In this description the first triple group--viz., the bones (or the
gross matter), the vital force which keeps them together, and the
ethereal body, are included in one and called Existence, Life. The
second part stands for the fourth principle of the septenary man, as
denoting the configuration of his knowledge or desires.* Then the
three, consciousness (or animal soul), (spiritual) soul, and the pure
Spirit are the same as in the first quoted passage. Why are these four
mentioned as distinct from each other and not consolidated like the
first part? The sacred writings explain this by saying that on death
the first of these five parts disappears and perishes sooner or later in
the earth's atmosphere. The gross elementary matter (the shell) has to
run within the earth's attraction; so the ahum separates from the
higher portions and is lost.
---------
* Modern science also teaches that certain characteristics of features
indicate the possession of certain qualities in a man. The whole science
of physiognomy is founded on it. One can predict the disposition of a
man from his features,--i.e., the features develop in accordance with
the idiosyncrasies, qualities and vices, knowledge or the ignorance of
man.
---------
The second (i.e., the fourth of the septenary group) remains, but not
with the spiritual soul. It continues to hold its place in the vast
storehouse of the universe. And it is this second daenam which stands
before the (spiritual) soul in the form of a beautiful maiden or an ugly
hag. That which brings this daenam within the sight of the (spiritual)
soul is the third part (i.e., the fifth of the septenary group), the
baodhas. Or in other words, the (spiritual) soul has with it, or in it,
the true consciousness by which it can view the experiences of its
physical career. So this consciousness, this power or faculty which
brings the recollection, is always with, in other words, is a part and
parcel of, the soul itself; hence, its not mixing with any other part,
and hence its existence after the physical death of man.*
--A Parsi F.T.S.
---------
* Our Brother has but to look into the oldest sacred hooks of China--
namely, the YI KING. or Book of Changes (translated by James Legge)
written 1,200 B.C., to find that same Septenary division of man
mentioned in that system of Divination. Zhing, which is translated
correctly enough "essence," is the more subtle and pure part of matter--
the grosser form of the elementary ether; Khi, or "spirit," is the
breath, still material but purer than the zhing, and is made of the
finer and more active form of ether. In the hwun, or soul (animus) the
Khi predominates and the zhing (or zing) in the pho or animal soul. At
death the hwun (Or spiritual soul) wanders away, ascending, and the pho
(the root of the Tibetan word Pho-hat) descends and is changed into a
ghostly shade (the shell). Dr. Medhurst thinks that "the Kwei Shans"
(see "Theology of the Chinese," pp. 10-12) are "the expanding and
contracting principles of human life!" "The Kwei Shans" are brought
about by the dissolution of the human frame--and consist of the
expanding and ascending Shan which rambles about in space, and of the
contracted and shrivelled Kwei, which reverts to earth and nonentity.
Therefore, the Kwei is the physical body; the Shan is the vital
principle the Kwei Shan the linga-sariram, or the vital soul; Zhing
the fourth principle or Kama Rupa, the essence of will; pho, the animal
soul; Khi, the spiritual soul; and Hwun the pure spirit--the seven
principles of our occult doctrine!--Ed. Theos.
---------