists eternally on the highest of
Manas is immortal, because after every new incarnation it adds to
Atma-Buddhi something of itself, and thus assimilating itself to the Monad,
shares its immortality...
Buddhi becomes conscious by the accretions it gets from Manas after every
new incarnation...Buddhi is the mould of Atma, because Atma is no body, or
shape, or anything, and because Buddhi is its vehicle only figuratively...
Atma neither progresses, forgets, nor remembers. It does not belong to this
plane; it is but the ray of light
eternal which shines upon and through the darkness of matter--when the
latter is willing...
The astral through Kama (desire) is ever drawing Manas down into the sphere
of material passions and desires. But if the better man or Manas tries to
escape the fatal attraction and turns its aspirations to Atma--Spirit--then
Buddhi (Ruach) conquers, and carries Manas with it to the realm of eternal
The body follows the whims, good or bad, of Manas; Manas tries to follow
the light of Buddhi, but often fails.
The Monad becomes a personal ego when it incarnates; and something remains
of that personality through Manas, when the latter is perfect enough to
[Extracts from SD I 243-245 ]
"[There is a dual set of "principles": the spiritual, or those which belong
to the imperishable Ego; and the material, or those principles which make
up the ever-changing bodies or the series of personalities of that Ego.
Let us fix permanent names to those, and say that:--
1. Atma, the "Higher Self," is neither your Spirit nor mine, but
like sunlight shines on all. It is the universally diffused "divine
principle," and is inseparable from its one and absolute Meta-Spirit, as the
sunbeam is inseparable from sunlight.
2. Buddhi (the spiritual soul) is only its vehicle. Neither each
separately, nor the two collectively, are of any more use to the body of
man, than sunlight and its beams are for a mass of granite buried in the
earth, unless the divine Duad is assimilated by, and reflected in, some
consciousness. Neither Atma nor Buddhi are ever reached by Karma, because
the former is the highest aspect of Karma, its universal working agent of
ITSELF in one aspect, and the other is unconscious on this plane. This
consciousness or mind is
3. Manas,(*) the derivation or product in a reflected form of
Ahamkara, "the conception of "I," or Ego-ship, and Taijasi (the radiant).
This is the real Individuality or the divine man. It is this Ego
which--having originally incarnated in the senseless human form animated by,
but unconscious (since it had no consciousness) of, the presence in itself
of the dual monad--made of that human-like form a real man. It is that Ego,
that "Causal Body," which overshadows every personality Karma forces it to
incarnate into; and this Ego which is held responsible for all the sins
committed through, and in, every new body or personality--the evanescent
masks which hide the true Individual through the long series of rebirths.
(*) Mahat or the "Universal Mind" is the source of Manas. The latter
is Mahat, i.e., mind, in man. Manas is also called Kshetrajna, "embodied
spirit," because it is...the Manasa-putra, or "Sons of the Universal Mind,"
who created, or rather produced, the thinking man, "manu" by incarnating in
the third Race mankind [Lemurian] in our Round. It is Manasa,
therefore, which is the real incarnating and permanent Spiritual Ego, the
Individuality, and our various and numberless personalities only its
Key to Theosophy, pp. 135-6
"To avoid henceforth...misapprehensions, I propose to translate literally
from the Occult Eastern terms their equivalents in English, and offer these
for future use.
The HIGHER SELF is Atma, the inseparable ray of the Universal and ONE SELF.
It is the God above, more than within, us. Happy is the man who succeeds in
saturating his inner Ego with it!
The SPIRITUAL divine Ego is the Spiritual soul or Buddhi, in close union
with Manas, the mind-principle,
without which it is no Ego at all, but only the Atmic Vehicle.
The Inner, or Higher "Ego" is Manas, the "Fifth" Principle,...independently
of Buddhi. The Mind-Principle is only the Spiritual Ego when
merged into one with Buddhi,--no materialist being supposed to have in him
such an Ego, however great his intellectual capacities. It is the permanent
Individuality or the
The Lower or Personal "Ego" is the physical man in conjunction with his
lower Self, i.e., animal instincts,
passions, desires, etc. It is called the "false personality," and consists
of the lower Manas combined with Kama-rupa, and operating through the
Physical body and its phantom or "double."
The remaining "Principle" "Prana," or "Life, is strictly speaking, the
radiating force or energy of Atma-- as
the Universal Life and the One Self,--Its lower or rather (in its effects)
more physical, because manifesting, aspect.
Prana, Life permeates the whole being of the objective Universe; and is
called a "principle: only because it is an indispensable factor and the deus
ex machina of the living man."
Key to Theosophy pp. 175-6
Sent: Thursday, October 13, 2005 12:27 PM
Subject: new psychic
Just a comment, if everybody who claims to be a theosopher or a beginner
student in theosophy could read and try to understand the large explanations
the masters gave about the seven-fold constituition of man and also the
books that in the psychic world not everything that looks like, really is!!!
A. P. Sinnett compiled from his trade of mails between him and Morya and K
Hoomi a good book ( MAHATMA LETTERS TO APS ) and also HPB recorded huge
amount of information about the phenomena that involve communication between
The study of such books are a must.
[Non-text portions of this message have been removed]
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- new psychic
- From: "krishtar" <email@example.com>
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