1. |
A |
The
element of Matter, A'kâsa, represented
by “Earth”.
|
2. |
AB |
The
combination of Matter and Soul, known as the Astral Body,
a mixture of “Earth and Water”. |
3. |
B |
The
Soul, known as the animal principle in man, represented by
“Water”.
|
4. |
ABC |
The
Essence of Life, a combination of Matter, Soul, and Spirit, “Earth,
Water, and Fire”.
|
5. |
AC |
The Mind, a combination of Matter and Spirit, or “Earth and Fire” (the
principle of Intellectuality ).
|
6. |
BC |
The
Spiritual Soul, a combination of Soul and pure Spirit,
or “Water and Fire” (the principle of Spiritual
Intelligence).
|
7. |
C |
Pure
Spirit or “ Fire”. [The
Sanskrit terms for the seven principles are: 1, Pracriti; 2, Lingsarira;
3. Kamarupa; 4, Jiva; 5, Manas; 6, Buddhi; 7. Atma. — See
“Five Years of Theosophy”, p. 153. ] |
The
divisions adopted by Paracelsus and in “Esoteric
Buddhism” are nearly
identical with the above: 1. The physical body. 2. Vitality (Mumia).
3. Astral Body (Sidereal
body). 4. Animal Soul. 5. Intellectual Soul. 6. Spiritual Soul. (The
man of the new olympus). 7. Spirit.
It
is said that this division was also known to the ancient Jews, and that
the Hebrew Alphabet, consisting of 22 letters, was made with reference
to it; because the three in seven states produces twelve symbols,
and 3+7+12 = 22. [Page 88]
This
sevenfold division of principles, representing the constitution of man
as well as that of the Universe as whole, was also known to the ancient
Egyptians, and described as follows —
I. |
chat. |
The
material body. |
II. |
bas (heart)
and
nif (breath)
|
Physical
life. |
III. |
Ka. |
The
astral body (Personality). |
IV. |
ab. |
Will.
(Kama) The centre. |
V. |
ba. |
Soul
(Manas). |
VI. |
chaib. |
The
shadow of the spirit (Buddhi). |
VII. |
chu. |
The
spirit (Atma). |
The
ancient Alchemists represented the same ideas by the symbols of the seven
planets—
|
Saturn, |
The
material element. |
|
Jupiter, |
Power or Life. |
|
Mars, |
Will,
Strength. |
|
Sun, |
The
centre; the source of all planets. |
|
Venus, |
Love.
In its lower aspect desire. |
|
Mercury, |
Mind,
Intelligence. |
|
Moon |
Spirituality. |
The
qualities of these powers differ in their combination according to the
preponderating influence of one over another; and this causes their aspects
to be either good or evil. Thus these aspects are bad as follows —
If
spirituality [Moon] is
overruled by materiality [Saturn]
If
the mind [Mercury] is dominated by blind force [Jupiter]
If
love [Venus] is
overruled by passion [Mars] .
If
the contrary is the case, their aspects are good.
The
sun occupies the centre of these planets; it is their parent, and not dominated
by any of them. [Page 89]
Jane
Leade also adopts a sevenfold division of principles; but in a reversed
order —
1. |
Spirit |
The
word. The creator. |
2. |
Wind |
The
breath or the life. |
3. |
Water |
Coagulated
wind (soul). |
4. |
Light |
Intelligence. |
5. |
Heaven |
The
astral world. |
6. |
Air |
Physical
life. |
7. |
Earth |
The
matrix or centre. |
To
these seven principles correspond four planes of existence
or
states of consciousness; namely —
I. The
physical world.
II. The
astral world.
III. The
spiritual world.
IV. The
divine plane of existence.
Each
of these worlds has its own state of being, and each form in either of
them contains all the above-named seven principles, which are fundamentally
one and inseparable;
only with this difference, that according to the plane in which a form
exists, some of these principles are active while others are latent.
Thus
in a stone or a tree the higher principles are entirely latent and as
if non-existent, while in one of the higher plane the higher principles
are
alone manifest while
the lower ones have ceased to manifest any activity. The following table
may give an approximate illustration of this theory. The prominently active
principles are printed in larger, and the less active ones in smaller,
type; while those that are still latent, or have become so, are enclosed
in brackets.
|
Physical
Nature. |
Astral
Plane. |
Devachan. |
|
PHYSICAL
MATTER. |
(Physical
matter.) |
(Physical
matter.) |
|
PHYSICAL
LIFE . |
(Physical
life.) |
(Physical
life.) |
|
Astral
life. |
ASTRAL
LIFE. |
(Astral
life.) |
|
Kama
life. |
KAMA
LIFE. |
(Kama
life.) |
|
Lower
Manas. |
Lower
Manas. |
(Lower
Manas.) |
(Higher
Manas.) |
(Higher
Manas.) |
HIGHER
MANAS. |
|
(Buddhi.) |
(Buddhi.) |
BUDDHI |
|
(Atma.) |
(Atma.) |
Atma. |
[Page
90]
The
proportion of activities of course differ in individual cases. There are
many variations.
Upon this earth all the seven principles may become manifested
in man; he may live alternatively or successively, in either one of these
four states of consciousness; his spirit belongs to God, his mind to
heaven, his desires to the soul of the world, and his body to earth. After
death
the lower principles become inactive and he moves upwards on the scale
of being in proportion as he has become attuned to it during his life.
What
are the conditions of the divine state of being we do not know
nor care to speculate about it. Our object ought to be to attain it rather
than to worry our brains in seeking to gratify our scientific curiosity
in regard to it. It might be supposed that in this plane only the Buddhi,
Atma, and the highest essence of the Manas is active; but
Jacob Boehme tells us, that “all the Seven Spirits of God are
born one in another; one gives birth to the other and there is neither
first nor
last”. “They are all seven equally eternal”; [“The
life and doctrines of Jacob Boehme”, p. 73. ] and
furthermore he describes that the third principle reappears in the seventh;
and that therein consists the “resurrection of the flesh”, [
“The life and doctrines of Jacob Boehme”, p. 84.] which
causes a divine being to be – not an unsubstantial spirit – but
possessing the “Body of God”. “In the seventh form all the other
forms of nature manifest their activity”; the element of earth therefore
manifests itself again on a higher octave, and this will give us a key
to the understanding
of the meaning of the words of St. Paul, when he speaks of a body “that
has been sowed in corruption and is raised in glory”; but which is
surely not the astral form of a ghost.[1 Cor. i. 5. ]
All
forms are the expression of either one or more of these elementary principles,
and exist as long as their respective powers are active in them. They
are not necessarily visible, because their visibility depends on their
power
to reflect light. Invisible gases may be [Page 91] solidified
by pressure and cold, and rendered visible and tangible, and the most solid
substances may be made invisible and intangible by the application of heat.
The products of cosmic thought are not all visible to the physical eye,
we see only those which are on our plane of existence.
All
bodies have their invisible spheres. Their visible spheres are limited
by the periphery of their visible forms; their invisible spheres extend
farther into space. Their spheres cannot be always detected by physical
instruments, but they nevertheless exist, and under certain conditions
their existence can be proved to the senses.
The sphere of an odoriferous body can be perceived by the organ of smell,
the sphere of a magnet by the approach of iron, the sphere of a man or
an animal by that most delicate of all instruments, the sensitive soul.
These
spheres are the magnetic, caloric, odic, luminous auras and other emanations
belonging to every object in space. Such an emanation may sometimes be
seen as the Aurora Borealis in the polar regions of our planet,
or as the photosphere of the sun during an eclipse. The “glory” around
the head of a saint is no poetical fiction, no more than the sphere of
life radiating from a precious stone. As each sun has its system of planets
revolving around it, so each body is surrounded by smaller centres of
energy evolving from the common centre, and partaking of the attributes
of that
centre. Copper,
Carbon, and Arsenic, for instance, send out auras of red; Lead and Sulphur
emit blue colours; Gold, Silver, and Antimony, green; and Iron emits
all the colours of the rainbow. Plants, animals, and men emit similar colours
according to their characteristics; persons of a high and spiritual
character
have beautiful auras of white and blue, gold and green, in various tints;
while low natures emit principally dark red emanations, which in brutal
and vulgar or villainous persons darken almost to black, and the collective
auras of bodies of men or plants or animals, of cities and countries,
correspond to their predominant characteristics, so that a person whose
sense of perception
is sufficiently developed may [Page 92] see
the state of the intellectual and moral development of a place or a country
by observing the sphere of its emanations.
These
spheres expand from the centre, and their periphery grows in proportion
to the intensity of the energy acting within the centre. We know the sphere
of a rose by the odour that proceeds from the latter if we have the power
to smell, we know the character of the mind of a man if we enter the sphere
of his thoughts.
The
quality of psychic emanations depends on the state of activity of the centre
from which they originate. They are symbols of the states of the soul of
each form, they indicate the state of the emotions. Each emotion corresponds
to a certain colour. Love corresponds to blue, Desire to red, Benevolence
to green, and these colours may induce corresponding emotions in other
souls. Blue has a soothing effect, and may tranquillize a maniac or subdue
a fever; Red excites to passion, a steer will become furious at the sight
of a red cloth, and an unreasoning mob become infuriated at the sight of
blood. This chemistry of the soul is not any more wonderful than the facts
known in physical chemistry, and these processes take place according to
the same law which causes Chloride of Silver to turn from white into black
if exposed to light.
The
thoughts of the Universal Mind expressed in matter on the physical
plane comprise
all the forms of the mineral, vegetable, and animal kingdoms on Earth,
described by physical science. Each material form contains within itself
its ethereal counterpart, which will, under certain conditions, separate
itself from the more material part, or be extracted therefrom by the
hands of an Adept. These astral parts may be reclothed with condensed
A 'kâsa
and be rendered visible, and in this way an object can be duplicated
by him who knows how to manipulate these invisible forces. [A.
P. Sinnett: “The Occult World”. ]
Such
astral forms exist after their material forms have decayed; the astral
forms of the dead may be seen by the clairvoyant hovering over the graves,
bearing the
resemblance
of the once living man. They may be artificially infused with life and
with a borrowed consciousness, and made use of in the practices of Necromancy and Black Magic, or be attracted to “spiritual séances” to represent
the spirits of the dead.
There
are persons in whom this principle – either in consequence of constitutional
peculiarities or in consequence of disease – is not very firmly
united with the physical body, and may become separated from it for a
short period.
[This intimate relation of the astral form and the physical
body is often illustrated at so-called exposures of “spiritual mediums.
If a materialized form is soiled by ink or soot, the colouring matter
will afterwards be found on the corresponding part of the medium's body,
because, when the astral form re-enters that body, it will leave the
soiling matter on the corresponding parts of the latter. ] Such
persons are suitable “mediums” for
so-called spirit-materialisations,
their ethereal counterparts appear separated from their bodies and assume
the visible form of some person either living or dead. It receives its
new mask by the unconscious or conscious thoughts of the persons present,
by the reflections thrown out from their memories and minds, or it may
be made to represent other characters by influences invisible to the
physical eye.
As
the brain is the central organ for the circulation of nerve-fluid, and
as the heart is the organ for the circulation of the blood, so the spleen
is the organ from which the astral elements draw their vitality, and
in certain diseases, where the action of the spleen is impeded, this
“double” of
a person may involuntarily separate itself from the body. It is nothing
very unusual that a sick person feels “as if he were not himself”,
or as if another person was lying in the same bed with him, and that
he himself were that other. Such cases of “Doppelgaengers”,
Wraiths, Apparitions, Ghosts, &c., caused by the separation of the
Lingasarira from the physical form can be found in many works treating
of mystic phenomena
occurring
in nature.[Adolphe D' Assier; “L'humanité posthume” ]
Usually
these astral forms are without consciousness and without any life of
their own; but they may be [Page 94] [The
stories of fakirs who have been buried alive for months and resurrected
afterwards might here be used as illustration. They are too well known
to need repetition in this place. Moreover, phenomena, however well attested
they may be, can never stand in the place of knowledge; they furnish
no explanation of the mysterious laws of nature. The occurrence of phenomena
proves nothing but that they occur. Real knowledge is never attained
by the observation of external phenomena, it can only be attained by
understanding the law. ]
But
there are also many forms whose natural home is the astral plane, of which
physical science does not know, because they can be seen only by means
of the astral perception, a faculty which is at present in possession of
only comparatively few persons. The astral plane has, like the physical
plane, its mineral, vegetable, and animal kingdom, its four elements; and
as in our world the earth, the air, and the sea have their inhabitants,
so in the astral world there are inhabitants, the Spirits of Nature,
to be found in the elements of the earth, air, water, and fire. They are
all the product of originally shapeless ideas, existing in the Universal
Mind, condensed into organised forms by the creative power of nature; visible
and objective to each other as long as they exist on the same plane.
Individual
forms on that plane often make their presence felt to men or animals,
but under ordinary circumstances they cannot be seen. They may, however,
be
seen by the clairvoyant, and under certain conditions, even assume visible
and tangible shapes. Their bodies are of an elastic semi-material essence,
ethereal enough so as not to be detected by the physical sight, and they
change their forms according to certain laws. Bulwer Lytton says: “Life
is one all-pervading principle, and even the thing that seems to die
and putrefy but engenders new life and changes to [Page
95] new
forms of matter. Reasoning then by analogy – if not a leaf, if
not a drop of water, but is no less than yonder star – a habitable
and breathing world – common sense would suffice to teach that
the circumfluent Infinite, which you call space – the boundless
Impalpable which divides the earth from the moon and stars – is
filled also with its correspondent and appropriate life”.
And
further on he says: “In the drop of water you see animalcule vary;
how vast and terrible are some of these monster-mites as compared with
others. Equally so with the inhabitants of the atmosphere. Some of surpassing
wisdom, some of horrible malignity; some hostile as fiends to man; others
gentle as messengers between Earth and Heaven”. [Bulwer
Lytton; “Zanoni”]
Our
ignorant and therefore sceptical age is accustomed to admire in such descriptions
the fancy of the writer , never suspecting that they were intended to convey
a truth; but there are many witnesses to testify that such invisible but
substantial and variously shaped beings exist, and that they, by the educated
will of man, can be made conscious, intelligent, visible, and even useful
to man. This assertion is supported by the testimony found in the writings
of Rosicrucians, Cabbalists, Alchemists, and Adepts, as well as in the
ancient books of wisdom of the East and in the Bible of the Christians.
Such
existences are, however, not necessarily personal beings. They may be
impersonal forces, acquiring form, and life, and consciousness by their
contact with
man. The Gnomes and Sylphes, the Undines and Salamanders,
do not entirely belong to the realm of fable, although they are something
very different of what the ignorant believe them to be. How insignificant
and little appears individual man in the infinity of the universe! and
yet there is only a comparatively insignificant part of the universe
revealed to him by the senses. Could he see the worlds within worlds
above, beneath,
and everywhere, swarming with beings whose existence he does not suspect,
while they, perhaps, know nothing of his existence, he would be overwhelmed
with terror and seek for a god to protect him; and yet there are none of
these beings higher or as powerful as the spiritual man who has learned
to know his powers.[See “Theophrastus Paracelsus”, chapter
v]
The
beings of the spiritual plane are such as have once been men,
their constitution is beyond the comprehension of those that are not
their equals,
and their ethereal forms in a state of perfection we cannot conceive.
Still higher beings, having outgrown the necessity of manifesting themselves
in a form, enter the state of the formless. We may look upon a personal
man as a single note in the great orchestra composing the world, and
upon
a Dhyan Chohan [Son of
Wisdom (Planetary spirit) ] as
a full accord or a compound of notes in the symphony of the gods. There
may be
unharmonious compositions of notes in music, and there are evil spiritualities
as there is darkness in contradistinction to light.
The
surface realm of the Soul is the realm of the emotions. Emotions are
not merely the results of physiological processes depending on causes
coming
from the physical plane, but they belong to a form of life on the astral
plane, they come and go without any known cause. The state of the weather,
or circumstances over which we have no control, cause certain emotions. A
person entering a room where everyone is laughing is liable to participate
in the laughter without knowing the cause of the hilarity; a whole crowd
may be swayed by the intense emotion of a speaker, although they may
not even understand what he says; one hysterical woman may create an epidemic
of hysteria among other women, and a whole congregation may become excited
by the harangue of an emotional exhorter, no matter whether his language
is foolish or wise. A sudden accumulation of emotion or energy on the
astral
plane can kill a person as quickly as a sudden explosion of powder. We
hear of persons who were “transfixed by terror” or “paralysed by fear”. In
such cases the astral consciousness having become abnormally active at
the expense of the consciousness on the physical plane, the activity
of life on the physical plane ceases when the affected person faints
or dies. [Page 97]
All
forms come into existence according to certain laws. The solar microscope
shows how, in a solution of salt, a centre of matter is formed, and how
to that centre its kindred forces are attracted, crystallising around it,
and becoming solid and firm. Each kind of salt produces the peculiar crystals
that belong to its class and no other, however often the process may be
repeated. In the vegetable kingdom the seed of one plant attracts to itself
those forces which it requires to produce a plant resembling its parent;
the seed of an apple-tree can produce nothing else but an apple-tree, and
an acorn can grow into nothing else but an oak. The principal characteristics
of an animal will be those that belong to its parents, and the external
appearance of a man will correspond more or less to that of the race and
family in which he was born.
As
every mathematical point in space may develop into a living and conscious
and visible being, after once a certain centre of energy (a germ) has been
formed, so in the invisible realm of the soul astral forms may come into
existence, wherever the necessary conditions for their growth exist. In
the same manner as a living germ on the physical plane attracts matter
for its growth, a psychic germ on the astral plane causes to crystallise
around a thought an invisible but nevertheless substantial entity. As the
forms on the physical plane correspond to the characters of the germs,
so the forms on the astral plane are expressions of the characteristics
of the prevailing emotions on that plane. They manifest themselves either
in beautiful or in horrible shapes, because every form is only the symbol
or the expression of the character which it represents.
The
animal forms are expressions of forces acting on the animal plane. Some
have a consciousness of their own and realise their existence, but under
ordinary circumstances they have no more intelligence than animals, and
cannot act intelligently. They follow their blind attraction, as iron
is attracted to a magnet, and wherever they find suitable conditions
for their
development, they are attracted thither. We therefore see that if an
emotion is not controlled in the beginning [Page
98] it
grows and becomes uncontrollable. Some people have died of grief and some
others of joy.
