The Secret Doctrine Volume 3.pdf

A. Each Principle is on a different plane. The Chelâ must rise to one after the other,
assimilating each, until the three are one. This is the root of the Trinity.
Q. In The Secret Doctrine we are told that Ãkâsha is the same as Pradhâna. Akasha
is the Auric Egg of the earth, and yet Ãkâsha is the same as Pradhâna. Ãkâsha is the
Auric Egg of the earth, and yet Ãkâsha is Mahat. What then is the relation of Manas
to the Auric Egg
A. Mûlaprakriti is the same as Ãkâsha (seven degrees). Mahat is the positive aspect
of Akasha, and is the Manas of the Kosmic Body. Mahat is to Ãkâsha as Manas is to
Buddhi, and Pradhâna is but another name for Mûlaprakriti.
The Auric Egg is Ãkâsha and has seven degrees. Being pure abstract substance, it
reflects abstract ideas, but also reflects lower concrete things.
The Third Logos and Mahat are one, and are the same as the Universal Mind, Alaya.
The Tetraktys is the Chatur Vidyâ, or the fourfold knowledge in one, the four-faced
Brahmâ.
Sacred Centres of Body (Page 547)
Nâdîs
Q. Have the Nâdîs any fixed relationship to the vertebræ can they be located
opposite to or between any vertebrae Can they be regarded as occupying each a
given and fixed extent in the cord Do they correspond to the divisions of the cord
known to Anatomists
A. H.P.B believed that the Nâdîs corresponded to regions of the spinal cord known to
Anatomists. There are thus six or seven Nâdîs or plexuses along the spinal cord. The
term, however, is not technical but general, and applies to any knot, centre, ganglion,
etc. The sacred Nâdîs are those which run along or above Sushumnâ. Six are known
to Science, and one (near the atlas) unknown. Even the Târaka Râja Yogîs speak
only of six, and will not mention the sacred seventh.
Idâ and Pingalâ play along the curved wall of the cord in which is Sushumnâ. They
are semi-material, positive and negative, sun and moon , and start into action the free
and spiritual current of Sushumnâ. They have distinct paths of their own, otherwise
they would radiate all over the body. By concentration on Idâ and Pingalâ is
generated the “sacred fire.”
Another name for Shiva’s Vînâ (sympathetic system) is Kâlî’s Vînâ.
The sympathetic cords and Idâ and Pingalâ start from a sacred spot above the
medulla oblongata, called Triveni. This is one of the sacred centres, another of which
is Brahmarandra, which is, if you like, the grey matter of the brain. It is also the
anterior fontanelle in the new-born child.
The spinal column is called Brahmadanda, the stick of Brahmâ. This is again
symbolized by the bamboo rod carried by Ascetics. The Yogis on the other sides of
the Himâlayas, who assemble regularly at Lake Mânsarovara, carry a triple knotted
bamboo stick, and are called Tridandins. This has the same signification as the
Brâhmanical cord, which has many meanings besides the three vital airs; e.g., it
symbolizes the three initiations of a Brâhman, taking place: (a) at birth, when he
receives his mystery name from the family Astrologer, who is supposed to have
received it from the Devas (he is also thus said to be initiated by the Devas); a Hindu
will sooner die than reveal this name; (b) at seven, when he receives the cord; and
(c) at eleven or twelve, when he is initiated into his caste.
(Page 548) Q. If it is right to study the body and its organs, with their correspondences,
will you give the main outline of these in connection with the Nâdîs and with the
diagram of the orifices
The
Corresponds to the
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