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[lvi] 54: Mulaprakriti.  The Parabrahmic root, the abstract deific feminine principle—undifferentiated substance.  Akasa.  Literally, "the root of Nature" (Prakriti), or matter.

[lvii] 55: The monads of the fourth Creative Hierarchy, the human Monads, exist in three main groups:
a. The Monads of Will.
b. The Monads of Love.
c. The Monads of Activity.
Mahachohan.  The officer in our planetary Hierarchy who presides over the activities carried on in the four minor rays and their synthesising third ray.  He has to do with civilisation, with the intellectual culture of the races, and with intelligent energy.  He is the head of all the Adepts.
Bodhisattva.  The exponent of second ray force, the Teacher of the Adepts of men and of Angels.  This office was originally held by the Buddha, but His place was taken (after His Illumination) by the Christ.  The work of the Bodhisattva is with the religions of the world, and with the spiritual Essence in Man.
The Manu.  The One Who presides over the evolution of the races.  He is the ideal man.  He has to work with the forms through which Spirit is to manifest; he destroys, and builds up again.  These three Individuals preside over the three Departments into which the Hierarchy is divided, and therefore represent in their particular sphere the three Aspects of divine manifestation.

[lviii] 56: Rootrace.  The Secret Doctrine teaches us that in this evolution or Round on this planet the Jivatma—the human soul—passes through seven main types or "rootraces."  In the case of the two earliest of these, known as the "Adamic" and the "Hyperborean," the forms ensouled were astral and etheric respectively:  "huge and indefinite" they were with a low state or outward-going consciousness exercised through the one sense (hearing) possessed by the first race, or through the two senses (hearing and touch) possessed by the second.  But with the third race the Lemurian, a denser and more human type was evolved, this being perfected in the fourth or Atlantean race.  The fifth race, the Aryan, is now running its course on this globe concurrently with a large part of the fourth race and a few remnants of the third.  For it must be noted that, although each race gives birth to the succeeding race, the two will overlap in time, coexisting for many ages.  Of existing peoples the Tartars, Chinese and Mongolians belong to the fourth race, the Australian aborigines and Hottentots to the third.

[lix] 57:  In the co-ordination of the Monadic, Atmic and Buddhic vehicles of the Heavenly Man, the vehicles of spiritual life, the higher esoteric correspondence to the prana flowing through the lower reflection, the etheric physical body, the point of synthesis is always on the atomic subplane, and the six merge and become the seventh.  In this solar system the plane of synthesis is not included in the evolutionary scheme.  It is the plane of gathering in and of pralaya.  In the earlier system the fourth aetheric was in this position; it was to the evolving units of that period what the atomic plane is now, the highest point of achievement.  The goal for all was the buddhic plane or the fourth cosmic aether.  Three other planes are the goal now,—the buddhic, atmic and monadic, each time three planes and their eventual synthesis.  In the future solar system the cosmic physical atomic aether (the plane of Adi in the system now) will be the starting point and the three planes to be dominated will be the three lowest cosmic astral planes.  Man starts in where he leaves off, with cosmic physical matter perfected.  His lowest body, therefore, will be the monadic or the body of the second cosmic aether.  This will not be then counted as a principle any more than the threefold lower physical body of present day man is recognised as a principle.
The present solar system will see the surmounting of the three next cosmic physical planes, the fourth, third, and the second aethers, and the coordination of the cosmic etheric body.

[lx] 58: Lost Souls.  See Isis Unveiled, Vol. II, p.  368; also S. D., I, 255, and S. D., III 493, 513-516, 521, 525, 527.

[lxi] 59: See S. D., III, 523-529.

[lxii] 60: "Kundalini, the serpent power or mystic fire; it is called the serpentine or annular power on account of its spiral-like working or progress in the body of the ascetic developing the power in himself.  It is an electric fiery occult, or fohatic power, the great pristine force which underlies all organic and inorganic matter."—H. P. Blavatsky.

