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<center><big>'''PLATE I'''</big></center>

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In Plate I, we see that ATMAN is no “principle,” but stands separate from the Man, whose seven “principles” are represented as follows:

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7th, AURIC EGG, colored Blue.

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6th, BUDDHI, colored Yellow.

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5th, MANAS { The UPPER, represented as a triangle with its apex pointing upwards, colored Indigo-Blue.The LOWER, represented by a triangle with its apex pointing downwards, colored Green.

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4th, KAMA, represented as a five-pointed star, with the “horns of evil” upwards, embracing the LOWER MANAS, colored Blood-Red.

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3rd, LINGA-SARIRA, colored Violet as the vehicle of PRANA (Orange), and partaking of KAMA (Red) and occasionally of the AURIC ENVELOPE (Blue).

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2nd, PRANA, Life, colored Orange, the hue of the ascetic’s robes.

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1st, STHULA-ŚARŸRA, the Physical Body of Man, represented by the mayavic contour of the large five-pointed star within the AURIC EGG.<ref>{{HPB-CW-comment|[See page 530 for footnote by the Compiler.]}}</ref>

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[Thus man functions on, and responds to, seven distinct yet correlated wave-lengths, each of which corresponds to a specific plane or world of being while the One Cosmic Life-Consciousness, binding and permeating everything flows through all of them.

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In the light of the teaching outlined above, the constitution of man in embodied existence can be represented by either of the following Diagrams:

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{| class="wikitable" style="margin: 2em auto; border-spacing: 1em 0; width: 500px;"

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|-

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|width=300px | <center>ATMAN</center>

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<center>Divine-Spiritual or Universal Self</center>

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<center>BUDDHI</center>

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<center>Spiritual Self</center>

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<center>Spiritual Intelligence, Wisdom, Vision and Intuition</center>

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<center>MANAS</center>

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<center>Planetary SelfHigher Human Mind or ReincarnatingSelf</center>

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<center>Animal Self</center>

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<center>Passions, Emotions, Desires</center>

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<center>PRANA</center>

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<center>Vital-Astral Self</center>

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<center>Field of Vital Currents</center>

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<center>LINGA-ŚARŸRA</center>

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<center>Astral Body, Pattern or Model-Body</center>

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<center>STHULA-SARŸRA</center>

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<center>P hysical Body</center>

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|width=300px |<center>ATMAN</center>

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<center>BUDDHI</center>

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<center>Field of the Spiritual Individuality</center>

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<center>HIGHER MANAS</center>

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<center>(Buddhi-Manas)</center>

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<center>Field of the Re-imbodying Self or of the Higher Human Self; Spiritual Intellect</center>

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<center>LOWER MANAS</center>

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<center>(Kama-Manas)</center>

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<center>Field of the Lower or PersonalHuman Self; Field of the Animal Desires and Passions; Lower Mind</center>

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<center>PRANA</center>

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<center>Vitality; Vital Electricityand Magnetism</center>

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<center>LINGA-ŚARŸRA</center>

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<center>Astral Body</center>

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<center>STHULA-ŚARŸRA</center>

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<center>Physical Body</center>

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|}

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While man is built of “materials” or “stuffs” drawn from the Cosmic reservoir, yet he is not a mere bundle of substances and energies merely gathered together. Man is an intimately correlated series of consciousness-centers, {{Page aside|531}}and these are termed Monads. The essential or supreme Spiritual-Divine Monad is our ultimate source or root. It is continuously pouring forth streams of intelligence and life-substance which produce by their interacting energies the various “knots” or foci of consciousness that are its children-monads, as it were. Thus, man’s complex structure can also be looked upon as composed of the following sequence of monadic centers:

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<center>ATMAN</center>

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<center>Spiritual-Divine Monad</center>

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<center>Spiritual-Divine Ego | Spiritual-Divine Soul</center>

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<center>BUDDHI</center>

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<center>Spiritual Monad</center>

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<center>Spiritual Ego (Individuality) | Spiritual Soul</center>

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<center>BUDDHI-MANAS</center>

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<center>Intellectual Monad</center>

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<center>Higher Human Ego (Re-imbodying) | Higher Human Soul</center>

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<center>KAMA MANAS</center>

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<center>Psychic Monad</center>

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<center>Lower Human Ego (Personal Ego) | Lower Human Soul</center>

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<center>KAMA-PRANA</center>

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<center>Beast Monad</center>

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<center>Elementary Ego | Vital-Astral Soul</center>

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<center>PRANA––LINGA-SARIRA––STHULA-SARIRA</center>

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<center>Astral-Physical Monad</center>

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<center>Elementary Ego | Physical Soul</center>

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<center>––Compiler.]</center>

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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.