But
if these unintelligent forms are infused with the principle of intelligence
proceeding from man, they become intelligent and act in accordance with
the dictates of the master from which they receive their will and intelligence,
and who may employ them for good or for evil. Every emotion that arises
in man may combine
with the astral forces of nature and create a being, which may be perceived,
by persons possessing higher faculties of perception, as an active and
living entity. Every sentiment which finds expression in word or action
calls into existence a living entity on the astral plane. Some of these
forms are very enduring, according to the intensity and duration of the
thought that created them, while others are the creations of one moment
and vanish in the next.
There
are numerous cases on record in which some person or other having committed
some crime is described as having been persecuted for years by some avenging
demon, who would appear objectively and disappear again. Such demons
are the products of the involuntary action of the imagination of their
victims; but they are nevertheless real to them. [A person
in Paris became insane and was removed to an insane asylum in Italy,
where he raged and had to be confined to a solitary cell. After a while
he became suddenly well and was permitted to return to Paris. Some months
afterwards a report reached him, that the cell which he had occupied
in the asylum was still haunted by his “ghost”. which continued
raving and making a noise, and that this ghost had been seen by many
persons.
Curious to see his own “ghost” the man returned to Italy,
went to the asylum, saw his ghost, and becoming again obsessed with it,
remained insane to the end of his life.] They
may be called into existence by memory and remorse, and their images
existing in the mind, become objective
by fear, because fear is a repulsive function; it instinctively repulses
the object of which a man is afraid, and by repelling the image from
the centre towards the periphery of the sphere of mind, that image is
rendered
objective.
Instances
are known in which persons have been [Page
99] driven
to suicide, hoping thereby to escape these persecuting demons. Such demons
are said to have in some cases taken even a tangible form. But whether
tangible or intangible, the substance of which they are formed is merely
a projection of substance of the person to whom they thus appear. They
are, so to say, that person himself. [In the “Lives
of the Saints”, and in the history of witchcraft, we often find instances
of the appearance of “doubles” in visible and even tangible forms.
Such phenomena take place in mediumistic persons, if by contrary emotions
the Will becomes divided,acting
in two different directions, and projecting thereby two forms; for it is
the Will of man that creates subjective forms, consciously or unconsciously,
and under certain conditions they become objective and visible.
As
an illustration of this law we may cite from the Acta
Sanctorum an
episode in the life of Saint Dominic. He was once called to the bedside
of a sick person, who told him that Christ had appeared to him. The
saint answered that this was impossible, and that the apparition had
been produced by the devil, because only holy persons could have an
apparition of Christ. As he said so, a doubt as to whether the apparition
seen may not have been a true one after all, entered his mind, and
immediately a division of consciousness was produced, which caused
the double of Dominic to appear at the other side of the patient's
bed. The two Dominics were seen by the patient, and heard to dispute
with each other. and while one Dominic asserted that the apparition
had been the work of the devil. the other one maintained that it was
the true Christ. The two Dominics were so exactly identical, that the
patient did not know which of them was the true saint and which one
his image, and he could not make up his mind what to believe; until
at last the saint called upon God to assist him, – that is to
say, he concentrated his willpower again within himself; his consciousness
became again a unity. and the “double” disappeared from view.
Absurd
as such stories may appear to our “enlightened age”, their absurdity
ceases when the occult laws of nature, and the fact of the possibilities
of a double consciousness are understood.]
An
Adept in a letter to Mr Sinnett says:
“ Every thought of man upon being
evolved passes into another world and becomes an active entity by associating
itself – coalescing, we might term it – with an Elemental – that
is to say, with one of the semi-intelligent forces of the kingdoms. It
survives as an active intelligence – a creature of the mind's begetting – for
a longer or shorter period, proportionate with the [Page
100] original
intensity of the cerebral action which generated it. Thus, a good thought
is perpetuated as an active, beneficent power, an evil one as a maleficent
demon.And
so man is continually peopling his current in space with the offspring
of his fancies, desires, impulses, and passions; a current which re-acts
upon any sensitive or nervous organisation which comes in contact with
it, in proportion to its dynamic intensity. ...The Adept evolves these
shapes consciously, other men throw them off unconsciously”. [A.
P. Sinnett: “The Occult World!” ]
This
testimony is corroborated by one coming from another source, and proving
that to create subjective forms it is not necessary to give a distinct
shape to our thoughts by the power of imagination, but that each state
of feeling or sentiment may find expression in subjective forms, whether
or not we may be conscious of their existence. A form is a state of mind,
and a sentiment is a state of mind; a sentiment expressed will be represented
by a corresponding form. [Mr Whitworth, a clairvoyant,
describes how in his youth, while seeing a German professor perform on
an organ, he noticed a host of appearances moving about the keyboard – veritable
Lilliputian sprites, fairies, and gnomes, astonishingly minute in size,
yet as perfect in form and features as any of the larger people in the
room. He described them as being divided into sexes and clothed in a most
fantastic manner; in form, appearance, and movement they were in perfect
accord with the theme.
“In
the quick measures, how madly they danced, waving their plumed hats and
fans in very ecstasy, and darting to and fro inconceivable rapidity,
with feet beating time in rain-like patter of accord! Quick as a flash,
when the music changed to the solemn cadence of a march for the dead,
the airy things vanished, and in their place came black robed gnomes,
dressed like cowled monks, sour faced Puritans, or mutes in the black
garb of a funeral procession! Strangest of all, on every tiny face was
expressed the sentiment of the music, so that I could instantly understand
the thought and feeling that was intended to be conveyed. In a wild burst
of sounding grief came a rush of mothers, tear-eyed and with dishevelled
hair, beating their breasts and wailing pious lamentations over their
dead loved ones. These would be followed by plumed knights with shield
and spear, and host of fiery troops, mounted or foot, red-handed in the
fiery strife of bloody battle, as the clang of martial music came leaping
from the keyboard, and ever, as each change brought its new set of sprites,
the old ones would vanish into the air as suddenly as they had come.
Whenever a discord was struck, the tiny sprite that appeared was some
misshapen creature, with limbs and dress awry, usually a humpbacked
dwarf, whose voice was guttural and rasping, and his every movement
ungainly and disagreeable.
He then describes how in his riper age he
saw such
fairy-like beings coming from the lips of persons talking and which
seemed in every action the very counterpart of the feeling conveyed
in the uttered
speech. If the words were inspired by good sentiments, these figures
were transcendentally beautiful; bad sentiments produced horrid-looking
creatures; hate was expressed by hissing snakes and dark, fiery devils;
treacherous words produced figures beautiful in front and disgusting
and horrid behind; while love produced forms silvery, white, and full
of beauty and harmony.
“On
one never-to-be-forgotten occasion I was a pained witness to a scene
of living faithlessness on one side and a double-faced, treacherous duplicity
on the other. A fair young girl and her departing lover had met to exchange
greetings ere he went on a distant journey. Each word of hers gave forth
beautiful, radiant fairies; but while the front half of each that was
turned to the girl was equally fair to look upon, and smiled with all
the radiant seeming of undying affection, the rear half of each was black
and devilish, with fiery snakes and red forked tongues protruding from
their cruel lips, as gleams of wicked cunning danced in sneaking, side-long
glances from the corners of the half-closed eyes. These
dark backgrounds of the little figures were horrible to look at, ever
shifting, dodging, and seeming to shut up within themselves, as they
sought to keep only bright and honest toward the trusting girl, and hold
the black deception out of sight. And it was noticeable that while a
halo of cloudless radiance surrounded the good outside seeming, a pall
of thick vapour hung like a canopy of unbroken gloom above the other“.
[Religio-Philosophical
Journal.] [Page
101]
All
forms are manifestations of life, they have no life of their own; for
life is a universal power. They are the creations of thought-power, acting
upon
the A'kâssa. The creations of man are kept alive by the life-power
that radiates into them from the life-centre in man who is a god in that
world which he creates in his mind; his creatures are like shadows, vanishing
when the fountain of light from which they drink is exhausted. When the
psychical action of man, that gave them life, ceases to act, or acts
in another direction, they will disappear sooner or later, and in the
same
way the forms of men disappear, when the life coming from God is withdrawn.
However, as the corpse of a man does not dissolve immediately as soon
as the principle [Page 102] of
life is departed, but decays slowly or rapidly according to their molecular
density and cohesion, likewise the astral forms and memories created
by the thoughts and sentiments
of man require time for their dissolution. They
continue to exist as long as man infuses life and consciousness into
them by his thought and his will, and if they have once gained a certain
amount
of power, they may still cling to him, although he may not desire their
companionship. They depend on him for their life, and the struggle for
existence forces them to remain with the source from which they draw
their vitality. If they depart from that fountain they die; they are therefore
forced to remain, and, like the phantom created by “Frankenstein”,
they persecute their creators with their unwelcome presence. To rid oneself
of such a presence, he who is persecuted should direct the full power
of his aspirations and thoughts into another and higher direction, and
thereby
starve them to death. In this way the spiritual principle of every man
becomes his special Redeemer, who by the transformation of character
saves him from the effects of his sin, and before whose pure light the
illusions
created by the lower attractions will melt like the snow under the influence
of the sun.
Elemental
forms being the servants of their creator — in fact, his own self – may
be used by him for good or for evil purposes. Love and hate creates subjective
forms of beautiful or of horrid shapes, and being infused with consciousness,
obtain life, and they may be sent on some errand for good or for evil.
Through them the magician blends his own life and consciousness with
the person he desires to affect. A lock of hair, a piece of clothing,
or some
object that has been worn by the person he desires to affect, forms a
connecting link. The same object can be attained if that person is put
into possession
of an article belonging to the magician, because wherever a portion of
anything with which the magician was connected exists, there will a part
of his own elements exist, which will form a magnetic link between him
and the person whom he wishes to affect. If he projects his astral form
at a [Page 103] distance,
his personality will be present with his victim, although the latter
may not be able to see it. [Lord Lytton, “Zanoni” and “Strange
Story”]
The
astral image of a person may be projected consciously or unconsciously
to a distance. If he intensely thinks of a certain place, his thought
will be there, and if his thought is spiritual and consequently self-conscious
he will be there himself. Wherever a man's consciousness is, there is
the
man himself, no matter whether his physical
body is there or not.
The
history of spiritualism and somnambulism furnishes abundant evidence
that a person may be consciously and knowingly in one place, while his
physical
body lies dormant in another. Franciscus Xavier was thus seen in two
different places at one and the same time. Likewise Apollonius of Tyana,
and innumerable
others mentioned in ancient and modern history.
The Elemental sent
by a magician is a constituting part of the magician himself, and if
the victim is vulnerable or mediumistic, the latter may be injured by
the former. But the astral form of the magician may also be injured by
physical force, and as the astral form re-enters the physical body, the
latter will partake of the injuries inflicted upon the former.
The
magician, who, by the power of his will, has obtained control over the
semi-intelligent forces of Nature, can make use of these forces for the
purposes of good or evil. The helpless medium, through whom manifestations
of occult power take place, can neither cause nor control such manifestations.
He cannot control the elementals, but is controlled by them. The elements
of his body serve as instruments through which these astral existences
act, after the Medium has surrendered his will and given up the supreme
command over his soul. He sits passively and waits for what these elementals
may do; he unconsciously furnishes them with his life and power to think,
and his thoughts and the thoughts of those that are present become reflected
in these astral forms, enabling them to manifest apparently an intelligence
of their own. [Page 104]
A
medium for spirit-manifestations is merely an instrument for the manifestation
of invisible forces over which he has no control. The best of such mediums
have been very unjustly blamed for “cheating”. The thoughts of the person
visiting a Medium, are reflected by him. It is therefore not the Medium's
person that cheats purposely, but his visitors are cheating themselves
through his instrumentality. A mirror that would not reflect all the
objects that are brought before it, would be a very unnatural and deceptive
thing;
a Medium who would only reflect such thoughts as he or she chooses to
reflect would be an impostor, for exercising an intelligence of his own,
he would
not be in that passive condition which constitutes his mediumship.
The
Adept in Magic is not the slave of these forces, but controls them by
the power of his will. He consciously infuses life and consciousness
and intelligence
into them, and makes them act as he pleases; they obey his command, because
they are a part of himself. The spiritualists do this unconsciously;
they sing at their séances, thinking that the more the conditions are
harmonious
the better will be the manifestations. The true reason for this is, that
the more the thoughts of the sitters are in a state of abstraction, the
more they are “absent-minded”, the easier it will be for the Elementals
to take possession of them.
The
astral elements used by the Elementals in spiritual séances for the purpose
of producing physical phenomena, are not only taken from the medium,
but from all present, whose constitution is not strong, and who may therefore
be easily vampirized for the purpose of furnishing the required elements.
In séances for materializations, they are also taken from the
clothing of those present, and furnish material for the drapery of the “spirits”, and
it has been observed, that the clothing worn
by people who frequently attend to such séances, wears out sooner than
usual.
To
bring fresh-spilled blood into such “spiritual séances”, increases
the strength of the “materialisations” very much, and a knowledge
of such facts has given rise to some abominable practices of black
magic,
which [Page 105] are
still going on in many parts of the world, although secretly and unknown
to the public. This knowledge has also undoubtedly given rise to the
sacrifice of animals in the performance of religious ceremonies. A certain
executioner
was unfortunately gifted with clairvoyance, and every time after having
decapitated a person he could see the “spirits” of dead people – sometimes
even his friends and relatives – pounce upon the fresh-spilled
blood of the criminal, and feed on its emanation and aura. It is also
a fact
that, at a time when the blood-drinking mania in Europe was started by
medical ignorance, some people who practised it became insane, and many
became demoralised by it. [One of the favourite aids for
the materialism of spooks is the aura seminalis, which increases
the power of ghosts, elementals and vampires for assuming a substantial
form. There are many curious practices going on at such séances, which
we must forbear to describe. See “The Life and Doctrines of Theophrastus
Paracelsus” pages 66 and 90
The
astral remnant of man is without judgment and reason, it goes wherever
his instincts attract it, or wherever ny unsatisfied craving impels it
to go. If you wish to be haunted by the “ghost” of a man, attract him
by the power of desire. Leave some promise
you made to him unfulfilled, and instinctively the astral form of the deceased
will be attracted to you to seek its fulfillment, drawn to you by its own
unsatisfied desire.
It
is not his fault if you do not perceive his presence and hear his voice,
it is because your astral senses are asleep and unconscious; you may
feel his presence and it may cause a feeling of depression in your mind;
he
speaks to you, but in a language which you have not yet learned to understand.
In those elementary remnants remains that which constituted the lower
nature of man, and if they are temporarily infused with life, they will
manifest
the lower characteristics of the deceased, such as
have not been sufficiently refined to join his immortal part. If a music-box
is set to play a certain melody and made to start, it will produce that
same melody and no other,
although it has no consciousness of its own. The remnant of emotional
and intellectual powers in the [Page 106] astral
remnant of man will, if this remnant is made to speak, become manifest
in the same kind of language which the man during his life used to speak.
The
fresh corpse of a person who has suddenly been killed, may be galvanised
into a semblance of life by the application of a galvanic battery. Likewise
the astral corpse of a person may be brought back into an artificial
life by being infused with a part of the life principle of the medium.
If that
corpse is one of a very intellectual person,
it may talk very intellectually; and if it was that of a fool, it will
talk like a fool. The intellectual action resembles mechanical motion
in so far, that if it is once set into action, it will continue without
any
special effort of the will, until impulse is exhausted. We
often see this in daily life. There are old and young people frequently
seen, who are in the habit of telling some favourite story, which they
have already told many times, and which they repeat on every occasion.
It may be noticed, that when such an one begins to tell his story, it is
of no use to tell him that one knows it already. He has to finish the story
nevertheless.
An
orator or a preacher does not need to think and reason about each word
he utters. When the stream of ideas once flows, it flows without any effort
of will. If life from a medium flows into the astral brain of a deceased
person, that brain will elaborate its latent ideas in the same way it was
accustomed to do during life.
We
also reason while we dream; we draw logical conclusions during our sleep;
but reason is absent, and although, while we dream, our logic seems to
be reasonable, nevertheless we often see that it was foolish, when we awake
and our reason returns.
The
mental organism of man resembles a clockwork, which if it is once set
into operation will continue to run until its force is exhausted; but
there
is no clockwork which
winds itself up without extraneous assistance, and there is no mental organism
able to think without a power that causes it to begin the process of intellectuation.
But
here we must draw the attention to one of the [Page 107] many
dangers of that amusement called the practice of spiritism.
In
a departed soul the attraction of good and evil still continues to act,
until the final separation of the higher and the lower takes place. It
may follow the attraction of the higher principles and be attracted to “heaven”, or
again come into contact with matter through the instrumentality of mediumship,
take again part in the whirling dance of life, though by vicarious organs;
follow once more the seduction of the senses, and lose entirely sight
of the immortal self.
It
is therefore not merely dangerous to a person to hold intercourse with
the “spirits of the departed”; but it is especially injurious to the
latter, – as long as the final separation of their lower principles
from the higher ones has not yet taken place. Necromancy is a
vile art, and so has therefore always been abhorred. It may disturb the
blissful
dreams of the sleeping soul, which aspires to a higher state of existence.
It is like disturbing the peace of a saint during his hours of meditation,
or to seduce a child. It is a step towards degradation; and as every
impulse has a tendency to repeat itself, the most terrible consequences
may follow
after what seemed to be at first merely some innocent amusement.
These
astral remnants are used by the black magician and by the elemental forces
in nature for the purpose of evil. If they are unconscious, they will only
serve as the blind instruments of the latter; if they are conscious he
may enter into an alliance and co-operate with them.
Such
alliance, either consciously or unconsciously on the part of him who
enters into such an unspiritual intercourse, may take place
between an evil-disposed
person and
a very evil inhabitant of the spiritual plane. Many people who are in
actual possession of powers to work black magic, work evil unconsciously;
that
is to say, they are unconscious of the effects which their will produces,
and of the mode in which it acts. The spiritual force created by hate
enters the organism of another, and the person from whom the evil power
proceeds
may be entirely ignorant of it. Such black [Page
108] magicians unconsciously
furnish the elements by which their own evil spirit acts. If the will
of a black magician is not strong enough to effect his evil purpose, the
force
will. return and kill the magician. This is undoubtedly true, and the
grossest illustration of it is, if a person by a fit of rage or jealousy
is induced
to kill himself. It is the reaction following an unfulfilled desire,
which induces the rash act; the act is merely
a result of his previous mental state.
