Blavatsky Study Center
by H.P. Blavatsky
with an added Glossary of Terms
The Septenary Nature of Man
...We find, first of all, two distinct beings in man; the spirtual and the physical....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....
...Let us take a cursory view of these seven aspects by drawing two tables.
(a) Rupa, or Sthula-Sarira.
(a) Physical body. (a) Is the vehicle of all the other "principles" during life.
(b) Life, or Vital principle. (b) Necessary only to a, c, d, and the functions of the lower Manas, which embrace all those limited to the (physical) brain. (c) Linga Sharira. (c) Astral body. (c) The Double, the phantom body. (d) Kama rupa. (d) The seat of animal desires and passions. (d) This is the centre of the animal man, where lies the line of demarcation which separates the mortal man from the immortal entity.
THE UPPER IMPERISHABLE TRIAD
(e) Manas -- a dual principle in its functions
(e) Mind, Intelligence: which is the higher human mind, whose light, or radiation links the MONAD, for the lifetime, to the mortal man (e) The future state and the Karmic destiny of man depend on whether Manas gravitates more downward to Kama rupa, the seat of the animal passions, or upwards to Buddhi, the Spiritual Ego. In the latter case, the higher consciousness of the individual Spiritual aspirations of mind (Manas), assimilating Buddhi, are absorbed by it and form the Ego, which goes into Devachanic bliss...
(f) The Spiritual Soul (f) The vehicle of pure universal spirit. (g) Atma (g) Spirit (g) One with the Absolute, as its radiation.
[Quoted from H.P. Blavatsky's The Key to Theosophy, 1889 first edition, pp. 90-93.]
On Individuality and Personality
...you have to first study the dual sets of [human] "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....
I. 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.
II. 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 working agent of ITSELF in one aspect, and the other is unconscious on this plane. This consciousness or mind is,
III. Manas, the derivation or product in a reflected form of Ahamkara, "the conception of I," or EGO-SHIP. It is, therefore, when inseparably united to the first two, called the SPIRITUAL EGO, 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.
[Quoted from H.P. Blavatsky's The Key to Theosophy, 1889 first edition, pp. 134-136.]
The Higher Self and the Egos of a Human Being
THE HIGHER SELF is Atma the inseparable ray of the Universal and ONE SELF. It is the God above, more than within, us. Happy 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, so called, 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 "Re-incarnating 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 or 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....
[Quoted from H.P. Blavatsky's The Key to Theosophy, 1889 first edition, pp. 175-176.]
Microcosm - The Inner Man and His 3, 7, or 10 Centres of Potential Forces
[The top & bottom sections of the original diagram given by H.P.B. have been deleted and are not shown 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 the direct pure waves of the divine Essence which flows from the One 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. Esoteric Buddhism [written by A.P. Sinnett based upon his correspondence with H.P.B.'s Masters] begins with Ćtmā, the seventh, and ends with the Physical Body, the first. Now, neither Ćtmā, which is no individual principle, but a radiation from and one with the Unmanifested Logos, nor the Body, which is the material rind, or shell, of the Spiritual Man, can be, in strict truth, referred to as principles.
Moreover, the chief principle of all, one not even mentioned heretofore, is the Luminous Egg (Hiranyagarbha), or the invisible magnetic sphere in which every man is enveloped.... It is the direct emanation: (a) from the Ćtmic Ray in its triple aspect of Creator, Preserver and Destroyer (Regenerator); and (b) from Buddhi-Manas. The seventh aspect of this individual aura is the faculty of assuming the form of its body and becoming the Radiant, the Luminous Augoeides. It is this, strictly speaking, which at times becomes the form called Māyāvi Rūpa. 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 Vedāntins . . . 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 Ćtmā the sixth yet no principle. This is the secret of the late Subba Rows criticism of the division in Esoteric 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, which are not objective, and then, with the full radiation of Ćtmā upon it, ascends as Manas-Taijasi into the Devachanic state. Therefore it is called by many names. It is the Sūtrātmā, the silver thread which incarnates 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 Māyāvi Rūpa 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 Ćtmā, the Auric Body remains either in the Devachanic state of consciousness, or, in the case of a full Adept, prefers the state of a Nirmānakāya, 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 and lives in the possession of all his principles except the Kāma Rūpa and Physical Body. In the case of the Devachanee, the Linga-Sharirathe alter ego of the Body, which during life is within the physical envelope while the radiant aura is withoutstrengthened 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 causethe 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 the will of man attracts and uses, viz: the cosmic forces....