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Each of our seven physical senses (two of which are still unknown to profane science), and also our seven states of consciousness–––viz: (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, develops and uses one of the seven super-senses, and is connected directly, in its use on the terrestro-spiritual plane, with the cosmic and divine center of force that gave it birth, and which is its direct creator. Each is also connected with, and under the direct influence of, one of the seven Sacred Planets.<ref>See The Secret Doctrine, Vol. I, pp. 572-74.</ref> These belonged to the Lesser Mysteries, whose followers were called Mystai ['''μυσταί'''] (the veiled), seeing that they were allowed to perceive things only through a mist, as it were “with the eyes closed”; while the Initiates or “Seers” of the Greater Mysteries were called Epoptai ['''ἐπόπται'''] (those who see things unveiled).<ref>{{HPB-CW-comment|[See the excerpt on the senses and guas from G. de Purucker’s Fountain-Source of Occultism, pp. 240-43, appended at the end of the present Instruction.––Compiler.]}}</ref> It was the latter only who were taught the true Mysteries of the Zodiac and the relations and correspondences between its twelve signs (two secret) and the ten human orifices. The latter are now of course ten in the female, and only nine in the male; but this is merely an external difference. In the second volume of the Secret Doctrine it is stated that till the end of the Third Root-Race (when androgynous man separated into male and female) the ten orifices existed in the hermaphrodite, first potentially, then functionally. The evolution of the human embryo shows this. For instance, the only opening formed at first is the buccal cavity, “a cloaca communicating with the anterior extremity of the intestine.” This becomes later the mouth and the posterior orifice: the Logos differentiating and emanating gross matter on the lower plane, in occult parlance. The difficulty which some students will experience in reconciling the correspondences between the Zodiac and the orifices can be easily explained. Magic is coëval with the Third Root-Race, which began by creating through Kriyâúâkti and ended by generating its species in the

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[[File:Hpb_cw_12_532_1.jpg|center|x600px]]

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{{Style P-No indent|present way.<ref>See The Secret Doctrine, Vol. I, pp. 207 et seq., and Vol. II, passim.</ref> Woman being left with the full or perfect cosmic number 10 (the divine number of Jehovah), was deemed higher and more spiritual than man. In Egypt, in days of old, the marriage service contained an article that the woman should be the “lady of the lord,” and real lord over him, the husband pledging himself to be “obedient to his wife” for the production of alchemical results such as the elixir of life and the philosopher’s stone, for the spiritual help of the woman was needed by the male alchemist. But woe to the alchemist who should take this in the dead-letter sense of physical union. Such sacrilege would become black magic and be followed by certain failure. The true alchemist of old took aged women to help him, carefully avoiding the young ones; and if any of them happened to be married they treated their wives for months both before and during operations as sisters.}}

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The error of crediting the ancients with knowing only ten of the Zodiacal signs is explained in Isis Unveiled.<ref>See Isis Unveiled, Vol. II, pp. 456, 461, 465.</ref> The ancients did know of twelve, but viewed these signs differently from ourselves. They took neither Virgo nor Scorpio singly into consideration, but regarded them as two in one, since they were made to refer directly and symbolically to the primeval dual man and his separation into sexes. During the re-formation of the Zodiac, Libra was added as the twelfth sign, though it is simply an equilibrating sign, at the turning-point––the mystery of separated man.

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Let the student learn all this well. Meanwhile let us recapitulate what has been said.

