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  | volume  = 3

  | volume  = 3

  | section  = 5

  | section  = 5

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  | previous = v.3 sec.4

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  | next    = v.3 sec.6

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{{Style P-Title|SECTION IV}}

{{Style P-Title|SECTION V}}

{{Style P-Title|Some Reasons for Secrecy}}

{{Style P-Title|Some Reasons for Secrecy}}

<center>_______</center>

<center>_______</center>

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{{Page|58|}}

{{Page|58|the secret doctrine.}}

{{Style P-No indent|Word is made Flesh in real fact, the individual becoming divine in the full sense of the term, since his personal God has made of him his permanent life-long tabernacle – “the temple of God,” as Paul says.}}

{{Style P-No indent|Word is made Flesh in real fact, the individual becoming divine in the full sense of the term, since his personal God has made of him his permanent life-long tabernacle – “the temple of God,” as Paul says.}}

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{{Page|60|}}

{{Page|60|the secret doctrine.}}

{{Style P-No indent|phraseology, man with his three (compound) Spirits is suspended like a foetus by all three to the matrix of the Macrocosm; the thread which holds him united being the “Thread-Soul,” Sutratma, and Taijasa (the “Shining”) of the Vedantins. And it is through this spiritual and intellectual Principle in man, though Taijasa – the Shining, “because it has the luminous internal organ as its associate” – that man is thus united to his heavenly prototype, never through his lower inner self or Astral Body, for which there remains in most cases nothing but to fade out.}}

{{Style P-No indent|phraseology, man with his three (compound) Spirits is suspended like a foetus by all three to the matrix of the Macrocosm; the thread which holds him united being the “Thread-Soul,” Sutratma, and Taijasa (the “Shining”) of the Vedantins. And it is through this spiritual and intellectual Principle in man, though Taijasa – the Shining, “because it has the luminous internal organ as its associate” – that man is thus united to his heavenly prototype, never through his lower inner self or Astral Body, for which there remains in most cases nothing but to fade out.}}

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{{Page|62|}}

{{Page|62|the secret doctrine.}}

{{Style P-No indent|rest, to work on earth for the good of mankind. This he can do in a two-fold way: either, as above said, by consolidating his astral body into physical appearance, he can reassume the self-same personality; or he can avail himself of an entirely new physical body, whether that of a newly-born infant or – as ''Shânkarâcharya ''is reported to have done with the body of a dead Râjah – by entering a deserted sheath,” and living in it as long as he chooses. This is what is called “continuous existence.” The Section entitled “The Mystery about Buddha” will throw additional light on this theory, to the profane incomprehensible, or to the generality simply ''absurd''. Such is the doctrine taught, everyone having the choice of either fathoming it still deeper, or of leaving it unnoticed.}}

{{Style P-No indent|rest, to work on earth for the good of mankind. This he can do in a two-fold way: either, as above said, by consolidating his astral body into physical appearance, he can reassume the self-same personality; or he can avail himself of an entirely new physical body, whether that of a newly-born infant or – as ''Shânkarâcharya ''is reported to have done with the body of a dead Râjah – by entering a deserted sheath,” and living in it as long as he chooses. This is what is called “continuous existence.” The Section entitled “The Mystery about Buddha” will throw additional light on this theory, to the profane incomprehensible, or to the generality simply ''absurd''. Such is the doctrine taught, everyone having the choice of either fathoming it still deeper, or of leaving it unnoticed.}}

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{{Page|64|}}

{{Page|64|the secret doctrine.}}

{{Style P-No indent|This carries precisely the same meaning as the “I am verily Brahman” of the Vedantin. Nor is the latter assertion more blasphemous than the Pauline – if there were any blasphemy in either, which is denied. Only the Vedantin, who never refers to his body as being himself, or even a part of himself, or aught else but an illusory form for others to see him in, constructs his assertion more openly and sincerely than was done by Paul.}}

{{Style P-No indent|This carries precisely the same meaning as the “I am verily Brahman” of the Vedantin. Nor is the latter assertion more blasphemous than the Pauline – if there were any blasphemy in either, which is denied. Only the Vedantin, who never refers to his body as being himself, or even a part of himself, or aught else but an illusory form for others to see him in, constructs his assertion more openly and sincerely than was done by Paul.}}

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{{Page|66|}}

{{Page|66|the secret doctrine.}}

{{Style P-No indent|future resurrection; for in such case they would have been still dead in the interim, and could not be referred to as “the living.”}}

{{Style P-No indent|future resurrection; for in such case they would have been still dead in the interim, and could not be referred to as “the living.”}}