It has often been explained that neither the cosmic planes of substance nor even the human principleswith the exception of the lowest material plane or world and the physical body, which, as has been said, are no principles,can be located or thought of as being in Space and Time. As the former are seven in ONE, so are we seven in ONEthat 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 our seven spiritual 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 consciousnessviz.: (1) waking; (2) waking-dreaming; (3) natural sleeping; (4) induced or trance-sleep; (5) psychic; (6) super-psychic; and (7) purely spiritual,corresponds 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's E.S. Instruction, No. I (Esoteric Papers, pp. 96-104.)]
About "Principles" and "Aspects"
Speaking metaphysically and philosophically, on strict Esoteric lines, man as a complete unit is composed of Four basic Principles and their Three Aspects produced by them on this earth. In the semi-esoteric teachings, these Four and Three have been called Seven Principles, to facilitate the comprehension of the masses.
THE ETERNAL BASIC PRINCIPLES
PRODUCED BY THE PRINCIPLES
1. Atmān, or Jiva, "the One Life", which permeates the Monadic Trio. (One in three and three in One) 1. Prāna, the Breath of Life, the same as Nephesh. At the death of a living being, Prāna re-becomes Jiva. ** 2. Auric Envelope; because the substratum of the Aura around man is the universally diffused primordial and pure Akāsa, the first film on the boundless and shoreless expanse of Jiva, the immutable Root of all 2. Linga Sharira, the Astral Form, the transitory emanation of the Auric Egg. This form precedes the formation of the living Body, and after death clings to it, dissipating only with the disappearance of its last atom (the skeleton excepted). 3. Buddhi; because Buddhi is a ray of the Universal Spiritual Soul (ALAYA) 3. Lower Manas, the Animal Soul, the reflection or shadow of the Buddhi-Manas, having the potentialities of both, but conquered generally by its association with the Kāma elements.
As the lower man is the combined product of two aspects: physically, of his Astral Form, and psycho-physiologically of Kāma Manas, he is not looked upon even as an aspect, but as an illusion.
4. Manas (the Higher Ego); for it proceeds from Mahat, the first product or emanation of Pradhāna, which contains potentially all the Gunas (attributes). Mahat is Cosmic Intelligence, called the "Great Principle".*
*Remember that our reincarnating Egos are called in The Secret Doctrine the Mānasaputras, Sons of Manas" (or Mahat), Intelligence, Wisdom.
** Prāna, on earth at any rate, is thus but a mode of life, a constant cyclic motion from within outwardly and back again, an out-breathing and in-breathing of the ONE LIFE, or Jiva, the synonym of the Absolute and Unknowable Deity. Prāna is not abstract life, or Jiva, but its aspect in a world of delusion. In the Theosophist, May 1888, p. 478, Prāna is said to be "one stage finer than the gross matter of the earth."
The Auric Egg, on account of its nature and manifold functions, has to be well studied. As Hiranyagarbha, the Golden Womb or Egg, contains Brahmā, the collective symbol of the Seven Universal Forces, so the Auric Egg contains, and is directly related to, both the divine and the physical man. In its essence, as said, it is eternal; in its constant correlations, it is a kind of perpetual motion machine during the reincarnating progress of the Ego on this earth.
... the Egos or Kumāras, incarnating in man, at the end of the Third Root-Race, are not human Egos of this earth or plane, but become such only from the moment they ensouled the animal man, thus endowing him with his Higher Mind. They are Breaths or Principles, called the Human Soul, or Manas, the Mind. As the teachings say: Each is a Pillar of Light. Having chosen its vehicle, it expanded, surrounding with an Ćkāshic Aura the human animal, while the Divine (Mānasic) Principle settled within that human form.