[lxiii] 61: "Kundalini is the static form of the creative energy in bodies which are the source of all energies including Prana....
"This word comes from the adjective Kundalin or "coiled."  She is spoken of as "coiled" because she is sleeping, lies coiled; and because the nature of her power in spiraline,...
"In other words, this Kundalini shakti is that which, when it moves to manifest itself, appears as the Universe.  To say that it is "coiled" is to say that it is
at rest—that is, in the form of static potential energy....Kundalini shakti in individual bodies is power at rest, or the static centre round which every form of existence, as moving power, revolves."..—The Serpent Power, by Arthur Avalon.

[lxiv] 62: It is not my intention to lay any stress on the sex side of this subject, for these are organs with which the occultist has nothing to do.  I will not therefore enumerate them in detail.  I would only point out that in the transference of the fire at the base of the spine and the turning of its attention to the two higher triangles comes the redemption of man.

[lxv] 63: 1. "The Master-soul is Alaya, the universal soul or Atma, each man having a ray of it in him and being supposed to be able to identify himself with and to merge himself into it.
2. Antaskarana is the lower Manas, the path of communication or communion between the personality and the higher Manas or human soul.
At death it is destroyed as a path or medium of communication, and its remains survive in a form as the Kama-rupa—the shell."
—Voice of the Silence, page 71.
"The antaskarana is the imaginary path between the personal and the impersonal self, and is the highway of sensation; it is the battlefield for mastery over the personal self.  It is the path of aspiration, and where one longing for goodness exists the antaskarana persists."—See Voice of the Silence, pp.  50, 55, 56, 88.

[lxvi] 64: Elemental Essence is seen to consist of aggregations of matter, on one of the six non-atomic subplanes of the mental and the desire planes—aggregations which do not themselves serve as forms for any entity to inhabit, but as the material out of which such forms may be built.

[lxvii] 65: "The Hindus place their seven primitive Rishis in the Great Bear.  The prototypes or the animating source of the seven Heavenly Men, the planetary Logoi, are considered the seven Existences who function through the seven stars of the Bear."—S. D., II, 668.

[lxviii] 66: S. D., I, 100-108.

[lxix] 67: Subba Rao says in Five Years of Theosophy, page 102:  "As a general rule, whenever seven entities are mentioned in the ancient occult science of India in any connection whatsoever, you must suppose that those seven entities came into existence from three primary entities; and that these three entities, again, are evolved out of a single entity or monad.  To take a familiar example, the seven coloured rays in the solar ray are evolved out of three primary coloured rays; and the three primary colours coexist with the four secondary colours in the solar ray.  Similarly the three primary entities which brought man into existence coexist in him with the four secondary entities which arose from different combinations of the three primary entities."  Read also S. D., I, 190, 191.

[lxx] 68: See S. D., I, 100, 108.  Also Stanza III, 7A.

[lxxi] 69: Bible.  John, 10: 30.

[lxxii] 70: "The moon (our satellite) pouring forth into the lowest globe of our planetary chain (Globe D.  "Earth"), all its energy and powers; and having transferred them to a new centre, becoming virtually a dead planet in which, since the birth of our globe, rotation has ceased."—S. D., I, 179.

[lxxiii] 71:  S. D., I, 179

[lxxiv] 72: Bible. I Cor., XV, 53.

[lxxv] 73:  Bible.  Deut. IV, 24; Hebrews XII, 29.

[lxxvi] 74: "When the last cycle of man-bearing has been completed by that last fecund earth; and humanity has reached in a mass the stage of Buddhahood and passed out of the objective existence into the mystery of Nirvana—then "strikes the hour"; the seen becomes the unseen, the concrete resumes its pre-cyclic state of atomic distribution.
But the dead worlds left behind the onsweeping impulse do not continue dead.  Motion is the eternal order of things and affinity or attraction its handmaid of all works.  The thrill of life will again re-unite the atom, and it will stir again in the inert planet when the time comes.  Though all its forces have remained statu quo and are now asleep, yet little by little it will—when the hour re-strikes—gather for a new cycle of man-bearing maternity, and give birth to something still higher as moral and physical types than during the preceding manvantara.  And its "cosmic atoms already in a differentiated state" (differing—in the producing force in the mechanical sense of motions and effects) remain statu quo as well as globes and everything else in the process of formation."  Such is the "hypothesis fully in accordance with (your) (my) note."  For, as planetary development is as progressive as human or race evolution, the hour of the Pralaya's coming catches the series of worlds at successive stages of evolution; (i.e.) each has attained to some one of the periods of evolutionary progress—each stops there, until the outward impulse of the next manvantara sets it going from that very point—like a stopped time-piece re-wound.  Therefore, I have used the word "differentiated."
At the coming of the Pralaya no human, animal, or even vegetable entity will be alive to see it, but there will be the earths or globes with their mineral kingdoms; and all these planets will be physically disintegrated in the pralaya, yet not destroyed; for they have their places in the sequence of evolution and their "privations" coming again out of the subjective, they will find the exact point from which they have to move on around the chain of "manifested forms."  This, as you know, is repeated endlessly throughout Eternity.  Each man of us has gone this ceaseless round, and will repeat it forever and ever.  The deviation of each one's course, and his rate of progress from Nirvana to Nirvana is governed by causes which he himself creates out of the exigencies in which he finds himself entangled."—From
The Mahatma Letters to A. P. Sinnett, p. 67.