The
surest protection against all the practices of black magic, whether they
are caused consciously or unconsciously, is to acquire strength of character – in
other words, faith in
the divine power within one's own soul.
As
man becomes ennobled, the lower elements in his constitution are thrown
off and replaced by higher ones, and in a similar manner a transformation
takes place in the opposite way if he degrades himself by his thoughts
and acts. Sensual man attracts from the A'kâsa those elements that
his sensuality requires, for gross pleasures can only be felt by gross
matter. A man with brutal instincts growing and increasing degrades himself
into a brute in character, if not in external form. But as the form is
only an expression of character, even that form may come to approach an
animal in resemblance.
The
proof of this assertion is seen every day, for we meet every day in the
streets brutish men, whose animal instincts are only too well expressed
in their external forms. We meet with human snakes, hogs, wolves, and those
upon whom alcohol has stamped his seal, and it does not need the instructions
given in book on physiognomy to enable almost anybody to read the character
of certain persons more or less correctly expressed in their exterior forms.
In
the physical plane the inertia of matter is greater than in the astral
plane, and consequently its changes are slow. Astral matter is more active,
and changes its form more rapidly. The astral body of a man whose character
resembled an animal will therefore appear to the seer as an animal in
its outward expression.[E. Swedenborg: “Heaven and
Hell”] [Page 109]
The
astral form of an evil person may appear in an animal shape if it is so
filled with brutish instincts as to become identified with the image of
that animal which is the expression of such instincts. It may even enter
the form of an animal and obsess it, and it sometimes happens that it enters
such forms for its own protection against immediate decomposition and death.
It
would be easy to give anecdotes illustrating instances in which such
things took place.[For examples. see Goerres: “Christian
Mysticism”; Maximillian Perty: “Mystic phenomena in Nature”;
D' Assier: “Postumus Humanity”; Catharine Crowe: “Nightside
of Nature”;
Hardinge Britten: “History of Spiritualism”; H. P. Blavatsky: “Isis
Unveiled”, etc.,etc.. ] The
principal object of the reader should be to learn to know the nature
of his own constitution
and the law which rules in all forms.
If he once understands the modes in which the law acts, it will be a
matter of little importance to know in what particular cases it has manifested
itself in such modes. Accounts of phenomena can never supply the place
of the understanding of the law.
CHAPTER
IV
LIFE
“I
never was not, nor shall I hereafter cease to be” Bhagavad
Gita
THE
universe of forms may be compared to a kaleidoscope in which the various
forms of the original energy manifest themselves in an endless variety,
appearing, disappearing, and re-appearing again. As in a kaleidoscope
the pieces of variously
coloured glass
do not change their substance, but only
change their positions, and, through the delusive reflections of mirrors
at each turn of the instrument, are made to appear in new constellations
and figures, so the One Life manifesting
itself appears in an infinite number of forms unconscious or conscious,
blind or intelligent, voluntary or involuntary, from the atom whose
auras and ethers rush
through a common vortex, [Babbit: “Principles
of Light and Colour” ] up to
the blazing suns whose photospheres extend over millions of miles, and
from the microscopic Amoeba,
up to perfect Man, whose intelligence
conquers the gods.
Forms
are materialised thoughts. If you can control thought you can control
life and call into existence a form; but few persons are able to hold
on to one thought even for one minute of time, because their minds are
wavering and their will is divided. If a form comes into existence on
the physical plane, its growth is simply a process by which something
that already exists in thought becomes visible and material. This something
is the character of the form, and as each character is individual and
a whole, it becomes expressed in all parts of the form. A human being — for
instance – will not have the body of a man, and the head of an
animal, but its human character will be expressed in all its parts, and
as the character constituting humanity is expressed in all human individuals,
so is the character of an individual expressed in all its parts. This
is a truth upon which the doctrines of Astrology, Phrenology, Chiromancy,
Physiognomy, etc., are based, which are necessarily true, because
Nature is a Unity. An animal, a plant, or a man, is a unity, and
is therefore expressed in all the parts of the forms. It can be scientifically
demonstrated that each component part of an organism is a microcosm,
in which are represented the principles composing that organism. We may
by examining a part of a leaf know that it comes from a plant, and by
looking at an animal substance see that it came from an animal, or by
testing even the most minute part of a mineral or metal know that it
belongs to the mineral kingdom. Likewise we may read a man's character
in his hands or face or feet or in any other part of his body, if we
have acquired the art how to read it correctly.
Upon
this law is based the science of Psychometry.[Prof.
W. Denton: “Soul of Things”. J. R. Buchanan: “Manual
of Psychometry”] By
this science we may obtain a true history of past events. By psychometrically
examining
a stone taken from a house we may obtain correct information in regard
to the former or present inhabitants of that house, or a fossil may give
us a true description of antediluvian scenery and of the mode of life
of
prehistoric animals or men. By the psychometrical examination
of a letter we may obtain information about the person who wrote the
letter and also of the place in which the letter was written.[By
submitting a letter which I had received in an occult manner from a “Master
in Tibet, to a German peasant woman, for the purpose of having it examined
psychometrically, I received a correct description of a certain temple
in Tibet, and of certain persons with whom I afterwards became acquainted. – H. ] If
this art were universally known and practised, criminals could be detected
by examining psychometrically a piece of [Page
112] the
wall, the floor, or the furniture of the room in which a murder or robbery
was committed; it would make an end to convicting of innocent persons
on circumstantial evidence, or to letting the guilty escape for want of
proof;
for the psychometer would, by the superior powers of his perception with
the spiritual eye, see the murderer or robber or counterfeiter as plain
as if he had seen them with his external eyes while the deed was committed.
Each
form is the external expression of a certain character which it represents,
and as such it has certain peculiar attributes, which distinguish it
from other forms. A change of its character is followed by a gradual
change
of the form. An individual who becomes degraded in morals will, in the
course of time, show his degradation in his external appearance; persons
of a different appearance and different characters may, in the course
of time, as their characters harmonise, resemble each other to a certain
extent
in appearance.
Forms
of life, belonging to the same class and species, resemble each other,
and each nationality has certain characteristics expressed in the individuals
belonging to it. A full-blooded Irishman will not easily be mistaken
for a full-blooded Spaniard, although the two may be dressed alike, but,
if
they emigrate, they or their children will in time lose the national
character which they possessed. Change of character changes the form; but
a change
of form does not necessarily change the character. A man may lose a leg
and become a cripple, and still his character may remain the same as
before; a child may grow into a man, and still his character remain that
of a
child unless modified by education.
These
facts are incontrovertible proofs that the character of a being is more
essential than his external form. If the character of an individual were
to depend on his inherited form, children born of the same parents and
educated under the same circumstances would always manifest the same
moral characteristics, but it is well known
that the characters of such children often differ widely from each other,
and possess characteristics which their parents do not possess. [Page 113]
If,
as it frequently happens, children show the same or similar talents and
intellectual capacities as their parents, such a fact is by no means
a proof that the parents of the child's physical body are also the parents
or producers of its intellectual germ; but it may be taken as an additional
evidence of the truth of the doctrine of reincarnation,
because the spiritual monad of the child would be naturally attracted,
in its efforts to reincarnate,
to the bodies of parents, whose mental and intellectual constitution
would correspond nearest to its own talents and inclinations, developed
during a previous earthly life.
“Character” means
“individuality”, It
is that which distinguishes one individual from another. That which represents
the true character of something is its individual being, and not its
corporeal form, and this individuality exists after the corporeal body,
which was
the expression of its qualities which has been dissolved. This individuality,
called the “soul”, is not seen with our physical eyes, neither during
the life of the form nor after its death. The life of the body may depart;
but the life of the individuality is independent from that of the form
or personality.
The
individuality may belong either to a class as a whole, or to separate
isolated beings. In the lower kingdoms no differentiation of character
or soul exists; there is only a differentiation of form; they have one
common soul; but in intelligent beings a distinct individuality belongs
to each form;
each
self-conscious being has its own individual soul as soon as it has attained
an individual character, and its individuality is
independent of the existence of its personality. Forms perish; but the
individuality remains unchanged after their death.
Seen
from this standpoint, “death” is life, because, during the time that
death lasts, that which is essential does not change; life is death,
because only during life in the form the character is changed, and old
tendencies
and inclinations die and are replaced by others. Our passions and vices
may die while we live; if they survive us they will be born again. [Page
114]
The
character of an oak exists before the acorn begins to grow, but the growing
germ attracts from earth and air such elements as it needs to produce
an oak; the soul
of a child exists as such before the physical form of the child is born
into the world, and during its life in the form it may attract from
the spiritual atmosphere the elements to which its aspirations and tendencies
reach. Each seed will grow best in the soil that is best adapted to its
constitution, each human monad existing in the subjective state will
be
attracted at the time of its incarnation to parents whose qualities furnish
the best soil for its own tendencies and inclinations, and whose moral
and mental attributes correspond to its own. The physical parents cannot
be the progenitors of the spiritual germ of the child; that germ is the
product of a previous spiritual evolution, through which it has passed
in connection with former objective lives. In the present existence of
a being the character of the being that will be its successor is prepared.
Therefore every man may be truly said to be his own father; for he is
the incarnated result of the personality which he evolved in his last life
upon the planet, and the next personality which he will represent in
his next visit upon this globe, is evolved by him during his present
life.
The
development of a plant reaches its climax in the development of the seed;
the development of the animal body reaches its climax in the capacity
to reproduce its form,
but the intellectual and spiritual development of a man goes on long after
he has acquired the power of reproduction, and it may not have reached
its climax when the physical form is on the downward path, and ceases to
live. The condition of the physical body undoubtedly furnish facilities
for the development of character in the same sense as a good soil will
furnish facilities for the growth of a tree; but the best soil cannot transform
a thistle into a rose-bush, and the son of a good and intellectual man
may be a villain or a dunce.
As
the primordial essence proceeds to manifest itself in forms, it descends
from the universal condition to [Page 115] general,
special, and finally individual states. As it ascends again to the formless,
the scale is reversed, and the individual units expand, to mingle again
with the whole. Life on the lowest planes manifests itself in an undifferentiated
condition; air has no strictly defined shape; one drop of water in the
ocean shares an existence common to all other drops; one piece of clay
is essentially the same as another. In the vegetable and animal kingdom
the universal principle of life manifests itself in individual forms; still
there is little difference between individual plants, trees, animals, and
men belonging to the same species, and the peculiar attributes which distinguish
one individual form from another cease to exist when the form disappears.
That which essentially distinguishes one individual from another is independent
of form. Distinctions of form disappear after the forms have dissolved;
distinctions of character remain. Those attributes which raise their possessors
eminently above the common level begin at a state where external appearances
cease to be of great consequence. Socrates was deformed and yet a great
genius; the size of Napoleon's body was not at all in proportion with the
greatness of his intellect. Spirituality rises above the grave of the form,
and the influence of great minds often grows stronger after the bodies
that served them have turned to dust. Strong minds exert a power far beyond
their physical form while they live; that power remains what it is when
they die. They do not die when the form disappears.
All
characters may become reincarnated or reimbodied after they have left
the form, but if an individual has no specific character of its own the
common
character belonging to its species or class will be all that, after leaving
the old body, can enter the new. If an individual has developed a specific
character of its own, that distinguishes it from its fellows, that individual
character will individually survive the dissolution of its form, because
the law that applies to the whole, or to the class, will also apply to
the part. A drop of water mixed in a body of water will become dispersed
in the mass, it may be evaporated and condensed again, [Page
116] but
it will never again be the same drop; but if a drop of some ethereal oil
is mixed with the water, and the whole is evaporated in a retort, it will,
after being condensed, form again the same individual drop in the mass.
A character may lose its individuality during life and sink to the common
level, but if it bas established a distinction from others, its individuality
will survive the death of the form. To build up a character an individual
form is required; to build up an individual form a character must exist.
If
we wish to produce a form we must first decide upon its character. A sculptor
who would aimlessly cut a stone, without making up his mind as to what
form he desired to produce, would not accomplish anything great. The form
is a temple of learning for the character, in which the latter gains experience
by passing through the struggles of life. The harder the struggle the faster
may the character of the individual become developed; an easy life may
increase the size of the form, but leave the character weak; a hard struggle
may weaken the form, but strengthens the spirit.
If
we wish to make a new form out of old clay, we must first of all determine
what that form shall be which we are about to create. The clay is passive,
we may mould it into a thing of beauty or make it to represent something
vile. If we wish to change our character for the better during our life,
we must first of all learn to know a higher purpose of life, and reach
up for a higher ideal, to be realised within our own self. After this
nothing else needs to be done but to keep away everything that will prevent
this
ideal to realise itself in us. If we only protect it in its work, it
will accomplish that work
alone and without our active co-operation. We need not run after, catch,
invent, create or manufacture our ideal, we only need to let that which
already exists become a reality in us. We cannot even grow a cabbage;
we can only prepare the conditions under which a cabbage can grow. We
cannot grow an ideal in us; the ideal grows itself, if
we furnish the soil, and that soil is our life.
If
our soul is to expand its consciousness beyond the [Page
117] narrow
limits of this world and realise the glory of an universal existence,
then must we let a high and universal ideal realise itself in us. Dreaming
and
talking of some ideal is to no purpose, we must let it nourish itself
by our life. Wisdom and Power, Love and Truth, Justice and Knowledge, are
no objects for dreaming or for scientific research; they must become
our
life and nourish us by our living in harmony with these
universal principles, otherwise we cannot rise above the limitation of
form, which is the cause of the delusion of separation and personality.
From the illusion of separatedness caused by the realisation of form arises
this delusion of self. From this delusion arise innumerable others. From
the sense of self arises the love of self, the desire for continuance of
personality, greed, avarice, envy, jealousy, fear, doubt and sorrow, pain
and death, and the whole range of sufferings which render life miserable
and afford no permanent happiness. If a person is miserable and can find
no happiness in himself, the surest and quickest way for him to be contented
is to forget his own personality.
A
person living in a continual state of isolation of the heart, cares for
nothing but for his own personality. He passes away his life in dreaming
of that which he does not possess, and thus he loses his spiritual substance
and power, becoming himself like a vapoury dream.
Isolation
on the physical plane produces starvation. He who is not nourished by
the spirit of universal love starves his soul. An organism upon a low
scale
of existence, a stone, endures isolation; a scrub pine may live in a
place where no higher plant can exist. An idiot may live alone in a cave
and
not trouble himself, because
he has no spiritual aspirations requiring nourishment; but one who desires
to attain life and strength in the spirit, must be nourished by that
spirit, whose name is universal spiritual love.
As
on the physical plane, so on the astral plane, isolation produces starvation.
A desire locked up in the heart feeds on the life of him who harbours
it; stored up anger seeks for some object upon which to [Page
118] spend
itself; passions are never contented, they always clamour for more. The
forces of the astral plane are conscious, even if not intelligent; they
refuse to be “killed out”, they cry for life, and follow the currents
of life's attractions. The astral soul of a drunkard will be attracted
to
drunkards; the astral spook of the lewd seek enjoyment in a brothel through
the organs of another; the ghost of the miser is hovering over his buried
treasures until the force which put him there is exhausted. There are
spooks, ghosts, vampires incubi, succubi, and elementals of various kinds,
all
thirsting for life.
An
isolated desire does not die, but grows into a passion; passions grow
stronger at one's expense by being imprisoned. Accumulated energy cannot
be annihilated,
it must be transferred to other forms, or be transformed into other modes
of motion; it cannot remain for ever inactive. It is useless to attempt
to resist a passion which one cannot control. If its accumulating energy
is not led into other channels it will grow until it becomes stronger
than reason. To control it, it should be led into another and higher
channel.Thus
a love for something vulgar may be changed by turning it into a love
for something high, and vice may be turned into virtue by changing its
aim.
Passion is blind,
it goes where it is led to, and requires reason to guide it. Love for
a form disappears with the death of the form, or soon after; love of character
remains even after
the form in which that character was embodied ceased to exist.
The
ancients said that Nature suffers no vacuum. We cannot destroy or
annihilate a passion. If one passion is driven away another will take its
place. We should therefore not attempt to destroy the low, but displace
the low by the high; vice by virtue, and superstition by knowledge.
There
are some persons who live in perfect isolation on the intellectual plane.
They are such whose thoughts are entirely absorbed by intellectual speculation,
having no time or inclination to attend to the claims of their character.
They feed their brains while [Page 119] their
hearts are made to starve. They live in dreams and scientific illusions,
in the smoke of the speculations arising from their vapoury brains. They
are like misers, filling the mind with what they believe to be immortal
treasures, consisting of collections of theories, dogmas, hypotheses,
suppositions, inferences, and sophistry, while they have no room for the
development
of spirituality or the divine knowledge of self. This class is constituted
of the very learned, the great dogmatists, rationalists, material philosophers,
and “sceptical” scientists of our age, with overgrown brains and petrified
hearts. They argue about immortality or deny its existence, instead of
seeking to attain it; they sometimes become criminals for the sake of
gratifying their scientific curiosity. Their astral corpses will continue
to exist
for a while after the death of the body, until their life is exhausted,
and having attained no spirituality during terrestrial life, they will,
after their borrowed treasures have departed, be spiritual idiots.
There
exists no isolation on the spiritual plane, nor can we speak of isolation
in God; for if God is self-existent, self-conscious, self-knowing, and
self-sufficient, his self, his existence, his knowledge encloses the
All with all of his creatures. Well may he who has gained the knowledge
of his own divine self be satisfied to live in a tomb; for what other
company should be desired by one who enjoys the presence of God; what
comfort should be given to one who lives in divine peace; what could
be offered to one who possesses the All?
Life
itself never perishes; only the forms perish, if life ceases to manifest
itself in them.
