(Subba Row was a very learned Brahmin and
in this article he makes a dissertation on the seven principles that make up
the human being, and Blavatsky added several supplementary comments.)
THE ARYAN-ARHAT ESOTERIC TENETS ON THE SEVENFOLD PRINCIPLES IN MAN
By T. Subba
Row (1)
………. Probably the Aryan (we shall for the present call it by that name)
and the Chaldeo-Tibetan esoteric doctrines are fundamentally identical and the
secret doctrine of the Jewish Kabalists merely an offshoot of these. Nothing,
perhaps, can be more interesting now to a student of occult philosophy than a
comparison between the two principal doctrines above mentioned. Your [Blavatsky’s]
letter seems to indicate two divisions in the Chaldeo-Tibetan doctrine: (1)
that of the so-called Lamaists; and (2) that of the so-called Arhats (in
Buddhism, Arahats, or Rahats) which has been adopted by the Himalayan or Tibetan
Brotherhood.
What is the distinction between
these two systems?
Some of our ancient Brahmanical writers have left us accounts of the
main doctrines of Buddhism and the religion and philosophy of the Arhats — the
two branches of the Tibetan esoteric doctrine being so called by them. As these
accounts generally appear in treatises of a polemical character, I cannot place
much reliance upon them.
It is now very difficult to say what was the real ancient Aryan
doctrine. If an inquirer were to attempt to answer it by an analysis and
comparison of all the various systems of esotericism prevailing in India, he
will soon be lost in a maze of obscurity and uncertainty. No comparison between
our real Brahmanical and the Tibetan esoteric doctrines will be possible unless
one ascertains the teachings of that so-called “Aryan doctrine,” . . . . . and
fully comprehends the whole range of the ancient Aryan philosophy.
Kapila’s
“Sankhya,” Patanjali’s “Yog philosophy,” the different systems of “Saktaya”
philosophy, the various Agamas and Tantras are but branches of
it. There is a doctrine, though, which is their real foundation, and which is
sufficient to explain the secrets of these various systems of philosophy and
harmonize their teachings. It probably existed long before the Vedas were
compiled, and it was studied by our ancient Rishis in connection with the Hindu
scriptures. It is attributed to one mysterious personage called Maha. (2) . . . .
The Upanishads and such portions of the Vedas as are not chiefly
devoted to the public ceremonials of the ancient Aryans are hardly intelligible
without some knowledge of that doctrine. Even the real significance of
the grand ceremonials referred to in the Vedas will not be perfectly
apprehended without its light being thrown upon them. . . . . The Vedas were
perhaps compiled mainly for the use of the priests assisting at public
ceremonies, but the grandest conclusions of our real secret doctrine are
therein mentioned.
I am informed by persons competent to judge of the matter, that the
Vedas have a distinct dual meaning — one expressed by the literal sense of the
words, the other indicated by the metre and the swara (intonation), which are,
as it were the life of the Vedas. . . . . Learned Pundits and philologists of
course deny that swara has anything to do with philosophy or ancient
esoteric doctrines; but the mysterious connection between swara and light
is one of its most profound secrets.
Now, it is extremely difficult to show whether the Tibetans derived
their doctrine from the ancient Rishis of India, or the ancient Brahmans
learned their occult science from the adepts of Tibet; or, again, whether the
adepts of both countries professed originally the same doctrine and derived it
from a common source. [See Appendix, Note 1.]
If you were
to go to the Sramana Balagula, and question some of the Jain Pundits there
about the authorship of the Vedas and the origin of the Brahmanical esoteric
doctrine, they would probably tell you that the Vedas were composed by Rakshasas (3) or Daityas, and that the
Brahmans had derived their secret knowledge from them. (4)
Do these assertions mean that the Vedas and the Brahmanical esoteric
teachings had their origin in the lost Atlantis — the continent that once
occupied a considerable portion of the expanse of the Southern and the Pacific
oceans?
The assertion
in “Isis Unveiled,” that Sanskrit was the language of the inhabitants of the
said continent, may induce one to suppose that the Vedas had probably their
origin there, wherever else might be the birthplace of
the Aryan esotericism. (5) [See Appendix, Note 2.]
But the real
esoteric doctrine, as well as the mystic allegorical philosophy of the Vedas,
were derived from another source again, whatever that may be — perchance from
the divine inhabitants (gods) of the sacred island which once existed in the
sea that covered in days of old the sandy tract now called Gobi Desert. However
that may be, the knowledge of the occult powers of Nature possessed by
the inhabitants of the lost Atlantis was learnt by the ancient adepts of India,
and was appended by them to the esoteric doctrine taught by the residents of
the sacred island. (6) [See Appendix, Note 3.]
The Tibetan
adepts, however, have not accepted this addition to their esoteric doctrine;
and it is in this respect that one should expect to find a difference between
the two doctrines. (7)
The Brahmanical occult doctrine probably contains everything that was
taught about the powers of Nature and their laws, either in the
mysterious island of the North or in the equally mysterious continent of the
South. And if you mean to compare the Aryan and the Tibetan doctrines as
regards their teachings about the occult powers of Nature, you must beforehand
examine all the classifications of these powers, their laws and manifestations,
and the real connotations of the various names assigned to them in the Aryan
doctrine.
