The Secret Doctrine Volume 3.pdf

characteristic of it, though it is certainly as innate in it as the idea “I am I” is innate in
our thoughts.
Occultism teaches that Ãkâsha contains and includes the seven Centres of Force,
therefore the six Tattvas, of which it is the seventh, or rather their synthesis. But if
Ãkâsha be taken, as we believe it is in this case, to represent only the exoteric idea,
then the author is right; because, seeing that Ãkâsha is universally omnipresent,
following the Paurânic limitation, for the better comprehension of our infinite
intellects, he places its commencement only beyond the four planes of our Earth
Chain, [See above. i. diagram. p.221.] the two higher Tattvas being as concealed to
the average mortal as the sixth and seventh senses are to the materialistic mind.
Therefore, while Sanskrit and Hindu Philosophy generally speak of five Tattvas only,
Occultists name seven, thus making them correspond with every septenary in
Nature. The Tattvas stand in the same order as the seven macro- and micro-cosmic
Forces: and as taught in Esotericism, are as follows:
(1) ÃDI TATTVA, the primordial universal Force, issuing at the beginning of
manifestation, or of the “creative” period, from the eternal immutable SAT, the
substratum of ALL. It corresponds with the Auric Envelope or Brahmâ’s Egg, which
surrounds every globe, as well as every man, animal and thing. It is the vehicle
containing potentially everything—Spirit and Substance, Force and Matter. Ãdi
Tattva, in Esoteric Cosmogony, is the Force which we refer to as proceeding from
the First or Unmanifested LOGOS.
(2) ANUPÃDAKA TATTVA, [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 typifying eternal and limitless Space, and Brahmâ the Universe and LOGOS:
the mythical Buddha is also born from a Lotus. ] the first differentiation on the plane
of being—the first being an ideal one—or that which is born by transformation from
something higher than itself. With the Occultists, this Force proceeds from the
SECOND LOGOS.
The Tattvas (Page 499) (3) ÃKÃSHA TATTVA, this is the point from which all exoteric
Philosophies and Religions start. Ãkâsha Tattva is explained in them as Etheric
Force, Ether. Hence Jupiter, the “highest” God, was named after Pater Æther; Indra,
once the highest God in India, is the etheric or heavenly expanse, and so with
Uranus, etc. The Christian biblical God, also, is spoken of as the Holy Ghost,
Pneuma, rarefied wind or air. This the Occultists call the Force of the Third LOGOS,
the Creative Force in the already Manifested Universe.
(4) VÃYU TATTVA, the aërial plane where substance is gaseous.
(5) TAIJAS TATTVA, the plane of our atmosphere, from tejas, luminous.
(6) ÃPAS TATTVA, watery or liquid substance or force.
(7) PRITHIVÎ TATTVA, solid earthly substance, the terrestrial spirit or force, the lowest
of all.
All these correspond to our Principles, and to the seven senses and forces in man.
According to the Tattva or Force generated or induced in us, so will our bodies act.
Now, what I have to say here is addressed especially to those members who are
anxious to develop powers by “sitting for Yoga.” You have seen, from what has been
already said, that in the development of Râja Yoga, no extant works made public are
of the least good; they can at best give inklings of Hatha Yoga, something that may
develop mediumship at best, and in the worst case—consumption. If those who
practice “meditation,” and try to learn “the Science of Breath,” will read attentively
Nature’s Finer Forces, they will find that it is by utilizing the five Tattvas only that this
dangerous science is acquired. For in the exoteric Yoga Philosophy, and the Hatha
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