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(1) Each human being is an incarnation of his God––in other words, one with his “Father in Heaven,” just as Jesus, an Initiate, is made to say. As many men on earth, so many Gods in Heaven; and yet these Gods are in reality One, for at the end of every period of activity, they are withdrawn like the rays of the setting sun into the Parent Luminary, the Non-Manifested Logos, which in its turn is merged into the One Absolute. Shall we call these “Fathers” of ours, whether individually or collectively and under any circumstances, our personal God? Occultism answers, Never. All that an average man can know of his “Father” is what he knows of himself, through and within himself. The Soul of his “Heavenly Father” is incarnated in him. This Soul is himself, if he is successful in assimilating the divine individuality while in his physical animal shell. As to the Spirit thereof, as well expect to be heard by the Absolute. Our prayers and supplications are vain, unless to potential words we add potent acts, and make the aura {{Page aside|534}}which surrounds each one of us so pure and divine that the God within us may act outwardly, or in other words, become as it were an extraneous Potency. Thus have Initiates, Saints and very holy and pure men been enabled to help others as well as themselves in the hour of need, and produce what are foolishly called “miracles,” each by the help and with the aid of the God within himself, which he alone has enabled to act on the outward plane.

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(2) The word Aum or Ôm, which corresponds to the upper triangle, if pronounced by a very holy and pure man, will draw out or awaken, not only the less exalted potencies residing in the planetary spaces and elements, but even his Higher Self, or the “Father” within him. Pronounced by an averagely good man, in the correct way, it will strengthen him morally, especially if between two “Aums” he meditates intently on the Aum within him, concentrating all his attention upon the ineffable glory. But woe to the man who pronounces it after the commission of some far-reaching sin: he will thereby only attract to his own impure photosphere invisible presences and forces which could not otherwise break through the divine envelope. All the members of the Esoteric School, if earnest in their endeavor to learn, are invited to pronounce the divine word before going to sleep and the first thing upon awakening. The right accent, however, should be first obtained from one of the officers of the E.S.T.

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Âum is the original of Amen. Now, Amen is not a Hebrew term, but, like the word Hallelujah, was borrowed by the Jews and Greeks from the Chaldees. The latter word is often found repeated in certain magical inscriptions upon cups and urns among the Babylonian and Ninivean relics. Amen does not mean “so be it” or “verily,” but signified in hoary antiquity almost the same as Âum. The Jewish Tannaïm (Initiates) used it for the same reason as the Âryan Adepts use Âum, and with a like success, the numerical value of AMeN in Hebrew letters being 91, the same as the full value of YHVH,<ref>Jâh-Havâh, or male-female on the terrestrial plane, as invented by the Jews, and now made out to mean Jehovah, but signifying in reality and literally, “giving being” and “receiving life.”</ref> 26 and ADoNaY, 65, or 91. Both words mean the affirmation of the being, or existence of the sexless “Lord” within us.

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(3) Esoteric Science teaches that every sound in the visible world awakens its corresponding sound in the invisible realms, and arouses to action some force or other on the occult side of nature. Moreover, every sound corresponds to a color and a number (a potency spiritual, psychic or physical) and to a sensation on some plane. All these find an echo in every one of the so far developed elements and even on the {{Page aside|535}}terrestrial plane, in the Lives that swarm in the terrene atmosphere, thus prompting them to action.

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Thus a prayer, unless pronounced mentally and addressed to one’s “Father” in the silence and solitude of one’s “closet,” must have more frequently disastrous than beneficial results, seeing that the masses are entirely ignorant of the potent effects which they thus produce. To produce good effects, the prayer must be uttered by “one who knows how to make himself heard in silence,” when it is no longer a prayer but becomes a command. Why is Jesus shown to have forbidden his hearers to go to the public synagogues? Surely every praying man was not a hypocrite and a liar, nor a Pharisee who loved to be seen praying by people! He had a motive we must suppose: the same motive which prompts the experienced Occultist to prevent his pupils from going into crowded places now as then, from entering churches, séance-rooms, etc., unless they are in sympathy with the crowd.