The Brahmanic System
Here are some of the classifications contained in the Brahmanical
system:
|
I |
Classification of the occult powers |
as appertaining to Parabrahman and existing in the Macrocosm. |
|
|
II |
do. |
do. |
as appertaining to man and existing in the Microcosm. |
|
III |
do. |
do. |
for the purposes of Tharaka Yog or Pranava Yog. |
|
IV |
do. |
do. |
for the purposes of Sankhya Yog (where they are, as it were, the inherent attributes of Prakriti). |
|
V |
do. |
do. |
for the purposes of Hata Yog. |
|
VI |
do. |
do. |
for the purposes of Koula Agama. |
|
VII |
do. |
do. |
for the purposes of Sakta Agama. |
|
VIII |
do. |
do. |
for the purposes of Siva Agama. |
|
IX |
do. |
do. |
for the purposes of Sreechakram. (The Sreechakram you referred to in Isis Unveiled is not the real esoteric Sreechakram of the ancient adepts of Aryavarta) (8) |
|
X |
do. |
do. |
in Atharvana Veda, etc. |
In all these classifications subdivisions have been multiplied
indefinitely by conceiving new combinations of the Primary Powers in different
proportions. But I must now drop this subject, and proceed to consider the
“Fragments of Occult Truth” (since embodied in “Esoteric Buddhism”).
I have carefully examined it, and find that the results arrived at (in
the Buddhist doctrine) do not differ much from the conclusions of our Aryan
philosophy, though our mode of stating the arguments may differ in form. I
shall now discuss the question from my own standpoint, though, following, for
facility of comparison and convenience of discussion, the sequence of
classification of the seven-fold entities or principles constituting man
which is adopted in the “Fragments.” The questions raised for discussion are
(1) whether the disembodied spirits of human beings (as they are called
by Spiritualists) appear in the séance-rooms and elsewhere; and (2) whether the
manifestations taking place are produced wholly or partly through their agency.
It is hardly possible to answer these two questions satisfactorily
unless the meaning intended to be conveyed by the expression “disembodied
spirits of human beings” be accurately defined. The words spiritualism and
spirit are very misleading. Unless English writers in general, and
Spiritualists in particular, first ascertain clearly the connotation they
mean to assign to the word spirit, there will be no end of confusion,
and the real nature of these so-called spiritualistic phenomena and their modus
occurrendi can never be clearly defined.
Christian
writers generally speak of only two entities in man — the body, and the soul
or spirit (both seeming to mean the same thing to them). European
philosophers generally speak of body and mind, and argue that
soul or spirit cannot be anything else than mind. They are of opinion that any
belief in lingasariram (9) is entirely unphilosophical. These views are certainly
incorrect, and are based on unwarranted assumptions as to the possibilities of
Nature, and on an imperfect understanding of its laws. I shall now examine
(from the standpoint of the Brahmanical esoteric doctrine) the spiritual
constitution of man, the various entities or principles existing in him, and
ascertain whether either of those entities entering into his composition can
appear on earth after his death, and if so, what it is that so appears.
Professor Tyndall in his excellent papers on what he calls the “Germ
Theory,” comes to the following conclusions as the result of a series of
well-planned experiments: — Even in a very small volume of space there are
myriads of protoplasmic germs floating in ether. If, for instance, say water
(clear water) is exposed to them, and if they fall into it, some form of life
or other will be evolved out of them. Now, what are the agencies for the
bringing of this life into existence? Evidently —
a)
The water, which is the field, so to say, for
the growth of life.
b)
The protoplasmic germ, out of which life or a living
organism is to be evolved or developed. And lastly —
c)
The power, energy, force, or tendency which springs
into activity at the touch or combination of the protoplasmic germ and the
water, and which evolves or develops life and its natural attributes.
Similarly, there are three primary causes which bring the human being
into existence. I shall call them, for the purpose of discussion, by the
following names:
1)
Parabrahmam, the Universal Spirit.
2)
Sakti, the crown of the astral light, combining in itself all
the powers of Nature.
3)
Prakriti, which in its original or primary
shape is represented by Akasa. (Really every form of matter is finally
reducible to Akasa.) (10)
It is
ordinarily stated that Prakriti or Akasa is the Kshetram, or
the basis which corresponds to water in the example we have taken: Brahmam the
germ, and Sakti, the power or energy that comes into existence at
their union or contact. (11)
But this is not the view which the Upanishads take of the
question. According to them, Brahamam [See Appendix, Note 4.] is the Kshetram
or basis, Akasa or Prakriti, the germ or seed, and Sakti, the
power evolved by their union or contact. And this is the real scientific, philosophical
mode of stating the case.
The Seven Principles in Esoteric Brahmanism
and Buddhism
Now, according to the adepts of ancient Aryavarta, seven principles are
evolved out of these three primary entities. Algebra teaches us that the number
of combinations of n things, taken one at a time, two at
a time, three at a time, and so forth = 2n – 1.
Applying this formula to the present case, the number of entities
evolved from different combinations of these three primary causes amounts to 23 – 1 = 8 – 1 = 7.
As a general rule, whenever seven entities are mentioned in the
ancient occult science of India, in any connection whatsoever, you must suppose
that those seven entities came into existence from three primary entities;
and that these three entities, again, are evolved out of a single entity
or MONAD. To take a familiar example, the seven colored rays in the
solar ray are evolved out of three primary colored rays; and the three
primary colors coexist with the four secondary colors in the solar rays.
Similarly, the three primary entities which brought man into existence co-exist
in him with the four secondary entities which arose from different
combinations of the three primary entities.
