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THE OCEAN
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THEOSOPHY

A Definitive Work on Theosophy

William Quan Judge

1851 - 1896

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CHAPTER 4

Septenary Constitution of Man

Respecting the nature of man there are two ideas current in the religious circles of Christendom. One is the teaching and the other the common acceptation of it; the first is not secret, to be sure, in the Church, but it is so seldom dwelt upon in the hearing of the laity as to be almost arcane for the ordinary person. Nearly everyone says he has a soul and a body, and there it ends.

What the soul is, and whether it is the real person or whether it has any powers of its own, are not inquired into, the preachers usually confining themselves to its salvation or damnation. And by thus talking of it as something different from oneself, the people have acquired an underlying notion that they are not souls because the soul may be lost by them. From this has come about a tendency to materialism causing men to pay more attention to the body than to the soul, the latter being left to the tender mercies of the priest of the Roman Catholics, and among dissenters the care of it is most frequently put off to the dying day. But when the true teaching is known it will be seen that the care of the soul, which is the Self, is a vital matter requiring attention every day, and not to be deferred without grievous injury resulting to the whole man, both soul and body.

The Christian teaching, supported by St. Paul, since upon him, in fact, dogmatic Christianity rests, is that man is composed of body, soul, and spirit. This is the threefold constitution of man, believed by the theologians but kept in the background because its examination might result in the readoption of views once

orthodox but now heretical. For when we thus place soul between spirit and body, we come very close to the necessity for looking into the question of the soul's responsibility -- since mere body can have no responsibility.

And in order to make the soul responsible for the acts performed, we must assume that it has powers and functions. From this it is easy to take the position that the soul may be rational or irrational, as the Greeks sometimes thought, and then there is but a step to further Theosophical propositions.

This threefold scheme of the nature of man contains, in fact, the Theosophical teaching of his sevenfold constitution, because the four other divisions missing from the category can be found in the powers and functions of body and soul, as I shall attempt to show later on.

This conviction that man is a septenary and not merely a duad, was held long ago and very plainly taught to every one with accompanying demonstrations, but like other philosophical tenets it disappeared from sight, because gradually withdrawn at the time when in the east of Europe morals were degenerating and before materialism had gained full sway in company with

scepticism, its twin. Upon its withdrawal the present dogma of body, soul, spirit, was left to Christendom.

The reason for that concealment and its rejuvenescence in this century is well put by Mme. H. P. Blavatsky in the Secret

Doctrine. In answer to the statement, "we cannot understand how any danger could arise from the revelation of such a purely philosophical doctrine as the evolution of the planetary chain," she says:

The danger was this: Doctrines such as the Planetary chain or the seven races at once give a clue to the sevenfold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to the sevenfold occult forces -- those of the higher planes being of tremendous occult power, the abuse of which would cause

incalculable evil to humanity.

A clue which is, perhaps, no clue to the present generation -- especially the Westerns -- protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nevertheless, be very real in the early centuries of the Christian era, to people fully convinced of the reality of occultism and entering a cycle of degradation which made them ripe for abuse of occult powers and sorcery of the worst description.

Mr. A. P. Sinnett, at one time an official in the Government of India, first outlined in this century the real nature of man in his book Esoteric Buddhism, which was made up from information conveyed to him by H P Blavatsky directly from the Great Lodge of Initiates to which reference has been made. And in thus placing the old doctrine before western civilization he conferred a great benefit on his generation and helped considerably the cause of Theosophy.

His classification was:

1 The Body Rupa.

2 Vitality Prana-Jiva.

3 Astral Body Linga- Sarira.

4 Animal Soul Kama-Rupa

5 Human SoulManas.

6 Spiritual SoulBuddhi.

7 Spirit Atma

The words in italics being equivalents in the Sanskrit language adopted by him for the English terms. This classification stands to this day for all practical purposes, but it is capable of modification and extension. For instance, a later arrangement which places Astral body second instead of third in the category

does not substantially alter it. It at once gives an idea of what man is, very different from the vague description by the words "body and soul," and also boldly challenges the materialistic conception that mind is the product of brain, a portion of the body.

No claim is made that these principles were hitherto unknown, for they were all understood in various ways not only by the

Hindus but by many Europeans. Yet the compact presentation of the sevenfold constitution of man in intimate connection with the septenary constitution of a chain of globes through which the being evolves, had not been given out.

The French Abbe, Eliphas Levi, wrote about the astral realm and the astral body, but evidently had no knowledge of the remainder of the doctrine, and while the Hindus possessed the other terms in their language and philosophy, they did not

use a septenary classification, but depended chiefly on a fourfold one and certainly concealed (if they knew of it) the doctrine of a chain of seven globes including our earth. Indeed, a learned Hindu, Subba Row, now deceased, asserted that they knew of a sevenfold classification, but that it had not been and would not be given out.