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There is one piece of advice to be given to beginners who cannot help going into crowds––one which may appear superstitious but which in the absence of occult knowledge will be found efficacious. As well known to good astrologers, the days of the week are not in the order of those planets whose names they bear. The fact is that the ancient Hindus and Egyptians divided the day into four parts, each day being under the protection (as ascertained by practical magic) of a planet; and every day, as correctly asserted by Dion Cassius, received the name of the planet which ruled and protected its first portion. Let the student protect himself from the “Powers of the Air” (Elementals) which throng public places, by wearing either a ring containing some jewel of the color of the presiding planet, or else of the metal sacred to it. But the best protection is a clear conscience and a firm desire of benefiting Humanity.

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<center><big>'''THE PLANETS, THE DAYS OF THE WEEK, AND THEIR'''</big></center>

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<center><big>'''CORRESPONDING COLORS AND METALS'''</big></center>

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In the accompanying Diagram II, the days of the week do not stand in their usual order, though they are placed in their correct sequence as determined by the order of the colors in the solar spectrum and the corresponding colors of their ruling planets. The fault of the confusion in the order of the days revealed by this comparison lies at the door of the early Christians. Adopting from the Jews their lunar months, they tried to blend them with the solar planets, and so made a mess of it; for the order of the days of the week, as it now stands does not follow the order of the planets.

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Now the ancients arranged the planets in the following order: Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, counting the Sun as a planet for exoteric purposes. Again, the Egyptians and Indians, the two oldest nations, divided their day into four parts, each of which was under the protection and rule of a planet. In course of time each day came to be called by the name of that planet which ruled its first portion––the morning. Now, when they arranged their week, the Christians proceeded as follows: they wanted to make the day of the Sun or Sunday, the seventh, so they named the days of the week by taking every fourth planet in turn, e.g., beginning with the Moon (Monday), they counted thus. Moon, Mercury, Venus, Mars: thus Tuesday, the day whose first portion was ruled by Mars, became the second of the week; and so on. It should be remembered also that the Moon, like the Sun, is a substitute for a secret planet.

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The present division of the solar year was made several centuries later than the beginning of our era; and our week is not that of the ancients and the Occultists. The septenary division of the four parts of the lunar phases is as old as the world, and originated with the people who reckoned time by the lunar months. The Hebrews never used it, for they counted only the seventh day, the Sabbath, though the second chapter of Genesis seems to speak of it. Till the days of the Caesars there is no trace of a week of seven days among any nation save the Hindus. From India it passed to the Arabs, and reached Europe with Christianity. The Roman week consisted of eight days, and the Athenian of ten.<ref>J. M. Ragon, Notice historique sur le calendrier, etc., Paris, 1842.</ref> Thus one of the numberless contradictions and fallacies of Christendom is the adoption of the Indian septenary week of the lunar reckoning and the preservation at the same time of the mythological names of the planets.

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Nor do modern Astrologers give the correspondences of the days and planets and their colors correctly; and while Occultists can give good reason for every detail of their own tables of colors, etc., it is doubtful whether the Astrologers can do the same.

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To close this first Instruction let me say that those who have honored me with their confidence by taking the pledge must in all necessity be separated into two broad divisions; those who have not quite rid themselves of the usual sceptical doubts, but who long to ascertain how much truth there may be in the claims of the Occultist; and those others who, having freed themselves from the trammels of materialism and relativity, feel that true and real bliss must be sought only in the knowledge and personal experience of that which the Hindu philosopher calls the Brahma-Vidya, and the Buddhist Arhat the realization of Adi-budha, the primeval Wisdom. Let the former pick out and study from the Instructions only those explanations of the phenomena of life which profane science is unable to give them. Even with such limitations, they will find by the end of a year or two that they will have learned more than all their universities and colleges can teach them. As to the sincere believers, they will be rewarded by seeing their faith transformed into knowledge. True knowledge is of Spirit and in Spirit alone, and cannot be acquired in any other way except through the reign of the higher mind, the only plane from which we can penetrate the depths of the all-pervading Absoluteness. He who carries out only those laws established by human minds, who lives that life which is prescribed by the code of mortals and their fallible legislation, chooses as his guiding star a beacon which shines on the ocean of Maya, or temporary delusions, and lasts for but one incarnation. These laws are necessary for the life and welfare of physical man alone. He has chosen a pilot who directs him through the shoals of one existence, a master who parts with him, however, on the threshold of death. How much happier that man who, while strictly performing on the temporary objective plane the duties of daily life, carrying out each and every law of his country, and rendering, in short, to Caesar what is Caesar’s, leads in reality a spiritual and permanent existence, a life with no breaks of continuity, no gaps, no interludes, not even those periods which are the halting places of the long pilgrimage of purely spiritual life. All the phenomena of the lower human mind disappear like the curtain of a proscenium, allowing him to live in the region beyond it, the plane of the noumenal, the one reality. If man by suppressing, if not destroying, his selfishness and personality, only succeeds in knowing himself as he is behind the veil {{Page aside|538}}of physical Maya, he will soon stand beyond all pain, all misery, and beyond all the wear and tear of change, which is the chief originator of pain. Such a man will be physically of matter, he will move surrounded by matter, and yet he will live beyond and outside it. His body will be subject to change, but he himself will be entirely without it, and will experience everlasting life even while in temporary bodies of short duration. All this may he achieved by the development of unselfish universal love of Humanity, and the suppression of personality, or selfishness, which is the cause of all sin, and consequently of all human sorrow.