Now these seven entities, which in their totality constitute man,
are as follows. I shall enumerate them in the order adopted in the “Fragments,”
as far as the two orders (the Brahmanical and the Tibetan) coincide:
|
Corresponding names in your classification |
||
|
I |
Prakriti. |
Sthûlaśarîram (Physical Body). |
|
II |
The entity evolved out of the combination of Prakriti and Sakti. |
Sûkshmamsarîram or Linga-sarîra (Astral Body) |
|
III |
Sakti. |
Kâmarupa (the Perisprit). |
|
IV |
The entity evolved out of the combination of Brahman, Sakti and Prakriti. |
Jivâtma (Life-Soul). |
|
V |
Do. Brahman and Prakriti. |
Physical Intelligence (or animal soul) |
|
VI |
Do. Brahman and Sakti. |
Spiritual Intelligence (or Soul). |
|
VII |
Brahman. |
The emanation from the Absolute, etc. (or pure spirit.) |
Before proceeding to examine these nature of these seven entities, a few
general explanations are indispensably necessary.
I. The secondary principles arising out of the combination of primary
principles are quite different in their nature from the entities out of whose
combination they came into existence. The combinations in question are not of
the nature of mere mechanical juxtapositions, as it were. They do not even
correspond to chemical combinations. Consequently no valid inferences as
regards the nature of the combinations in question can be drawn by analogy from
the nature [variety?] of these combinations.
II. The general proposition, that when once a cause is removed its
effect vanishes, is not universally applicable. Take, for instance, the following
example: — If you once communicate a certain amount of momentum to a ball,
velocity of a particular degree in a particular direction is the result. Now,
the cause of this motion ceases to exist when the instantaneous sudden impact
or blow which conveyed the momentum is completed; but according to Newton’s first
law of motion, the ball will continue to move on for ever and ever, with
undiminished velocity in the same direction, unless the said motion is altered,
diminished, neutralized, or counteracted by extraneous causes. Thus, if the
ball stops, it will not be on account of the absence of the cause of its
motion, but in consequence of the existence of extraneous causes which produce
the said result.
Again, take the instance of subjective phenomena.
Now the presence of this ink-bottle before me is producing in me, or in
my mind, a mental representation of its form, volume, colour and so forth. The
bottle in question may be removed, but still its mental picture may continue to
exist. here, again, you see, the effect survives the cause. Moreover, the
effect may at any subsequent time be called into conscious existence, whether
the original cause be present or not.
Now, in the case of the fifth principle above mentioned —the entity that
came into existence by the combination of Brahmam and Prakriti— if
the general proposition (in the “Fragments of Occult Truth”) is correct, this
principle, which corresponds to the physical intelligence, must cease to
exist whenever the Brahmam or the seventh Principle should cease to
exist for the particular individual; but the fact is certainly otherwise. The
general proposition under consideration is adduced in the “Fragments” in
support of the assertion that whenever the seventh principle ceases to exist
for any particular individual, the sixth principle also ceases to exist for
him. The assertion is undoubtedly true, though the mode of stating it and the
reasons assigned for it, are to my mind objectionable.
It is said that in cases where tendencies of a man’s mind are entirely
material, and all spiritual aspirations and thoughts were altogether absent
from his mind, the seventh principle leaves him either before or at the time of
death, and the sixth principle disappears with it. Here, the very proposition
that the tendencies of the particular individual’s mind are entirely material,
involves the assertion that there is no spiritual intelligence or spiritual Ego
in him, it should then have been said that, whenever spiritual intelligence
ceases to exist in any particular individual, the seventh principle ceases to
exist for that particular individual for all purposes.
Of course,
it does not fly off anywhere. There can never be any thing like a change of
position in the case of Brahmam. (12) The assertion
merely means that when there is no recognition whatever of Brahmam, or
spirit, or spiritual life, or spiritual consciousness, the seventh principle
has ceased to exercise any influence or control over the individual’s
destinies.
I shall now state what is meant (in the Aryan doctrine) by the seven
principles above enumerated.
1. Prakriti. This is the basis of Sthûlasariram, and
represents it in the above-mentioned classification.
2. Prakriti and. Sakti. This is the Lingasariram, or
astral body.
3. Sakti. This principle corresponds to your Kámarupa. This
power or force is placed by ancient occultists in the Nábhíchakram. This
power can gather akása or prakriti, and mould it into any desired
shape. It has very great sympathy with the fifth principle, and can be made to
act by its influence or control.
4. Brahmam,
Sakti, and Prakriti. This again corresponds to your second principle, Jíva.
This power represents the universal life-principle which exists in Nature.
Its seat is the Anahatachakram (heart). It is a force or power which
constitutes what is called Jíva, or life. It is, as you say,
indestructible, and its activity is merely transferred at the time of death to
another set of atoms, to form another organism.
5. Brahma and Prakriti. This, in our Aryan philosophy,
corresponds to your fifth principle, called the physical intelligence. According
to our philosophers, this is the entity in which what is called mind has
its seat or basis. This is the most difficult principle of all to explain, and
the present discussion entirely turns upon the view we take of it.
Now, what is mind?
It is a mysterious something, which is considered to be the seat of
consciousness — of sensations, emotions, volitions, and thoughts. Psychological
analysis shows it to be apparently a congeries of mental states, and
possibilities of mental states, connected by what is called memory, and
considered to have a distinct existence apart from any of its particular states
or ideas. Now in what entity has this mysterious something its potential or
actual existence?
Memory and expectation, which form, as it were, the real foundation of
what is called individuality, or Ahankâram, must have their seat
of existence somewhere. Modern psychologists of Europe generally say that the
material substance of brain is the seat of mind; and that past subjective
experiences, which can be recalled by memory, and which in their totality constitute
what is called individuality, exist therein in the shape of certain
unintelligible mysterious impressions and changes in the nerves and
nerve-centres of the cerebral hemispheres. Consequently, they say, the mind —the
individual mind— is destroyed when the body is destroyed; so there is no
possible existence after death.
