Zirkoff B. - EI. Instruction No.4: Difference between revisions

<center><big>'''DIAGRAM V'''</big></center>

[NOTE.––The centres of sensation, or of internal action, that is of seeing, hearing, smelling, etc.––called Indriyas in Eastern systems––are located in the astral man, the physical molecules being only the necessary material agents for receiving impulses from without and transmitting them to the centres. The organs of action, or Karmendriyas (see Diagram V) are Indriyas, or centres acquired for Karma (external action, in this case). The true centres, which impel to action, are in the astral man, i.e., belong to Astral Consciousness.]

<center><big>OBJECTIVE PRÂKRITIC CONSCIOUSNESS</big></center>

1. Objective Sensuous Consciousness.––The consciousness that pertains to the five physical senses in man and rules in animals, birds, fishes, some insects, etc. Here are the “Lives”; their consciousness is in Âtma-Buddhi; they are entirely without Manas.

2. Astral Instinctual Consciousness.––The consciousness of sensitive plants, of ants, spiders, and some night-flies (Indian), but not of bees. Among other animals the non-mammalian vertebrates are without this consciousness, but the placental mammals have all the potentialities of human consciousness, though of course dormant, or latent, at present. On this plane is the consciousness of idiots. The common phrase, “he has lost his mind,” is an occult truth; for when, through fright or other cause, the lower mind becomes paralyzed, then the consciousness acts on the astral plane. The study of lunacy will throw much light on this point. This may well be called the “nerve plane.” It is cognized by our “nervous senses,” of which, as yet, modern physiology knows nothing. Hence it is that a clairvoyant can read with the eyes bandaged, with the tips of the fingers, the pit of the stomach, etc. This consciousness is greatly developed in the deaf and dumb. On this plane everything is reversed, reflected upside down.

3. Kâma-Prânic, or Physiological-Emotional Consciousness.––This is the general life-consciousness which belongs to the objective world, even to the stone; for if the stones were not living they could not decay, crumble away, or emit a spark. Affinity between chemical elements is a manifestation of this, Kâma-Prânic consciousness. To this plane, also, belong the life-preservative instincts, as for instance that which prevents a kitten going into the water and getting drowned.

4. Kâma-Mânasic, or Psychic, or Passional-Emotional Consciousness. ––In animals and idiots the instinctual consciousness on the lower planes of sensation is in this state; in man these are rationalized. For instance, if a dog is shut up in a room, it has the instinct to get out, but is unable to do so because this instinct is not sufficiently rationalized to take the means necessary for its liberation. A man at once takes in the situation, and lets himself out. The highest degrees of this Kâma-Mânasic consciousness are psychic, there being within this sub-plane, as with all others, seven degrees from the instinctual and psychic.

5. Mânasic or Mental-Emotional Consciousness.––From this plane Manas stretches up to Mahat.

6. Buddhic, or Spiritual Emotional Consciousness.––The plane of Buddhi or of the Auric Envelope. From this plane consciousness goes to the “Father in Heaven,” Âtman, reflecting all that is in the Auric Envelope. The Mânasic and Buddhic states cover the planes from the Noëtic to the Divine,<ref>See Psychic and Noëtic Action,” Lucifer, Vol. VII, October and November, 1890. [Included in the present Volume.]</ref> but it is impossible at this stage to define them intelligibly. Call the highest plane x if you will. You can’t understand it.

<center><big>ASTRAL PRÂKRITIC CONSCIOUSNESS</big></center>

1. Objective Consciousness.––Everything seen on this plane must be reversed in translating it into terms of objective consciousness. For in. stance, numbers appear as though written backwards: 591 would appear as 195. The objective Astral corresponds in everything to the objective Terrestrial, or sensuous consciousness.

2. Astral Consciousness.––This second division corresponds to the second of the lower plane, but the objects here seen are of extreme tenuity, astralized astrals, so to say. This plane is the limit of the vision of the ordinary medium. To reach it a non-mediumistic person must be asleep, or in a trance, or under the influence of laughing-gas, or of some drug. In ordinary delirium the consciousness passes on to this plane.

