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THE TEMPLE OF SOLOMON THE KING

THE CONSTITUTION OF THE HUMAN ORGANISM

Firstly, we have the Âtman, the Self or Knower, whose being consists in a trinity in unity of, Sat, Absolute Existence; Chit, Wisdom; Ananda, Bliss. Secondly, the Anthakârana or the internal instrument, which has five attributes according to the five elements, thus:

             Spirit  .  Atma.
             Air  .  .  Manas.76  The mind or thought faculty.
1. Spirit. { Fire .  .  Buddhi.  The discriminating faculty.
             Water   .  Chittam.77  The thought-stuff.
             Earth   .  Ahankâra.  Egoity.
2. Air.  The five organs of knowledge.  Gnanendriyam.
3. Fire.  The five organs of Action.  Karmendriyam.
4. Water.  The five subtle airs or Prânas.
5. Earth.  The five Tatwas.

The Atma of Anthakârana has 5 sheaths, called Kos’as.78 {85}

1. Anandamâyâkos’a, Body of Bliss, is innermost.  It is still an illusion.
      Atma, Buddhi and Manas at most participate.
2. Manomâyâkos’a.  The illusionary thought-sheath including Manas, Buddhi,
      Chittam, and Ahankâra in union with one or more of the Gnanendriyams.
3. ViññanaMâyâkos’a.  The consciousness sheath, which consists of Anthakârana
      in union with an organ of action of of sense—Gnan- and Karm-
      endriyam.
4. Prânâmâyâkos’a.  Consists of the five airs.  Here we drop below
      Anthakârana.
5. Annamâyâkos’a.  Body of Nourishment.  The faculty which feeds on the five
      Tatwas.

Besides these there are three bodies or Shariras.

1. Karana Sharira. The Causal body, which almost equals the protoplast.
2. Sukshma Sharira. The Subtle body, which consists of the vital airs, etc.
3. Sthula Shirara.  The Gross body.

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Index | The Hermit | The Agnostic Position | The Vedanta | Attainment By Yoga | The Yogas | The Constitution of the Human Organism | The Chakkras | The Doctrines of Buddhism | The Noble Eightfold Path | The Writings of Truth

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX

76 Manas and Chittam differ as the movement of the waters of a lake differ from the water itself.

77 Manas and Chittam differ as the movement of the waters of a lake differ from the water itself.

78 H. P. Blavatsky in “Instruction No. 1” issued to members of the first degree of her Eastern School of Theosophy (marked “Strictly Private and Confidential!”) deals with those Kos’as on p. 16. But it is quite impossible here to attempt to extract from these instructions the little sense they may contain on account of the numerous Auric Eggs, Âkâsic envelopes, Karmic records, Dâvâchanic states, etc., etc. On p. 89 of “Instruction No. III” we are told that the Sushumnâ “is” the Brahmarandhra, and that there is “an enormous difference between Hatha and Raja Yoga.” Plate III of Instructions No. II is quite Theosophical, and the third rule out of the Probationers’ pledge, “I pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother Theosophist, and to abstain from condemning others,” seems to have been consistently acted upon ever since.

 

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