But there are a few facts among those admitted by these philosophers
which are sufficient for us to demolish their theory. In every portion of the
human body a constant change goes on without intermission. Every tissue, every
muscular fibre and nerve-tube, and every ganglionic centre in the brain, is
undergoing an incessant change. In the course of a man’s lifetime there may be
a series of complete transformations of the substance of his brain. Nevertheless,
the memory of his past mental states remains unaltered.
There may be
additions of new subjective experiences and some mental states may be
altogether forgotten, but no individual mental state is altered. The person’s sense
of personal identity remains the same throughout these constant alterations
in the brain substance. (13) It is able to survive all these
changes, and it can survive also the complete destruction of the material
substance of the brain.
This individuality arising from mental consciousness has its seat of
existence, according to our philosophers, in an occult power or force, which
keeps a registry, as it were, of all our mental impressions. The power itself
is indestructible, though by the operation of certain antagonistic causes its
impressions may in course of time be effaced, in part or wholly.
I may mention in this connection that our philosophers have associated
seven occult powers with the seven principles or entities
above-mentioned. These seven occult powers in the microcosm correspond with, or
are the counterparts of, the occult powers in the macrocosm. The mental and
spiritual consciousness of the individual becomes the general consciousness of Brahmam,
when the barrier of individuality is wholly removed, and when the seven
powers in the microcosm are placed en rapport with the seven powers in
the macrocosm.
There is nothing very strange in a power, or force, or sakti, carrying
with it impressions of sensations, ideas, thoughts, or other subjective
experiences. It is now a well-known fact, that an electric or magnetic current
can convey in some mysterious manner impressions of sound or speech, with all
their individual peculiarities; similarly, I can convey my thoughts to you by a
transmission of energy or power.
Now, this fifth principle represents in our philosophy the mind, or,
to speak more correctly, the power or force above described, the impressions of
the mental states therein, and the notion of self-identity or Ahankaram generated
by their collective operation. This principle is called merely physical
intelligence in the “Fragments.”
I do not know what is really meant by this expression. It may be taken
to mean that intelligence which exists in a very low state of development in
the lower animals. Mind may exist in different stages of development,
from the very lowest forms of organic life, where the signs of its existence or
operation can hardly be distinctly realized, up to man, in whom it reaches its
highest state of development.
In fact,
from the first appearance of life (14) up to Tureeya Avastha, or the state of
Nirvana, the progress is, as it were, continuous. We ascend from that principle
up to the seventh by almost imperceptible gradations. But four stages are
recognized in the progress where the change is of a peculiar kind, and is such
as to arrest an observer’s attention. These four stages are as follows:
1)
Where life (fourth principle) make its appearance.
2)
Where the existence of mind becomes perceptible in
conjunction with life.
3)
Where the highest state of mental abstraction ends,
and spiritual consciousness commences.
4)
Where spiritual consciousness disappears, leaving the
seventh principle in a complete state of Nirvana, or nakedness.
According to our philosophers, the fifth principle under consideration
is intended to represent the mind in every possible state of development,
from the second stage up to the third stage.
6. Brahmam and Sakti. This principle corresponds to your
“spiritual intelligence.” It is, in fact, Buddhi (I use the word Buddhi
not in the ordinary sense, but in the sense in which it is used by our
ancient philosophers); in other words, it is the seat of Bodha or Atmabodha.
One who has Atmabodha in its completeness is a Buddha. Buddhists
know very well what this term signifies. This principle is described in the
“Fragments” as an entity coming into existence by the combination of Brahmam
and Prakriti. I do not again know in what particular sense the word Prakriti
is used in this connection.
According to our philosophers it is an entity arising from the union of Brahmam
and Sakti. I have already explained the connotation attached by our
philosophers to the words Prakriti and Sakti.
I stated
that Prakriti in its primary state is Akasa. (15)
If Akasa be
considered to be Sakti or power (16) then my statement as regards the
ultimate state of Prakriti is likely to give rise to confusion and
misapprehension unless I explain the distinction between Akasa and Sakti.
Akasa is not, properly speaking, the crown of the astral light, nor
does it by itself constitute any of the six primary forces. But,
generally speaking, whenever any phenomenal result is produced, Sakti
acts in conjunction with Akasa. And, moreover, Akasa serves
as a basis or Adhishthanum for the transmission of force currents and
for the formation or generation of force or power correlations. (17)
In Mantrasastra the letter Ha represents Akasa, and
you will find that this syllable enters into most of the sacred formulæ
intended to be used in producing phenomenal results. But by itself it does not
represent any Sakti. You may, if you please, call Sakti an
attribute of Akasa.
I do not think that, as regards the nature of this principle, there can
in reality exist any difference of opinion between the Buddhist and Brahmanical
philosophers.
Buddhist and Brahmanical initiates know very well that mysterious
circular mirror composed of two hemispheres which reflects as it were the rays
emanating from the “burning bush ” and the blazing star — the spiritual sun
Shining in CHIDAKASAM.
