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H P Blavatsky


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The Septenary Principle in Esotericism


H P Blavatsky



Since the exposition of the Arhat esoteric doctrine was begun, many who

had not acquainted themselves with the occult basis of Hindu philosophy

have imagined that the two were in conflict. Some of the more bigoted

have openly charged the Occultists of the Theosophical Society with

propagating rank Buddhistic heresy; and have even gone to the length of

affirming that the whole Theosophic movement was but a masked Buddhistic

propaganda. We were taunted by ignorant Brahmins and learned Europeans

that our septenary divisions of Nature and everything in it, including

man, are arbitrary and not endorsed by the oldest religious systems of

the East. It is now proposed to throw a cursory glance at the Vedas,

the Upanishads, the Law-Books of Manu, and especially the Vedanta, and

show that they too support our position. Even in their crude

exotericism their affirmation of the sevenfold division is apparent.

Passage after passage may be cited in proof. And not only can the

mysterious number be found traced on every page of the oldest Aryan

Sacred Scriptures, but in the oldest books of Zoroastrianism as well;

in the rescued cylindrical tile records of old Babylonia and Chaldea, in

the "Book of the Dead" and the Ritualism of ancient Egypt, and even in

the Mosaic books--without mentioning the secret Jewish works, such as

the Kabala.


The limited space at command forces us to allow a few brief quotations

to stand as landmarks and not even attempt long explanations. It is no

exaggeration to say that upon each of the few hints now given in the

cited Slokas a thick volume might be written.


From the well-known hymn To Time, in the Atharva-Veda (xix. 53):


"Time, like a brilliant steed with seven rays,

Full of fecundity, bears all things onward.


"Time, like a seven-wheeled, seven-naved car moves on,

His rolling wheels are all the worlds, his axle

Is immortality...."


--down to Manu, "the first and the seventh man," the Vedas, the

Upanishads, and all the later systems of philosophy teem with allusions

to this number. Who was Manu, the son of Swayambhuva? The secret

doctrine tells us that this Manu was no man, but the representation of

the first human races evolved with the help of the Dhyan-Chohans (Devas)

at the beginning of the first Round. But we are told in his Laws (Book

I. 80) that there are fourteen Manus for every Kalpa or "interval from

creation to creation" (read interval from one minor "Pralaya" to

another) and that "in the present divine age there have been as yet

seven Manus." Those who know that there are seven Rounds, of which we

have passed three, and are now in the fourth; and who are taught that

there are seven dawns and seven twilights, or fourteen Manvantaras;

that at the beginning of every Round and at the end, and on and between

the planets, there is "an awakening to illusive life," and "an awakening

to real life," and that, moreover, there are "root-Manus," and what we

have to clumsily translate as the "seed-Manus"--the seeds for the human

races of the forthcoming Round (a mystery divulged but to those who have

passed the 3rd degree in initiation); those who have learned all that,

will be better prepared to understand the meaning of the following. We

are told in the Sacred Hindu Scriptures that "the first Manu produced

six other Manus (seven primary Manus in all), and these produced in

their turn each seven other Manus" (Bhrigu I. 61-63),* the production of

the latter standing in the occult treatises as 7 x 7. Thus it becomes

clear that Manu--the last one, the progenitor of our Fourth Round

Humanity--must be the seventh, since we are on our fourth Round, and

that there is a root-Manu on globe A and a seed-Manu on globe G. Just

as each planetary Round commences with the appearance of a "Root-Manu"

(Dhyan-Chohan) and closes with a "Seed-Manu," so a root-and a seed-Manu

appear respectively at the beginning and the termination of the human

period on any particular planet.



* The fact that Manu himself is made to declare that he was created by

Viraj and then produced the ten Prajapatis, who again produced seven

Menus, who in their turn gave birth to seven other Manus (Manu, I.

33-36), relates to other still earlier mysteries, and is at the same

time a blind with regard to the doctrine of the Septenary chain.



It will be easily seen from the foregoing statement that a Manu-antaric

period means, as the term implies, the time between the appearance of

two Manus or Dhyan-Chohans: and hence a minor Manu-antara is the

duration of the seven races on any particular planet, and a major

Manu-antara is the period of one human round along the planetary chain.