Ancient Wisdom teaches us, moreover, that from this first incarnation, the Lunar Pitris, who had made men out of their Chhāyās, or Shadows, are absorbed by this auric essence, and a distinct Astral Form is now produced for each forthcoming Personality of the reincarnating series of each Ego.
Thus the Auric Egg, reflecting all the thoughts, words and deeds of man, is:
(a) The preserver of every Karmic record.
(b) The storehouse of all the good and evil powers of man, receiving and giving out at his willnay, at his very thoughtevery potentiality which becomes, then and there, an acting potency: this aura is the mirror in which sensitives and clairvoyants sense and perceive the real man, and see him as he is, not as he appears.
(c) As it furnishes man with his Astral Form, around which the physical entity models itself, first as a fetus, then as a child and man, the astral growing apace with the human being, so it furnishes him during life, if an Adept, with his Māyāvic Rūpa, Illusion Body (which is not his Vital Astral Body); and after death, with his Devachanic Entity and Kāma-Rūpa, or Body of Desire (the Spook).***
***It is erroneous, when speaking of the fifth human principle, to call it the Kāma-Rūpa. It is no Rūpa, or form at all, except after death, but the Kāmic elements, animal desires and passions, such as anger, lust, envy, revenge, etc., etc., the progeny of selfishness and matter.
[Quoted from H.P. Blavatsky's E.S. Instruction, No. III (Collected Writings, Vol. XII, pp. 607-608 and Esoteric Papers, pp. 431-433).]
On the Seven Principles & Other Related Terms
Excerpted from H.P. Blavatsky's Glossary
added to The Key to Theosophy (1890 Second Edition)
Ahankara (Sans.) The conception of "I," self-consciousness or self-identity; the "I," or egoistical and mayavic principle in man, due to our ignorance which separates our "I" from the Universal ONE-Self. Personality, egoism also.
Ananda (Sans.) Bliss, joy, felicity, happiness.
Anoia (Gr.) is "want of understanding folly"; and is the name applied by Plato and others to the lower Manas when too closely allied with Kama, which is characterised by irrationality (agnoia). The Greek agnoia is evidently a derivative of the Sanskrit ajnana (phonetically agnyana), or ignorance, irrationality, and absence of knowledge
Astral Body. The ethereal counterpart or double of any physical body -- Doppelganger.
Atman, or Atma (Sans.) The Universal Spirit, the divine monad, "the seventh Principle," so called, in the exoteric "septenary" classification of man. The Supreme Soul.
Aura (Gr. and Lat.) A subtile invisible essence or fluid that emanates from human, animal, and other bodies. It is a psychic effluvium partaking of both the mind and the body, as there is both an electro-vital and at the same time an electro-mental aura; called in Theosophy the Akasic or magnetic aura....
Buddhi (Sans.) Universal Soul or Mind. Mahabuddhi is a name of Mahat (q. v.); also the Spiritual Soul in man (the sixth principle exoterically), the vehicle of Atma, the seventh, according to the exoteric enumeration.
Buddhi-Taijasi (Sans.) A very mystic term, capable of several interpretations. In Occultism, however, and in relation to the human "Principles" (exoterically), it is a term to express the state of our dual Manas, when, reunited during a man's life, it bathes in the radiance of Buddhi, the Spiritual Soul. For "Taijasi" means the radiant, and Manas, becoming radiant in consequence of its union with Buddhi, and being, so to speak, merged into it, is identified with the latter; the trinity has become one; and, as the element of Buddhi is the highest, it becomes Buddhi-Taijasi. In short, it is the human soul illuminated by the radiance of the divine soul, the human reason lit by the light of the Spirit or Divine SELF-CONSCIOUSNESS.