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[Excerpt from G. de Purucker’s Fountain-Source of Occultism, pp. 240-43]<ref>[Consult the Bio-Bibliographical Appendix, s.v. PURUCKER, for information concerning the author.]</ref>

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“Even the ordinary five senses that we have today are still imperfectly evolved. Each one is progressively growing more subtle, more capable of interpreting, through itself as a channel to the indwelling consciousness, the nature and functions of the universe outside. Remember that man is a stream of consciousness working in vehicles and building in those vehicles appropriate chambers and dwellings, doors and windows, so to speak, for manifesting its own powers and for receiving withinwards from the outside world the stimuli and the reactions which nature obliges it to receive.

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“Five senses hitherto have manifested themselves more or less perfectly; and they have been derived in the following order: first, hearing from âkâúa or aether; next, touch from vâyu or air; then, sight from fire or rather light, called tejas or taijasa; fourth, taste from âpas or water; fifth and last, smell from earth or prithivî. Of all these, taste is the grossest and most material; but the faculty of smell and its reactions upon the stream of consciousness are even worse than those of taste. Two more senses will develop in us and express themselves with an appropriate physical apparatus before the manvantara of this present round on this globe has run its course. All these senses are functions of the indwelling consciousness.

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“From the Middle Ages on, in a minor cycle, we have been moving up out of the prithivî-tattwa, successively into the water or âpas-tattwa, {{Page aside|539}}into the air or vâyu-tattwa, then into the fire or taijasa-tattwa, and now we are entering gently, slowly, into the aether or âkâúa-tattwa––very imperfectly it is true, mere forecasting of what will happen in the seventh race; still we have been and are passing through small cycles of all these, and inventions correspond. Human productions keep pace; and it will all depend upon man’s genius whether these new discoveries be used for the purpose of heaven or hell. If for the latter, we shall go down, stifled and choked in our own evil effluvia. If they are used for purposes of beneficence, the whole of mankind will advance. The signs are all around us of a changing era, with the incoming of a new tide in human affairs.

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“After the downfall of the Roman Empire, men lived for the most part on land, in the prithivî -tattwa, scarcely going to sea at all. Then they began to travel more extensively and with greater cleverness over the waters––the âpas-tattwa coming to the fore. Next they started to use steam (vapor, ‘air,’ gas)––the vayu-element; in later centuries taking to the air itself. Now with a rushing towards a culmination of airy experience, out of the air they are entering the more subtle tattwas. They are using, ever more extensively, fire (the taijasa-element), electricity, explosives, including all the various kinds of igneous horrors––connected with the air because rising out of it. Finally ether (âkâúa) is manifesting in the works of man as evidenced by wireless and the radio, etc. All of this shows that there are small cycles within greater cycles, repeating in general outline the processes of the greater ones.

