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.

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* 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  But the Occultists regard it as the life (body) or Jiv, which disappears at death; is withdrawn—­leaving the 1st and 3rd principles to disintegrate and return to their elements.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,