The
spiritual impressions constituting this principle have their existence in an
occult power associated with the entity in question. The successive incarnations
of Buddha, in fact, mean the successive transfers of this mysterious power, or
the impressions thereof. The transfer is only possible when the Mahatma (18) who transfers it has completely
identified himself with his seventh principle, has annihilated his Ahankaram,
and reduced it to ashes in CHIDAGNIKUNDUM, and has succeeded in making his
thoughts correspond with the eternal laws of Nature and in becoming a co-worker
with Nature. Or, to put the same thing in other words, when he has attained
the state of Nirvana, the condition of final negation, negation of individual,
or separate existence. (19)
7. Atma. — The emanation from the absolute, corresponding to the
seventh principle. As regards this entity there exists positively no real
difference of opinion between the Tibetan Buddhist adepts and our ancient
Rishis.
What appears in séances?
We must now consider which of these entities can appear after the
individual’s death in séance-rooms and produce the so-called spiritualistic
phenomena.
Now, the assertion of the Spiritualists, that the “disembodied spirits”
of particular human beings appear in séance-rooms, necessarily implies that the
entity that so appears bears the stamp of some particular personality.
So, we have to ascertain beforehand in what entity or entities
personality has its seat of existence. Apparently it exists in the person’s
particular formation of body, and in his subjective experiences (called his
mind in their totality). On the death of the individual his body is destroyed;
his lingasaríram being decomposed, the power associated with it becomes
mingled in the current of the corresponding power in the macrocosm.
Similarly, the third and fourth principles are mingled with their
corresponding powers. These entities may again enter into the composition of
other organisms. As these entities bear no impression of personality, the
Spiritualists have no right to say that the disembodied spirit of the
human being has appeared in the séance-room whenever any of these entities may
appear there. In fact, they have no means of ascertaining that they belonged to
any particular individual.
Therefore, we must only consider whether any of the last three entities
appear in séance-rooms to amuse or to instruct Spiritualists. Let us take three
particular examples of individuals, and see what becomes of these three
principles after death.
1)
One in whom spiritual attachments have greater force
than terrestrial attachments.
2)
One in whom spiritual aspirations do exist, but are
merely of secondary importance to him, his terrestrial interests occupying the
greater share of his attention.
3)
One in whom there exists no spiritual aspirations
whatsoever, one whose spiritual Ego is dead or non-existent to his
apprehension.
We need not consider the case of a complete adept in this
connection.
In the first two cases, according to our supposition, spiritual and
mental experiences exist together; when spiritual consciousness exists, the
existence of the seventh principle being recognized, it maintains its
connection with the fifth and sixth principles. But the existence of
terrestrial attachments creates the necessity of Punarjanmam (re-birth),
the latter signifying the evolution of a new set of objective and subjective
experiences, constituting a new combination of surrounding circumstances, or,
in other words, a new world.
The period between death and the next subsequent birth is occupied with
the preparation required for the evolution of these new experiences. During the
period of incubation, as you call it, the spirit will never of its own accord
appear in this world, nor can it so appear.
There is a great law in this universe which consists in the reduction of
subjective experiences to objective phenomena, and the evolution of the former
from the latter. This is otherwise called “cyclic necessity.” Man is subjected
to this law if he do not check and counterbalance the usual destiny or fate,
and he can only escape its control by subduing all his terrestrial attachments
completely. The new combination of circumstances under which he will then be
placed may be better or worse than the terrestrial conditions under which he
lived; but in his progress to a new world, you may be sure he will never turn
around to have a look at his spiritualistic friends.
In the third of the above three cases there is, by our supposition, no
recognition of spiritual consciousness or of spirits; so they are non-existing
so far as he is concerned. The case is similar to that of an organ or faculty
which remains unused for a long time. It then practically ceases to exist.
These entities, as it were, remain his, or in his possession, when they
are stamped with the stamp of recognition. When such is not the ease, the whole
of his individuality is centred in his fifth principle. And after death this
fifth principle is the only representative of the individual in
question.
By itself it
cannot evolve for itself a new set of objective experiences, or, to say the
same thing in other words, it has no punarjanmam. It is such an entity
that can appear in séance-rooms; but it is absurd to call it a disembodied
spirit. (20)
It is merely a power or force retaining the impressions of the thoughts
or ideas of the individual into whose composition it originally entered. It
sometimes summons to its aid the Kámarûpa power, and creates for itself
some particular ethereal form (not necessarily human).
Its tendencies of action will be similar to those of the individual’s
mind when he was living. This entity maintains its existence so long as the
impressions on the power associated with the fifth principle remain intact. In
course of time they are effaced, and the power in question is then mixed up in
the current of its corresponding power in the MACROCOSM, as the river loses
itself in the sea. Entities like these may afford signs of there having been
considerable intellectual power in the individuals to which they belonged;
because very high intellectual power may co-exist with utter absence of
spiritual consciousness. But from this circumstance it cannot be argued that
either the spirits or the spiritual Egos of deceased individuals appear in
séance-rooms.
There are some people in India who have thoroughly studied the nature of
such entities (called Pisacham). I do not know much about them
experimentally, as I have never meddled with this disgusting, profitless, and
dangerous branch of investigation.
The
Spiritualists do not know what they are really doing. Their investigations are
likely to result in course of time either in wicked sorcery or in the utter
spiritual ruin of thousands of men and women. (21)
The views I have herein expressed have been often illustrated by our
ancient writers by comparing the course of a man’s life or existence to the
orbital motion of a planet round the sun. Centripetal force is spiritual
attraction, and centrifugal terrestrial attraction. As the centripetal force
increases in magnitude in comparison with the centrifugal force, the planet
approaches the sun — the individual reaches a higher plane of existence. If, on
the other hand, the centrifugal force becomes greater than the centripetal
force, the planet is removed to a greater distance from the sun, and moves in a
new orbit at that distance — the individual comes to a lower level of
existence. These are illustrated in the first two instances I have noticed
above.