Moreover, that, as it is said that each of the seven Manus creates 7 x 7

Manus, and that there are 49 root-races on the seven planets during each

Round, then every root-race has its Manu. The present seventh Manu is

called "Vaivasvata," and stands in the exoteric texts for that Manu who

represents in India the Babylonian Xisusthrus and the Jewish Noah. But

in the esoteric books we are told that Manu Vaivasvata, the progenitor

of our fifth race--who saved it from the flood that nearly exterminated

the fourth (Atlantean)--is not the seventh Manu, mentioned in the

nomenclature of the Root, or primitive Manus, but one of the 49

"emanated from this 'root'--Manu."


For clearer comprehension we here give the names of the 14 Manus in

their respective order and relation to each Round:--


1st 1st (Root) Manu on Planet A.-Swayambhuva

Round. 1st (Seed) Manu on Planet G.-Swarochi



2nd 2nd (R.) M. on Planet A.-Uttama

Round 2nd (S.) M. " " G.-Thamasa


3rd 3rd (R.) M. " " A.-Raivata

Round 3rd (S.) M. " " G.-Chackchuska


4th 4th (R.) M. " " A.-Vaivasvata (our progenitor)

Round 4th (S.) M. " " G.-Savarni


5th 5th (R.) M. " " A.-Daksha Savarni

Round 5th (S.) M. " " G.-Brahma Savarni


6th 6th (R.) M. on Planet A.-Dharma Savarni

Round 6th (S.) M. " " G.-Rudra Savarni


7th 7th (R.) M. " " A.-Rouchya

Round 7th (S.) M. " " G.-Bhoutya


Vaivasvata thus, though seventh in the order given, is the primitive

Root-Manu of our fourth Human Wave (the reader must always remember that

Manu is not a man but collective humanity), while our Vaivasvata was but

one of the seven Minor Manus who are made to preside over the seven

races of this our planet. Each of these has to become the witness of

one of the periodical and ever-recurring cataclysms (by fire and water

in turn) that close the cycle of every root-race. And it is this

Vaivasvata--the Hindu ideal embodiment called respectively Xisusthrus,

Deukalion, Noah, and by other names--who is the allegorical man who

rescued our race when nearly the whole population of one hemisphere

perished by water, while the other hemisphere was awakening from its

temporary obscuration.


The number seven stands prominently conspicuous in even a cursory

comparison of the 11th Tablet of the Izdhubar Legends of the Chaldean

account of the Deluge and the so-called Mosaic books. In both the number

seven plays a most prominent part. The clean beasts are taken by

sevens, the fowls by sevens also; in seven days, it is promised Noah,

to rain upon the earth; thus he stays "yet other seven days," and again

seven days; while in the Chaldean. account of the Deluge, on the

seventh day the rain abated. On the seventh day the dove is sent out;

by sevens, Xisusthrus takes "jugs of wine" for the altar, &c. Why such

coincidence? And yet we are told by, and bound to believe in, the

European Orientalists, when passing judgment alike upon the Babylonian

and Aryan chronology they call them "extravagant and fanciful!"

Nevertheless, while they give us no explanation of, nor have they ever

noticed, as far as we know, the strange identity in the totals of the

Semitic, Chaldean, and Aryan Hindu chronology, the students of Occult

Philosophy find the following fact extremely suggestive. While the

period of the reign of the 10 Babylonian antediluvian kings is given as

432,000 years,* the duration of the postdiluvian Kali-yug is also given

as 432,000, while the four ages or the divine Maha-yug, yield in their

totality 4,320,000 years. Why should they, if fanciful and

"extravagant," give the identical figures, when neither the Aryans nor

the Babylonians have surely borrowed anything from each other! We

invite the attention of our occultists to the three figures given--4

standing for the perfect square, 3 for the triad (the seven universal

and the seven individual principles), and 2 the symbol of our

illusionary world, a figure ignored and rejected by Pythagoras.



