The Auric Egg, on account of its nature and manifold functions, has to be well studied. As Hiranyagarbha, the Golden Womb or Egg, contains Brahmâ, the collective symbol of the Seven Universal Forces, so the Auric Egg contains, and is directly related to, both the divine and the physical man. In its essence, as said, it is eternal; in its constant correlations and transformations, during the reincarnating progress of the Ego on this earth, it is a kind of perpetual motion machine.
As given out in our second volume, the Egos or Kumâras, incarnating in man, at the end of the Third Root-Race, are not human Egos of this earth or plane, but become such only from the moment they ensoul the Animal Man, thus endowing him with his Higher Mind. Each is a “Breath” or Principle, called the Human Soul, or Manas, the Mind. As the teachings say:
“Each is a pillar of light. Having chosen its vehicle, it expanded, surrounding with an Âkâshic Aura the human animal, while the Divine (Mânasic) Principle settled within that human form.”
Ancient Wisdom teaches us, moreover, that from this first incarnation, the Lunar Pitris, who had made men out of their Chhâyâs or Shadows, are absorbed by this Auric Essence, and a distinct Astral Form is now produced for each forthcoming personality of the reincarnating series of each Ego.
Thus the Auric Egg, reflecting all the thoughts, words and deeds of man, is:
(a) The preserver of every Karmic record.
(b) The storehouse of all the good and evil powers of man, receiving and giving out at his will—nay, at his very thought—every potentiality, which becomes, then and there, an acting potency: this Aura is the mirror in which sensitives and clairvoyants sense and perceive the real man, and see him as he is, not as he appears.
(c) As it furnishes man with his Astral Form, around which the physical entity models itself, first as a fœtus, then as a child and man, the astral growing apace with the human being, so it furnishes him during life, if an Adept, with his Mâyâvi Rûpa, or Illusion Body, which is not his Vital-Astral Body; and after death, with his Devachanic Entity and Kâma Rûpa, or Body of Desire (the Spook).[823]
In the case of the Devachanic Entity, the Ego, in order to be able to go into a state of bliss, as the “I” of its immediately preceding incarnation, has to be clothed (metaphorically speaking) with the spiritual elements of the ideas, aspirations and thoughts of the now disembodied personality; otherwise what is it that enjoys bliss and reward? Surely not the impersonal Ego, the Divine Individuality. Therefore it must be the good Karmic records of the deceased, impressed upon the Auric Substance, which furnish the Human Soul with just enough of the spiritual elements of the ex-personality, to enable it to still believe itself that body from which it has just been severed, and to receive its fruition, during a more or less prolonged period of “spiritual gestation.” For Devachan is a “spiritual gestation” within an ideal matrix state, a birth of the Ego into the world of effects, which ideal, subjective birth precedes its next terrestrial birth, the latter being determined by its bad Karma, into the world of causes.[824]
In the case of the Spook, the Kâma Rûpa is furnished from the animal dregs of the Auric Envelope, with its daily Karmic record of animal life, so full of animal desires and selfish aspirations.[825]