[lxxvii] 75: There are seven Kumaras connected with our planetary evolution, of Whom four are exoteric; the four exoteric have vehicles in etheric matter; three Kumaras are esoteric and have their vehicles in subtler matters still.
Sanat Kumara, The Lord of the world, is the representative on earth of the specialized force of the planetary Logos; the other six Kumaras transmit energy from the other six planetary schemes.

[lxxviii] 76:  S. D., I, 186-189.

[lxxix] 77: The chains of any planetary scheme are frequently called by the names of the seven sacred planets, making the study of the Law of Correspondences easier; similarly, the globes of any chain are called by planetary names, as is the case here.  There are planetary schemes called Mars and Mercury.

[lxxx] 78: S. D., I, 545, 726; II, 581, 582, 654.

[lxxxi] 79 The seven senses or the avenues of perception.—S. D., I, 489, 490, The third or Indriya Creation.—S. D., III, 567.

Indriya—The control of the senses in yoga practice.  These are the 10 external agents; the 5 senses which are used for perception are called 'Jnana-indriya' and the 5 used for action 'karma-indriya.'—Theosophical Glossary.

"Jnana-indriyas"—literally which knowledge is obtained....They are the avenues inward.

"Karma-indriyas"—literally action senses...those producing action.  They are the avenues outwards.—Study in Consciousness, pp. 166-167.

1. Sensation is latent in every atom of substance.—S. D., II, 710.

2. The Sun is the heart of the system and sensation emanates from there.  It is due to solar radiation.—S. D., I, 590, 662.

3. Knowledge is the end of sense.—S. D., I, 300.

4. There is a double set of senses, spiritual and material.—S. D., I, 582; S. D., II, 307, 308.  This finds its reflection in the double set of physical senses noted in defining the indriyas.

5. The senses might be enumerated as follows:  S. D., I, 583 and note 123; S. D., II, 600, 674, 675, 676.


6. The elements are the progenitors of the senses....—S. D., II, 112, 113.

a. Aether



Atmic plane

b. Air


Sound, touch

Buddhic plane

c. Fire


Sound, touch, sight

Mental plane

d. Water


Sound, touch, sight, taste

Astral plane

e. Earth


Sound, touch, sight, taste, smell

Physical plane


7. Every sense pervades every other sense....—S. D., III, 569.

There is no universal order.  All are on all planes.—S. D., III, 550.


8. The senses correspond with every other septenate in nature.  See S. D., III, 448.  (Compare S. D., III, 497.  Practical reading....—S. D., I, 288

[lxxxii] 80: ..."the chief agency by which Nature's wheel is moved in a phenomenal direction is sound.  Sound is the first aspect of the manifested pentagon since it is a property of ether called Akas and as I already said Vedic recitation is the highest Yagnam containing in itself all minor Yagnams and tending to preserve the manifested pentagon in the proper order.  In the opinion of our old philosophers sound or speech is next to thought the highest karmic agent used by man.
Of the various karmic agencies wielded by man in the way of moulding himself and surroundings, sound or speech is the most important, for, to speak is to work in ether which of course rules the lower quaternary of elements, air, fire, water and earth.  Human sound or language contains therefore all the elements required to move the different classes of Devas and those elements are of course the vowels and the consonants.  The details of the philosophy of sound in its relation to the devas who preside over the subtle world, belong to the domain of true Mantra Sastra which of course is in the hands of the knowers."—Some Thoughts on the Gita, p. 72.