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“The two future senses are almost impossible to describe, because the one following the present fifth, smell, has not yet even manifested its presence, except by an occasional instinct of its functioning. It will partake somewhat of the nature of the faculty or sense belonging to touch; but instead of being physical touch, it will be an interior sense, and the intuition of it, or the instinct of it, is occasionally found even among men today––shadows of coming events. Just as touch contacts the outer world, so will these two other senses on the ascending arc be on the same respective planes as hearing and touch; but, because they will exist in a more evolved entity, they will manifest themselves at first through an interior physical organ. An intimation of the sixth sense is what we call hunches that such a thing is right or wrong, or the thing to do or not to do. This is not intuition, however, for it is lower than intuition: it is a hunch or a feeling of things that are coming. It might in one sense be spoken of as a form of clairvoyance.

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“And the seventh sense, corresponding to hearing on the physical plane, will also be an âkâúic development. It will be the last sense to be brought forth by evolution in the physical body of man, and therefore will express an interior faculty, which will be awakened by contact {{Page aside|540}}with the lowest grades of the âkâúa. The nearest approach that we can arrive at as to what this faculty will be, leaving aside the nature and locality of the organ through which it will work, is intuition, fully developed as far as it can be on this planet in this manvantara: instant, always ready, functioning regularly, to be stopped or used at will.

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“Every faculty of sense, and therefore every sense organ as its expression in the body, is a faculty of our stream of consciousness; and no sense faculty can appear in evolution, and consequently no sense organ can show itself in the body, until that portion of the stream of consciousness has equivalently expressed itself. The Atlanteans, for instance, had in their beginning but an instinct of what smell is. They used this faculty almost unconsciously, even as men today are using the sixth sense and the sixth faculty almost unconsciously, and only occasionally are vaguely aware of it and say, “I had a hunch.” The faculty passes from the invisible into the visible and creates for itself its appropriate organ, which develops exactly as the inner faculty evolves on its own plane.

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“It might be as well to add a few words here about the guas, because they are sometimes confused with the cosmic essences or tattwas. The guas or ‘qualities,’ commonly enumerated as sattva, rajas and tamas, are the three fundamental and universally potent modes of consciousness of the armies of beings which make the universe. From sattva flow forth the other two modes of consciousness, rajas or activity, and tamas or inactivity, generally speaking. Now the union of these two qualities, which do not neutralize each other but combine to form something superior to either, is what is meant by sattva––that which is ‘real.’ It is the condition in which the high gods live.

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“When the universe is in manvantaric manifestation, it is the rajas quality which predominates, although of course the tamas and likewise the sattva are both present. When the universe is in pralaya with the unending peace and quiet that then prevail, the predominating quality is highest tamas, yet rajas is present, albeit relatively latent. Thus in the Vedas as well as in the Laws of Manu it is stated that before manifestation begins the universe is in the tamas condition, in utter repose. Of course the highest principles of the universe are then in the sattva quality, while the rajas quality during pralaya is dormant.

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“Hindu philosophy in connection with its Trimurti or triad of Brahma-Vishu-Śiva, usually ascribes the sattva gua or characteristic to Brahma; the quality of rajas to Vishu; and the quality of tamas to Śiva. Yet in both manvantara and pralaya the sattva quality runs throughout all. Thus the gods while eternally active are nevertheless {{Page aside|541}}peaceful because filled with wisdom, and their motions are effortless activity, and their actions are wondrously quiet and undisturbed.

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“Furthermore, every one of the guas––because the universe is fundamentally one, and all things in it are interblended and interacting––is itself threefold, otherwise we should have each of these three universal qualities existing absolutely separate and distinct from the other two, and this would make three absolutes. They are not absolutes, but all three are relative; and both rajas and tamas, when united and balancing each other without loss of individuality in either, manifest the presence of their common originant, sattva.

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“It has been customary among some Orientalists, who do not understand the esoteric meaning of these gunas, to speak of the tamas as being only sloth, darkness, evil, but this is quite wrong; for there is a sattva-tamas as well as a tamas-tamas; and the same type of observation may be made with regard to both the rajas and the sattva character or guna.

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“Thus it is that every one of the cosmic essences or tattwas is marked by the presence and inherent activity of the three gunas, each one acting in conjunction with the other twain. It should be the endeavor of all men to bring forth the sattva quality especially, for this means that instead of the frequent unbalance or bias of either rajas or tamas, both these qualities are in balance in the character and cooperating.”

Sergey

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