Causal Body. This "body," which is in reality no body at all, either objective or subjective, but Buddhi the Spiritual Soul, is so-called because it is the direct cause of the Sushupti state leading to the Turya state, the highest state of Samadhi. It is called Karanopadhi, "the basis of the cause," by the "Taraka Raj" Yogis, and in the Vedanta System corresponds to both the Vignanamaya and Anandamaya Kosha (the latter coming next to Atma, and therefore being the vehicle of the Universal Spirit). Buddhi alone could not be called a "Causal body," but becomes one in conjunction with Manas, the incarnating Entity or EGO.
Deva (Sans.) A god, a "resplendent" Deity, Deva-Deus, from the root div, "to shine." A Deva is a celestial being -- whether good, bad or indifferent -- which inhabits "the three worlds," or the three planes above us. There are 33 groups or millions of them.
Devachan (Sans.) The "Dwelling of the Gods." A state intermediate between two earth-lives, and into which the Ego (Atma-Buddhi-Manas, or the Trinity made one) enters after its separation from Kama Rupa, and the disintegration of the lower principles, after the death of the body, on Earth.
Double. The same as the Astral body or "Doppelganger."
Ego (Lat.) "I"; the consciousness in man of the "I am I," or the feeling of I-am-ship. Esoteric philosophy teaches the existence of two Egos in man, the mortal or personal, and the higher, the divine or impersonal, calling the former "personality," and the latter "individuality."
Egoity (from the word "Ego"). Egoity means "individuality" -- indifferent -- never "personality," as it is the opposite of Egoism or "selfishness," the characteristic par excellence of the latter.
Eidolon (Gr.) The same as that which we term the human phantom, the Astral form.
Individuality. One of the names given in Theosophy and Occultism to the human Higher Ego. We make a distinction between the immortal and divine and the mortal human Ego which perishes. The latter or "Personality" (personal Ego) survives the dead body but for a time in Kama Loka: the Individuality prevails for ever.
Kamaloka (Sans.) The semi-material plane, to us subjective and invisible, where the disembodied "personalities," the astral forms called Kama Rupa, remain until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these eidolons of the lower animal passions and desires. (See Kama Rupa.) It is the Hades of the ancient Greeks and the Amenti of the Egyptians -- the land of Silent Shadows.
Kama Rupa (Sans.) Metaphysically and in our esoteric philosophy it is the subjective form created through the mental and physical desires and thoughts in connection with things of matter, by all sentient beings: a form which survives the death of its body. After that death, three of the seven "principles" -- or, let us say, planes of the senses and consciousness on which the human instincts and ideation act in turn -- viz., the body, its astral prototype and physical vitality, being of no further use, remain on earth; the three higher principles, grouped into one, merge into a state of Devachan (q. v.), in which state the Higher Ego will remain until the hour for a new reincarnation arrives, and the eidolon of the ex-personality is left alone in its new abode. Here the pale copy of the man that was, vegetates for a period of time, the duration of which is variable according to the element of materiality which is left in it, and which is determined by the past life of the defunct. Bereft as it is of its higher mind, spirit and physical senses, if left alone to its own senseless devices, it will gradually fade out and disintegrate. But if forcibly drawn back into the terrestrial sphere, whether by the passionate desires and appeals of the surviving friends or by regular necromantic practices -- one of the most pernicious of which is mediumship -- the "spook" may prevail for a period greatly exceeding the span of the natural life of its body. Once the Kama Rupa has learnt the way back to living human bodies, it becomes a vampire feeding on the vitality of those who are so anxious for its company. In India these Eidolons are called Pisachas, -- and are much dreaded.
Linga Sharira (Sans.) "Astral body," i. e., the aerial symbol of the body. This term designates the doppelganger, or the "astral body" of man or animal. It is the eidolon of the Greeks, the vital and prototypal body, the reflection of the man of flesh. It is born before man and dies or fades out with the disappearance of the last atom of the body.
Macrocosm (Gr.) The "Great Universe" or Kosmos, literally.
Mahat (Sans.) Lit. "The Great One." The first principle of Universal Intelligence and consciousness. In the Puranic philosophy, the first product of root-nature or Pradhana (the same as Mulaprakriti); the producer of Manas the thinking principle, and of Ahankara, Egotism or the feeling of "I am I" in the lower Manas.