[lxxxiii] 81: Astral-buddhic consciousness is the term applied to the basic consciousness in our solar system.  It is characterised by emotion, by feeling, sensation, which have eventually to be transmuted into intuition, spiritual perception and unity.

[lxxxiv] 82 Sensations aroused by sense objects are experienced by means of the outer instruments of the Lord of the Body or senses (Indriya) which are the pathways through which the Jiva receives worldly experience.  These are ten in number, and are of two classes:

a. The five organs of sensation ………… Jnanendriya

1. The Ear


2. Skin

Feeling by touch.

3. Eye


4. Tongue


5. Nose


b. The five organs of action ……………. Karmendriya

1. Mouth


2. Hands


3. Legs


4. Anus


5. Genitals


The organs of sensation are the reactive response which the Self makes to sensation.  The organs of action are those through which effect is given to the Jiva's desires.

"The Indriya or sense is not the physical organ, but the faculty of mind operating through that organ as its instrument.  The outward sense organs are the usual means whereby on the physical plane the functions of hearing and so forth are accomplished.  But, as they are mere instruments and their power is derived from the mind, a Yogi may accomplish by the mind only all that may be done by means of these physical organs without the use of the latter....

"The three functions of attention, selection and synthesising the discreet manifold of the senses, are those belonging to that aspect of the mental body, the internal agent, called Manas.  Just as manas is necessary to the senses, the latter are necessary for manas....Manas is thus the leading indriya, of which the senses are powers."—Serpent Power, by Arthur Avalon.

[lxxxv] 83: The line of the Bodhisattva is that of Love-Wisdom, and of the detailed science of the soul; it is the teaching line and the path upon which all must eventually pass.

[lxxxvi] 84: The Initiations spoken of in this Treatise are the major Initiations which bring about those expansions of consciousness which lead to liberation; these are taken in the causal body and from thence reflected into the physical; the Initiate never proclaims his initiation.

[lxxxvii] 85: Manasaputras:  These are the Sons of Mind, the individual principle in man, the Ego, the solar Angel, in his own body on the abstract levels of the mental plane.

[lxxxviii] 86 The Fire of the manifested cosmos is Septenary.

The Threefold God manifests through the seven Fires:

1. Electric fire

The seven Heavenly Men.

2. Solar fire

Evolution of the seven Entities through their vehicles developing the seven principles.

3. Fire by friction

The seven chains.

They are the seven centres of the Logos.

A Heavenly Man manifests through a chain.

1. He is electric fire

The seven solar entities who inform each globe.

2. He is solar fire

Evolution of the life through the forms, developing the seven principles.

3. He is fire by friction

The seven globes.


Each Heavenly Man has seven principles.

A Man, the Microcosm, manifests through his vehicles:

1. He is electric fire

The monad, a solar entity.

2. He is solar fire

Evolution of the life through the vehicles in order to develop the seven principles.

3. He is fire by friction

The seven sheaths:


1. Atmic

2. Buddhic.



3. Causal

4. Mental body.



5. Astral body

6. Etheric body.



7. Physical body.



Physical Plane man manifests in the three worlds:

1. Electric fire

The higher self.

2. Solar fire

The seven centres.

3. Fire by friction

The sheaths.


[lxxxix] 87 The Planetary Chains:

The seven Heavenly Men

Form, the sun and the

seven sacred planets.—S. D., I, 100, 155.


Some of their names and qualities.

a. The seven planetary Logoi, or the seven Spirits before the throne.

b. The seven Kumaras

S. D., III, 59, 327.

c. Seven solar deities

S. D., I, 114; I, 228; II, 92, 257.

d. The primordial seven

S. D., I, 116.

e. The seven Builders

S.  D., I, 152, 153.

f. Seven intellectual Breaths

S. D., II, 332, note.

g. The seven Manus

S. D., I, 488.

h. The Flames

S. D., II, 258.

They came from previous kalpas

S. D., II, 99.

Their nature is knowledge and love

S. D., II, 275; S. D., II, 619.

The seven sacred planets are:

1. Saturn

2. Jupiter.

3. Mars

4. Sun (substitute for another).

5. Venus

6. Mercury.

7. Moon (substitute for another).

Neptune and Uranus are not here enumerated, nor Vulcan.