Considering these constituents in another manner, we would say that the lower man is a composite being, but in his real nature is a unity, or immortal being, comprising a trinity of Spirit, Discernment, and Mind which requires four lower mortal instruments or vehicles through which to work in matter and obtain experience from Nature. This trinity is that called Atma-Buddhi-Manas in Sanskrit, difficult terms to render in English. Atma is Spirit, Buddhi is the highest power of intellection, that which discerns and judges, and Manas is Mind. This threefold collection is the real man; and beyond doubt the doctrine

is the origin of the theological one of the trinity of Father, Son, and Holy Ghost.

The four lower instruments or vehicles are shown in this table:

1 REAL MANATMA

2 BUDDHI

3 MANAS

4 LOWER VEHICLESTHE PASSIONS and DESIRES

5 LIFE PRINCIPLE

6 ASTRAL BODY

7 PHYSICAL BODY

These four lower material constituents are transitory and subject to disintegration in themselves as well as to separation from each other. When the hour arrives for their separation to begin, the combination can no longer be kept up, the physical body dies, the atoms of which each of the four is composed begin to separate from each other, and the whole collection being disjointed is no longer fit for one as an instrument for the real man. This is what is called "death" among us mortals, but it is not death for the real man because he is deathless, persistent, immortal. He is therefore called the Triad, or indestructible trinity, while they are known as the Quaternary or mortal four.

This quaternary or lower man is a product of cosmic or physical laws and substance. It has been evolved during a lapse of ages, like any other physical thing, from cosmic substance, and is therefore subject to physical, physiological, and psychical laws which govern the race of man as a whole.

Hence its period of possible continuance can be calculated just as the limit of tensile strain among the metals used in bridge building can be deduced by the engineer. Any one collection in the form of man made up of these constituents is therefore limited in duration by the laws of the evolutionary period in which it exists. Just now, that is generally seventy to one hundred years, but its possible duration is longer. Thus there are in history instances where ordinary persons have lived to be two hundred years of age; and by a knowledge of the occult laws of nature the possible limit of duration may be extended nearly to

four hundred years.

The visible physical man is: Brain, Nerves, Blood, Bones, Lymph, Muscles, Organs of Sensation and Action, and Skin.

The unseen physical man is: Astral Body, Passions and Desires, Life Principle (called prana or jiva).

It will be seen that the physical part of our nature is thus extended to a second department which, though invisible to the physical eye, is nevertheless material and subject to decay. Because people in general have been in the habit of admitting to be real only what they can see with the physical eye, they have at last come to suppose that the unseen is neither real nor material.

But they forgot that even on the earth plane noxious gases are invisible though real and powerfully material, and that water may exist in the air held suspended and invisible until conditions alter and cause its precipitation.

Let us recapitulate before going into details. The Real Man is the trinity of Atma-Buddhi-Manas, or Spirit and Mind, and he uses certain agents and instruments to get in touch with nature in order to know himself. These instruments and agents are found in the lower Four -- or the Quaternary -- each principle in which category is of itself an instrument for the particular experience belonging to its own field, the body being the lowest, least

important, and most transitory of the whole series. For when we arrive at the body on the way down from the Higher Mind, it can be shown that all of its organs are in themselves senseless and useless when deprived of the man within.

Sight, hearing, touch, taste, and smelling do not pertain to the body but to the second unseen physical man, the real organs for the exercise of those powers being in the Astral Body, and those in the physical body being but the mechanical outer instruments for making the co-ordination between nature and the real organs inside.

PREFACE

THEOSOPHY AND THE MASTERS

GENERAL PRINCIPLES

THE EARTH CHAIN

SEPTENARY CONSTITUTION OF MAN

BODY AND ASTRAL BODY

KAMA – DESIRE

MANAS

OF REINCARNATION

REINCARNATION CONTINUED

ARGUMENTS SUPPORTING REINCARNATION

KARMA

KAMA LOKA

DEVACHAN

CYCLES

DIFFERENTIATION OF SPECIES MISSING LINKS

PSYCHIC LAWS, FORCES, AND PHENOMENA

PSYCHIC PHENOMENA AND SPIRITUALISM

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Ten Benefits of Studying the Blavatskyan Theosophical Teachings

Studying the Blavatskyan Theosophical teachings offers numerous benefits that can greatly enrich one's understanding of spirituality, philosophy, and the nature of reality. Theosophy, as defined by the writings of Helena Petrovna Blavatsky, has had a profound impact on the spiritual and philosophical landscape of the modern world. Blavatsky's teachings draw from a wide range of religious and philosophical traditions, including Hinduism, Buddhism, and Western esotericism, and present a comprehensive worldview that addresses fundamental questions about existence, consciousness, and the cosmos.

