The Secret Doctrine Volume 3.pdf

With regard to some intellectual giants, they are in somewhat the same condition as
smaller men, for their Higher Ego is paralyzed, that is to say, their spiritual nature is
atrophied.
The Manas can pass its essence to several vehicles, e.g., the Mâyâvi Rûpa, etc., and
even to Elementals which it can ensoul, as the Rosicrucians taught.
The Mâyâvi Rûpa may be sometimes so vitalized that it goes on to another plane and
unites with the beings of that plane and so ensouls them.
People who bestow great affection upon animal pets are ensouling them to a certain
extent, and such animal souls progress rapidly; in return such persons get back the
animal vitality and magnetism. It is, however, against Nature to thus accentuate
animal evolution, and on the whole is bad.
Monadic Evolution
The Kumâras do not direct the evolution of the Lunar Pitris. To understand the latter,
we might take the analogy of the blood.
The blood maybe compared to the universal Life Principle, the corpuscles to the
Monads. The different kinds of corpuscles are the same as the various classes of
Monads and various kingdoms, not, however, because of their essence being
different, but because of the environment in which they are. The Chhâyâ the
permanent seed, and Weissmann in his hereditary germ theory is very near truth.
H.P.B was asked whether there was one Ego to one permanent Chhâyâ seed,
oversouling it in a series of incarnations; her answer was: “No, it is Heaven and Earth
kissing each other.”
The animal Souls are in temporary forms and shells in which they gain experience,
and in which they prepare materials for higher evolution.
Functions of the Astral Body (Page 593)
Until the age of seven the astral atavic germ forms and moulds the body; after that
the body forms the Astral.
The Astral and the Mind Mutually react on each other.
The meaning of the passage in the Upanishads, where it says that the Gods feed on
men, is that the Higher Ego obtains its earth experience through the Lower.
Astral Body
The Astral can get out unconsciously to the person and wander about.
The Chhâyâ is the same as the Astral Body.
The germ or life essence of it is in the spleen.
“The Chhâyâ is coiled up in the spleen.” It is from this that the Astral is formed; it
evolves in a shadowy curling or gyrating essence like smoke, gradually taking form
as it grows. But it is not projected from the physical, atom for atom. This latter
intermolecular form is the Kâmâ Rûpa. At death every cell and molecule gives out its
essence, and from it is formed the Astral of the Kâma Rûpa; but this can never come
out during life.
The Chhâyâ in order to become visible draws upon the surrounding atmosphere,
attracting the atoms to itself; the Linga Sharîra could not form in vacuo. The fact of
the Astral Body accounts for the Arabian and Eastern tales of Djins and bottle imps,
etc.
In spiritualistic phenomena, the resemblance to deceased persons is mostly caused
by the imagination. The clothing of such phantoms is formed from the living atoms of
the medium, and is no real clothing, and has nothing to do with the clothing of the
medium. “All the clothing of a materialization has been paid for.”
The Astral supports life; it is the reservoir or sponge of life, gathering it up from all the
natural kingdoms around, and is the intermediary between the kingdoms of Prânic
and physical life.
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