* See "Babylonia," by George Smith, p. 36. Here again, as with the

Manus and 10 Prajapatis and the 10 Sephiroths in the Book of Numbers--

they dwindle down to seven!



It is in the Upanishads and the Vedanta though, that we have to look for

the best corroborations of the occult teachings. In the mystical

doctrine the Rahasya, or the Upanishads--"the only Veda of all

thoughtful Hindus in the present day," as Monier Williams is made to

confess, every word, as its very name implies,* has a secret meaning

underlying it. This meaning can be fully realized only by him who has a

full knowledge of Prana, the ONE LIFE, "the nave to which are attached

the seven spokes of the Universal Wheel." (Hymn to Prana, Atharva-Veda,

XI. 4.)


Even European Orientalists agree that all the systems in India assign to

the human body: (a) an exterior or gross body (sthula-sarira); (b) an

inner or shadowy body (sukshma), or linga-sarira (the vehicle), the two

cemented with--(c), life (jiv or Karana sarira, "causal body").** These

the occult system or esotericism divides into seven, farther adding to

these--kama, manas, buddhi and atman. The Nyaya philosophy when

treating of Prameyas (by which the objects and subjects of Praman are to

be correctly understood) includes among the 12 the seven "root

principles" (see IXth Sutra), which are 1, soul (atman), and 2 its

superior spirit Jivatman; 3, body (sarira); 4, senses (indriya); 5,

activity or will (pravritti); 6, mind (manas); 7, Intellection

(Buddhi). The seven Padarthas (inquiries or predicates of existing

things) of Kanada in the Vaiseshikas, refer in the occult doctrine to

the seven qualities or attributes of the seven principles. Thus: 1,

substance (dravya) refers to body or sthula-sarira; 2, quality or

property (guna) to the life principle, jiv; 3, action or act (karman)

to the Linga, sarira; 4, Community or commingling of properties

(Samanya) to Kamarupa; 5, personality or conscious individuality

(Visesha) to Manas; 6, co-inherence or perpetual intimate relation

(Samuvuya) to Buddhi, the inseparable vehicle of Atman; 7,

non-existence or non-being in the sense of, and as separate from,

objectivity or substance (abhava)--to the highest monad or Atman.



* Upa-ni-shad means, according to Brahminical authority, "to conquer

ignorance by revealing the secret spiritual knowledge." According to

Monier Williams, the title is derived from the root sad with the

prepositions upa and ni, and implies "something mystical that underlies

or is beneath the surface."


** This Karana-sarira is often mistaken by the uninitiated for

Linga-sarira, and since it is described as the inner rudimentary or

latent embryo of the body, confounded with it. But the Occultists

regard it as the life (body) or Jiv, which disappears at death; is

withdrawn--leaving the 1st and 3rd principles to disintegrate and

return to their elements.



Thus, whether we view the ONE as the Vedic Purusha or Brahman (neuter)

the "all-expanding essence;" or as the universal spirit, the "light of

lights" (jyotisham jyotih) the TOTAL independent of all relation, of the

Upanishads; or as the Paramatman of the Vedanta; or again as Kanada's

Adrishta, "the unseen Force," or divine atom; or as Prakriti, the

"eternally existing essence," of Kapila--we find in all these impersonal

universal Principles the latent capability of evolving out of themselves

"six rays" (the evolver being the seventh). The third aphorism of the

Sankhya-Karika, which says of Prakriti that it is the "root and

substance of all things," and no production, but itself a producer of

"seven things, which produced by it, become also producers," has a

purely occult meaning.