3. Kâma-Prânic Consciousness.––This state is of an intensely vivid nature. The consciousness is on it in the delirium of high fever. In delirium tremens the drunkard passes to this plane, and may even go on to the next. Lunatics also are often in this state of consciousness, and see most terrible visions. This plane overlaps the next, the Kâma-Mânasic Consciousness.

4. Kâma-Mânasic Consciousness.––This is the worst of the Astral planes, Kâmic and terrible. Hence come the images that tempt: images of drunkards and libertines in Kâma-Loka, impelling their victims to drink and wanton; images of every lust and vice, inoculating men with the desire to commit crimes. People of weak and mediumistic natures imitate these images in a kind of monkeyish fashion, and so fall beneath their influence. Here are strewed the seeds of epidemics of vice, of cycles of disasters, and general catastrophes of all kinds that happen in groups––a series of murders, of earthquakes, of shipwrecks. In the most acute cases of delirium tremens the consciousness of the sufferer is on this plane.

5. Mânasic Consciousness.––This plane is that of premonitions in dreams, of reflections from the lower mentality, of glimpses into the past and future, the plane of things mental and not spiritual.

6. Buddhic Consciousness.––From this plane come all beautiful inspirations of art, poetry, and music, high types of dreams, flashes of genius. Here may be caught glimpses of past incarnations, although it may not be possible to locate or analyze them.

7. Auric Consciousness.––The consciousness is on this plane at the moment of death, or in exceptional visions. Here is the consciousness of the drowning man when he remembers all the past incidents of his life in a flash. The memory of this consciousness must be stored in the heart, “the seat of Buddhi.” Then it will remain there, but impressions from this Âtmic plane cannot be made on the physical brain.

<center><big>'''LOKAS AND TALAS, IN CONNECTION WITH THE STATES'''</big></center>

<center><big>'''OF CONSCIOUSNESS'''</big></center>

1. The General, Exoteric, Orthodox and Tântric Category.

2. The Sânkhya Category, and that of some Vedântins.

3. The Vedântic, the nearest approach to the Esoteric.

Vi-Tala: some change for the better. This “better” is from the point of view of matter, in that more matter enters into it, i.e., matter becomes more differentiated. This is an ancient occult term.

Kara-Tala: something that can be grasped or touched (from Kara, a hand): i.e., the state in which matter becomes tangible.

Pâ-Tala: something under the feet (from Pâda, a foot). The upâdhi, or basis, of anything. The antipodes, America, etc.

Atala.––The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.

Vitala.––Here are the hierarchies of the celestial Buddhas or Bodhisattwas, who are said to emanate from the seven Dhyâni-Buddhas. It is related on earth to Samâdhi, to the Buddhic consciousness in man. No Adept, save one, can be higher than this and live: if he passes into the Âtmic or Dharmakâya state (Alaya) he can return to earth no more. These two states are purely hyper-metaphysical.

Sutala.––A differentiated state corresponding on earth with the Higher Manas, and therefore with Śabda (Sound), the Logos, our Higher Ego; and also to the Mânushya-Buddha state, like that of Gautama on earth. This is the third stage of Samâdhi (which is septenary). Here belong the hierarchies of the Kumâras––the Agnishwâttas, etc.

Karatala.––A state that corresponds with Sparúa (touch) and to the hierarchies of ethereal semi-objective Dhyâni Chohans of the astral nature of the Mânasa-Manas––or the pure Ray of Manas, that is, of the Lower Manas before it is mixed with Kâma (as in the young child). They are called Sparúa-Devas, the Devas endowed with touch. (These hierarchies are progressive; the first have one sense; the second two, and {{Page aside|666}}so on to seven, each containing all the senses potentially but not yet developed. Sparœa would be better rendered by affinity, contact.)

Rasâtala, or Rûpatala.––(Rasâtala is a blind within a blind, for Rasa, taste, belongs to the next Tala). This state corresponds to the hierarchies of Rupa or Sight Devas, possessed of three senses––sight, hearing and touch. These are Kâma-Mânasic entities, and the highest elementals. With the Rosicrucians, the Sylphs and Undines. It corresponds on earth with an artificial state of consciousness, such as that produced by hypnotism and drugs (morphine, etc.).

