Theos-Talk Archives (November 2012 Message tt00107)

Plutarch and HPB share the same idea, but what I learnt today was that the
The reason why public mention of the Auric body is not permitted is on account of its being so sacred. It is this Body which, at death, assimilates the essence of Buddhi and Manas and becomes the vehicle of these spiritual principles,Âwhich are not objective, and then, with the full radiation of Ãtmà upon it, ascends as Manas-Taijasi into the Devachanic state. Therefore it is called by many names. It is the SÃtrÃtmÃ, the silver âthreadâ which âincarnatesâ from the beginning of Manvantara to the end, stringing upon itself the pearls of human existence, in other words, the spiritual aroma of every personality it follows through the pilgrimage of life....It is also the material from which the Adept forms his Astral Bodies, from the Augoeides and the MÃyÃvi RÃpa downwards.

This suggests to me that we spend time on the astral plane until the second death, that is of the astral body. ÂMeanwhile it is our Auric Body through Higher Mental to Buddhi principles, which holds together, presumably in Devachan or higher realms, Âuntil a new manifestation occurs as part of our journey.

Presumably Plutarch is discussing the death or disintegration of ÂLower Manas, i.e lower mental body, desire body,astral, and physical body. ÂPrana, when withdrawn from these vehicles, disintegration will occur.

Cass

Microcosm - The Inner Man and His 3, 7, or 10 Centres of Potential Forces
Diagram
[The top & bottom sections of the original diagram given by H.P.B. have been deleted and areÂnotÂshown here; only the middle part of the diagram is given above.]
In this ... [diagram above], we see that physical man (or his body) does not share in theÂdirectÂpure waves of the divine Essence which flows from theÂOne in Three, the Unmanifested, through the Manifested Logos (the upper face in the diagram). Purusha, the primeval Spirit, touches the human head and stops there. But the Spiritual Man (the synthesis of the seven principles) is directly connected with it.
And here a few words ought to be said about the usual exoteric enumeration of the principles. As those not pledged could hardly be entrusted with the whole truth, an approximate division only was made and given out.ÂEsoteric BuddhismÂ[written by A.P. Sinnett based upon his correspondence with H.P.B.'s Masters] begins with ÃtmÃ, the seventh, and ends with the Physical Body, the first. Now, neither ÃtmÃ, which is no individual âprinciple,â but a radiationÂfrom and one withÂthe Unmanifested Logos, nor the Body, which is the material rind, or shell, of the Spiritual Man, can be, in strict truth, referred to as âprinciples.â
Moreover, the chief âprincipleâ of all, one not even mentioned heretofore, is the âLuminous Eggâ (Hiranyagarbha), or the invisible magnetic sphere in which every man is enveloped.... It is the direct emanation: (a) from the Ãtmic Ray in its triple aspect of Creator, Preserver and Destroyer (Regenerator); and (b) from Buddhi-Manas. TheÂseventhÂaspect of this individual aura is the faculty of assuming the form of its body and becoming the âRadiant,â the Luminous Augoeides. It is this, strictly speaking, which at times becomes the form called MÃyÃvi RÃpa. Therefore, as explained in the second face of the diagram (the astral man), the Spiritual Man consists of only five principles, as taught by the VedÃntins . . . who substitute tacitly, for the physical this sixth or Auric, Body, and merge the dual Manas (dual mind, or consciousness) into one. Thus they speak of the five Koshas (sheaths, or principles), and call Ãtmà the sixth yet no
 âprinciple.â This is the secret of the late Subba Rowâs criticism of the division inÂEsoteric Buddhism. But let the student now learn the true esoteric enumeration....
The reason why public mention of the Auric body is not permitted is on account of its being so sacred. It is this Body which, at death, assimilates the essence of Buddhi and Manas and becomes the vehicle of these spiritual principles,Âwhich are not objective, and then, with the full radiation of Ãtmà upon it, ascends as Manas-Taijasi into the Devachanic state. Therefore it is called by many names. It is the SÃtrÃtmÃ, the silver âthreadâ which âincarnatesâ from the beginning of Manvantara to the end, stringing upon itself the pearls of human existence, in other words, the spiritual aroma of every personality it follows through the pilgrimage of life....It is also the material from which the Adept forms his Astral Bodies, from the Augoeides and the MÃyÃvi RÃpa downwards.
After the death of man, when its most ethereal particles have drawn into themselves the spiritual principles of Buddhi and the Upper Manas, and are illuminated with the radiance of ÃtmÃ, the Auric Body remains either in the Devachanic state of consciousness, or, in the case of a full Adept, prefers the state of a NirmÃnakÃya, that is, one who has so purified his whole system that he is above even the divine illusion of a Devachanee. Such an Adept remains in the astral (invisible) plane connected with our earth, and henceforth moves andÂlivesÂin the possession of all his principles except the KÃma RÃpa and Physical Body. In the case of the Devachanee, the Linga-ShariraâtheÂalter egoÂof the Body, which during life is within the physical envelope while the radiant aura is withoutâstrengthened by the material particles which this aura leaves behind, remains close to the dead body and outside it, and soon fades away. In the case of the full
 Adept, the body alone becomes subject to dissolution, while the centre of that force which was the seat of desires and passions, disappears with its causeâthe animal body. But during the life of the latter all these centres are more or less active and in constant correspondence with their prototypes, the cosmic centres, and their microcosms, the principles.
It is only through these cosmic and spiritual centres that the physical centres (the upper seven orifices, and the lower triad) can benefit by their occult interaction, for these orifices, or openings, are channels conducting into the body the influences that thewill of manÂattracts and uses,Âviz: the cosmic forces....
It has often been explained that neither the cosmic planes of substance nor even the human principlesâwith the exception of the lowest material plane or world and the physical body, which, as has been said, are no âprinciples,ââcan be located or thought of as being in Space and Time. As the former are seven in ONE, so are we seven in ONEâthat same absolute Soul of the World, which is both matter and non-matter, spirit and non-spirit, being and non-being. Impress yourselves well with this idea, all those of you who would study the mysteries of SELF.
Remember that with our physical senses alone at our command, none of us can hope to reach beyond gross matter. We can do so only through one or another of ourÂsevenÂspiritual senses, either by training, or if one is a born Seer. Yet even a clairvoyant possessed of such faculties, if not an Adept, no matter how honest and sincere he may be, will through his ignorance of the truths of Occult Science, be led by the visions he sees in the Astral Light, only to mistake for God or Angels the denizens of those spheres of which he may occasionally catch a glimpse, as witness Swedenborg and others.
These seven senses of ours correspond with every other septenate in nature and in ourselves. Physically, though invisibly, the human Auric Envelope (the amnion of the physical man in every age of life) has seven layers, just as Cosmic Space and our physical epidermis have. It is this aura which, according to our mental and physical state of purity or impurity, either opens for us vistas into other worlds, or shuts us out altogether from anything but this three-dimensional world of matter.
Each of our seven physical senses (two of which are still unknown to profane Science), and also of our seven states of consciousnessâviz.: (1) waking; (2) waking-dreaming; (3) natural sleeping; (4) induced or trance-sleep; (5) psychic; (6) super-psychic; and (7) purely spiritual,âcorresponds with one of the seven cosmic planes, developes and uses one of the seven super-senses, and is connected directly, in its use on the terestro-spiritual plane, with the cosmic and divine centre of force that gave it birth, and which is its direct creator....
[Quoted from H.P. Blavatsky'sÂE.S. Instruction, No. IÂ(Esoteric Papers, pp. 96-104.)]