What are the "producers" evoluted from this universal root-principle,

Mula-prakriti or undifferentiated primeval cosmic matter, which evolves

out of itself consciousness and mind, and is generally called "Prakriti"

and amulam mulam, "the rootless root," and Aryakta, the "unevolved

evolver," &c.? This primordial tattwa or "eternally existing 'that,'"

the unknown essence, is said to produce as a first producer, 1, Buddhi--

"intellect"--whether we apply the latter to the 6th macrocosmic or

microcosmic principle. This first produced produces in its turn (or is

the source of) Ahankara, "self-consciousness" and manas "mind." The

reader will please always remember that the Mahat or great source of

these two internal faculties, "Buddhi" per se, can have neither

self-consciousness nor mind; viz., the 6th principle in man can preserve

an essence of personal self-consciousness or "personal individuality" only

by absorbing within itself its own waters, which have run through that

finite faculty; for Ahankara, that is the perception of "I," or the

sense of one's personal individuality, justly represented by the term

"Ego-ism," belongs to the second, or rather the third, production out of

the seven, viz., to the 5th principle, or Manas. It is the latter which

draws "as the web issues from the spider" along the thread of Prakriti,

the "root principle," the four following subtle elementary principles or

particles--Tanmatras, out of which "third class," the Mahabhutas or the

gross elementary principles, or rather sarira and rupas, are evolved--

the kama, linga, Jiva and sthula-sarira. The three gunas of

"Prakriti"--the Sattwa, Rajas and Tamas (purity, passionate activity,

and ignorance or darkness)--spun into a triple-stranded cord or "rope,"

pass through the seven, or rather six, human principles.


It depends on the 5th--Manas or Ahankara, the "I"--to thin the guna,

"rope," into one thread--the sattwa; and thus by becoming one with the

"unevolved evolver," win immortality or eternal conscious existence.

Otherwise it will be again resolved into its Mahabhautic essence; so

long as the triple-stranded rope is left unstranded, the spirit (the

divine monad) is bound by the presence of the gunas in the principles

"like an animal" (purusha pasu). The spirit, atman or jivatman (the 7th

and 6th principles), whether of the macro-or microcosm, though bound by

these gunas during the objective manifestation of universe or man, is

yet nirguna--i.e., entirely free from them. Out of the three producers

or evolvers, Prakriti, Buddhi and Ahankara, it is but the latter that

can be caught (when man is concerned) and destroyed when personal. The

"divine monad" is aguna (devoid of qualities), while Prakriti, once that

from passive Mula-prakriti it has become avyakta (an active evolver) is

gunavat--endowed with qualities. With the latter, Purusha or Atman can

have nought to do (of course being unable to perceive it in its

gunuvatic state); with the former--or Mula-prakriti or undifferentiated

cosmic essence--it has, since it is one with it and identical.


The Atma Bodha, or "knowledge of soul," a tract written by the great

Sankaracharya, speaks distinctly of the seven principles in man (see

14th verse). They are called therein the five sheaths (panchakosa) in

which is enclosed the divine monad--the Atman, and Buddhi, the 7th and

6th principles, or the individuated soul when made distinct (through

avidya, maya and the gunas) from the supreme soul--Parabrahm. The 1st

sheath, called Ananda-maya--the "illusion of supreme bliss"--is the

manas or fifth principle of the occultists, when united with Buddhi;

the 2nd sheath is Vjnana-maya-kosa, the case or "envelope of

self-delusion," the manas when self-deluded into the belief of the

personal "I," or ego, with its vehicle. The 3rd, the Mano-maya sheath,

composed of "illusionary mind" associated with the organs of action and

will, is the Kamarupa and Linga-sarira combined, producing an illusive

"I" or Mayavi-rupa. The 4th sheath is called Prana-maya, "illusionary

life," our second life principle or jiv, wherein resides life, the

"breathing" sheath. The 5th kosa is called Anna-maya, or the sheath

supported by food--our gross material body. All these sheaths produce

other smaller sheaths, or six attributes or qualities each, the seventh

being always the root sheath; and the Atman or spirit passing through

all these subtle ethereal bodies like a thread, is called the

"thread-soul" or sutratman.


We may conclude with the above demonstration. Verily the Esoteric

doctrine may well be called in its turn the "thread-doctrine," since,

like Sutratman or Pranatman, it passes through and strings together all

the ancient philosophical religious systems, and, what is more,

reconciles and explains them. For though seeming so unlike externally,

they have but one foundation, and of that the extent, depth, breadth and

nature are known to those who have become, like the "Wise Men of the

East," adepts in Occult Science.


--H.P. Blavatsky





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