Manas (Sans.) Lit., the "Mind." The mental faculty which makes of a man an intelligent and moral being, and distinguishes him from the mere animal; a synonym of Mahat. Esoterically, however, it means, when unqualified, the Higher Ego or the sentient reincarnating Principle in man. When qualified it is called by Theosophists Buddhi-Manas, or the spiritual soul, in contradistinction to its human reflection -- Kama-Manas.
Manas Sutratma (Sans.) Two words meaning "mind" (Manas) and "Thread Soul" (Sutratma). It is, as said, the synonym of our Ego, or that which reincarnates. It is a technical term of Vedantic philosophy.
Manas Taijasi(Sans.) Lit., the "radiant" Manas; a state of the Higher Ego which only high metaphysicians are able to realize and comprehend. The same as "Buddhi Taijasi," which see.
Materialisations. In Spiritualism the word signifies the objective appearance of the so-called "spirits of the dead," who re-clothe themselves occasionally in matter; i. e., they form for themselves out of the materials at hand found in the atmosphere and the emanations of those present, a temporary body bearing the human likeness of the defunct, as he appeared when alive. Theosophists accept the phenomenon of "materialisation," but they reject the theory that it is produced by "Spirits," i. e., the immortal principles of disembodied persons. Theosophists hold that when the phenomena are genuine -- which is a fact of rarer occurrence than is generally believed -- they are produced by the larvae, the eidolons, or Kamalokic "ghosts" of the dead personalities. (See "Kamaloka" and "Kamarupa.") As Kamaloka is on the earth-plane and differs from its degree of materiality only in the degree of its plane of consciousness, for which reason it is concealed from our normal sight, the occasional apparition of such shells is as natural as that of electric balls and other atmospheric phenomena. Electricity as a fluid, or atomic matter (for Occultists hold with Maxwell that it is atomic), is ever, though invisibly, present in the air and manifests under various shapes, but only when certain conditions are present to "materialise" the fluid, when it passes from its own on to our plane and makes itself objective. Similarly with the eidolons of the dead. They are present around us, but being on another plane do not see us any more than we see them. But whenever the strong desires of living men and the conditions furnished by the abnormal constitutions of mediums are combined together, these eidolons are drawn -- nay pulled down from their plane on to ours and made objective. This is necromancy; it does no good to the dead, and great harm to the living, in addition to the fact that it interferes with a law of nature. The occasional materialisation of the "astral bodies" or doubles of living persons is quite another matter. These "astrals" are often mistaken for the apparitions of the dead, since, chameleon-like, our own "elementaries" along with those of the disembodied and cosmic Elementals, will often assume the appearance of those images which are strongest in our thoughts. In short, at the so-called "materialisation seances," it is those present and the medium who create the peculiar apparition. Independent "apparitions" belong to another kind of psychic phenomena.
Mediumship. A word now accepted to indicate that abnormal psycho-physiological state which leads a person to take the fancies of his imagination, his hallucinations, real or artificial, for realities. No entirely healthy person on the physiological and psychic planes can ever be a medium. That which mediums see, hear, and sense, is "real" but untrue; it is either gathered from the astral plane, so deceptive in its vibrations and suggestions, or from pure hallucinations, which have no actual existence, but for him who perceives them. "Mediumship" is a kind of vulgarised mediatorship in which one afflicted with this faculty is supposed to become an agent of communication between a living man and a departed "Spirit." There exist regular methods of training for the development of this undesirable acquirement.
Microcosm. The "little" Universe meaning man, made in the image of his creator, the Macrocosm, or "great" Universe, and containing all that the latter contains. These terms are used in Occultism and Theosophy.
Monad. It is the Unity, the ONE; but in occultism it often means the unified duad, Atma-Buddhi, -- or that immortal part of man which incarnating in the lower kingdoms and gradually progressing through them to Man, finds thence way to the final goal -- Nirvana.
Monas (Gr.) The same as the Latin Monad; "the only," a Unit. In the Pythagorean system the Duad emanates from the higher and solitary Monas, which is thus the First Cause.