Mahâtala.––The state corresponding to the hierarchies of Rasa or Taste Devas, and including a state of consciousness embracing the lower five senses and emanations of life and being. It corresponds to Kâma and Prâna in man, and to Salamanders and Gnomes in nature.

Pâtâla.––The state that corresponds to the hierarchies of Gandha (smell) Devas; the underworld or antipodes; Myalba. The sphere of irrational animals, having no feeling save that of self-preservation and gratification of the senses; also of intensely selfish human beings, waking or sleeping. This is why Nârada is said to have visited Pâtâla when he was cursed to be reborn. He reported that life there was very pleasant for those “who had never left their birth-place”; they were very happy. It is the earthly state and corresponds with the sense of smell. Here are also animal dugpas, elementals of animals, and nature spirits.

Atala.––Auric, Âtmic, Alayic, sense of taste. One of full potentiality, but not of activity.

Vitala.––Buddhic; the sense of being one with the Universe, the impossibility of imaging oneself apart from it.

Sutala.––Śabdic, sense of hearing.

Karatala.––Sparœic, sense of touch.

Rasâtala, or Rûpatala.––The state of feeling oneself a body and perceiving it (rûpa––form).

Mahâtala.––Sense of taste.

Gandhic.––Sense of smell.

<center><big>'''DIAGRAM V'''</big>––<big>CONTINUED</big></center>

Now, all these 14 are planes from without within, and states of consciousness through which man can pass and must pass, once he is determined to go through the seven paths and portals of Dhyâni. One need not be disembodied for this. All this is reached on earth in one or many of the incarnations.

See the order: the four lower ones (1, 2, 3, 4) are rûpa; i.e., they are performed by the inner man with the full concurrence of the diviner portion or elements of the Lower Manas, and consciously by the personal man. The three higher states cannot be reached and remembered by the latter, unless he is a fully initiated Adept. A Ha˜ha-Yogi will never pass beyond the Maharloka psychically, and the Talâtala (double or dual plane) psycho-mentally. To become a Râja-Yogi, a Chela has {{Page aside|669}}to ascend to the seventh portal, the Satyaloka. For such, the MASTER YOGIS tell us, is the fruition of Ijya or “sacrifice.” When the Bhur, Bhuvar and Swarga (States) are once passed, and the consciousness of the Yogi is in Maharloka, it is the last plane and state between entire identification of the Personal and the Higher Manas.

One thing must be remembered: while the “infernal” or terrestrial states are also the seven divisions of the earth, for planes or states, as much as they are Kosmic divisions, the divine Saptaloka are purely subjective, and begin with the psychic Astral Light plane, ending with the Satya, or Jivanmukta state. These fourteen Lokas, or spheres, form the extent of the whole Brahmânda (world). The four lower are transitory with all their dwellers, and the three higher eternal, i.e., the former states, planes and subjects to these, last only a Day of Brahmâ, changing with every Kalpa; the latter endure for an Age of Brahmâ.

<center><big>'''EXPLANATION OF DIAGRAM V'''</big></center>

Elements.––Elements have a regular order, but fire pervades them all.

Lokas and Talas.––The Divine and the Infernal (terrestrial) Lokas are reflections, the one of the other, so also are the hierarchies in each, in pairs of opposites, at the two poles of the sphere. Everywhere are such opposites––good and evil, light and darkness, male and female.

[The student should carefully note the correspondences between the Lokas and Talas, i.e., as between Maharloka and Talâtala. Also the antithesis between higher and lower in the divine and infernal categories must be kept in mind; numbers are used to show correspondences, but only for this purpose; from Bhûrloka to Satyaloka the Chela is spiritually rising higher and higher; from Pâtâla to Atala the man is spiritually sinking lower and lower. The names of the Talas are the same as in the exoteric categories given above, but the esoteric meanings attached to them are wholly different. Let the student study side by side the exoteric “blinds” and the esoteric truths, and he will gain many hints on the reading of exoteric works in general.]