We have only to consider the two extreme cases.
When the planet in its approach to the sun passes over the line
where the centripetal and centrifugal force completely neutralize each other,
and is only acted on by the centripetal force, it rushes towards the sun with a
gradually increasing velocity, and is finally mixed up with the mass of the
sun’s body. This is the case of a complete adept.
Again, when the planet in its retreat from the sun reaches a
point where the centrifugal force becomes all-powerful, it flies off in a
tangential direction from its orbit, and goes into the depths of void space.
When it ceases to be under the control of the sun, it gradually gives up its
generative heat, and the creative energy that it originally derived from the
sun, and remains a cold mass of material particles wandering through space
until the mass is completely decomposed into atoms. This cold mass is compared
to the fifth principle under the conditions above noticed, and the heat, light,
and energy that left it are compared to the sixth and seventh principles.
Either after assuming a new orbit or in its course of deviation from the
old orbit to the new, the planet can never go back to any point in its old
orbit, as the various orbits lying in different planes never intersect each
other.
This figurative representation correctly explains the ancient
Brahmanical theory on the subject. It is merely a branch of what is called the
Great Law of the Universe by the ancient mystics.
Notes by H.P. Blavatsky
1. We give but extracts from the long
letter of the above-named gentleman.
2. The very title of the present chief of the esoteric Himalayan
Brotherhood. — ED. Theos.
3. A kind of demons — devil.
4. And so would the Christian padris. But they would never admit that
their “fallen angels” were borrowed from the Rakshasas; that their
“devil” is the illegitimate son of Dewel, the Sinhalese female demon; or
that the “war in heaven” of the Apocalypse — the foundation of the Christian
dogma of the “Fallen Angels” was copied from the Hindu story about Siva hurling
the Tarakásura who rebelled against the gods into Andhahkára, the
abode of Darkness, according to Brahmanical, Shastras.
5. Not necessarily. (See Appendix, Note 2). It is generally held by
Occultists that Sanskrit has been spoken in Java and adjacent islands from
remote antiquity — ED. Theos.
6. A locality which is spoken of to this day by the Tibetans, and called
by them “Scham-bha-la,” the Happy Land. (See Appendix, Note 3).
7. To comprehend this passage fully, the reader must turn to vol. 1. pp.
589-594 of “Isis Unveiled.”
8. Very true. But who would be allowed to give out the “real
esoteric one”? — ED. Theos.
9. The astral body, so called.
10. The Tibetan esoteric Buddhist doctrine teaches that Prakriti is
cosmic matter, out of which all visible forms are produced; and Akasa, that
same cosmic matter, but still more subjective — its spirit, as it were. Prakriti
being the body or substance, and Akasi Sakti its soul
or energy.
11. Or, in other words, “Prakriti, Swabhavat, or Akasa, is
SPACE, as the Tibetans have it; Space filled with whatsoever substance or no
substance at all — i.e., with substance so imperceptible as to be only
metaphysically conceivable. Brahman, then, would be the germ thrown into
the soil of that field, and Sakti, that mysterious energy or force which
develops it, and which is called by the Buddhist Arahat of Tibet, FO HAT.
That which we call form (rupa) is not different from that which we call
space (sunyata). . . . . Space is not different from form. Form is the
same as space; space is the same as form. And so with the other skandhas,
whether vedana, or sanjna, or sanskara, or vijnana, they are each the same as
their opposite.” . . . . (Book of Sin-king, or the “Heart Sutra.” Chinese
translation of the “Maha-Prajna-Paramita-Hridaya-Sutra,” chapter on the
“Avalokiteshwara,” or the manifested Buddha.) So that the Aryan and
Tibetan or Arhat doctrines agree perfectly in substance, differing but in names
given and the way of putting it.
12. True — from the standpoint of Aryan Exotericism and the
Upanishads, not quite so in the case of the Arahat or Tibetan esoteric
doctrine; and it is only on this one solitary point that the two teachings
disagree, as far as we know. The difference is very trifling, though, resting
as it does solely upon the two various methods of viewing the one and the same
thing from two different aspects. (See Appendix, Note 4).
13. This is also sound Buddhist philosophy, the transformation in
question being known as the change of the skandhas. — ED. Theos.
14. In the Aryan doctrine, which blends Brahmam, Sakti, and Prakriti
in one, it is the fourth principle; then, in the Buddhist esotericisms the
second in combination with the first.
15. According to the Buddhists, in Akasa lies that eternal,
potential energy whose function it is to evolve all visible things out of
itself — ED. Theos.
16. It was never so considered, as we have shown it. But as the
“Fragments” are written in English, a language lacking such an abundance of
metaphysical terms to express ever minute change of form, substance and state
as are found in the Sanskrit, it was deemed useless to confuse the Western
reader, untrained in the methods of Eastern expression, more than is necessary,
with a too nice distinctions of proper technical terms. As “Prakriti in
its primary state is Akasa,” and Sakti “is an attribute AKASA,”
it becomes evident that for the uninitiated it is all one. Indeed, to speak of
the “union of Brahmam and Prakriti” instead of “Brahmam and Sakti” is no worse
than for a theist to write that that “man has come into existence by the
combination of spirit and matter,” whereas, his word, framed in an orthodox
shape, ought to read “man as a living soul was created by the power (or
breath) of God over matter.”
17. That is to say, the Aryan Akasa is another word for Buddhist
SPACE (in its metaphysical meaning). — ED. Theos.