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> From: Daniel <danielhcaldwell@px2PRpeLNOdp88WJTApASIk-U1nCtA1Qk3Y88e9vDMVl3rxKAzaiPQso_ksOSJ3Tv1LaNQWJd_TfYz_1IwG7aZjOFg.yahoo.invalid>
>To: theos-talk@yahoogroups.com 
>Sent: Monday, 26 November 2012 4:01 AM
>Subject: theos-talk Plutarch on Life After Death
> 
>
>Â 
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>Plutarch on the fate of the three-fold
>human being [body (soma), soul or mind (psyche) and spirit (nous)]
>after physical death.
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>Man is compound [soma, psyche & nous]; and they are mistaken who
>think him to be compounded of two parts only.
>
>For they imagine that the understanding [nous] is a part of the soul
>[psyche], but they err in this no less than those who make the soul
>[psyche] to be a part of the body [soma].
>
>For the understanding [nous] as far exceeds the soul [psyche], as the
>soul [psyche] is better and diviner than the body [soma].
>
>Now this composition of the soul [psyche] with the understanding
>[nous] makes reason; and [the composition of psyche] with the body
>[soma] [makes] passion [thumos].
>
>Of these three parts [soma, psyche & nous] conjoined and compacted
>together, the earth has given the body [soma], the moon [has given]
>the soul [psyche], and the SUN [has given]the understanding [nous]
>to the generation [creation] of man.
>
>Now of the [two] deaths we die, the one [the first death, the
>physical death] makes man two [psyche & nous] [instead] of three
>and the other [the second death in hades ] [makes] one [nous]
>[instead] of two.
>
>The former [the first death] is in the region of Demeter [earth].
>
>As for the other [second] death, it is in the moon or region of
>Persephone [hades].
>
>This [first death] suddenly and with violence plucks the soul
>[psyche] from the body [soma]; but Persephone mildly and in a long
>time disjoins the understanding [nous] from the soul [psyche]..
>
>For this reason she is called Monogenes, only begotten, or rather
>begetting one alone; for the better part of man [nous] becomes alone
>[one] when it [nous] is separated [in Hades from psyche] by her.
>
>Now both the one [first death] and the other [second death] happens
>thus according to nature.
>
>It is ordained by Fate that every soul [psyche], whether with or
>without understanding [nous] , when gone out of the body [soma],
>should wander for a time, though not all for the same [time], in the
>region [of hades] lying between the earth and moon .
>
>For those that have been unjust and dissolute suffer then [in hades]
>the punishment due to their offences; but the good and virtuous are
>there [in hades] detained till they are purified, and have, by
>expiation, purged out of them all the infections they might have
>contracted from the contagion of the body [soma], living in the
>mildest part of the air, called the Meadows of Hades, where they must
>remain for a certain prefixed and appointed time.
>
>And then, as if they were returning from a wandering pilgrimage or
>long exile into their [home] country, they have a taste of joy, such
>as they principally receive who are initiated into Sacred Mysteries,
>mixed with admiration, and each one's proper and peculiar hope.
>
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>Abridged, edited and adapted from HPB's Isis Unveiled and The Key to
>Theosophy
>
>For more on this subject, see:
>
>http://groups.yahoo.com/group/theos-talk/message/58456
>
>Daniel
>http://hpb.cc
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