THE SEPTENARY STRUCTURE OF THE HUMAN IN ANCIENT CHINA

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)