18. The highest adept.
19. In the words of Agatha in the Maha-pari-Nirvana Sutra, “We reach a
condition of rest Beyond the limit of any human knowledge” — ED. Theos.
20. It is especially on this point that
the Aryan and Arahat doctrines quite agree. The teaching and argument that
follow are in every respect those of the Buddhist Himalayan Brotherhood. — ED. Theos.
21. We share entirely in this idea. — ED. Theos.
Appendix
by H.P. Blavatsky
Note
1
In this connection it will be well to draw the reader’s attention to the
fact that the country called “Si-dzang” by the Chinese, and Tibet by Western
geographers, is mentioned in the oldest books preserved in the province of
Fo-kien (the headquarters of the aborigines of China) as the great seat of
occult learning in the archaic ages. According to these records, it was inhabited
by the “Teachers of Light,” the “Sons of Wisdom” and the “Brothers of the Sun.”
The Emperor Yu the “Great” (2207 B.C.), a pious mystic, is credited with having
obtained his occult wisdom and the system of theocracy established by him —for
he was the first one to unite in China ecclesiastical power with temporal
authority— from Si-dzang.
That system was the same as with the old Egyptians and the Chaldees;
that which we know to have existed in the Brahmanical period in India, and to
exist now in Tibet—namely, all the learning, power, the temporal as well as the
secret wisdom were concentrated within the hierachy of the priests and limited
to their caste. Who were the aborigines of Tibet is a question which no
ethnographer is able to answer correctly at present. They practise the Bhon
religion, their sect is a pre- and anti- Buddhistic one, and they are to be
found mostly in the province of Kam.
That is all that is known of them. But even that would justify the
supposition that they are the greatly degenerated descendants of mighty and
wise forefathers. Their ethnical type shows that they are not pure Turanians,
and their rites—now those of sorcery, incantations, and Nature-worship — remind
one far more of the popular rites of the Babylonians, as found in the records
preserved on the excavated cylinders, than of the religious practices of the
Chinese sect of Tao-sse (a religion based upon pure reason and spirituality),
as alleged by some.
Generally, little or no difference is made, even by the Kyelang
missionaries, who mix greatly with these people on the borders of British
Lahoul and ought to know better, between the Bhons and the two rival Buddhist
sects, the Yellow Caps and the Red Caps. The latter of these have opposed the
reform of Tzong-ka-pa from the first, and have always adhered to old Buddhism,
so greatly mixed up now with the practices of the Bhons.
Were our Orientalists to know more of them, and compare the ancient
Babylonian Bel or Baal worship with the rites of the Bhons, they would find an
undeniable connection between the two. To begin an argument here, proving the
origin of the aborigines of Tibet as connected with one of the three great
races which superseded each other in Babylonia, whether we call them the
Akkadians (a name invented by F. Lenormant), or the primitive Turanians,
Chaldees, and Assyrians, is out of the question.
Be it as it may, there is reason to call the trans-Himalayan esoteric
doctrine Chaldeo-Tibetan. And when we remember that the Vedas came, agreeably
to all traditions, from the Mansarawara Lake in Tibet, and the Brahmins
themselves from the far North, we are justified in looking on the esoteric
doctrines of every people who once had or still has it, as having proceeded
from one and the same source; and to thus call it the “Aryan-Chaldeo-Tibetan”
doctrine, or Universal Wisdom-Religion. “Seek for the Lost Word among the
hierophants of Tartary, China, and Tibet,” was the advice of Swedenborg the
seer.
Note
2
Not necessarily, we say. The Vedas, Brahmanism, and along with these, Sanskrit,
were importations into what we now regard as India. They were never indigenous
to its soil. There was a time when the ancient nations of the West included
under the generic name of India many of the countries of Asia now classified
under other names. There was an Upper, a Lower, and a Western India, even
during the comparatively late period of Alexander; and Persia (Iran) is called
Western India in some ancient classics.
The countries now named Tibet, Mongolia, and Great Tartary were
considered by them as forming part of India. When we say, therefore, that India
has civilized the world, and was the Alma Mater of the civilizations,
arts, and sciences of all other nations (Babylonia, and perhaps even Egypt,
included) we mean archaic, pre-historic India, India of the time when the great
Gobi was a sea, and the lost “Atlantis” formed part of an unbroken continent
which began at the Himalayas and ran down over Southern India, Ceylon, and
Java, to far-away Tasmania.
Note
3
To ascertain such disputed questions, one has to look into and study
well the Chinese sacred and historical records—a people whose era begins nearly
4,600 years back (2697 B.C.). A people so accurate, and by whom some of the
most important inventions of modern Europe and its so much boasted
modern science were anticipated —such as the compass, gunpowder, porcelain,
paper, printing, etc.— known and practised thousands of years before these were
rediscovered by the Europeans, ought to receive some trust for their records.
And from Lao-tze down to Hiouen-Thsang their literature is filled with
allusions and references to that island and the wisdom of the Himalayan adepts.
In the “Catena of Buddhist Scriptures from the Chinese,” by the Rev. Samuel
Beal, there is a chapter “On the TIAN-TA’I School of Buddhism” (pp. 244-258)
which our opponents ought to read.
Translating the rules of that most celebrated and holy school and sect
in China founded by Chiu-che-K’hae, called Che-chay (the Wise One), in the year
575 of our era, when coming to the sentence which reads “That which relates to
the one garment (seamless) worn by the GREAT TEACHERS OF THE SNOWY MOUNTAINS,
the school of the Haimavatas” (p. 256), the European translator places after
the last sentence a sign of interrogation, as well he may. The statistics of
the school of the “Haimavatas,” or of our Himalayan Brotherhood, are not to be
found in the general census records of India.