Life
is universally present in nature, it is contained in every particle of
matter, and only when the last particle of life has departed the form
ceases to exist. Life in a stone does not appear to exist, and yet without
life
there would be no cohesion of its atoms. If the life-principle were extracted
from a mineral its form would be annihilated. A seed taken from the tomb
of an Egyptian mummy began to germinate and grow after [Page
120] it
was planted in the earth, having kept its life-principle during a sleep
of many centuries. If the activity of animal life could be correspondingly
arrested, an animal or
a man might prolong individual existence to an indefinite period. Stones
may live from the beginning of a Manvantara unto its end; some forms reach
a very old age, but if the life-impulse is once given it is difficult to
arrest it without destroying the form. [If the life of
a person could be suspended by arresting its activity for some years (as
has been actually done in the well-known instances of buried fakirs), we
might preserve all our great statesmen and politicians for ages, and wake
them up only on occasions when their advice would be required ??? ]
Life
may be transferred from one form upon another, and the power by which
it may be transferred is the power of Love, because Love, Will and Life
are
essentially the same power, or different aspects of one, in the same
sense as heat and life are modifications of motion. The
power of hate may kill, and the power of love has been known to call
the apparently dead back to life. Spiritual Love is Life, a spiritual
power
more powerful than
all the drugs of the Pharmacopoeia. A person may actually give his
life to another and die himself, so that another may live. This transfer
can be made and sick persons restored to health, by the power of love.
The
fountain of this universal love is also the source of the life of all
things; it is divine self-consciousness, the power by which God recognises
himself
in everything; in other words, it is divine wisdom, the Light. [“ In
him was the life, and the life was the light of all men”. – John
i. 4. also “He is the light
in all luminous things. He is the Knower, the Knowledge, and
the object of Knowledge”.-Bhagavad Gita xiii. 17. ] It
is everywhere present, and manifests itself in every form capable to
correspond to its living vibrations. It cannot be found by vivisection
nor by means
of the microscope, telescope, or chemical analysis, and modern science
knows nothing about it. Nevertheless it is a principle or power, in
and through which we all live and have our being, and if it were withdrawn [Page
121] from
us for one moment, we would be immediately annihilated.
To be blind to
the universal presence of this Light is to be blind to the fact that
grasses and trees, men and animals, live and grow, and that every form
strives
to be initiated into a higher degree according to the law of evolution.
The building of the “Temple of Solomon” goes
on unceasingly. Invisibly act the elements of nature, the master builders
of the universe, and no sound of a hammer is heard. Life inhabits a form,
and when the form is decayed it gathers the elements and builds itself
a new house. A rock, exposed to the action of wind and rain, begins to
decay on its surface the elements gather again and appear in a new form. Minute
plants and mosses grow on the surface, living and dying and being reborn,
until the soil accumulates and higher forms come into existence. Centuries
may pass away before this part of the work is completed; but finally
grasses will grow, and the life that was formally dormant in a rock now
manifests itself in forms capable to enter the animal kingdom. A worm eats
a plant, and the life of the plant becomes active and conscious in a worm;
a bird eats the worm and the life that was chained to a form crawling in
darkness and filth, now partakes of the joys of an inhabitant of the air.
At each step on the ladder of progression life acquires new means to manifest
its activity, and the death of its previous form enables it to step into
a higher one. But a time arrives in the process of its evolution when its
activity becomes so high and its sphere so expanded, that no physical
organism, no form of which we can conceive, will be able to serve as an
instrument in which its attributes could find an appropriate expression.
Then will the mortal frame be too insignificant to serve the immortal genius,
and the freed Eagle will arise from the form.
Forms
are nothing but symbols of life, and the higher the life expresses itself
the higher will be the form. An acorn is an insignificant thing compared
with the oak, but it has a character, and through the magic action of
life it may develop into an oak. The germ of its individual [Page 122] life
is incarnated in the acorn, and forms the point of attraction for the universal
principle of life. Its character is already formed, and if it grows it
can become nothing else but an oak. Buried in the earth it grows and develops
from a lower into a higher state through the influence of the highest,
because the principle of life is present in it. But however great its potency
for growth may be, still it cannot germinate without the life-giving influence
of the universal fountain of life reaching it through the power of the
sun, and the sun could not make it grow unless the same principle of life
were contained within the germ.
The
rays of the sun penetrate from their airy regions to the earth; their light
cannot enter the solid earth, which protects the tender seed of a plant
from the fiery rays, whose activity would destroy its inherent vitality.
But the seed is touched by the heat that radiates into the earth, and a
special mode of life manifests itself in the seed. The seed begins to sprout,
and the germ struggles towards the source of the life-giving influence,
and strives towards the light. The roots have no desire for light, they
only crave for nutriment, which they find in the dark caverns of matter.
They penetrate deeper into the earth, and may even absorb the activity
of the higher parts of the plant. But if these parts belong to a species
whose character it is to grow towards the light, its nobler portions will
enter its sphere, and ultimately bear flowers and fruits.
The
soul of man being buried in matter, feels the life-giving influence of
the supreme spiritual sun, while at the same time it is attracted by
matter. If man's whole attention is attracted to the claims of his body,
if all
his aspirations and desires are directed to satisfy the desires of his “self”, he
will himself remain a thing of earth, incapable to become conscious of
the existence of Light. But if he strives for Light and opens his soul
to its divine influence, he will enter its sphere and become conscious
of its existence.
The
true Elixir of Life can only be found at the eternal fountain
of life. It springs from the seventh principle, manifesting itself as
spiritual
power in the [Page 123] sixth
and shedding its light down into the fifth, illuminating the mind. In
the fifth it is manifest as the intellectual power in man, radiating down
into
the fourth it creates desires, by calling forth instincts in the lower
triad, and thereby enabling the forms to draw the elements which they
need from the storehouse of nature. It for ever calls men to life by the
voice
of truth, whose echo is the power of intuition crying in the wilderness
of our hearts, baptising the souls with the water of truth, and pointing
out to them the true path to the realisation of their own immortality. [Page
124]
CHAPTER
V
HARMONY
“Let
no one enter here who is not well versed in mathematics and music”. – Pythagoras.
To
listen to the music of the spheres” is a poetical, expression, but
it expresses a great truth; because the Universe is filled with harmony,
and a soul who is in full harmony with the soul of the universe may listen
to that music and understand it. The world
as well as man resemble musical instruments, in which every string should
be in perfect order, so that no discordant notes may be sounded. We may
look upon matter on the physical plane as a state of low vibration and
upon spirit as the highest vibration of life, and between the two poles
are the intermediary states constituting the grand octave called Man.
Plato
is said to have written over the door of his academy: “Let no
one enter here, unless he is versed in mathematics”, and Pythagoras demanded
of his disciples an additional ”knowledge of music”; meaning
the capacity to keep their soul attuned to the harmonies of the divine
law
of being, so as to be able to realise the beauty of truth; for without
such an elevation of soul and without spirituality, all desire for a
knowledge of that which transcends the realm of the sensual is merely
an outcome
of vanity, an insane craving for gratifying curiosity, which defeats
its own end; because the more one seeks to examine objectively the One which
includes the All, the more does he recede from it and separate himself
from the realisation of that truth which is one, eternal, omnipresent
and infinite. [Page 125] It
is not the personality of man that can grasp the impersonal. If man wants
to know God, he must die to himself, and enter God's nature; which means
that he must overcome the disharmony caused by the delusion of division,
separation and self, and again realise the unity of the whole.
The
foundation of nature is Unity. God is only One. He is the Law, and requires
no “law-giver”; being Himself omnipresent within the All
of his nature; self-sufficient, self-existent and absolute. The Law is
everywhere, and everything exists in the Law, and without the law of
existence no existence is to be found.
But
as by the act of creation and subsequent evolution a variety of forms comes
into existence, with innumerable beings capable to will, and to think,
and to use the law contrary to divine wisdom, many disharmonies are caused
in what ought to be a harmonious whole.
Thus
the law is still the same; but its action may be misapplied and its use
perverted. It is still the foundation of every individual being, and
the sooner each individual will become able to recognise the highest
and fundamental
law of its own nature, which is identical with the law that rules the
All, the sooner will the original harmony be restored.
Man is himself
an outcome
of the action of law, and that law is in him. It is the centre and fountain
of his own being; he is an expression of it, and it is his true self.
He is himself the law, and will recognise himself as the law when he
learns to know his true self. All the elements in his nature which do not
recognise
this one universal law, and act in accordance with it, do not belong
to man's divine nature; they are not his real self, but produce the disharmony
which exist in his world. Only when all the inhabitants of his kingdom
will bow before the superiority of that law, will there be perfect harmony.
In
every department of nature every effect depends on a corresponding cause,
and every cause will produce a certain effect according to the conditions
in which it becomes manifest. If we knew the causes we could easily calculate
their effects. Each thought, each word, each [Page
126] act
creates a cause, which acts directly on the plane to which it belongs,
creating there new causes, which react again upon the other planes. A
motive or thought which finds no expression in an act will have no direct
result
on the physical plane, but it may cause great emotions in the sphere
of mind, and these may again react on the physical plane. The best intention
will produce no visible effect unless it is put into execution; but
intentions
produce certain mental states, that may be productive of actions at some
time in the future. The
performance of an act will have an effect, no matter whether it was premeditated
or not, but an act without a motive will not directly affect the planes
of thought. Such an act imposes no moral responsibility upon the performer,
but it will, nevertheless, have its effects on the physical plane that
may react upon the mind.
From
the causes created on the physical, astral, and spiritual planes innumerable
combinations of effects come into existence, creating new causes, that
are again followed
by effects, and every force that is put into action on either plane continues
to act until it is exhausted by transformations into other modes of action,
when its vibrations will be changed into others, and the previous effects
will cease to exist.
By
the threefold action of that law as thought, will, and performance on
the physical, emotional, intellectual and spiritual planes a great many
conditions ensue which give rise to endless modifications and varieties,
and again produce innumerable secondary causes, which again produce effects,
and at last the actions of the law of Karma will become so complicated,
that it is impossible to follow it into its details.
The
law of Karma is the law of justice for the purpose of restoring
harmony; it includes retribution in the shape of “punishment” and
“reward”. It
knows nothing of “revenge”, neither does it recognise any personal
merits; it is the Law itself, and acts according to its own nature and
not in
accordance to this or that consideration. It is the law according to
which the sum
of the causes created by one individual in on incarnation will produce
certain effects in his next [Page 127] incarnation,
and cause him to either enjoy or suffer that which he has either willingly,
and with determination, or ignorantly created himself. Every being in
nature having attained individuality has its own individual Karma,
determining the course of its future career; each of the individual elements
in the
constitution of man has its own Karma, and man being identified
with his nature, partakes of the Karma of the principles which
constitute his own nature; but as God is superior to nature and therefore
not subject
to it, so the individual man who conquers his nature, rises above it,
and becoming one with the law, becomes free of the Karma affecting
his terrestrial nature. “Giving his nature away”, and sacrificing himself
wholly to the law of
divine being, he also “forgives” his sins.
The
discords in nature, caused by the action of the deluded self-will and
the perverted desires of individual entities, cannot cease in any other
way
than by the restoration
of the unity of the individual will with the will of the fundamental
law of the whole. This unity exists; it does not need to be created by
man;
he is only required to recognise it. If he recognises it practically,
it will become realised in him. Personal man
cannot recognise himself as being this Unity, because he is divided against
himself; his “self” is an illusion, and an illusion cannot become
a realisation of truth. If the truth becomes realised, the illusion ceases
to be.
All
numbers are the outcome of one; in all numbers the one is contained,
and without the one at the bottom no numbers could come into existence.
This
number one remains always the same; whether divided or multiplied by
itself, it does not change. All mathematics is based upon the faith into
the immutability
of number one. We have no positive proof that it never changes; our knowledge
about it is only negative; because
it has never been known to change. In the same way our intellectual knowledge
of God is only negative; we cannot prove his eternal immutability scientifically;
we only believe in it; the only proof we have of it is, that our own
inner self-consciousness, if [Page 128] we
have once attained it, remains ever the same. This proof is sufficient
for the wise; but it will go for nought with the fool.
The
foundation of nature is one; but the numbers of its manifestation
appear to be infinite. Nevertheless, all things in nature are related
to each other, owing to their relation to the one, which is at the bottom
or their existence.
Everything
has its number, measure, and weight, and there is nothing in nature which
is not ruled by mathematical laws. Suns and stars have their periodical
revolutions. The molecules of bodies combine in certain proportions,
known to chemistry, and in all events on the physical plane as well as
in the
realm of the emotions a certain regularity and periodicity has been observed.
There are regular hours for the appearance of day and night, fixed intervals
for spring and summer, autumn and winter, for ebbs and tides in the ocean
and in the waters constituting the soul. The physiological
and anatomical changes in animal forms occur at fixed periods, and even
the events of life take place according to certain occult laws; because,
although man's
will seems to be free, nevertheless his actions are controlled by certain
circumstances, and even the comparative freedom of his will is a result
of the action of the law of his evolution.
The
followers of Pythagoras believed every process in nature to be regulated
by certain numbers, which are as follows:
3 |
9 |
15 |
45 |
4 |
16 |
34 |
136 |
5 |
25 |
65 |
325 |
6 |
36 |
111 |
666 |
7 |
49 |
175 |
1225 |
8 |
64 |
260 |
2080 |
9 |
81 |
369 |
3321 |
This
table represents a succession of numbers, which are obtained by the construction
of Tetragrams or magic squares, and it was believed that
by the use of these numbers every effect could be calculated if the original
[Page 129] number
referring to the cause were known. If everything has a certain number
of vibrations, and if these vibrations increase or diminish at a certain
ratio
and in regular periods, a knowledge of these numbers will enable us to
predict a future event. [The magic squares of odd
numbers are formed as described below: by writing down the numbers of their
squares in regular succession, cutting out their “heart” and transposing
the numbers that are left to their opposite places. The following is the
process in forming the magic square of the number III. The square of 3
is 9:
We
see here the numbers 1, 3, 7, 9, left on the outside of the square. If
they are inserted in a certain order into the blank spaces at the opposite
sides of the square, the following figure will be the result:
These numbers, if added in any column of three,
will always produce 15.
The
following will make still clearer the order in which the numbers
are to be inserted, with the figure drawn in an upright position.
According
to this principle, all the other magic squares of odd numbers are made.
The
following is the tetragram of the number seven:
Each column added together produces 175.
The
numbers omitted here may be inserted by the student.
The
construction of tetragrams of even numbers is more complicated, but the
following examples will show the principles after which they are constructed.
VI
|
6 |
(32) |
(3) |
(43) |
(35) |
1 |
(7) |
11 |
(27) |
(28) |
8 |
(30) |
(24) |
(14) |
16 |
15 |
(23) |
(19) |
(13) |
(20) |
22 |
21 |
(17) |
(18) |
(25) |
29 |
(10) |
(9) |
26 |
(12) |
36 |
(5) |
(33) |
(4) |
(2) |
31 |
Summa = 111
|
VIII
|
8 |
(58) |
(62) |
(4) |
(5) |
(59) |
(63) |
1 |
(9) |
15 |
(51) |
(53) |
(52) |
(54) |
10 |
(16) |
(48) |
(18) |
22 |
(44) |
(45) |
19 |
(23) |
(41) |
(25) |
(39) |
(35) |
29 |
28 |
(38) |
(34) |
(32) |
(33) |
(31) |
(27) |
37 |
36 |
(30) |
(26) |
(40) |
(24) |
(42) |
46 |
(20) |
(21) |
43 |
(47) |
(17) |
(49) |
55 |
(11) |
(13) |
(12) |
(14) |
50 |
(56) |
64 |
(2) |
(6) |
(60) |
(61) |
(3) |
(7) |
57 |
Summa = 260
|
Every
person has a certain number that expresses his character,and
if we know that number, we may, by the use of the magic squares, calculate
certain periodical changes in his mental and emotional states, which
induce him to make certain changes in his outward conditions, and in
this way calculate approximately the time when some important changes
may take place in his career. ]
Periodicity
is a manifestation of universal law, and an attention to it may lead
to some important discoveries. Its actions have long ago been known to
exist
in the vibrations producing light and sound, and it has recently been
recognised in chemistry by experiments tending to prove that all so-called
simple
elements [Page 130] are
only various states of vibrations of one primordial element, manifesting
itself in seven principal modes of action, each of which to be sub-divided
into seven [Page
131] again.
The difference which exists between so-called single substances is, therefore,
no difference of substance [Page 132] or
matter, but only a difference of the function of matter or in the ratio
of its atomic vibration.
This
periodicity is also known to exist in the macrocosm of the universe;
the tide of civilisation rises and sinks according to certain laws, and
ages
of spiritual ignorance are followed by eras of spiritual enlightenment;
upon the Kali Yuga follows the Satya Yuga (the
era of wisdom), as sure as day follows the night.[This
periodicity is stated to be as follows: -
Satya
Yuga = 4,800 divine years.
Treta
Yuga = 3,600 divine years
Dwapara
Yuga = 2,400 divine years
Kali
Yuga = 1,200 divine years
Each
divine year being equal to 360 years of mortal men. See H. P. Blavatsky: “Theosophical
Glossary”]
The
number Seven represents the scale of nature, it is represented
in all departments of nature, from the radiant sun, whose light is broken
by a dewdrop into the seven colours of the rainbow, down to the snowflake
crystallising in six-pointed stars around the invisible centre. The law
of seven has been found to rule in the development and growth of vegetable
and animal organisms, in the constitution of the universe, and in the
constitution
of Man. Seven is the rule by which the totality of existence is measured,
but Five is the number of Harmony. If the fifth note in the musical
scale is in accord with the first and the third, harmony will be the
result. There are other accords which are harmonious, but the most perfect
accord
is caused by the harmony of the first, the third, and the fifth. Two
sounds may be harmonious, but to attain a perfect accord a third one is
required.
The same law rules in the constitution of Man. If his body (his first
principle) is in accord with his instincts (the third), he experiences
pleasant sensations,
but full harmony and happiness is only attained when his fifth principle
[Page 133] (his intelligence)
fully assents in the union of the first and the third. Other parallels
may be drawn between the musical scale and the scale of principles in man,
and it will be found that both have their accords in moll and in dur that
correspond to each other. Each man's life is a symphony, in which either
harmonious or discordant tunes may prevail.
