LUX PHARI YOGA

Theosophy and the Sankhya school of Indian philosophy present a hierarchical cosmology that attempts to explain the nature of existence, consciousness, and spiritual evolution. Theosophy gives us the seven planes of existence that range from the dense physical world to the highest spiritual planes. Sankhya presents a metaphysical framework based on tattvas (principles) that distinguish between Purusa (pure consciousness) and Prakriti ( matter, praktika, practice). Essential aspects of this philosophy are the three Gunas – Sattva, Rajas, and Tamas – which govern the behavior of Prakriti (our practice here on Earth as soul beings) and determine the qualities of different planes of existence. The two philosophies are intertwined and give us essential insights into occult and timeless/divine wisdom (Sophia).

In Theosophy – the seven divisions of existence can be described as planes of manifestations, planes of existence, levels of consciousness, and so forth. The seven levels of consciousness are conceptualized within a triadic structure. The visible, invisible, and spirit are incorporated into these planes.

‘Nature is triune: there is visible, objective nature; an invisible, indwelling, energizing nature, the exact model of the other, and, above these two, spirit, the source of all forces” (The Secret Doctrine, Blavatsky 1888, 1:181).

1. The Physical Plane – the physical world.
2. The Astral Plane – the realm of desires, emotions, and the subtle body.
3. The Mental Plane – the realm of intellectual thought and the mental body.
4. The Buddhic Plane – the plane of intuition, higher knowledge, and wisdom.
5. The Atmic Plane – the level of pure spiritual will and higher wisdom.
6. The Monadic Plane – the divine spark of the individual soul, pure spiritual will.
7. The Adi Plane – the highest plane, the source of all conscioousness.

As one moves from the Physical Plane upward, more subtle forms emerge. As Besant noted, “The visible world is but the lowest expression of a vast chain of through subtler forms until it merges into the being, ascending divine” (The Ancient Wisdom, Besant 1897: 23).

The theosophical framework closely parallels Sankhya philosophy’s understanding of reality; in Sankhya philosophy, 25 tattvas exist, beginning with the fundamental duality between Purusa and Prakriti. The major tattvas are:

1. Mahat (Buddhi) – cosmic intelligence, the first product of Prakrit, the principle of the higher mind.
2. Ahankara – the ego, the sense of individuality, the principle of self-identity.
3. Manas – mind, the faculty of thought, perception, and emotion.
4. Tanmatras – subtle sensory qualities (sound, touch, sight, taste, smell).
5. Mahabhutas – earth, water, fire, air, ether/space.

The three Gunas govern the behavior of Prakriti, and all manifested reality. They shape the nature of the planes of existence.

The Sattva nature is that of purity, wisdom, and harmony. The corresponding planes in theosophy are Buddhic, Atmic, Monadic, and Adi. In Sankhya, it corresponds with Buddhi tattva.

The Rajas nature is that of activity, desire, and movement. It corresponds to the Mental and Astral planes in theosophy and Ahankara and Manas in Sankhya.

The Tamas nature is that of darkness, inertia, and ignorance. It corresponds to the physical plane in theosophy and Mahabhutas in Sankhya.

In Sankhya, liberation (Kaivalya) occurs when one transcends the effects of all three Gunas and realizes the distinction between the Purusa and Prakriti. Similarly, in theosophy, the soul must rise through the planes by overcoming material attachments. Both describe our existence as a hierarchy of consciousness and matter, with liberation from the material as the goal.

“As a dancer, having performed, ceases to dance, so does Prakriti cease to act when she has revealed herself to Purusa” (Sankhya Karika Verse 64).

Blavatsky and Leadbeater echo similiar thoughts:

“The ultimate goal of man is to attain divine wisdom and merge into the source, recognizing that all lower planes are but illusions of the senses” (The Secret Doctrine, Blavatsky 1888, 315).

“The physical body is but a temporary vehicle; the true self exists on higher planes and merely manifests here for a time” (The Other Side of Death, Leadbeater 1912, 45).

Maya (or the illusion) plays a key role in binding the soul to material existence in both systems. The two frameworks are ultimately complementary when it comes to understanding the planes of existence. Both tell us that we must transcend the lower realms to realize the true nature of consciousness.

3 + 5 + 2 + 0 + 2 + 5 = 1 + 7 = 8 = ∞