Further, Mr. Beal translates a rule relating to “the great professors of
the higher order who live in mountain depths remote from men,” the Aranyakas,
or hermits.
So, with respect to the traditions concerning this island, and apart
from the (to them) historical records of this preserved in the Chinese
and Tibetan sacred books, the legend is alive to this day among the people of
Tibet. The fair island is no more, but the country where it once bloomed
remains there still, and the spot is well known to some of the “great teachers
of the Snowy Mountains,” however much convulsed and changed its topography by
the awful cataclysm.
Every seventh year these teachers are believed to assemble in SCHAM-BHA-LA,
the “Happy Land.” According to the general belief it is situated in the
north-west of Tibet. Some place it within the unexplored central regions,
inaccessible even to the fearless nomadic tribes; others hem it in between the
range of the Gangdisri Mountains and the northern edge of the Gobi desert,
south and north, and the more populated regions of Khoondooz and Kashmir, of
the Gya-Pheling (British India), and China, west and east, which affords
to the curious mind a pretty large latitude to locate it in. Others still place
it between Namur Nur and the Kuen-Lun Mountains, but one and all firmly believe
in Scham-bha-la, and speak of it as a fertile fairy-like land once an island, now
an oasis of incomparable beauty, the place of meeting of the inheritors of the
esoteric wisdom of the god-like inhabitants of the legendary island.
In connection with the archaic legend of the Asian Sea and the Atlantic
Continent, is it not profitable to note a fact known to all modern
geologists—that the Himalayan slopes afford geological proof that the substance
of those lofty peaks was once a part of an ocean floor?
Note
4
We have already pointed out that, in our opinion, the whole difference
between Buddhistic and Vedantic philosophies was that the former was a kind of Rationalistic
Vedantism, while the latter might be regarded as transcendental Buddhism.
If the Aryan esotericism applies the term jívátma to the seventh
principle —the pure and per se unconscious spirit— it is because the
Vedanta, postulating three kinds of existence — (1) the pâramârthika (the
true, the only real one), (2) the vyavahârika (the practical),
and (3) the pratibhâsika (the apparent or illusory life) — makes the
first life or jiva, the only truly existent one.
Brahma, or the ONE’S SELF, is its only representative in the universe,
as it is the universal Life in toto, while the other two are but its
“phenomenal appearances,” imagined and created by ignorance, and complete
illusions suggested to us by our blind senses. The Buddhists, on the other
hand, deny either subjective or objective reality even to that one
Self-Existence. Buddha declares that there is neither Creator nor an Absolute
Being. Buddhist rationalism was ever too alive to the insuperable difficulty of
admitting one absolute consciousness, as in the words of Flint, “wherever there
is consciousness there is relation, and wherever there is relation there is
dualism.”
The ONE LIFE is either “MUKTA” (absolute and unconditioned), and can
have no relation to anything nor to any one; or it is “BADDHA” (bound and
conditioned), and then it cannot be called the absolute; the limitation,
moreover, necessitating another deity as powerful as the first to account for
all the evil in this world.
Hence, the Arahat secret doctrine on cosmogony admits but of one
absolute, indestructible, eternal, and uncreated UNCONSCIOUSNESS (so to
translate) of an element (the word being used for want of a better term)
absolutely independent of everything else in the universe; a something ever
present or ubiquitous, a Presence which ever was, is, and will be, whether
there is a God, gods, or none, whether there is a universe, or no universe,
existing during the eternal cycles of Maha Yugs, during the Pralayas as
during the periods of Manvantara, and this is SPACE, the field for the
operation of the eternal Forces and natural Law, the basis (as Mr. Subba
Row rightly calls it) upon which take place the eternal intercorrelations of
Akása-Prakriti; guided by the unconscious regular pulsations of Sakti, the
breath or power of a conscious deity, the theists would say; the eternal energy
of an eternal, unconscious Law, say the Buddhists.
Space, then, or “Fan, Bar-nang” (Mâha Sûnyatâ) or, as it is called by
Lao-tze, the “Emptiness,” is the nature of the Buddhist Absolute. (See
Confucius’ “Praise of the Abyss.”) The word jiva, then, could never be
applied by the Arahats to the Seventh Principle, since it is only
through its correlation or contact with matter that Fo-hat (the Buddhist
active energy) can develop active conscious life; and that to the
question “how can unconsciousness generate consciousness?” the
answer would be: “Was the seed which generated a Bacon or a Newton
self-conscious?”
Note
5
To our European readers, deceived by the phonetic similarity, it must
not be thought that the name “Brahman” is identical in this connection with
Brahma or Iswara, the personal God. The Upanishads—the Vedanta
Scriptures—mention no such God, and one would vainly seek in them any allusions
to a conscious deity. The Brahman, or Parabrahm, the absolute of the Vedantins,
is neuter and unconscious, and has no connection with the masculine Brahmâ of
the Hindu Triad, or Trimurti. Some Orientalists rightly believe the name
derived from the verb “Brih,” to grow or increase, and to be in
this sense the universal expansive force of Nature, the vivifying and
spiritual principle or power spread throughout the universe, and which, in its
collectivity, is the one Absoluteness, the one Life and the only Reality.
(The
Theosophist, January 1882, p.93-99)
Note: A modified version of this article was
republished in book Five Years of Theosophy under the title “Brahmanism on the Sevenfold Principle in Man”
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