The Secret Doctrine Volume 3.pdf

punishable sins and misdeeds of the last personality, is drawn into the woman. Once
there, Nature models the fœtus of flesh around the Astral, out of the growing
materials of the male seed in the female soil. Thus grows out of the essence of a
decayed seed the fruit or eidolon of the dead seed, the physical fruit producing in its
turn within itself another, and other seeds for future plants.
And now we may return to the Tattvas, and see what they mean in nature and man,
showing thereby the great danger of indulging in fancy, amateur Yoga, without
knowing what we are about.
Five or Seven Tattvas (Page 497)
THE TÃTTVIC CORRELATIONS AND
MEANING
In Nature, then, we find seven Forces, or seven Centres of Force, and everything
seems to respond to that number, as for instance, the septenary scale in music, or
Sounds, and the septenary spectrum in Colours. I have not exhausted its
nomenclature and proofs in the earlier volumes, yet enough is given to show every
thinker that the facts adduced are no coincidences, but very weighty testimony.
There are several reasons why only five Tattvas are given in the Hindu systems. One
of these I have already mentioned; another is that owing to our having reached only
the Fifth Race, and being (so far as Science is able to ascertain) endowed with only
five senses, the two remaining senses that are still latent in man can have their
existence proven only on phenomenal evidence, which to the Materialist is no
evidence at all. The five physical senses are made to correspond with the five lower
Tattvas, the two yet undeveloped senses in man; and the two forces, or Tattvas,
forgotten by Brâhmans and still unrecognized by Science, being so subjective and
the highest of them so sacred, that they can only be recognized by, and known
through, the highest Occult Sciences. It is easy to see that these two Tattvas and the
two senses (the sixth and the seventh) correspond to the two highest human
principles, Buddhi and the Auric Envelope, impregnated with the light of Atmâ.
Unless we open in ourselves, by Occult training, the sixth and seventh senses, we
can never comprehend correctly their corresponding types. Thus the statement in
Nature’s Finer Forces that, in the Tâttvic scale, the highest Tattva of all is Ãkâsha *
[Following Shivâgama, the said author enumerates the correspondences in this wise:
Ãkâsha, Ether, is followed by Vâyu, Gas: Tejas, Heat: Ãpas, Liquid: and Prithivî,
Solid.] (followed by [only] four, each of which becomes grosser than its predecessor),
if made from the Esoteric standpoint, is erroneous. For once Ãkâsha, an almost
homogeneous and certainly universal Principle, is translated Ether, then Ãkâsha is
dwarfed and limited to our visible Universe, for assuredly it is not the Ether of Space.
Ether, whatever Modern Science makes of it, is differentiated Substance; Ãkâsha,
having no attributes save one—SOUND, of which it is the substratum—is no
substance even exoterically and in the minds of some Orientalists, [See Fitz-Edward
Hall’s notes on the Vishnu Purânas.] but rather Chaos, or the Great Spatial Void. ‡
[The pair which we refer to as the One Life, the Root of All, and Ãkâsha in its predifferentiating
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.]
(Page 498) Esoterically, Ãkâsha alone is Divine Space, and becomes Ether only on
the lowest and last plane, or our visible Universe and Earth. In this case the blind is
in the word “attribute,” which is said to be Sound. But Sound is no attribute of Ãkasha
, but its primary correlation, its primordial manifestation, the LOGOS, or Divine
Ideation made WORD, and that “WORD” made “Flesh.” Sound may be considered an
“attribute” of Ãkâsha only on the condition of anthropomorphizing the latter. It is not a
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