e
of Prana

(4.) Kama rupa
(a) Volitions Manomaya kosa
(5.) Mind/& feelings &c. Sukshmopadhi
(b) Vignanam Vignanamayakosa

(6.) Spiritual Soul Anandamayakosa Karanopadhi

(7.) Atma Atma Atma

From the foregoing table it will be seen that the third principle in the
Buddhist classification is not separately mentioned in the Vedantic
division as it is merely the vehicle of prana. It will also be seen
that the fourth principle is included in the third kosa (sheath), as the
said principle is but the vehicle of will-power, which is but an energy
of the mind. It must also be noticed that the Vignanamayakosa is
considered to be distinct from the Manomayakosa, as a division is made
after death between the lower part of the mind, as it were, which has a
closer affinity with the fourth principle than with the sixth and its
higher part, which attaches itself to the latter, and which is, in fact,
the basis for the higher spiritual individuality of man.

We may also here point out to our readers that the classification
mentioned in the last column is for all practical purposes connected
with Raja Yoga, the best and simplest. Though there are seven
principles in man, there are but three distinct Upadhis (bases), in each
of which his Atma may work independently of the rest. These three
Upadhis can be separated by an adept without killing himself. He cannot
separate the seven principles from each other without destroying his
constitution.

--T.S.

The Septenary Principle in Esotericism

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 th