The Lokas and Talas represent planes of consciousness on this earth, through some of which all men must pass, and through all of which the Chela must pass on his way to Adeptship. Everyone passes through the lower Lokas, but not necessarily through the corresponding Talas. There are two poles in everything, seven states within every state. The Brahmins and Buddhists regard the Talas as hells, but the word should be taken figuratively. We are in hell whenever we suffer, are in misery, misfortune, and so on. The lower you go in the Talas the more intellectual you become and the less spiritual. You may be a morally good man but not spiritual. Intellect may remain very closely allied with Kâma. A man may be in one of the Lokas, i.e., on the plane of consciousness represented by that Loka, and may visit one or all the Talas, his condition in these depending on the Loka to which he belongs. Thus a man in Bhûrloka only may pass into the Talas, and may go to the devil. If he dwells in Bhuvarloka, he may visit the Talas and cannot become as bad. If he has reached the Satya state, he can go into any Tala without danger; buoyed up by his own purity he can never be engulfed. The Talas are the brain-intellect states, whereas the Lokas––or more accurately the three higher––are spiritual. Thus a Chela might be between Maharloka and Janarloka when spirituality was uppermost in him; between Talâtala and Sutala when intellectuality was supreme.

The student who is not naturally psychic should fix the fourfold consciousness on a higher plane and nail it there. Let him make a bundle of the four lower, and pin them to a higher state. He should centre on this higher, trying not to permit the body and intellect to draw him down and carry him away;<ref>[“Having fixed his mind at rest in the true Self, he should think of nothing else. To whatsoever object the inconstant mind goeth out he should subdue it, bring it back, and place it upon the Spirit.”––Bhagavad-Gîtâ, chap. VI, 25-26]</ref> play ducks and drakes with the body, eating, drinking and sleeping, but living always in the ideal. Vacillating people drift from one state of consciousness to another, without self-direction or control.

Bhûrloka.––Bhûrloka is the waking state in which we normally live; it is the state in which also animals are, when they sense food, a danger, etc. It begins with the Lower Manas. Animals do not feel as do men. The dog thinks more of his master being angry than he does of the actual pain of the lash. The animal does not suffer in memory and imagination, feeling past and future as well as actual present pain, as does man.

Svarloka.––To be in Svarloka is to be completely abstracted on this plane, leaving only instinct to work, so that on the material plane you would behave as an animal. Yogis are known who have become crystallized in this state, and then they have to be nourished by others. A Yogi near Allâhâbâd has been for fifty-three years sitting on a stone, his Chelas plunge him into the river every night and then replace him. During the day his consciousness returns to Bhûrloka, and he talks and teaches. Another Yogi was found on an island near Calcutta, round whose limbs the roots of the trees had grown. He was cut out, and in the endeavour to awaken him so many outrages were inflicted on him that he died.

Rasâtala.––Mother-love, as an instinct, is between Rasâtala and Talâtala.

Vitala.––Vitala represents a sublime as well as an infernal state. That state which for the mortal is a complete separation of the Ego from the personality is for a Buddha a mere temporary separation. For the Buddha it is a cosmic state.

“6.”––The Vairâjas belong to, are the fiery Egos of, other Manvantaras. They have already been purified in the fire of passions. It is they who refused to create. They have reached the Seventh Portal and have refused Nirvâna, remaining for succeeding Manvantaras.

[NOTE.––Students, whether studying alone or in a group, are requested to note down difficulties that arise in the course of their study. If, after careful consideration, they find such difficulties insuperable, they are requested to write them down carefully and plainly, in an intelligible form, and to forward the statement to Annie Besant or William Q. Judge, according to the country in which they reside. Such difficulty will, if possible, be solved, and the questions and answers forwarded to all Members of the Second Degree before the next Instruction goes out.]

{{Style P-Signature|ANNIE BESANT,

WILLIAM Q. JUDGE.}}

{{Style P-No indent|LONDON, July, 1891.}}