The
power by which harmony is produced is the power of Love. Love produces
union and harmony, hate causes dissension and discord. Love is the power
of mutual recognition; recognition is a manifestation of consciousness,
consciousness is a manifestation of life. Life, Love, Consciousness, Harmony,
are essentially one. Love is the power by which a being existing in one
form recognises itself in the form of another being. Why do some notes,
if sounded together, produce harmony, if not on account of the similarity
of the elements that compose them coming to the consciousness of our own
mind ? Mutual recognition among friends causes joy, and joy means harmony,
happiness, and content.
If
two or more notes of exactly the same kind are sounded together, they produce
neither harmony nor discord, they simply increase their own strength. They
are already one, in form and in spirit; but if different notes are struck,
each containing an element also contained in the other, each sees its own
counterpart represented in the mirror held by the other, and this recognition
is joy. If we listen to beautiful music the air seems filled with life.
If the principle of harmony exists within ourselves we recognise it in
music; it becomes alive in our soul. A discordant being may listen to the
most beautiful music and will experience no pleasure because there is no
harmony within his own soul.
If
a principle becomes conscious of its own existence in another form and
recognises its beauty in that form in its purity, and unalloyed by any
adulteration, perfect harmony is the result. If two or more things contain
the same element, these elements are justly adapted to each other, and
seek to unite, because they are constituted alike, they vibrate together
as one. This tendency [Page 134] to
unite is Attraction, which manifests itself on all planes of existence.
The planets are attracted to the sun and to each other, because they all
contain the same elements, seeking to reunite, and the power of gravitation is nothing else but the power exercised by love. Man is attracted to woman
and woman to man, because if they realise in each other the presence of
the elements of their own ideal, they will love each other and be fully
contented. Man and woman can only truly love each other if they are both
attracted by the same ideal. This ideal may be high or low, but the higher
it is the more permanent will it be, and the greater will be their mutual
happiness.
Original
man was a Unity; an ethereal being, in whom will and thought were one.
Being misled by the allurements of sensual existence he began to dream,
and while he dreamed he forgot his own divine nature and became a worm
of the earth. When he opened his eyes, he found the woman before him.
He, the original unity had become divided in two; which means that his
will
and his reason had become divided; they were no longer in harmony with
each other and no longer in harmony with the law. Man represents the
imagination, woman the will. If they had both separated themselves from
the law as they
did from each other, woman would have no intelligence and man would have
no will; but fortunately some of the original nature that constituted
original man remained with them; they still are both to a certain extent
embodiments of the law, and by entering again into harmony with the law,
will and intelligence will become united in wisdom; the heart one with
the head; the true man and the true woman one being. This is the celestial
marriage of the soul with the spirit, of beauty with strength, of which
all external marriages are at best symbols but usually caricatures.
Mankind is
only one, but it appears in many millions of various masks. This mask
is the personality of each man, the instrument through which his
humanity acts, and which is full of imperfections. He, in whom humanity
has become
conscious, sees in every man and [Page
135] woman
not only his brother or sister, but his own self. A
person who injures another, injures himself, for each man constitutes a
power which acts upon all the elements constituting humanity and the good
or evil he does will return to himself; because whatever takes place in
humanity, takes place within his own nature; for his true nature is that
of humanity and the body of humanity belongs to it as a whole.
Love
is self-recognition. You cannot love a thing or recognise yourself in it,
if you are not related to it. You cannot love humanity if you have not
the principle of humanity alive in you; you cannot love God and still remain
Mr Smith or Mrs Jones; only God can love God. To love God you must outgrow
yourself and become truly divine. He who claims to love God without having
any spiritual knowledge of Him is a hypocrite or a fool.
Love
is self-knowledge, God. It is a spiritual, self-existent, and self-sufficient
principle, requiring for its own being only its own self; but without
some object it cannot become manifest, and the quality of its manifestation
depends on the quality of that object. A person in love with himself
loves a nothing. Love in the high acts high, in the degraded, low. The
more universal
the object, the more will the power of love in a person expand the mind;
but the mind, to be so expanded, must be strong, a weak mind has no power.
Love,
to be strong, must be pure, intelligent, and unalloyed with selfish considerations.
If we love a thing on account of the use we can make of it, we do not in
reality love that thing, but ourselves. Pure love has only the well-being
of its object in view, it does not calculate profits, and is not afraid
of disadvantages that may grow out of its love. The intellect calculates,
but love is its own law.
Impure
love is weak and does not enter into its object; it may cause a ruffle
on the soul of another, but does not penetrate to the centre. Pure love
penetrates and cannot be resisted. The most potent love potion a person
can give to another is to love that person without any selfish object
in view. [Page 136]
If
you wish to progress on the road to perfection, take lessons in love. Learn
to love the highest, and you will be attracted by it. Love in every man
not the person, but his humanity. If you despise another you despise your
own self, because he who prominently notices the faults of another has
the elements of those faults in himself. A vain person is repulsed by the
vanity of another, a liar expects from others the truth, a thief does not
wish to have his own property taken away.
Each
man is a mirror in which every other man may see his own image reflected,
either as he is or as he may become in the future, for in every human
soul exist the same
elements, although in different states of development, and there development
often depends on external conditions over which man has but little control.
Love
is the most necessary element for the continuance of life; there is no
life without love, and if man were to cease to love life he would cease
to live. A love for a higher life will lead men to a higher condition,
a love for a lower state will drag them down to the low. It often happens
that if a person's love for a high ideal does not meet the object which
it desires, it transfers its love upon something that is low. Old females
without any offspring often transfer their parental affection upon some
favourite cat or dog, and there are men who buy the semblance of love when
no genuine love can be had.
Whenever
a lower vibration is not entirely out of harmony with a higher one, the
higher vibration accelerates the action of the lower one and brings it
up to its own level, in the same manner as a bar of iron, surrounded
by an insulated electric wire, may have electricity induced in it, and
through
a long-continued and powerful action of the higher vibrations upon the
lower ones, even the involuntary actions of the body, such as the movements
of the heart, may become subject to individual will. Two strings of a
musical instrument which sound not entirely out of harmony, by being
sounded together
for a certain length of time, at last become harmonious; a man living
in more refined society, which is not too far above his moral or [Page
137] intellectual
level, will become more refined, servants will ape their masters, and animals
take some of the lower characteristics of those that attend to them, and
friends or married couples being continually in each other's company may
finally resemble each other to a certain extent.
If
the respective rates of the vibrations of two substances are entirely out
of harmony, they may repel each other, and abnormal activity or excitement
follows. The animal body, for instance, can be exposed without danger to
a comparatively high degree of heat, if the temperature is gradually raised;
while an even lower degree of heat may be very injurious if applied suddenly.
It is not without reasons that the occultist abstains from Alcohol and
from animal food.
“What
may be one man's food, will be another man's poison”; in the sphere
of matter as well as in the sphere of the emotions. Strong constitutions
can
bear strong food,
weak minds will get frightened at unwelcome truths. No man has ever become
an Adept merely because he lived on vegetables; a vegetable diet is however
preferable to meat-eating for various reasons. Apart from the self-evident
fact that it is entirely opposed to the divine law of justice that he who
strives after the attainment of a higher state of existence should destroy
animal life, or cause others to destroy it for the purpose of gratifying
his appetite.
Those
who desire to become more spiritual and refined should avoid supplying
their bodies with that which is gross; those who desire to master their
passions should not feed them with substances in which the elements of
such passions reside.
A
great variety of different kinds of food produces impurities of the blood;
a struggle ensues between the different auras, and excitement, fever, and
disease is the result. The same law explains the origin of venereal and
cutaneous diseases, and in the astral plane, a great variety of emotions,
called into existence within a short space of time, may render a person
insane.
If
two forces of a character different from each other meet, disharmony
will be the result. Everybody has [Page
138] his
own peculiar emanations and auras and transmits them to others, so everyone
receives the magnetic auras of others or of the locality by which he
is surrounded, and
these emanations may be either wholesome or pestiferous; men and women
may either cure or poison each other by them, and it is therefore well
to follow the advice
which Gautama Buddha gave to his disciples, and eat and sleep alone.
Many
people are very careful to have their food well prepared, so that no unhealthy
food enters the body; while at the same time they are very careless as
to what thoughts enter their mind; but the quality of the thoughts that
dwell in the mind, and of the emotions which nourish the soul, is of far
more importance than the quality of the food which enters the body. The
mind and the will of man, no less than his body, may be poisoned; the food
which the mind requires comes from the highest planes of thought; the food
for the soul from the light of divine wisdom. Only that which has descended
from heaven can rise to heaven again.
There
is no such thing as “sin” in the usual acceptation of this term and there
is no one to punish it. Our mistakes are our teachers; our vices are
often the basis of our virtues, our passions are the steps which furnish
material
for the steps that lead us to heaven. Vice and virtue are manifestations
of one energy, which we may employ according to the degree of our wisdom;
but he who has no power for evil has also no power for good.We
may spend the treasure which nature has lent us either for a high or for
a low purpose, it concerns only ourselves; but we cannot expend the same
sum again after it has been expended. A purely animal life will produce
happiness if the possessor is contented with it. If a person has no higher
object in view than to eat and drink, sleep, and propagate his species,
he may be thereby rendered happy; there can be nothing wrong; but he who
desires to become an immortal being, must take care not to waste his strength.
Only
that which is pure can be harmonious.
Singleness of purpose renders a motive
pure, but a variety of purposes causes impurity. If a person devotes [Page
139] himself
to a certain mode of life, because all his desires are directed towards
that end, his motive will be pure; but if he has besides other objects
in view, his motive will
be impure, and may defeat his aim.
The
word “asceticism” is continually misunderstood. A man who lives
in a convent, or as an hermit in the wilderness, is not an “ascetic”, if
he has no desire for a life in the world; for it is no act of self-denial
to avoid that which we do not want. “Asceticism” means discipline, and
a person who is disgusted with the ways of the world undergoes a much
more severe discipline, if he remains in the world, than if he runs away,
and
goes where he may enjoy his peace. The real ascetic is therefore
he who lives in the midst of the society whose manners displease him,
and whose tastes are not his own, and who, in spite of all the temptations
by which he may be surrounded, still maintains his integrity of character.
Strength only grows by resistance. Our enemies are our friends, if we
know
how to use them. A hermit living in the woods, where he has no temptations,
gains no strength. Isolation is only suitable for an Adept; the Neophite
must go throughout the ordeal of life.
A
tiger does not sin if he kills a man, he only follows the law of his
nature. He who follows the dictates of his nature commits no crime. But
what is
virtue in an animal may become vice in a man; because he has two natures,
an animal and a spiritual nature. If he knows his own higher nature,
he will follow it, and for the purpose of obtaining knowledge of it he
must
sin and suffer the consequences. Real sin is the wilful
rejection of the manifestation of divine truth.
The
saintly Eckhart says: “God has made great sinners of those who
were to become the performers of great works; so that they could attain
a superior wisdom by means of his love. If God found it necessary that
I should have sinned and suffered for the purpose of gaining experience,
I do not wish that I had not sinned, nor do I regret having sinned; for
thus his will is done on earth as it is in heaven. A truly honest man
will also not wish that he should have no desire for [Page
140] sinning;
because without the power to sin he would have no means to overcome it.
There can be no victory without a battle, and no true knowledge of good
without the experience of evil”.
Suffering
is an absolutely necessary condition for man as long as he has not attained
perfection. To believe in the presence of suffering is as necessary for
his terrestrial nature as it is necessary for his spiritual nature to
realise the presence of God. There is no other Redeemer of Mankind except
Self-knowledge
attained by experience. If all the poverty in the world could be artificially
abolished at once, men and women would
perish in indolence. Nothing can be truly enjoyed which has not been
gained by one's own exertions. If there were one teacher supposed to be
infallible,
whose dictates would be accepted by everybody, the whole world would
be satisfied in believing his theories; there would be no incitement for
anyone to seek himself for the truth. If we support a lazy beggar in
his
idleness, we rob him of the opportunity to gain by experience that knowledge
which he can rightfully claim.
Metals
are purified by fire, and the heart gains knowledge by suffering. The
lower desires must starve to nourish the higher; the animal passions
must be
crucified and die; but the angel of Love removes the stone from the sepulchre,
and liberates the higher energies from the sphere of selfishness and
darkness; and the resurrected virtues live and become active in a new
world of light and harmony.
If
you wish to represent to your mind the process of spiritual purification,
seek to understand that you are a world created by a dream, filled with
the product of the imagination of nature, and thrown into disorder by
the absence of the light of divine wisdom, which is the recognition of
divine
law, the true inner self-consciousness, which you do not possess. You
are comparable to an empty nothing, an evanescent soap-bubble, upon whose
glittering
surface various colours play; but in which there is no true life and
no substance as long as the truth has not become a living power in you.
In
this world as in a mirror the invisible image of the [Page 141] divine Adonai is
for ever reflected and his power is latent within you. If, by the strength
of obedience and the knowledge which you have already received, you can
subdue the turbulent elements in your world and restore order in Chaos
by ceasing to give life and strength to your desires and dreams, then will
the image of the Lord of All, whose presence is everywhere, become visible
in yourself and his power awaken within you.
In
this principle will and thought and the law are as one without any division.
If you know the law, it will lead you to unity and restoration of harmony;
the divine ideal will become realised within you, and as it becomes a reality
in you, you will recognise it as being your own immortal self.
Bones,
muscles, nerves, etc., are the elements of the physical constitution
of man; illusions, delusions, dreams, theories, opinions, and dogmas
are the inhabitants of his mind; truth, love, justice, purity, self-knowledge,
freedom, harmony, and happiness are the elements and attributes of his
spiritual organism, and the more these principles manifest their universality
in him, the more will he himself approach the divine state.
To
recognise the divinity in humanity is to become divine; to behold the realisation
of the highest ideal within one's own soul is divine adoration; to desire
not the possession of any creature, but to adore the Creator within them
all, including oneself, is worship; to recognise and enjoy the harmonies
of the universe manifested in nature is divine praise; to let the unity
of will, thought, and law be restored within one's soul is true meditation;
to rise above the illusion of self and sacrifice oneself to the God of
All is true prayer; to realise the truth within one's own heart is to dispel
the clouds of error; to become nothing oneself is to enter into that higher
self-consciousness which constitutes man's divine state.
There
is not a single instance known in history in which true prayer has not
been efficacious. If any man has not obtained that which he asked, it
only proves that he did not know how to pray. True prayer does [Page
142] not
consist in words, but in actions, and the gods help him who helps himself;
but he who expects that the gods should do for him that which he ought
to accomplish himself, does not know how to pray, and will be disappointed.
Prayer means the rising up in our thoughts and aspirations to the highest
ideal; if we do not rise up to it, we do not pray. If we expect our highest
ideal to come down to us, we expect an absurdity and impossibility.
To
attain the highest the spirit should be the master, the passions the
servants. A helpless cripple is the slave of his servant; a man who depends
on ignorant
servants to do work which he can do himself, has to submit to their whims
and imperfections, and if he changes his servants, that does not change
his position. A person who has vulgar desires and tastes becomes their
servant; they dictate to him, and he has to exert himself to attain the
means to gratify their claims; but he who has no ignoble desires to serve,
is free. Having conquered the world of which he himself is the creator
and which belongs to him, his strife with the astral elements ceases.
For him discord no longer exists, and resting with his heart at the centre,
he is himself the sun illuminating his world and enjoys the harmonies
which
he created in his own divine nature.[Page 143]
CHAPTER
VI
ILLUSIONS.
“Reason
dissipates the illusions and visionary interpretations of
things,
in which the imagination run!! riot”. – Dr Caird.
THE
first power that meets us at the threshold of soul's dominion is the
power of imagination: it is the plastic and creative power of the mind.
Man is
conscious of being able to receive ideas and to put them into forms.
He lives not entirely in the objective
world, but possesses an interior world of his own. It is in his power to
be the sole autocrat in that world, the master of its creations and lord
over all it contains. He may govern there by the supreme power of his will,
and if ideas intrude, which have no legitimate right to exist in it, it
is in his power either to drive them away or suffer them to remain and
to grow. His reason is the supreme ruler in that world, its ministers are
the emotions. If man's reason, misled by the treacherous advice of evil
emotions, suffers evil ideas to grow, they may become powerful and dethrone
reason.
This
interior world, like the outer world, is a world of its own. It is sometimes
dark, sometimes illumined; its space and the things it contains are
as real to its inhabitants as the physical world is real to the physical
senses;
its horizon may be either narrow or expanded, limited in some and without
limits in others; it has its beautiful scenery and its dismal localities,
its sunshine and storms, its forms of beauty and horrible shapes. It
is the privilege of man to retire to that world whenever he
chooses; physical enemies do not persecute him there; bodily pain cannot
enter. The vexations of material life remain behind, only that which
moves his soul enters with him. [Page
144]
In
this interior realm is the Temple of Man wherein he can lock the
door against the intrusion of sensual impressions. On the entrance of that
temple are the Dwellers of the Threshold, made of desires and passions,
which are our own creations, and which must be conquered before we can
enter. Within that temple exists a world, as big and illimitable as the
unbounded universe. In this inner realm is the God whose spirit floats
over the waters of the deep, and whose fiat calls into existence the creatures
which inhabit the kingdom of mind.
In
the air surrounding the centre of that interior world is the battle ground
of the gods. There the gods of love and hate, the daemons of lust and
pride, and anger, the devils of malice, cruelty, and revenge, vanity, envy,
and jealousy, hold high carnival, they stir up the emotions, and, unless
subdued by Reason, grow strong enough to dethrone it.
Reason
rests upon the recognition of Truth. Wherever truth is disregarded illusions
appear. If we lose sight of the highest, the low will appear, and an
illusion will be created. One is the number of Truth, Six is
the number of illusion, because the Six have no existence without the Seventh,
they
are the visible products of the one, manifesting itself as six around
an invisible centre. Wherever they are six, there must be the seventh.
The
six cannot know the seventh if the seventh does not become manifest.
God knows himself; but we cannot know his presence unless that presence
becomes
manifested in us. One is the number of life, and six the number of shadows,
having no life of their own.
Forms
without life are illusive, and he who mistakes the form for the life
or principle of which it is an expression is haunted by an illusion. Forms
perish, but the principle that causes their existence remains. The object
of forms is to represent principles, and as long as a form is a true
representation
of a principle, the principle gives it life; but if a form is made to
serve another principle than the one which called it into existence, degradation
will be the result. [Page 145]
The
irrational forms produced by nature are perfect expressions of the principles
they are intended to represent; rational beings only are the dissemblers.
