Theos-Talk Archives (December 2005 Message tt00024)

December 5, 2005

Dear Zakk, and Friends:

Please consider what THEOSOPHY has to say on this subject of the 7 "planes /
principles"

Best wishes

Dallas

----------------------------------------


SEVEN-FOLD UNIVERSE---SEVEN-FOLD MAN

=================


SEPTENARY UNIVERSE


"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 plane...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
them...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 "dream-life."]...

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
Principles	Principles
================================================================

TRIPLE ASPECT OF THE DEITY


1.	Universal Spirit (Atma)	The Unmanifested Logos


2.	Spiritual Soul (Buddhi)	Universal (latent) Ideation
(see Fnote p. 597)

3.	Human Soul, Mind (Manas)	Universal (or Cosmic) active
Intelligence


SPIRIT OF THE EARTH


4.	Animal Soul (Kama-Rupa)	Cosmic Chaotic energy

5.	Astral Body (Linga-Sarira)	Astral Ideation, reflecting 
terrestrial things.

6.	Life Essence (Prana)	Life Essence or Energy

7.	Body (Sthula Sarira)	The Earth.

[ from: SD II 596]


----------------------------------------------------------


SEVENFOLD MAN


"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
Classification in
"Esoteric Buddhism"	Classification	Taraka Raja Yoga
================================================================
	

please go to SECRET DOCTRINE I 157 for DIAGRAM



References:

CLASSIFICATION OF PRINCIPLES - HPB Theosophist, April 1887

RECLASSIFICATION OF PRINCIPLES	Theosophist, August 1887
(HPB Articles Vol. II p 233-248)

ISIS U. & THE THEOSOPHIST ON REINCARNATION Th'st. Aug. 1882
(HPB Articles Vol. I p 491 see table on p. 494)

THEOSOPHICAL THEORIES OF THE MICROCOSM --W. Q. Judge
Theosophist, August 1887 (WQJ Art. Vol. II p. 346)

Tables in Secret Doctrine: Vol II pp 593, 596, 632-3. 


"...Atma-Bodha or "Knowledge of Soul,"[a treatise by
Shankaracharya]...speaks distinctly of seven principles in man (see verse
14). 

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



"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
vehicles. 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




TABLE FROM: Key to Theosophy, pp 91-92
================================================================
Sanskrit	Exoteric	Explanatory
Terms	Meaning
================================================================

LOWER QUATERNARY

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 Manas,
principle	which embrace all those limited to
the (physical) brain.


c) Linga-	Astral body	The Double, the phantom body.
Sharira


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
entity.

---------------------------------------------------------------

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 aspir-

the lifetime	ations of mind (Manas), assimil-

to the mortal ating Buddhi, are absorbed by it

man.	and form the Ego, which goes into
Devachanic bliss.

f) Buddhi	The The vehicle of pure universal
Spiritual	Spirit.
Soul

g) Atma	Spirit	One with the Absolute as its 
radiation.

[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	- Neschamah
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 Principle
6.	Linga Sarira - Astral Body - Image of Man
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 the three...

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
spirit...

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
assimilate Buddhi.
[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
external masks."
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 "Reincarnating Ego."

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





======================== 

-----Original Message-----
From: zakk [mailto:seikar@adelphia.net] 
Sent: Monday, December 05, 2005 2:17 PM
To: Subject: Re: Progressive Stages of Meditation on Emptiness,


>True. But the problem comes in when we are on a path to a goal, and
perceive that we have reached the final goal, when we have not.>

Who has stated that their final goal has been reached?

>People tend
to get stuck in their perceived permanences, and this is why I like
Tsongkhapa's no-reifications-please viewpoint.>

Individuals tend to get stuck on the astral plane as well (not counting
the physical). Stuckness is a portion of one's experience at some point.
Understandings generally are of a gradual procedure, although there has
been a sudden path for some. The point being that understanding and
compassion of one being stuck may be the optimal assistance that
another may give a fellow being.

<< All of the above previously given avenues of thought can be seen as
equally
true by broardening or expanding one's awareness, perception, and
understanding. >>

> What if there was a methodology that would allow us to control
our dreams, so that we could dream as we will? >

There is and it is a part of one's path a some point.

> And don't we wake, sooner
or later, from a dream no matter its content?>

How and what is the process of waking up? There are many forms of
a dream. The dream of one in the human state is not the dream of
another state. The human state can be considered and fall into the
catagory of a dream from a different state as well. To view, think, and
understand only from the human state will not resolve the unawarenesses
it is presently experiencing.

> In the former, a calm fancy
would seem to be no more real than a nightmare, only more pleasant. In the
latter, those who have pleasant dreams would seem to be just as stuck in
dreamland as those who have nightmares.>

Yes.

