Many of the esoteric doctrines given out through the Theosophical
Society reveal a spirit akin to that of the older religions of the East,
especially the Vedic and the Zendic. Leaving aside the former, I
propose to point out by a few instances the close resemblance which the
doctrines of the old Zendic Scriptures, as far as they are now
preserved, bear to these recent teachings.
Any ordinary Parsi, while reciting his daily Niyashes, Gehs and Yashts,
provided he yields to the curiosity of looking into the meanings of what
he recites, will, with a little exertion, perceive how the same ideas,
only clothed in a more intelligible and comprehensive garb, are
reflected in these teachings. The description of the septenary
constitution of man found in the 54th chapter of the Yasna, one of the
most authoritative books of the Mazdiasnian religion, shows the identity
of the doctrines of Avesta and the esoteric philosophy. Indeed, as a
Mazdiasnian, I felt quite ashamed that, having such undeniable and
unmistakable evidence before their eyes, the Zoroastrians of the present
day should not avail themselves of the opportunity offered of throwing
light upon their now entirely misunderstood and misinterpreted
Scriptures by the assistance and under the guidance of the Theosophical
Society. If Zend scholars and students of Avesta would only care to
study and search for themselves, they would, perhaps, find to assist
them, men who are in possession of the right and only key to the true
esoteric wisdom; men, who would be willing to guide and help them to
reach the true and hidden meaning, and to supply them with the missing
links that have resulted in such painful gaps as to leave the meaning
meaningless, and to create in the mind of the perplexed student doubts
that finally culminate in a thorough unbelief in his own religion. Who
knows but they may find some of their own co-religionists, who, aloof
from the world, have to this day preserved the glorious truths of their
once mighty religion, and who, hidden in the recesses of solitary
mountains and unknown silent caves, are still in possession of; and
exercising, mighty powers, the heirloom of the ancient Magi. Our
Scriptures say that ancient Mobeds were Yogis, who had the power of
making themselves simultaneously visible at different places, even
though hundreds of miles apart, and also that they could heal the sick
and work that which would now appear to us miraculous. All this was
considered facts but two or three centuries back, as no reader of old
books (mostly Persian) is unacquainted with, or will disbelieve a priori
unless his mind is irretrievably biassed by modern secular education.
The story about the Mobed and Emperor Akbar and of the latter's
conversion, is a well-known historical fact, requiring no proof.
I will first of all quote side by side the two passages referring to the
septenary nature of man as I find them in our Scriptures and the
THEOSOPHIST--
Sub-divisions of septenary Sub-divisions of septenary
man according to the man according to Yasna
Occultists. (chap.54, para. I).
1. The Physical body, com- 1. Tanwas-i.e., body(the
posed wholly of matter in its self ) that consists of bones
grossest and most tangible -grossest form of matter.
form.
2. The Vital principle-(or Jiva)- 2. Ushtanas-Vital heat
a form of force indestructible, (or force).
and when disconnected with
one set of atoms, becoming
attracted immediately by others.
3. The Astral body (Linga- 3. Keherpas Aerial form,
sharira) composed of highly the airy mould, (Per. Kaleb).
etherealized matter; in its
habitual passive state, the
perfect but very shadowy
duplicate of the body; its
activity, consolidation and
form depending entirely on
the Kama-rupa.
4. The Astral shape (Kama- 4. Tevishis-Will, or where
rupa or body of desire, a sentient consciousness is
principle defining the con- formed, also fore-knowledge.
figuration of--
5. The animal or Physical 5. Baodhas (in Sanskrit,
intelligence or Conscious- Buddhi)-Body of physical
ness or Ego, analogous to, consciousness, perception by
though proportionally higher the senses or animal soul.
in the senses or the animal
degree than the reason,
instinct, memory, imagination
&c., existing in the higher
animals.
6. The Higher or Spiritual 6. Urawanem (Per. Rawan)
intelligence or consciousness, -Soul, that which gets its
spiritual Ego, in which or reward or punishment
mainly resides the sense of after death.
consciousness in the perfect
man, though the lower dimmer
animal consciousness co-exists
in No. 5.
7. The Spirit-an emanation from 7. Frawashem or Farohar-
the ABSOLUTE uncreated; eternal; Spirit (the guiding energy
a state rather than a being. which is with every man,
is absolutely independent,
and, without mixing with
any worldly object, leads
man to good. The spark
of divinity in every being).