Each animal is a true expression of the character represented by its form,
only at the point where intellectuality begins deception commences. Each
animal form is a symbol of the mental state which characterises its soul,
because it is not itself the arbitrary originator of its form, but rational
man has it in his power to create, and if he prostitutes one principle
in a form for another, the form will gradually adopt that shape which characterises
the prostituted principle, of which, in the course of time, it becomes
a true expression.
Therefore
we find that a man of noble appearance, by becoming a miser, gradually
adopts the sneaking look and the stealthy gait of an animal going in
search of its prey; the lascivious may acquire the habits, and perhaps
the appearance,
of a monkey or goat, the sly one the features of a fox, and the conceited
the looks of a donkey.
If
our bodies were formed of a more ethereal and plastic material than of
muscles and bones, each change of our character would produce quickly a
corresponding change of our form; but gross matter is inert and follows
only slowly the impressions made upon the soul. The material of which astral
forms are made are more plastic, and the soul of a villainous person may
actually resemble a pool filled with vipers and scorpions, the true symbol
of his moral characteristics, mirrored in his mind. A generation of saints
would, in the course of time, produce a nation of Apollos and Dianas, a
generation of villains would grow into monsters and dwarfs. To keep the
form in its original beauty the principle must be kept pure and without
any adulteration.
One
fundamental colour of the solar spectrum, if unmixed, is as pure as another;
one element, if free from another, is pure. Unmixed copper is as pure
as unalloyed gold, and emotions are pure if free from extraneous mixture.
Forms are pure if they represent their principles in their purity; a
villain
who shows himself what he is, is pure and true to his nature, a [Page
146] saint
who dissembles is impure and false. Fashions are the external expressions
of the mental states of a country, and if men and women degenerate in their
character their fashions will become absurd.
The
want of power to discriminate between the true and the illusive, between
the form and the principle, and the consequent error of apprehending
the low for the high, is the cause of suffering. Man's material interests
are
generally considered to be of supreme importance, and the interests of
the highest elements in his constitution are forgotten. The power that
should be expended to feed the high is eaten up by the low. Instead of
the low serving the high, the high is made to serve the low, and instead
of the form being used as an instrument of action for a high principle,
a low principle is substituted for a higher one, for the purpose of serving
the form.
Such a prostitution of principle in favour of form is found
in all spheres of social life. We find it among the rich and the poor,
the
educated and the ignorant, in the forum, the press, and the pulpit, no
less than in the halls of the merchant and in the daily transactions
of life. The prostitution of principle is worse than the prostitution of
the
body. He who uses his intellectual powers for selfish and villainous
purposes is more to be pitied than she who carries on a trade with her
bodily charms
to gain the means by which she may keep that body alive. The prostitution
of universal human rights for the benefit of a few individuals is the
most dangerous form of prostitution on Earth. [ The difference
between vulgar prostitution of the body and the more refined prostitution
of the intellectual faculties for the purpose of accomplishing selfish
ends, is merely that in the first class merely the grossest parts of the
human organisation are misused, while in the other class the higher and
nobler elements are prostituted. There are few women
in the world who
have become degraded from an inclination to be so; in the great majority
of cases they are the victims of circumstances which they had not the power
to resist; but intellectual prostitutes belong to the higher classes, where
want and poverty are unknown”. ]
To
employ the intellectual powers for selfish purposes is the beginning
of intellectual prostitution. Blessed are they who are able to gain their
bread by the [Page 147] honest
work of their hands for an employment which requires little intellectual
attention will leave them free to employ their powers for the purpose of
spiritual unfoldment; while those who spend all their energy upon the lower
planes of the mind are selling their immortal birthright for a worthless
mess of potage which will nourish the impermanent intellect while it starves
the soul.
The
soul no less than the body requires to be nourished. The heart starves
if the brain is overfed. The nutriment of the soul comes from the action
of the spirit in the body, and this food is as “material” and necessary
for it as physical food for the physical body. The existing of the emotions
is no nutriment for the soul. The emotions belong to the astral form.
The nutriment of the soul is drawn out of the material body by the power
of
the divine light of the spirit within the heart.
The
greatest of all illusions is the illusion of Self. Material man looks
upon himself as something existing apart from every other existence. The
shape
of his form creates the illusion of being a separate part of the whole.
Still, experience shows that there is not a single element in his body,
in the constitution of his soul, or in the mechanism of his intellect,
that is not continually departing, and is replaced by others. What belongs
to him today belonged yesterday to another, and will belong to another
tomorrow. In his physical form there is a continual change. In the bodies
of organised beings tissues disappear slowly or quickly, according to
the nature of their affinities, and new ones take their places, to be replaced
in their turn by others. The human body changes in size, shape, and density
as age advances, presenting successively the symbols of the buoyant health
in youth, the vigorous constitution of manhood,
or the grace and beauty of womanhood, up to the attributes indicating
old age, the forerunner of decay and cessation of activity in that individual
form.
No
less is the change in the mind. Sensation and desires change, consciousness
changes, memories grow dim. No man has the same opinions he had when he [Page
148] was
a child; knowledge increases, intellect grows weak, and on the mental
as well as on the physical plane the special activity ceases when the accumulated
energy is exhausted by transformation into other modes of action or is
transferred into other forms.
The
lower material elements in the constitution of man change rapidly, the
higher ones change slowly, but only the highest elements are enduring.
Nothing can be said to belong essentially to man but his character. He
who cares a great deal for his lower nature, cares for that which is
not his own, but which he has only borrowed from nature. While he enjoys
its possession an illusion is created, making it appear to be an essential
part of himself. But man's terrestrial nature is not more an essential
part of himself than the clothes which a man wears, a constituent part
of the man. His only true self is his character, and he who loses the
purity and strength of his character loses all his possessions.
One
of the kings of illusions is Money, the king of the world. Money represents
the principle of equity, and it should be employed to enable everyone
to obtain the just equivalent for his labour. If we desire more money than
we can rightfully claim, we wish for something that does not belong to
us but to another. If we obtain labour without paying for it its proper
equivalent, we deprive others of justice, and therefore deprive ourselves
of the truth, which is a more serious loss to ourselves than the loss
of money to the defrauded.
Money
as such is a symbol, only the principle which it represents has a real
existence. Nevertheless we see the world lie at the feet of the illusion.
The poor clamour for it, and the rich crave for more, and the general
desire is to obtain the greatest amount of reward by giving the least possible
equivalent. Clergymen save souls, and doctors cure bodies for the purpose
of making money; law is sold to him who is able and willing to pay, fame
and reputation and the semblance of love can be obtained for money, and
the worth of a man is expressed in the sum of shillings or pounds which
he may call his own. Starvation threatens the [Page
149] poor,
and the consequences of superabundance the rich, and the rich take advantage
of the distress of the poor to enrich themselves more, Science exerts
her powers to increase the amount of the material comforts of man. It vanquishes
the impediments presented by time and space, and turns night into day.
New engines are invented, and the work whose performance in former times
required the use of a thousand arms, may now be accomplished by a child.
An immense amount of personal suffering and labour is thereby saved,
But
as the means to satisfy the craving for comfort increase a craving arises
for more. Things that formerly were considered luxuries now become indispensable
needs. Illusions create illusions, and desires give rise to desires.
The sight of the principle is lost, and the golden calf is put into its
place.
Production is followed by over production, the supply exceeds the demand,
the price of labour comes down to starvation rates, and on the rotten
soil the mushrooms of monopoly grow. The
more the facilities increase to sustain the battle of life, the more
increases its fury. The noblest power of man, his intellect, whose destiny
it is to form a solid basis for the highest spiritual knowledge of man,
is forced to labour for the satisfaction of the animal instincts of man;
the body flourishes while the soul starves and becomes a beggar in the
kingdom of truth.
From
the love of self arises the love of possession. It is the hydra-headed
monster whose cravings can never be stilled. Nearest to the illusion
of self stands the illusion of so-called Love. True love is not
an illusion, it is the power that unites the worlds and an attribute of
the spirit; but the illusion of love is not love, but only love's shadow.
True love is sacrifice, but false love cares for itself, and seeks for
enjoyment. True love exists, even if the form is dissolved; false love
dies, when the form to which it was attached decays
. Ideal
women is the crown of creation, and has a right to be loved by man. A
man who does not love beauty has no element of beauty in him. Man loves
beauty
and woman loves strength, A man who is the slave of [Page
150] his
desires is weak, and cannot command the respect of woman. If she sees
him squirm under the lash of his animal passions, she will see an animal
and will not be able to look upon him as her protector and god.
Marital
love is a law of nature and a necessity for the propagation of man. But
however beautiful the relations between husband and wife may be, sexual
intercourse belongs to the animal kingdom and not to the spiritual nature
of man. Mutual attraction between animals is not less beautiful and usually
more pure than among
mankind; the birds of the air do not marry for money, and often animals
die on account of their grief over the death of their mates. A person
who has not yet outgrown his terrestrial nature will yearn for terrestrial
love; a celibacy enforced by law is a crime against nature; a celibacy
enforced by circumstances is a misfortune; but for the spiritually unfolded
soul there exists a higher attraction; the true divine requires no law
to teach him celibacy; he is already a natural celibat, and inhabitant
of that kingdom (coelum), where terrestrial marriage does not exist
.
Another
illusion is the craving for physical life, and well may he crave for
it who has no individual character of his own, because, if he loses his
life, he loses his all. Men and women cling to the illusion of life because
they do not know what life is. They will submit to indignity, dishonour,
and suffering rather than die. But why should animal life be so desirable
as to sacrifice character for it ? One life is only one temporary condition
among a thousand similar ones through which the individuality of man
passes in its travels on the road to perfection, and whether he remains
a longer or a shorter interval at one station, cannot be of any very
serious importance to him. Man can make no better use of his life than
to sacrifice it, if necessary, for a high purpose; because this act will
strengthen his own individuality, in which rests the power by which he
is enabled to reappear in a new form.
On
the other hand, he who sneaks away from the battle of life for selfish
purposes, or because he is afraid to continue its struggles, will not
escape. He may wish [Page 151] to
step out of life and destroy his body, but the law cannot be cheated.
Life will remain with him until his natural days would have ended. He cannot
destroy it, he can only deprive himself of the instrument through which
he can act. He resembles a man who has to perform some work and throws
away the instrument which would have enabled him to perform it. Vain
will be his regrets.
Another
illusion is a great deal of what is called “science”. True
knowledge makes a man free, but false science renders him a slave to
the opinions of others.
Many men waste their lives to learn that which is foolish and neglect
that which is true, mistaking that which is evanescent and perishing
for the
eternal. Often
learning is not the aim but the means to the aim of the student, while
his real objects are the attainment of wealth, position, and fame, or
the gratification of ambition or curiosity. The true wealth of a nation
or
a man does not rest in its collected opinions, but in moral and spiritual
possessions, which alone will remain permanent.
There
is nothing more productive of a tendency to the development of an extreme
degree of selfishness than the development of a high degree of intellectuality,
without any accompanying growth of spirituality. A high degree of intellectuality
enables a person to take personal advantages over others who are less
clever, and unless he possesses great moral powers he will not be able
to resist
the temptations that are put in his way. The greatest villains and criminals
have been persons of great intellectual qualifications. That which a
man really needs to know, and without whose knowledge he cannot obtain
the
consciousness of his own true and immortal nature, is not taught in our
colleges. The most favoured student is he who is taught by his God. “Blessed
is he whom wisdom teaches, not by perishable emblems and words, but by
its own inherent power; not what it appears to be, but as it
is”. [ Thomas
de Kempis]
The
desire for power and fame are other illusions [Page
152] True
power is an attribute of the spirit. If I am obeyed because I am rich,
it is not myself who commands obedience, but my riches. If I am called
powerful because I enjoy authority, it is not myself who is powerful,
but it is the authority vested in me. Riches and authority are illusions
thrown around men, which often vanish as quickly as they have been acquired.
Fame
is often enjoyed by him who does not deserve it. The most honoured man
is he who has cause to respect himself.
Place
of birth and condition of life are circumstances which are usually not
matters of choice, and no one has a right to despise another on account
of his nationality, religious belief, colour of skin, or the act he may
play on this planet. Whether an actor plays the part of a king or a servant,
the actor is, therefore, not despised, provided he plays his part well.
“Honour
and shame from no conditions rise;
Act
well your part, there all the honour lies.” Pope.
One
of the greatest illusions is much of what goes today by the name of “religion”,
not religion itself, but its mask in the shape of clericalism, priestcraft,
and orthodoxy. Each religious system represents an expression of truth,
but it requires the possession of truth to find truth therein. As a man's
spirit cannot exist upon this earth and express itself except in and
through the material body, so each church, however spiritual
its soul may be, has an external, physical, animal, and mental organism,
represented by the members composing the church or society and by its
doctrines, creeds, theories, and speculations; neither can the spiritual
organism
be separated from the lower principles; such a separation would be death
to the visible church. Thus the lower self of the church battles for
life and is founded upon selfishness, while its spires reach up to heaven.
All
that can be hoped for reasonably is that the spirituality at the top
may gradually descend to the foundations, and that each member may find
the
truth contained in his religious [Page
153] system,
not by the candle light of blind speculation and foolish belief, but
by its own light; for the truth requires no other light but itself
.
There
are other illusions which come without being asked, and remain, although
their stay is not wanted. They are the unwelcome visitors – Fear,
Doubt, and Remorse. Their father is “selfishness”,
and
“cowardice” is
the name of the mother. Born from the kingdom of darkness, their substance
is ignorance, which only the magic of true knowledge can dissolve. Men
live in fear of a revengeful power which has no existence, and die from
fear of an evil that does not exist. They are afraid of the effects of
causes which they, nevertheless, continue to create; and not daring to
face their natural consequences, they seek to escape from the creatures
which they themselves have created. Every act creates a cause, and the
cause is followed by an effect which reacts on him who created the cause,
whether he may experience that effect in this life or in another. To
escape the effect of the cause which has been created, he who created
the cause
must try to transform himself into another being. If the elements composing
his lower nature have led him into making mistakes they will suffer,
but if he succeeds in living in his higher nature he changes himself
into a
superior being. Only in this sense is the Christ in every human nature
the “Lamb” taking
upon himself the sins of the world. The lamb is the symbol of obedience
to divine law; this obedience is wisdom; wisdom is self-knowledge; divine
self-knowledge
is divine being, and he who has entered the state of Divinity is one
with the law and has ceased to sin. Such
is the only rational philosophy of the “forgiveness of sins”,
and priests could forgive sins if they were able to change the sinner
into a saint.
This can, however, only be done by the individual exertions of the “sinner”,
who may be instructed by one who is wise. To become sufficiently wise
to instruct another about the laws of his nature it is of the utmost
importance that
the instructor should know these laws, and be acquainted with the true
constitution of man.
The
truth is the saviour of man, ignorance is [Page
154] his
perdition.
Reason is the power of the mind to recognise the truth, and in the light
of truth the shadows of doubt and fear and remorse cannot exist.
Illusions
are dispersed through the power of true knowledge. When the will is held
in abeyance the imagination is rendered passive, and the mind takes in
the reflections of pictures stored up in the Astral Light without choice
or discrimination. When reason does not guide the imagination the mind
creates disorderly fancies and hallucinations. The passive seer dreams
while awake, and to him his dreams are realities, they are impressions
caused by foreign ideas taking possession of the unresisting mind, and,
according to the source from which such impressions come, they may be
either true or false. Various means have been adopted to suspend the discriminating
power of reason and render the imagination abnormally passive, and all
such practices are injurious, in proportion as they are efficacious.
The
ancient Pythoness attempted to heighten her already abnormal receptivity
by the inhalation of noxious vapours; some whirl in a dance until the
action of reason is temporarily suspended; others use opium, Indian hemp,
and other narcotics, which render their mind
a blank, and induce morbid fancies and illusions. [ The
fumigations which were used at former times for the purpose of rendering
reason inactive, and allowing the products of a passive imagination to
appear in an objective state, were usually narcotic substances. Blood
was only used for the purpose of furnishing substance to Elementals and
Elementaries,
by the aid of which they might render their bodies more dense and visible.
Cornelius
Agrippa gives the following prescription: Make a powder of spermaceti,
aloe wood, musk, saffron, and thyme, sprinkle it with the blood of
a hoopop. If this powder is burnt upon the graves of the dead, the
ethereal forms of the latter will approach, and may become visible.
Eekartshousen made
successful experiments with the following prescription: Mix powdered
frankincense and flour with an egg, add milk, honey, and rose water,
make a paste, and throw some of it upon burning coals.
Another
prescription given by the same author consists of hemlock, saffron, aloes,
opium, mandragora henbane, poppy-flowers, and some other poisonous plants.
After undergoing a certain preparation, which he describes, he attempted
the experiment, and saw the ghost of the person which he desired to see;
but he came very near poisoning himself. Dr Horst repeated the experiment
with the same result, and for years afterwards whenever he looked upon
a dark object, he saw the apparition again.
Chemistry
has advanced since that time, anti those who desire to make such experiments
at the risk of their health, may now accomplish this in a more comfortable
and easy manner by inhaling some of the stupefying gases known to chemical
science.] [Page 155]
Fortune-tellers
and clairvoyants employ various means to fix their attention, for the
purpose of suspending thought and rendering their minds passive; others
stare at
mirrors or crystals, water or ink, [There
are numerous prescriptions for the preparation of magic mirrors; but
the best magic mirror will be useless
to him who is not able to see clairvoyantly; while the natural clairvoyant
calls that faculty into action by concentrating his mind on any particular
spot, a glass of water, ink, a crystal, or anything; for it is not in the mirror
where such things are seen, but in the mind; the mirror merely serves to assist
in the
entering of that mental state which is necessary to produce clairvoyant sight.
