In
this regard, Blavatsky wrote:
In the
oldest sacred books of China, such as Yi King, or I Ching, or Book of
Changes written 1,200 B.C., to find that same Septenary division of
man mentioned in that system of Divination.
Zhing, which is translated correctly enough “essence,” is the more subtle and
pure part of matter — the grosser form of the elementary ether.
Khi, or “spirit,” is the breath, still material but purer than the zhing, and
is made of’ the finer and more active form of ether.
In the hwun, or soul (animus) the Khi predominates
and the zhing (or zing) in the pho or animal soul. At
death the hwun (or spiritual soul) wanders away, ascending, and the pho
(the root of the Tibetan word Pho-hat) descends and is changed into
a ghostly shade (the shell).
Dr. Medhurst thinks that “the Kwei Shans” (see “Theology of
the Chinese,” pp.10-12) are “the expanding and contracting principles of human
life!” The Kwei Shans are brought about by the dissolution of the human
frame — and consist of the expanding and ascending Shan which rambles
about in space, and of the contracted and shrivelled Kwei, which reverts
to earth and nonentity.
Therefore:
·
Kwei is the physical
body
·
Shan is the vital
principle
·
Kwei Shan is the
astral body
·
Zhing is the desire
body
·
Pho is the earthly
soul
·
Khi is the spiritual
soul
·
Hwun is the Divine
Spirit
~ * ~
And this is how we also find in ancient Chinese
teaching the seven principles of our occult doctrine!
(The Theosophist, October
1882, p.22, footnote)
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