Nephesh (Heb.) "Breath of Life, Anima, Mens Vitae, appetites. The term is used very loosely in the Bible. It generally means Prana, 'life'; in the Kabbalah it is the animal passions and the animal soul." Therefore, as maintained in theosophical teachings, Nephesh is the Prana-Kamic Principle, or the vital animal soul in man.
Nous (Gr.) A Platonic term for the Higher Mind or Soul. It means Spirit as distinct from animal-Soul, Psyche; divine consciousness or mind in man. The name was adopted by the Gnostics for their first conscious AEon, which, with the Occultists, is the third logos, cosmically, and the third "principle" (from above) or Manas, in man....
Personality. The teachings of Occultism divide man into three aspects -- the divine, the thinking or rational, and the irrational or animal man. For metaphysical purposes also he is considered under a septenary division, or, as it is agreed to express it in theosophy, he is composed of seven "principles," three of which constitute the Higher Triad, and the remaining four the lower Quaternary. It is in the latter that dwells the Personality which embraces all the characteristics, including memory and consciousness, of each physical life in turn. The Individuality is the Higher Ego (Manas) of the Triad considered as a Unity. In other words the Individuality is our imperishable Ego which reincarnates and clothes itself in a new Personality at every new birth.
Phren. A Pythagorean term denoting what we call the Kama-manas, still overshadowed by Buddhi-Manas.
Plane. From the Latin Planus (level, flat), an extension of space, whether in the physical or metaphysical sense. In Occultism, the range or extent of some state of consciousness, or the state of matter corresponding to the perceptive powers of a particular set of senses or the action of a particular force.
Prana (Sans.) Life Principle, the breath of life, Nephesh.
Protean Soul. A name for Mayavi rupa or thought-body, the higher astral form which assumes all forms and every form at the will of an adept's thought....
Quaternary. The four lower "principles in man," those which constitute his personality (i.e., Body, Astral Double, Prana or life, organs of desire and lower Manas, or brain-mind), as distinguished from the Higher Ternary or Triad, composed of the higher Spiritual Soul, Mind and Atman (Higher Self).
Reincarnation, or Re-birth; the once universal doctrine, which taught that the Ego is born on this earth an innumerable number of times. Now-a-days it is denied by Christians, who seem to misunderstand the teachings of their own gospels. Nevertheless, the putting on of flesh periodically and throughout long cycles by the higher human Soul (Buddhi-Manas) or Ego is taught in the Bible as it is in all other ancient scriptures, and "resurrection" means only the rebirth of the Ego in another form....
Self. There are two Selves in men -- the Higher and the Lower, the Impersonal and the Personal Self. One is divine, the other semi-animal. A great distinction should be made between the two.
Sthula Sharira. The Sanskrit name for the human physical body, in Occultism and Vedanta philosophy.
*Sthulopadhi. The physical body in its waking, conscious state (Jagrat).
*Sukshmopadhi. The physical body in the dreaming state (Svapna), and Karanopadhi, "the causal body."
*These terms belong to the teachings of the Taraka Raj Yoga School.
Summerland. The fancy name given by the Spiritualists to the abode of their disembodied "Spirits," which they locate somewhere in the Milky Way. It is described on the authority of returning "Spirits" as a lovely land, having beautiful cities and buildings, a Congress Hall, Museums, etc., etc. . . .
Taijas (Sans.) From tejas "fire"; meaning the "radiant," the "luminous," and referring to the manasa rupa, "the body of Manas," also to the stars, and the star-like shining envelopes. A term in Vedanta philosophy, having other meanings besides the Occult signification just given.
Thread Soul. The same as Sutratma....
Thumos (Gr.) A Pythagorean and Platonic term; applied to an aspect of the human soul, to denote its passionate Kamarupic condition: -- almost equivalent to the Sanskrit word tamas: "the quality of darkness," and probably derived from the latter.
Upadhi (Sans.) Basis of something, substructure; as in Occultism -- substance is the upadhi of Spirit.
Vahan (Sans.) "Vehicle," a synonym of Upadhi.
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