The best of all magic mirrors is the soul, and it should always be kept pure,
and be protected against dust and dampness and rust, so that it may not become
tarnished, and remain perfectly clear, and able to reflect the light of the
divine spirit in its original purity. ] but
the enlightened renders his imagination passive by maintaining, under all circumstances,
tranquility of
the mind. The surface of a lake whose water is in motion reflects only
distorted reproductions of images projected upon it, and if the elements
in the interior world are in a state of confusion, if
emotion fights with emotion and the uproar of the passions troubles
the mind, if the heaven of the soul is clouded by prejudices, darkened
by ignorance,
hallucinated by insane desires, the true images of things seen will
be equally distorted. The divine principle in man remains in itself unaltered
and undisturbed, like the image of a star reflected in water; but unless
its dwelling is rendered clear and transparent, it cannot send its
rays
through the surrounding walls. The more the emotions rage, the more
will the mind become disturbed and the spiritual soul be forced to retreat
into
its interior prison; or if it loses entirely its hold over the mind,
it may be driven away by the forces which it cannot control, burst the
door
of its dungeon, return to the source from whence [Page
156]it
came. [See
H. P. Blavatsky: “Isis Unveiled”.
The
author says: “Such a catastrophe may happen long before the final separation
of the life-principle from the body. When death arrives, its iron and
clammy grasp finds work with life as usual; but there is no more soul
to liberate. The whole essence of
the latter has already been absorbed by the vital system of the physical
man. Grim death frees but a spiritual corpse, at best an idiot. Unable
either to soar higher or awaken from lethargy, it is soon dissolved in
the elements of the terrestrial atmosphere. ]
But as long as this Christ is one of the passengers in the boat tossed
by the waves of the inner life, he will always be ready to come
forth, stretch out his hand (manifest his power), bidding the turbulent
waters to be still. Then will the storms cease to rage and the soul
be restored to calmness.
If
a person suffers his reason to give up the control over his imagination
he surrenders one of the greatest prerogatives of man. True meditation
does not consist in
rendering the mind passive for the influences of the astral plane, nor
does it consist in dreaming. It is a state in which the mind does not
roam in the realms of the imagination, but is held still by the soul so
as to
receive the light of the spirit. “Yoga is the exercise
of the power to hold in abeyance the transformations of the thinking
principle”, says
the Patanjali, and the Bhagavad Gita teaches: “Whenever
the wavering and unsteadfast heart wanders away, let him subdue it and
bring it back to
the control of the soul”. [Bhagavad
Gita, vi. 2 b]
This
cannot be accomplished by means of the imagination (which ought to be
at rest); neither can the mind control its own self; but it is done by
means of the spiritual power of spiritually awakened man. ] A
person who dreams does not control the actions which he performs in
his dream, although he may dream that he is exercising his will. The
things
seen in his dream are to him realities, and he does not doubt their
substantiality, while external physical objects have no existence for
him, and not even
the possibility of their existence comes to his consciousness. He may
see before him a ditch and dream that he wills to jump over it, but
he does
not actually exert his will, he only dreams that he wills. A person
in a magnetic trance has no active will of his own, and is [Page
157] led
by the will of the operator. What he sees is real to him, and if the
operator creates a precipice in his imagination, the subject will, on
approaching
it, experience and manifest the same terror as he would in his normal
state if a precipice were yawning under his feet. A
glass of water transformed into imaginary wine by the will of the “mesmeriser” makes
the subject intoxicated, and if that water has been transformed into
imaginary poison it may injure or kill the sensitive.
[ Mrs.
Chandos Leigh Hunt of London, in her “Private Instructions in Organic
Magnetism”, informs us, that imaginary intoxicants, emetics, etc.,
have a powerful effect upon subjects.
Eliphas
Levi (Abbé Constant) cites a case in which some sceptics submitted
a poor girl to magnetic experiments, to gratify their curiosity, and
to see whether “magnetism was true”. They succeeded in putting her to
sleep, and commanded her to look into hell. She became terribly agitated,
and begged for mercy, but they insisted that she should go there.
“The
features of the subject became frightful to see; her hair stood upright
on her head; her eyes were wide open, and showed nothing but the white;
her bosom heaved, and a kind of death-rattle came from her breast.
“Go
there! I will it! ” repeated the magnetist.
“I
am there”, said the wretched subject, between her closed teeth, and
fell exhausted. Then she spoke no more; her head rests on her shoulder;
her
arms hang motionless down. They approach her and touch her. They wish
to awaken her; but the crime has been done; the woman was dead, and the
authors of this sacrilegious experiment were safe from prosecution on
account of the public's incredulity in regard to such things” ] A
powerful “hypnotiser” can form either a beautiful or a horrible picture
in his mind, and by transferring it by his will upon the mental sphere
of a sensitive, he may cause him either pleasure or suffering.
Such
states may be induced not merely during the “hypnotic” sleep, but
also during the normal condition, and without any conscious desire on
the
part of a magnetiser. If the audience sheds tears during the performance
of
a tragedy, although they all know that it is merely a play, they are
in a state of partial “hypnotisation”. Hundreds of similar occurrences
take place every day in every country, and there is sufficient material
everywhere in every-day life for the student of psychology to investigate
and explain, without seeking for cases of an abnormal character. [Page
158]
All
these things are classified as illusions, because the power of reason,
the power of discriminating between the true and the false has been suspended,
which causes a person to mistake things for realities which only exist
in his own imagination, but if this definition is applied to everyday existence
it appears that the whole world is in a state of hypnotic sleep, for there
are few that are capable of seeing the truth or to discriminate between
the true and false, and few who act always according to reason. Whenever
the external form of a thing is examined carefully, it will always be found
to constitute an illusion. The illusion does not exist in those things,
it exists in ourselves. God did not create the world for the purpose of
deluding mankind. The illusions are caused by our own misconceptions of
truth, which hinder us to see that which is real. If we were to see that
which is real, we would be knowing the truth. If we had always known the
truth, we would not have needed to come into the world. Our existence upon this planet is a certificate of our ignorance, and the
fact of having been
born a proof of our folly.
That
which distinguishes a man from an animal is the use of his reason. If a “Medium” submits
the control over his imagination to another being he surrenders his reason.
This other being may be another person, or an invisible power. It may
be an elemental, an astral corpse, or a malicious influence, and the
Medium
become an epileptic, a maniac, or a criminal.
A
person who surrenders his will to an unknown power is not less insane
than he who would entrust his money and valuables to the first stranger
or vagabond
that would ask him for it.
If a crime is committed in consequence of “hypnotic
suggestions”, it is the hypnotiser and not the sensitive person who is
responsible for it. Such cases occur every day; for it is not necessary
that a very sensitive person should
be put to sleep for to become capable of being influenced by the will
of another. All individual minds act upon each other; each influences the
other or becomes influenced by others without knowing the [Page
159] source
of the influence. Thoughts and impulses come and go, and their source
is not known. No man creates his own thoughts out of nothing, and he who
has
no self-knowledge cannot even know who or what it is that is thinking
or willing in him.
How
many murders and crimes are committed every year through sensitive persons,
who have been influenced, “hypnotised”, or “mesmerised” by invisible
powers to commit
them, and who had not sufficient will-power to resist, it is impossible
to determine. In such cases we hang or punish the instrument, but the
real culprit escapes. Such a “justice” is equivalent to punishing a stick
with which a murder has been committed, and to let the man who used the
stick
go free. Verily the coming generations will have as much cause to laugh
at the ignorance of their ancestors as we now laugh at the ignorance
of those who preceded us.
We
take not things for what they are, but for what we imagine them to be.
The savage sees in the sculptured Minerva only a curious piece of rock,
and a beautiful painting is to him only a piece of cloth daubed over
with colours. The greedy miser, looking
at the beauties of nature, thinks only of the money-value they represent,
while for the poet the forest swarms with fairies and the water with sprites.
The artist finds beautiful forms in the wandering clouds and in the projecting
rocks of the mountains, and to him whose mind is poetic every symbol in
nature becomes a poem and suggests to him new ideas; but the coward wanders
through life with a scowl upon his face; he sees in every corner an enemy,
and for him the world has nothing attractive except. his own little self.
The world is a mirror wherein every man may see his own face. To him whose
soul is beautiful, the world will look beautiful; to him whose soul is
deformed, everything will seem to be evil.
The
power of the imagination, if rendered strong by the will and made alive
by the spirit, is little known. The impressions made on the mind by the
effects of such an imagination may be powerful and lasting upon the person.
They change or distort the features, they render the hair white in a
single hour; they [Page 160] mark,
kill, disfigure, or break the bones of the unborn child, and make the
effects of injuries received by one person visible upon the body of another
with
whom that person is in sympathy. They act more powerfully than drugs;
they cause and cure diseases, produce hallucinations, and stigmata. Imagination
performs its miracles, either
consciously or unconsciously. By altering the surroundings of animals
the colour of their offspring can be changed at will. The tiger's stripes
correspond
to the long jungle grass, and the leopard's spots resemble the speckled
light falling through the leaves. [ Sir
John Lubbock; “Proceedings
of the British Association”] The
forces of nature, influenced by the imagination of man, act on the imagination
of nature, and create tendencies
on the astral plane, which, in the course of evolution, find expression
through material forms. In this way man's vices or virtues become objective
realities, and as man's imagination becomes purified, the earth becomes
more beautiful and refined, while his vices find their expression in
poisonous reptiles and noxious plants.The
Elementals in the soul of man are the products of the action of the
thought in the individual mind of man; the elemental forms in the soul
of the
world are the products of the collective thoughts of all beings. These
elemental powers are attracted to the germs of animals, and may grow
into objective visible animal forms, and modify the characters and also
the
outward appearance of the animals of our globe. We therefore see that
as the imagination of the Universal Mind changes during the course of
ages,
old forms disappear and new ones come into existence. Perhaps if there
were no snakes in human forms, the snakes of the animal kingdom would
cease to exist.
But
the impressions made on the mind do not end with the life of the individual
on the physical plane. A cause which produces a sudden terror, or otherwise
acts strongly on the imagination, can produce an impression that not
only lasts through life but beyond it. A person, for instance, who during
his
life has strongly believed in the
existence of eternal damnation and hell-fire, may at his entrance into
the subjective state after death, actually [Page
161] behold
all the terrors of hell which his imagination during life has conjured
up; the terrified soul, seeing before it all the horrors of its own vivid
imagination, rushes back again into the deserted body, and clings to
it in despair, seeking protection. Personal consciousness returns, and
it
finds itself alive in the grave, where it passes a second time through
the pangs of death, or, by sending out its astral form in search of sustenance
from the living, it becomes a vampire, and prolongs for awhile its horrible
existence. [Maximilian
Perty: “Die mystischen Erscheinungen in der Natur” ] Such
misfortunes in orthodox countries are by no means rare, and the best remedy
for it is
knowledge and the cremation of the body soon
after death.
On
the other hand, the convicted murderer who, before stepping on the gallows,
has been fully “converted” and “prepared” by the attending clergyman,
and made to believe firmly that his sins have been forgiven, and that
the angels will stand ready to receive him with open arms, may, on his
entrance
to the subjective state, see the creations of his own imaginations before
him until the delusion fades away.
In
the state after death and in the devachanic condition the imagination
neither creates new and original forms nor is it capable of receiving new
impressions;
it lives on the sum of the impressions accumulated during life, which
evolute innumerable variations of mental states, symbolised in their corresponding
subjective forms, and lasting until their forces are exhausted. These
mental
states may be called illusive in the same sense as events of the physical
life may be called illusive, and life in “heaven” or “hell” may be
called a dream, as life on this earth is called a dream. The dream of
life only
differs from the dream after death, that, during the one, we are able
to make use of our will to guide and control our imagination and acts,
while
during the latter that guidance is wanting, and we earn that which we
have sown. No effort, whether for good or for evil, is ever lost. Those
who
have reached out in their aspirations towards a high ideal on earth will
find it in heaven; [Page 162] those
whose desires have dragged them down will sink to the level of their desires.
It
is generally supposed that this world in which we live is the most dense
and “material”, and the astral world the land of vapoury ghosts; but
the terms “materiality”, “density”,etc., are merely relative terms.
What appear to us dense and material now, will appear ethereal or vaporous
if
we are in another state, and things which are invisible to us now may
appear grossly material then. There are worlds more dense and material
to its
inhabitants than our physical world is to us; for it is the light of
the spirit that enlivens matter, and the more matter is gathered up by
sensuality
and concentrated by selfishness, the less penetrable to the spirit will
it become, and the more dense and hard will it grow, although it may
for all that not be perceptible to our physical senses, they being adapted
merely to our present state of existence.
There
is no heaven or hell but that which man creates in his imagination; nevertheless,
the state in which he lives is real to him. If we wish to secure happiness
after death in our next life upon this planet, we must secure it before
we die by controlling our impulses for evil, and by cultivating a pure
and exalted imagination.
We should enter the higher life now, instead of
waiting for it to come to us in the hereafter. The term “heaven” means
a state of spiritual consciousness and
enjoyment of spiritual truths; but how can he who has evolved no spiritual
consciousness and no spiritual power of perception enjoy the perception
of spiritual things
which he has not the spiritual power to perceive? A
man without spiritual power entering a heaven would be like a man blind
and deaf and without the power to feel. Man can only enjoy that which he
is able to realise, that which he cannot realise does not exist for him.
The
surest way to be happy is to rise above “self”. People crave for amusements
and pastimes; but to forget one's time is to forget one's self; by forgetting
themselves they are rendered happy. The charm of music consists in the
temporary absorption it causes to [Page
163] the
personality in the harmony of sound. If we witness a theatrical performance
and enter into the spirit of the play, we forget our personal sorrows
and live in the actor. An orator who is in full accord with his audience
becomes
inspired with the sentiments of his audience; it is his audience that
gives expressions of his feelings through him. There are no “spirits“ required
to inspire an inspirational speaker. If he is impressible the thoughts
of those that are present will be sufficient to inspire him.
If
we enter a cathedral or a temple, whose architecture inspires sublimity
and solemnity, expanding the soul; where the language of music speaks
to the heart, drawing it away from the attachment to the earth; and the
beauty and odour of flowers lull the senses into a forgetfulness of self,
such amusements render us temporarily happy to an extent proportionate
to the degree in which they succeed in destroying our consciousness of
personality and self.
Illusions
as such do not exist; their existence is an illusion. Nature is not an
illusion, but a manifestation of truth. Every form in nature is an expression
of truth; but it requires the eye of truth to find the truth in those forms.
If we cling to forms, we cling to illusions, having no real existence;
if we cling to the truth we have the reality. If our happiness depends
on the possession of a cherished form, our happiness will perish when that
form disappears.
To
attain real knowledge is to make the mind free of its illusions; this
freedom is attained only by a love for the truth; for the truth is the
life and
the foundation of our existence, which will remain after all the illusions
constituting our lower nature have passed away; when we will possess
nothing but that which we are, and being ourselves the light and the truth
we will
be in possession of truth. [Page 164]
CHAPTER
VII
CONSCIOUSNESS
“I
am that I am”. -Bible.
EVERYTHING in
the universe is a manifestation of the Universal Mind. Everything is therefore
mind itself, and exists in absolute consciousness; but relative consciousness
begins when it becomes manifest in the form. The term consciousness signifies
realisation of existence. Consciousness in the absolute is unconsciousness
in relation to things. Consciousness means knowledge and life; unconsciousness
is ignorance and death. An imperfect knowledge is a state of imperfect
consciousness; the highest possible state of consciousness is the full
realisation of the truth.
A
thing has no existence relatively to ourselves before we become
conscious of its existence. A person who does not realise his own
existence is unconscious, and, for the time being, to all practical
purposes dead. We
cannot actually realise the existence of a power which we do not
possess. We see the effects produced by electricity and realise
that such effects
take place; but we do not realise the existence or the nature of
what is called “electricity” if we are not conscious
of that same power existing in our own constitution. In the same
sense we can realise
the
effect of the manifestation of divine wisdom within the universe;
we behold the expression of beauty, justice, and truth; but we
cannot realise the
existence of these principles, unless we become conscious of their
presence in us. God's
works exist and we see the products of the [Page
165] action
of his spirit in nature; but God himself is to us a nonentity if we
are not rendered divine by his presence in us; we cannot realise the nature
of God, unless his divine nature is present in us and comes to our
own
consciousness. A state of existence is incomprehensible unless it is
experienced and realised, and it begins to exist from the moment that it
is realised.
If a person were the legal possessor of millions of money and did not
know it, he would have no means to dispose of it or enjoy it. A man is
present
at the delivery of the most eloquent speech, and, unless he hears what
is said, that speech will have no existence for him. Every man is endowed
with reason and conscience, but if he never listens to its voice, the
relation between him and the voice of wisdom will cease to exist, and it
will die
for him in proportion as he dies to the power to hear it.
A
man may be alive and conscious in relation to one thing, and dead
and unconscious relatively to another. One
set of his faculties may be active and conscious, while another set
is unconscious and its activity suspended. A person who listens attentively
to music is
conscious of nothing but sound; one who is wrapt in the admiration
of form is only conscious of seeing; another, who suffers from pain,
may be conscious
of nothing but the relation that exists between him and the sensation
of pain. A man absorbed in thought believes himself alone in the midst
of
a crowd. He may be threatened by destruction and be unconscious of
the danger. If he has the strength of a lion, it will avail
him nothing unless he becomes conscious of it; he cannot be immortal
unless he becomes conscious of his own immortal life. The more a person
learns
to realise the true state of his existence the more will he become
conscious of real existence. If he does not realise his true state he
does not know
himself. If he fully knows himself, he will be conscious of his own
powers, he will know how to exercise them and become strong.
To
become conscious of the existence of a thing is to possess it. To perceive
its existence means to enter [Page 166] into
relation with it, and to realise the existence of that relation.
Consciousness begins, therefore, wherever sensation begins, but sensation
and perception
of a form are only followed by a recognition of the truth if the
principle that exists in that form is a conscious power in our own constitution.
If a stranger is introduced to us we perceive his exterior form and
see
the clothes which he wears, we realise his existence as a living
form, but we know nothing of his true character. His appearance may be
prepossessing
and still he may be untruthful, his clothing may be new and elegant
and still his character bad. His body may be healthy, but his soul may
be diseased.
His certificates and testimonials may be excellent, and yet they
may deceive us. If we want to know the true character of the man, we
must be able to
realise the nature of his character in ourselves. We may look into
his eyes, and when soul speaks to soul, the two will enter into conscious
relation
with each other, and there will be no deception possible. This recognition
of the truth by direct perception is one of the faculties which at
the present state of evolution are not yet fully developed in man. It
is a
sixth sense that as yet exists only as a bud in the tree of life,
while the other five senses have been fully developed. Still it exists,
and therefore
the first impression we receive of a stranger is usually correct,
but not always believed, because speculation comes in to mislead.
