Theosophy and the Number Seven

A selection of articles relating to the esoteric

significance of the Number 7 in Theosophy


Septenary Constitution of Man


William Q. Judge


This is Chapter 4 of The Ocean of Theosophy


Writings of W Q Judge


Number 7 Index


William Quan Judge

1851 - 1896



Respecting the nature of man there are two ideas current in the religious

circles of Christendom. One is the teaching and the other the common acceptation of it; the first is not secret, to be sure, in the Church, but it is so seldom dwelt upon in the hearing of the laity as to be almost arcane for the ordinary person.


Nearly everyone says he has a soul and a body, and there it ends. What

the soul is, and whether it is the real person or whether it has any powers of

its own, are not inquired into, the preachers usually confining themselves to

its salvation or damnation. And by thus talking of it as something different

from oneself, the people have acquired an underlying notion that they are not

souls because the soul may be lost by them. From this has come about a tendency to materialism causing men to pay more attention to the body than to the soul, the latter being left to the tender mercies of the priest of the Roman

Catholics, and among dissenters the care of it is most frequently put off to the

dying day. But when the true teaching is known it will be seen that the care of

the soul, which is the Self, is a vital matter requiring attention every day,

and not to be deferred without grievous injury resulting to the whole man, both

soul and body.


The Christian teaching, supported by St. Paul, since upon him, in fact, dogmatic

Christianity rests, is that man is composed of body, soul, and spirit. This is

the threefold constitution of man, believed by the theologians but kept in the

background because its examination might result in the readoption of views once

orthodox but now heretical. For when we thus place soul between spirit and body, we come very close to the necessity for looking into the question of the soul's responsibility -- since mere body can have no responsibility. And in order to make the soul responsible for the acts performed, we must assume that it has

powers and functions.


From this it is easy to take the position that the soul may be rational or irrational, as the Greeks sometimes thought, and then there is but a step to further Theosophical propositions. This threefold scheme of the nature of man contains, in fact, the Theosophical teaching of his sevenfold constitution, because the four other divisions missing from the category can be found in the powers and functions of body and soul, as I shall attempt to show later on.


This conviction that man is a septenary and not merely a duad, was

held long ago and very plainly taught to every one with accompanying

demonstrations, but like other philosophical tenets it disappeared from sight,

because gradually withdrawn at the time when in the east of Europe morals were

degenerating and before materialism had gained full sway in company with

scepticism, its twin. Upon its withdrawal the present dogma of body, soul,

spirit, was left to Christendom. The reason for that concealment and its

rejuvenescence in this century is well put by Mme. H. P. Blavatsky in the Secret

Doctrine. In answer to the statement, "we cannot understand how any danger could arise from the revelation of such a purely philosophical doctrine as the

evolution of the planetary chain," she says:


The danger was this: Doctrines such as the Planetary chain or the seven races

at once give a clue to the seven-fold nature of man, for each principle is

correlated to a plane, a planet, and a race; and the human principles are, on

every plane, correlated to seven-fold occult forces -- those of the higher

planes being of tremendous occult powers, the abuse of which would cause

incalculable evil to humanity. A clue, which is, perhaps, no clue to the

present generation -- especially the Westerns -- protected as they are by

their very blindness and ignorant materialistic disbelief in the occult; but a

clue which would, nevertheless, have been very real in the early centuries of

the Christian era, to people fully convinced of the reality of occultism, and

entering a cycle of degradation, which made them rife [ripe] for abuse of

occult powers and sorcery of the worst description.


Mr. A. P. Sinnett, at one time an official in the Government of India, first

outlined in this century the real nature of man in his book Esoteric Buddhism,

which was made up from information conveyed to him by H. P. Blavatsky directly from the Great Lodge of Initiates to which reference has been made. And in thus placing the old doctrine before western civilization he conferred a great benefit on his generation and helped considerably the cause of Theosophy.


His classification was:-


The Body, or Rupa.


Vitality, or Prana-Jiva.


Astral Body, or Linga-Sarira.


Animal Soul, or Kama-Rupa.


Human Soul, or Manas.


Spiritual Soul, or Buddhi.


Spirit, or Atma.


