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THE SEVEN PHYSICAL SENSES. 583
simply differentiated and compound Ether—makes it assume functions
to fit in with the special theories of the Physiologist. But there is
more real Science in the teachings of the Upanishads, when these are
correctly understood, than the Orientalists, who do not understand
them at all, are ready to admit. Mental as well as physical correlations
of the seven senses—seven on the physical and seven on the
mental planes—are clearly explained and defined in the Vedas, and
especially in the Upa7iishad q.2X\&A Anugita:
The indestructible and the destructible, such is the double manifestation of the
Self. Of these the indestructible is the existent [the true essence or nature of Self,
the underlying principles], the manifestation as an individual (entity) is called the
destructible.*
Thus speaks the Ascetic in the Amigita, and also:
Every one who is twice-born [initiated] knows such is the teaching of the
ancients Space is the first entity Now Space [Akfisha, or
the Noumenon of Ether] has one quality . . . and that is stated to be sound
only . . . [and the] qualities of sound [are] Shadja, Rishabha, together with
Gandhara, Madhyama, Panchama, and beyond these [should be understood to be]
Nishada and Dhaivata [the Hindu gamut].t
These seven notes of the scale are the principles of sound. The
qualities of every Element, as of every sense, are septenary, and to
judge and dogmatize on them from their manifestation on the material
or objective plane—likewise sevenfold in itself^s quite arbitrary.
it is only by the Self emancipating itself from these seven causes of
illusion, that we can acquire the knowledge (Secret Wisdom) of the
qualities of objects of sense on their dual plane of manifestation, the
For
visible and the invisible.
Thus it is said
Hear me . . . state this wonderful mystery. . . . Hear also the assignment of
causes exliaustively. The nose, and the tongue, and the eye, and the skin, and the
ear as the fifth [organ of sense] mind and understanding, + these seven [senses]
should be understood to be the causes of (the knowledge of) qualities. Smell, and
taste, and colour, sound, and touch as the fifth, the object of the mental operation,
• Ch. xiii; Telang's translation, p. 292.
+ Ibid., ch. xxxvi; p. 385.
X The division of the physical senses into five, comes to us from a great antiquity. But while
adopting the number, no modem Philosopher has asked himself how these senses could exist, i.e.,
be perceived and used in a self-conscious way, unless there were the sixth sense, mental perception,
to register and record them
; and— this for the Metaphysicians and Occultists—the seventh to preserve
the spiritual fruitage and remembrance thereof, as in a Book of I.ife which belongs to Karma. The
Ancients divided the senses into five, simply because their teacliers, the Initiates, stopped at hearing,
as being that sense which developed on the physical plane, 01 rather, got dwarfed and limited to this
plane, only at the beginning of the Fifth Race. The Fourth Race already had begun to lose the
spiritual condition, so preeminently developed in the Third Race.