The Secret Doctrine, page 296
827. Key to Theosophy, p. 141
828. Following Shivâgama, the said author enumerates the correspondences in this wise; kâsha, Ether, is followed by Vâyu, Gas; Tejas, Heat; pas, Liquid; and Prithivî, Solid.
829. See Fitz-Edward Hall's notes on the Vishnu Purâna.
830. The pair which we refer to as the One Life, the Root of All, and kâsha in its pre-differentiating period answers to the Brahma (neuter) and Aditi of some Hindus, and stands in the same relation as the Parabrahman and Mûlaprakriti of the Vedântins.
831. See above, i. diagram, p. 221.
832. Anupâdaka, Opapatika in Pâli, means the “parentless,” born without father or mother, from itself, as a transformation, e.g., the God Brahmâ sprung from the Lotus (the symbol of the Universe) that grows from Vishnu's navel, Vishnu typifiying eternal and limitless Space, and Brahmâ the Universe and Logos; the mythical Buddha is also born from a Lotus.
833. See Theosophist, February, 1888, p. 276.
834. Sœmmerring, De Acervulo Cerebri, vol. ii. p. 322.
835. In the Greek Eastern Church no child is allowed to go to confession before the age of seven, after which he is considered to have reached the age of reason.
836. De Caus. Ep., vol xii.
837. Advers. Med., ii. 322.
838. De Lapillis Glandulæ Pinealis in Quinque Ment Alien, 1753.
839. See “Stray Thoughts on Death and Satan” in the Theosophist, vol. iii. No. 1; also “Fragments of Occult Truth,” vols. iii. and iv.
840. Op. cit., ii. 368, et seq.
841. The essence of the Divine Ego is “pure flame,” an entity to which nothing can be added and from which nothing can be taken; it cannot, therefore, be diminished even by countless numbers of lower minds, detached from it like flames from a flame. This is in answer to an objection by an Esotericist who asked whence was that inexhaustible essence of one and the same Individuality which was called upon to furnish a human intellect for every new personality in which it is incarnated.
842. The brain, or thinking machinery, is not only in the head, but, as every physiologist who is not quite a materialist will tell you, every organ in man, heart, liver, lungs, etc., down to every nerve and muscle, has, so to speak, its own distinct brain or thinking apparatus. As our brain has naught to do in the guidance of the collective and individual work of every organ in us, what is that which guides each so unerringly in its incessant functions; that make these struggle, and that too with disease, throws it off and acts, each of them, even to the smallest, not in a clock-work manner, as alleged by some materialists (for, at the slightest disturbance or breakage the clock stops), but as an entity endowed with instinct? To say it is Nature is to say nothing, if it is not the enunciation of a fallacy; for Nature after all is but a name for these very same functions, the sum of the qualities and attributes, physical, mental, etc., in the universe and man, the total of agencies and forces guided by intelligent laws.
843. See Key to Theosophy, pp. 147, 148, et seq.
844. Kâma Rûpa, the vehicle of the Lower Manas, is said to dwell in the physical brain, in the five physical senses and in all the sense-organs of the physical body.
845. Tanmâtra means subtle and rudimentary form, the gross type of the finer elements. The five Tanmâtras are really the characteristic properties or qualities of matter and of all the elements; the real spirit of the word is “something” or “merely transcendental,” in the sense of properties or qualities.
846. See Theosophist, August, 1883, “The Real and the Unreal.”
847. As the author of Esoteric Buddhism and the Occult World called Manas the Human Soul, and Buddhi the Spiritual Soul, I have left these terms unchanged in the Voice, seeing that it was a book intended for the public.
848. In the exoteric teachings of Râja Yoga, Antahkarana is called the inner organ of perception and is divided into four parts: the (lower) Manas, Buddhi (reason), Ahankâra (personality), and Chitta (thinking faculty). It also, together with several other organs, forms a part of Jîva, Soul called also Lingadeh. Esotericists, however, must not be misled by this popular version.
849. The Earth, or earth-life rather, is the only Avîtchi (Hell) that exists for the men of our humanity on this globe. Avîtchi is a state, not a locality, a counterpart of Devachan. Such a state follows the Soul wherever it goes, whether into Kâma Loka, as a semi-conscious Spook, or into a human body, when reborn to suffer Avîtchi. Our Philosophy recognizes no other Hell.
850. See Voice of the Silence, p. 97.
851. Loc. cit.
852. Read the last footnote on p. 368, vol. ii. of Isis Unveiled, and you will see that even profane Egyptologists and men who, like Bunsen, were ignorant of Initiation, were struck by their own discoveries when they found the “Word” mentioned in old papyri.
853. See Theosophist, vol. iii., October, 1882, p. 13.
854. Read pp. 40 and 63 in the Voice of the Silence.
855. See Voice of the Silence, p. viii.
856. The following notes were contributed by students and approved by H. P. B.
857. See page 444.
858. All these “spaces” denote the special magnetic currents, the planes of substance, and the degrees of approach that the consciousness of the Yogî, or Chelâ, performs towards assimilation with the inhabitants of the Lokas.
859. (If the Nidânas are read the reverse way, i.e., from 12 to 1, they give the evolutionary order.—Ed.)
860. (I.e., an Initiate, the word Adept being used by H. P. B. to cover all grades of Initiation. As above seen, she used the words Mâyâvi Rûpa in more than one sense.—Ed.)
H.P. Blavatsky, The Secret Doctrine