Here are ten benefits of studying the Blavatskyan Theosophical Teachings

1. Exploration of Esoteric Wisdom

One of the primary benefits of studying the Blavatskyan Theosophical teachings is the opportunity to explore esoteric wisdom that is often not readily accessible in mainstream religious or philosophical traditions. Blavatsky's writings delve into the esoteric teachings of ancient cultures and mystery schools, shedding light on profound spiritual truths that have been passed down through the ages. By delving into these esoteric teachings, students of Theosophy can gain insights into the nature of consciousness, the structure of the cosmos, and the evolution of the soul or immortal self.

2. Synthesis of Eastern and Western Philosophy

Blavatsky's Theosophical teachings synthesize elements of Eastern and Western philosophy, offering a comprehensive framework that integrates concepts from diverse cultural and religious traditions. This synthesis provides students with a broader perspective on philosophical and spiritual thought, allowing them to see the underlying unity of seemingly disparate belief systems. By studying Theosophy, individuals can gain a deeper appreciation for the universal principles that underlie all wisdom traditions, fostering a sense of unity and interconnectedness with the world's spiritual heritage.

3. Understanding of Universal Brotherhood

Central to Blavatsky's Theosophical teachings is the principle of universal brotherhood, which emphasizes the essential unity of all beings and the interconnectedness of life. By studying Theosophy, individuals can develop a profound understanding of the interconnected nature of existence, recognizing that all living beings are fundamentally linked and that compassion and empathy are essential for the evolution of humanity. This understanding can lead to a greater sense of empathy, kindness, and social responsibility, fostering a more harmonious and compassionate society.

4. Insight into the Nature of Reality

The Blavatskyan Theosophical teachings offer profound insights into the nature of reality, consciousness, and the unseen dimensions of existence. Through the study of Theosophy, individuals can explore concepts such as the multi-dimensional nature of the universe, the existence of subtle energy realms, and the interconnectedness of the material and spiritual planes. This exploration can lead to a deeper understanding of the nature of reality beyond the limitations of the physical senses, opening up new vistas of perception and understanding.

5. Personal Spiritual Growth

Studying the Theosophical teachings can be a transformative journey that facilitates personal spiritual growth and self-discovery. Blavatsky's writings offer practical guidance for inner development, including meditation practices, ethical principles, and the cultivation of spiritual virtues. By applying these teachings to their lives, individuals can experience profound personal transformation, leading to greater self-awareness, inner peace, and a sense of purpose and meaning.

6. Ethical and Moral Guidance

The Theosophical teachings provide a comprehensive ethical and moral framework that can guide individuals in their personal and social interactions. Blavatsky emphasizes the importance of ethical conduct, altruism, and the pursuit of wisdom, offering practical guidance for leading a virtuous and meaningful life. By studying Theosophy, individuals can gain clarity on moral issues, cultivate a sense of ethical responsibility, and contribute to the greater good of humanity.

7. Appreciation of Comparative Religion

The study of Theosophy encourages an appreciation of comparative religion and the underlying unity of religious and spiritual traditions. Blavatsky's writings explore the common threads that run through the world's religions, highlighting universal spiritual principles that transcend cultural and historical boundaries. By gaining a deeper understanding of comparative religion through Theosophy, individuals can develop a more inclusive and pluralistic perspective, fostering interfaith harmony and mutual respect.

8. Intellectual Stimulation

The Theosophical teachings offer a rich and intellectually stimulating framework for exploring profound philosophical and metaphysical concepts. Blavatsky's writings encompass a wide range of subjects, including cosmology, metaphysics, ancient wisdom, and the evolution of consciousness, providing ample material for intellectual inquiry and contemplation. By engaging with these teachings, individuals can expand their intellectual horizons, develop critical thinking skills, and gain a deeper understanding of the fundamental questions that have intrigued philosophers and mystics throughout history.

9. Healing and Reconciliation

The Theosophical teachings offer insights into the nature of healing and reconciliation, both on a personal and collective level. Blavatsky's writings delve into the esoteric principles of healing, the nature of disease, and the interconnectedness of mind, body, and spirit. By studying Theosophy, individuals can gain a deeper understanding of holistic healing modalities, the power of the mind in influencing health, and the potential for spiritual transformation through the healing process. Furthermore, the Theosophical emphasis on universal brotherhood and compassion can contribute to the reconciliation of divisions and conflicts within society, fostering a more harmonious and peaceful world.

10. Contribution to Global Transformation

Finally, studying the Blavatskyan Theosophical teachings can empower individuals to contribute to the ongoing global transformation towards a more enlightened and compassionate world. Blavatsky's vision of a spiritually awakened humanity, working towards the betterment of all beings, inspires individuals to engage in positive action and service to humanity. By embodying the principles of Theosophy in their lives, individuals can become agents of positive change, working towards the realization of a more just, peaceful, and sustainable world.

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