The words in italics being equivalents in the Sanskrit language adopted by him

for the English terms. This classification stands to this day for all practical

purposes, but it is capable of modification and extension. For instance, a later

arrangement which places Astral body second instead of third in the category

does not substantially alter it. It at once gives an idea of what man is, very

different from the vague description by the words "body and soul," and also

boldly challenges the materialistic conception that mind is the product of

brain, a portion of the body. No claim is made that these principles were

hitherto unknown, for they were all understood in various ways not only by the

Hindus but by many Europeans. Yet the compact presentation of the sevenfold

constitution of man in intimate connection with the septenary constitution of a

chain of globes through which the being evolves, had not been given out. The

French Abbe, Eliphas Levi, wrote about the astral realm and the astral body, but

evidently had no knowledge of the remainder of the doctrine, and while the

Hindus possessed the other terms in their language and philosophy, they did not

use a septenary classification, but depended chiefly on a fourfold one and

certainly concealed (if they knew of it) the doctrine of a chain of seven globes

including our earth. Indeed, a learned Hindu, Subba Row, now deceased, asserted that they knew of a seven-fold classification, but that it had not been and would not be given out.


Considering these constituents in another manner, we would say that the lower

man is a composite being, but in his real nature is a unity, or immortal being,

comprising a trinity of Spirit, Discernment, and Mind which requires four lower

mortal instruments or vehicles through which to work in matter and obtain

experience from Nature. This trinity is that called Atma-Buddhi-Manas in

Sanskrit, difficult terms to render in English. Atma is Spirit, Buddhi is the

highest power of intellection, that which discerns and judges, and Manas is

Mind. This threefold collection is the real man; and beyond doubt the doctrine

is the origin of the theological one of the trinity of Father, Son, and Holy



The four lower instruments or vehicles are shown in this table:


Real Man:-


Atma, Buddhi, Manas,


Lower Vehicles:-


The Passions and Desires


Life Principle


Astral Body


Physical Body


These four lower material constituents are transitory and subject to

disintegration in themselves as well as to separation from each other. When the

hour arrives for their separation to begin, the combination can no longer be

kept up, the physical body dies, the atoms of which each of the four is composed begin to separate from each other, and the whole collection being disjointed is no longer fit for one as an instrument for the real man. This is what is called "death" among us mortals, but it is not death for the real man because he is deathless, persistent, immortal. He is therefore called the Triad, or

indestructible trinity, while they are known as the Quaternary or mortal four.


This quaternary or lower man is a product of cosmic or physical laws and

substance. It has been evolved during a lapse of ages, like any other physical

thing, from cosmic substance, and is therefore subject to physical,

physiological, and psychical laws which govern the race of man as a whole.


Hence its period of possible continuance can be calculated just as the limit of

tensile strain among the metals used in bridge building can be deduced by the

engineer. Any one collection in the form of man made up of these constituents is

therefore limited in duration by the laws of the evolutionary period in which it

exists. Just now, that is generally seventy to one hundred years, but its

possible duration is longer. Thus there are in history instances where ordinary

persons have lived to be two hundred years of age; and by a knowledge of the

occult laws of nature the possible limit of duration may be extended nearly to

four hundred years.


The visible physical man is: Brain, Nerves, Blood, Bones, Lymph, Muscles,

Organs of Sensation and Action, and Skin.

The unseen physical man is: Astral Body, Passions and Desires, Life Principle

 (called prana or jiva).


It will be seen that the physical part of our nature is thus extended to a

second department which, though invisible to the physical eye, is nevertheless

material and subject to decay. Because people in general have been in the habit

of admitting to be real only what they can see with the physical eye, they have

at last come to suppose that the unseen is neither real nor material. But they

forgot that even on the earth plane noxious gases are invisible though real and

powerfully material, and that water may exist in the air held suspended and

invisible until conditions alter and cause its precipitation.


Let us recapitulate before going into details. The Real Man is the trinity of

Atma-Buddhi-Manas, or Spirit and Mind, and he uses certain agents and

instruments to get in touch with nature in order to know himself. These

instruments and agents are found in the lower Four -- or the Quaternary -- each

principle in which category is of itself an instrument for the particular

experience belonging to its own field, the body being the lowest, least

important, and most transitory of the whole series. For when we arrive at the

body on the way down from the Higher Mind, it can be shown that all of its

organs are in themselves senseless and useless when deprived of the man within.

Sight, hearing, touch, taste, and smelling do not pertain to the body but to the

second unseen physical man, the real organs for the exercise of those powers

being in the Astral Body, and those in the physical body being but the

mechanical outer instruments for making the coordination between nature and the real organs inside.



Writings of W Q Judge



Number 7 Index



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