The orbit of Neptune includes apparently the entire ring-pass-not.

Vulcan is within the orbit of Mercury.

Each one of the Heavenly Men manifests through a chain of seven globes.

All the seven Logoi influence a chain, but one of Them is the incarnating Entity.  They influence:

a. Some globe in chain.

b. Some plane

c. Some round.

d. Some world period

e. Some rootrace

f. Some subrace.

g. Some branch race

h. Some group

i. Some human unit.


[xc] 88: In the Secret Doctrine, the Sons of Mind are spoken of as flames.  In Stanza VII, 4, "These are the three-tongued flame of the four wicks.  The wicks are the sparks, that draw from the three-tongued flame shot out by the seven flames.  The spark hangs from the flame by the finest thread of Fohat."

[xci] 89: Shamballa—The Sacred Island in the Gobi desert.  The centre in central Asia where the Lord of the World, the Ancient of Days, has His Headquarters.  H. P. B. says it is "a very mysterious locality on account of its future associations."—S. D., II, 413.

[xcii] 90: The World Teacher—takes office cyclically.  His cycles do not coincide with those of the Manu as the Manu holds office for the entire rootrace.  The World Teacher gives out the keynote for the various religions and is the emanating source for periodical religious impulses.  The duration of his cycles are not given out.  The Buddha held office prior to the present World Teacher and upon his Illumination His place was taken by the Lord Maitreya whom the Occidentals call the Christ.

[xciii] 91: The inner round is a mysterious cycle of which little can be told.  It is not concerned with manifestation through the seven schemes or globes, but has to do with certain aspects of the subjective Life or the soul.

[xciv] 92: ..."the Veda, the world song in human sound that was given to man for his use metaphysically from the standpoint of its meaning, and magically from the standpoint of its proper recitation.  The world song obeying certain laws of proportions or the Pythagorean arithmetic and imparting its thrilling effect to the domain of cosmic substance, has induced the latter into a crystallisation process that the philosopher Plato called the geometry of the cosmos.  The various forms that are observed from a molecule of salt crystal to the wonderfully complex organism of the human body are all the structures of the great cosmic geometriser known as Viswakarma, the deva carpenter in our Puranic writings.  The revealed Veda whose function is to trace out the cosmos from one basic sound substance symbolised as Om, necessarily split itself into a primal three, a subsequent seven vowels and then into seven notes and then into seven combinations of the seven notes on a basic three and then into hymns.  All these falling into the material field of the consonants, gradually produced the manifested crystallised forms which are collectively taken as the universe.  The world to a thinker is the magic motion produced by the Orphean singer or the Hindu Saraswati...."
"In the Vishnu Purana, second part, you will see that the power that resides in the sun is represented as the three-sided Vedic power, that the power as Rik creates, as Yajus preserves and as Sama destroys.  Rik is therefore the creative song of the Devas in the Sun.  Yajus the song of preservation and Sama the song of destruction of the Devas in the sun and construction of the Devas in the moon.  Rik therefore is the song of the Devas and Sama the song of the Pitris and Yajua the intermediate song.  The functions of the Vedas must of course vary according to the standpoint.  If you take the Pitris, Sama is their constructive song, and Rik is their destructive note.  The three Vedas correspond to every trinity in Nature and I request you will search for further information in the much abused Puranas...."
"Of the various karmic agencies wielded by man in the way of moulding himself and surroundings, sound or speech is the most important, for, to speak is to work in ether which of course rules the lower quaternary or elements, air, fire, water and earth.  Human sound or language contains therefore all the elements required to move the different classes of Devas and those elements are of course the vowels and the consonants.  The details of the philosophy of sound in its relation to the devas who preside over the subtle world, belong to the domain of true Mantra Sastra which of course is in the hands of the knowers."—From Some Thoughts on the Gita.