>This being so, the first goal would
seem to be to eliminate the nightmares in favor of calm fancies, while the
second goal would seem to be to wake from all dreaming. Two different goals
lead us down two different paths.>

There is the that which is inbetween the two. It is the conscious direction
of all dreams. This occurs prior to the no-dreaming and later than the
attempted preference of types of dreams.

<< An example can be given on that which is said to be temporary
and presenting a line of thought in which will show that temporary in also
permanent. Time will be the main theme,
Upon considering time as a past, present, and future; temporary can be
seen an occurence of the past. In taking the day of July 7, 2005 as a
chosen past occurence, the day is said to be in the past and of a temporary
existence. Change has been experienced and the day of July 7, 2005 is said
to be no longer in existence. This is a line of thinking of the timeful. >>

>This would be experiential in that this is how most of us experience
events. In this view time is a unidirectional arrow where future
possibilities are converted into memories.>

The emphasis is not on the individual but the day in which the
individual experienced. After it is experienced, the individual is
no longer relevant in the concept being presented, only the events of
that day and the matter that composed those eventful experiences.

<< It can be
seen that the day of July 7, 2005 is stll the day of July 7, 2005. It has
not changed.
The day of July 7, 2005 is, was, and will be the day of July 7, 2005.
It is not temporary. It is permanent. What has changed is one's focus on
the
"timeframe" of what is being experienced. It is no longer on the day of
July 7, 2005. Because one does not focus on a particular occurence does
not mean it is not there, nor that it has dissipated.>>

>This would be conceptual in that this is how most of us can conceive of
events. In this view, the past is like a history book that can be read any
time we want. (The problem that I have with history is that it tends to be
a subjective interpretation of some historian.)>

The individual and one's view of the "past" day is not relevant nor a
valid application to what is attempted to be presented.

<< In the singular perception of the timeful, a sequencial experiencing of
focus is necessary due to it's limited capacity. The timeless focus
perceives July 7, 2005 when the timeful does not. >>

>The timeful can also perceive July 7, 2005; it does so through memory and
artifacts. I am not yet convinced that the one is any more accurate than
the other.>

The individual is no longer in the scenerio after the day has "past".
Referencing is to the day itself. The individual is no longer in the
scenerio. The events and the matter of which consisted of that day
is still the matter and events that consisted of that day.
In very mundane and inadequate terming, the day is still occuring
and will always be occuring. It is permanently "there". One with the
understanding may identify with that day versus this day. This
would be viewed by many as a type of "time travel".
Although the events and the day itself will not change or be different in
any respect, the individual who chooses to identify with a "past" day
may experience it in a different manner than the "first" experiencing
of it. Memories are not what is being discussed here.

< Because July 7, 2005 can no longer be perceived by the timeful
does not mean it is not "still there". It is just no longer being
consciously focused on and experienced. Because something can not be
presently perceived does not mean it is not in existence. >>

Perhaps if the example were to be re-read with the present comments
made kept in mind, a different meaning of it will be possible.

<< Most can not perceive conditional (element) reality. It does not mean
it is not in existence. >>

>Agreed. But some would equate conditional reality to karma, being the
causes and conditions that produce and sustain the living network that we
call the universe.>

Karma is not an object of matter like elements. To equate the two as the
same does not appear to be sensible.


<< This is applicable to "time reality" as well. >>

>Some believe that time is part of Motion where Space and Motion are the two
major continuums of our dualistic manifested universe. Some view time as a
flow of teeny tiny moments, nanoseconds, where each moment has three parts
-- a past, a present, and a future. The past part of any one moment
attracts and brings forth the future part of the next moment, and so on.
These folks see elements (ie Space) as comprised of monads and time (ie
Motion) as composed of three-part moments. In this way they surmise that in
addition to living beings, the continuums of space and time are also
composed of aggregates.>

Some utilize the observable, as in matter, to explain that in which is not
matter. Perhaps utilizing matter to explain matter and non-matter to
explain non-matter would be an avenue in which one may find more
success in understanding the universe.

<< Therewith, the temporary is also permanent. >>

>It is indeed. But this needs to be seen and understood without getting
stuck.>

A multiple perspective does not get stuck in a single perception.

<< Understandings that are of a single perspective are the kind presented to
those of a single perspective, which is of the majority.>>

>It is presented and accepted largely because it explains our experiences.
Those with other experiences need furuther explanations.>

Further explanations would only be understood by those of a desire to
expand from the single perspective. How many individuals would
you say fit that description? Certainly not the majority. It can be stated
that when the majority is at that point, that such would be presented to
the majority.

<< It is not for the majority, though, and not commonly exchanged
or presented. Exoteric perceptions and understandings are more readily
comprehended than esoteric. Esoterics would seem to be more confusing
than of clarity to most individuals at this time.>>

>It is the esoterics that give life to the exoterics which tends to atrophy
into dead letter without it.>

There is a saying "Give when it is receivable." There is a sensibilty to
that saying. 


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