Perception
is the entering into a relation to the object of one's perception.
Such a relation is only possible, if the perceiver and the object of
his perception
exist upon the same plane of existence. For this reason physical
objects are perceived by the physical senses; the things of the soul
by the soul,
and that which belongs to the spirit can only be perceived by the
power of the self-conscious spirit in man.
Everything
that exists, exists within the Universal Mind,
and nothing can exist outside of it, because the Universal Mind includes
all. Perception is a faculty by which mind learns to know what is
going on within itself. To see a thing is to perceive the existence
of its [Page
167] appearance
within one's own mind; to feel the presence of an invisible power
within the soul is to become conscious of its presence by means of the
sense of
touch that belongs to the mind. Man can know nothing but what exists
within his own mind. Even the most ardent lover has never seen his beloved
one,
he merely sees the image which the form of the latter produces in
his mind. If we pass through the streets of a city the images of men
and women pass
review in our mind while their bodies meet our own; but for the images
which they produce within our consciousness we would know nothing
about their existence. The images produced in the mind come to the consciousness
whose workshop is the brain; if man's consciousness were centered
in some
other part of his body, he would become conscious in that part of
the sensations which he receives. He might for instance see with his
stomach or hear with
his fingers, as has often been proved by scientifically conducted
experiments, and the reason of it is that sensation is not a quality
belonging to the
physical body; but belongs to the astral form, whose senses are not
so localised; but which penetrates the physical body and whose senses
become
localised therein.
A
self-conscious power, being universally diffused through space, would have
the faculty to realise all that takes place in any portion of it, because
it would be in conscious relation with everything. A conscious power being
bound to a material form, can only realise that which enters into relationship
with that form. All self-consciousness and all perception cannot belong
to a limited form; it belongs to the divine nature of man, which is not
limited by the limitations of form.
From
the influence of the universal power of Mind, and the resistance of
the form, physical senses came into existence. If man had originally remained
in perfect harmony with the Universal Mind, he would never have become
clothed in a material form. There could be no perception without resistance.
If our bodies were perfectly transparent to light we could not perceive
the light, because light cannot illuminate itself. The Astral [Page
168] Light penetrates
our bodies, but we are not able to see it, because the physical body offers
no resistance to it.
At
the time when we fall asleep, consciousness gradually leaves its
seat in the brain and merges into the consciousness of the “inner man”.
We then begin to realise another state of existence; and if a part
of the consciousness still remains with the brain, the perception
of the interior consciousness comes to the cognisance of the personal
self. It is therefore
possible in that half-conscious state, between sleeping and waking,
when
consciousness is oscillating between two states of existence, to
receive important revelations from the higher state and retain
them in the
personal memory. The
more our consciousness merges in that higher state, the better
will we realise the higher existence, but the impressions upon
our external self
will become dim and not
be remembered; but as long as the greatest part of our consciousness
is active within the material brain, the perceptions of a higher state
will
only be dim and mixed up with memories and sensations of the lower
state of existence.
There
probably was a time in the development of the body of man, when
his form was - so to say - all eye, and his whole surface sensitive
to the power of
light. The resistance of his form to the influence of light created
the eye. Fishes have been found in subterranean lakes which have no
eyes; there
being no light, they needed no organs to receive it and none to
resist it. In tropical countries the intensity of light is
stronger. Tropical man needs the dark pigment in his skin to protect
his nude body from the influence of the tropical sun.
There
are semi-material existences (Elementals) which have no teguments
sufficiently solid to protect them from terrestrial light. Such
natures are very sensitive
to the action of light, they can only continue to live in darkness,
and only manifest their powers at night. [ Adolphe
d' Assier, who spent much time in the investigation of occult phenomena,
tells of a case, where
a person slept in a “haunted house”, for the purpose of investigating
the spook. He went to bed and left the light burning. At once a dark shadow
seemed
to
rush through the door into his room and went under his bed. Soon a long
arm extended from under the bed, reached up to the table and extinguished
the light, and immediately the rampage began. Furniture was overthrown
and broken, and
the noise was so great that it attracted the neighbours, who came with
a light, when the dark shadow fled through the door.] [Page
169] If the
astral body of man were exposed to the full influence of, the astral
light, without having acquired the power to resist it, it would be
destroyed slowly
or quickly according to the intensity of that light. The myths
of “hell” and “purgatory” are
suggestive of that action of the destructive action of the Astral Light.
But this destruction is not necessarily accompanied by sensation,
unless
that body is conscious. A corpse from which the spirit has withdrawn may
be cremated and cannot feel it, an astral corpse may dissolve into
its
elements
and feel no pain. Only when a form becomes associated with spirit,
in whatever plane of existence, there will sensation become manifest.
Some
of the practices of black magic and necromancy are based upon this
fact, and it does not appear impossible that the astral bodies of the
dead may
be tormented by
the living, if they knew how to endow them with spirit, and to reawaken
consciousness by infusing some of their own life within these forms.
If
our bodies were sufficiently ethereal to pass through others without
experiencing any resistance, we would not feel their presence. If the
keyboard of the
ear were not present
to receive the vibrations of sound, hearing would be defective. The
power to resist produces sensation.
Man
suffers because he resists. If he were to obey the laws of his nature
under all circumstances, he would know no bodily disease; if he were
to execute
in all things the
divine will of God, he would incur no suffering.
Life,
sensation, perception, and consciousness may be withdrawn from the
physical body and become active in the astral body of man. The astral man
then becomes
conscious of his existence independent of the physical body and can
develop faculties of sense. He may then see sights which have no existence
for
the physical [Page 170] eye,
hear sounds that the physical ear cannot hear, feel, taste, and smell things
whose existence the physical senses cannot realise, and which consequently
have no existence to them.
What
an astonishing sight would meet the eyes of a mortal, if the veil that
mercifully hides the astral world from his sight were to be suddenly removed!
He would see the space which he inhabits occupied by a different world
full of inhabitants, of whose existence he knew nothing. What before appeared
to him dense and solid would now seem to be shadowy, and what seemed to
him like empty space he would find peopled with life.
Scientifically
conducted researches have brought to light many instances of cases
in which the astral senses have been rendered more or less active.
The Seeress of
Prevorst, for instance, perceived many things which for other persons
had no existence; the history of the saints gives numerous similar
examples, and modern “mediumship” proves
the existence of such inner senses by facts which occur every day.
If the astral senses of a person are fully alive and active, he is
able to perceive
things without the use of his physical senses. He will be clairvoyant and clairaudient, he will be able to see, hear, feel, taste, and smell
the
astral attributes of things existing in or out or corporeal forms.
All
houses are “haunted”, but not all persons are equally able to see the
ghosts that haunt them, because to perceive things on the astral plane
requires the development or a sense adapted to such perceptions. Thoughts
are “ghosts”, and only those that can see images formed of thought
can see “ghosts”, unless the latter are sufficiently
materialised to refract the light and to become visible to the
eye.
We
may feel the presence of an astral form without being able to see it,
and be just as certain of its presence as if we did behold it with our
eyes;
for the sense of touch is not less reliable than the sense of sight.
The presence of a holy, high, and exalted idea that enters the mind fills
it
with a feeling of happiness, with an exhilarating influence whose vibrations
may be perceived long after that thought has gone. [Page 171]
The
explanation which material science gives in regard to the process
of seeing only explains the formation of a picture on the retina of the physical
eye, but gives no explanation whatever how these pictures come to
the
consciousness
of the mind. If the mind of man were enclosed in the physical body
of man he could not perceive the size of any exterior thing. In such a case
he
could at best see the minute picture formed on his retina, and the
outside world would appear to him like the microscopic object seen through
a reversed
telescope. But
the reflections formed in the physical eye only serve to call the
attention of the mind to the objects of its perception, or awaken the interior
sense of feeling which the mind possesses to a consciousness of its relation
to the objects of its perception, which exist within its own sphere.
Visible
man is the kernel of the invisible man, the sphere of his mind surrounds
him in all sides like an invisible pulp, extending far into space,
and he can become conscious of the objects existing within that sphere
if he
recognises his relation with them.
This
invisible and ethereal sphere is as essential to constitute a man
as the pulp of a peach is essential to constitute a peach, but material
science
knows only the kernel, and knows nothing about the pulp. Still
this soul sphere exists, and intermingles with the spheres of others,
producing sympathies, or antipathies, according to the harmony, or disharmony,
of
their respective elements. A great many events may take place within
one's mind and we may not perceive them, unless our attention is attracted
to
them, and they come to our consciousness.
The
mind perceives what is going on in the physical plane by being awakened
by physical means to a consciousness of his relationship with physical
things; it perceives what is going on in the realm of the soul by being
awakened to a consciousness of his relationship with the realm of the
soul by influences coming from that realm, and it perceives spiritual truth
by being awakened to a recognition of its relationship to truth by
the
power proceeding from it.
The
physical body may be dormant and perceive no [Page
172] external
objects; the astral senses are undeveloped; the spiritual power of
perception in the majority of mankind is still inactive, and feels the
presence of
the spirit
only by the uncertain reflex of its light, like a man in a semi-conscious
condition may see the reflex of light shining through the closed
lids and not know what it is. This is the power of intuition that precedes
an
awakening
to spiritual knowledge.
Mind
has no conceivable limits, and distance is therefore no impediment to mental
perception, because a mind being in solidarity with the whole stands in
relation to every part of the whole, and as soon as man recognises his
relation to an object in space he becomes conscious of its presence.
The
reason why the mind of man does not perceive everything and requires the
aid of the physical senses, is that Adam is still sleeping the sleep which
came over him while he was an inhabitant of the paradise. He is still unconscious
of the fact that his real nature comprises the all; his consciousness has
become bound to a material form, and he is now the prisoner of that form.
To
see a thing is identical with touching it with the mind. The individual
mind of man being one with the universal mind, extends through space;
it is therefore not merely the images of things, but the things themselves
that exist within the periphery of our mind, however distant from
the centre
of our consciousness they may be, and if we were able to shift that
centre from one place to another within the sphere of the mind, we
might in a moment of time approach to the object of our perception.
The
mind substance is everywhere, but its consciousness is limited. If the
whole sphere of the mind of a man were self-conscious, he would be omnipresent
and all-knowing. As the sphere of perception of an individual mind expands,
so expands the sphere of his conscious being.
The
centre of consciousness in man is located in the brain, and if the
mind touches an object the impressions have to travel all the way to the
brain.
If we look at a distant star our mind is actually there and in contact [Page
173] with
it, and if we could transfer our consciousness to that place of contact,
we would be ourselves upon that star and perceive the objects thereon
as if we were standing
personally upon its surface.
This
however is an impossibility as long as the centre of our consciousness
is in the brain; because that consciousness is an illusion itself, it enables
us to roam through space by means of our imagination, but does not reveal
the truth. The consciousness of the brain is in regard to our true self-consciousness
what the false light of the moon is to the light of the sun. Our true self-consciousness
rests in the heart, and therefore the heart can expand in that universal
love, which is not imaginary, through the whole of creation. If that love
becomes self-conscious in our heart, all the mysteries of the universe
will be open before us.
Perception
is passive imagination, because if we perceive an object,
the relation which it bears to us comes to our consciousness without
any active exertion on our part.
But there is an active imagination by which we may enter
into relation with a distant object in space by a transfer of consciousness.
By this
power we may act upon a distant object if we succeed in forming
a true image of it in our own consciousness. By concentrating our
consciousness upon such an object we become conscious
in that place of the sphere of our mind where that object exists.
Thus
we establish a conscious relation between such an object and ourselves,
but this requires that spiritual power which resides in the heart.
Consciousness
is existence, and there are as many states of consciousness as there
are states of existence. Every
living being has a consciousness of its own, and the state of its
consciousness changes every moment of time, as fast as the impressions
which it receives
change; because
its consciousness is the perception of the relation it bears to things,
and as this relation changes, consciousness changes its character.
If
our whole attention is taken up by animal pleasure, we exist in an
animal state of consciousness; if we are aware of the presence of spiritual
principles,
such as hope, faith, charity, justice, truth, etc., we live in our [Page
174] spiritual
consciousness, and between these two extremes there are a great variety
of gradations. Consciousness itself does not change, it only moves
up and down on the
scale of existence.
There
is only one kind of consciousness which never changes its place because
it is independent of all relation to things. It is the self-consciousness
of self-existence, the
realisation of the I am. It can be ignored, but once attained it
cannot change, because God never changes; its change would involve
non-existence
or the annihilation of all. He who has not attained that true self-consciousness,
the realisation of the existence of his own real self does not exist.
He may be highly developed physically and intellectually; nevertheless
he
is nothing else but a compound of physical and intellectual elements
and his sense of self an ever-changing illusion. He
cannot die, because he has never come to life; he does not truly
exist, because he does not realise his true existence. There is no
one truly
alive, except he who can realise his own true divine life.
When
Life manifests itself in a form it begins to live relatively to form; but
the degree of consciousness of the form depends on the state of its organisation.
In a low organised form there is sensation, but no intelligence. An oyster
has consciousness, but no intelligence. A man may have a great deal of
intellect and no consciousness of spirituality, sublimity, justice, beauty,
or truth.
The
lowest existences follow implicitly the laws of nature or of Universal
Reason; because in them exists no differentiation of mind;
they have no will and reason of their own. The highest spiritual
beings follow their
own reason; but their will and reason is in harmony with the universal
law. The difference between the lowest beings and the highest ones
is, therefore, that the lowest ones perform the will of “God” unconsciously
and unknowingly; while the highest ones do the same thing knowingly
and consciously. It is only the reasoning beings who imagine that
they are
their own law-givers, and may do what they please. All evil is
caused by reasoning; the [Page 175] enlightened
does not reason; he has Reason itself for his guide.
The
muscular system exercises its habitual movements in the act of
walking, eating, &c., without being especially guided by a superintending
intellect, like a clockwork that, after being once set in motion,
continues to run;
and a man who is in the habit of doing that which is right and
just, will act in accordance with the law of wisdom and justice instinctively,
and
without any consideration or doubt.
Each
state of mind has its own mode of perception, sensation, instinct,
and consciousness, and the activity of one may overpower and suppress
that of the other. A
person being only conscious of the sensations created by some physical
act, is at that time unconscious of spiritual influences. One who
is under the influence of chloroform loses his external sensation.
One in
a state
of trance is awake on a higher plane of existence, and unconscious
of what happens on the physical plane.
The
unintelligent muscular system is conscious of nothing else but the attraction
of Earth. In it the element of Earth predominates, and unless it is upheld
by reason, it acts according to the impulse created in it by that attraction.
The astral body is unintelligent, and unless infused with the intelligence
coming from the higher principles, it follows the attractions of the
astral plane. These attractions are its desires. As the physical body,
if unguided by reason, follows the law of gravitation, so the astral
body follows the attractions of desire. The animal consciousness of man
is that unreasoning attraction which impels him to seek for the gratification
of his instincts.
Correctly
speaking, there is no such thing as animal reason, animal intellect,
animal consciousness, etc. Consciousness, reason, intelligence, etc.,
in the absolute, have no
qualifications; they are universal principles, that is to say, functions
of the Universal One Life, manifesting themselves on various
planes in various forms.
The
condition of a person whose consciousness is no more illumined by
reason, is seen in emotional mania and obsession. In such cases the
person acts entirely [Page
176] according
to the impulses acting in him, and when he recovers his reason, he
is unconscious of his actions during that state. Such states manifest
themselves
sometimes in only one person, or they affect several persons simultaneously,
and even whole countries, as has been experienced in some wholesale “obsessions” occurring
during the Middle Ages. [“ Histoire des diables de Loudin”.
- Cases of obsession are by no means unfrequent, and many cases of
insanity are merely cases of obsession. It is extremely desirable
in the interests of humanity that our superintendents and doctors
of insane asylums should
study the occult laws of nature,
and learn to know the causes of insanity, instead of merely studying
their external effects.] They
are often observed in cases of hysteria, may be witnessed at religious
meetings,
during theatrical performances,
during the attack upon an enemy, or at any other occasion, where
the passions of the multitude are excited, inducing them to acts
of folly
or bravery, and enabling people to perform acts which they would
be neither willing nor able to perform if they were guided only by
the calculations
of their intellect. All such states are the manifestation of unseen
powers,
acting in and through different forms.
There
are persons in whom the astral body has become the centre of consciousness,
and they may acquire the power to transfer that consciousness to a distant
locality. Mind is everywhere, and capable of receiving impressions. If
we steadily concentrate our thoughts upon a distant person or a place,
a current of mind is created. Our thoughts go to the desired locality,
for that locality, however far it may be, is still within the sphere
of mind. If we have been there before, or if there is something to attract
us, it will not be difficult to find it. Under ordinary circumstances
consciousness remains with the body. But if our astral elements are sufficiently
alive, so as not to cling to the body, but to accompany our thoughts,
then our consciousness may go with them, being projected there by the
power of the will, and the more the will is intense the easier will this
be accomplished. We shall then visit the
chosen place consciously and know what we are [Page 177] doing,
and our astral elements carry the memory back and impress them upon our
physical brain.
This
is the secret how the thought body may be projected to a distance
by those who have acquired that power. It is a power that may
be acquired
by birth or learned by practice. There are persons in whom, in
consequence of either an inherited peculiarity of the constitution
or from sickness, such a separation between the physical and astral
elements may either voluntarily or involuntarily take place, and
the astral form either consciously or unconsciously travel to distant
places or persons, and by the assistance
of the odic and magnetic emanations even “materialise” into a visible
and even tangible form. [ Adolphe
d ' Assier cites several instances in which the double of a person
was seen simultaneously with the
physical form. A young lady at college was seen by her mates in the parlour
of the school, while at the same time her double was in the garden. The stronger
the “double” grew, the more faint became her corporeal form.
When she recovered her strength, the double disappeared from sight. In this
case, the consciousness of the lady was evidently divided between the room
and the garden, and as her thoughts went to the flowers they formed a body
there. In studying the law according to which such apparently mysterious
things occur, it will be advisable to remember that all
forms, whether material
or ethereal, consist merely of certain vibrations of primordial matter, manifesting
themselves according to the character impressed upon them. ]
The Kama-rupa is
sometimes attracted unconsciously to places while the physical
body is asleep. It has been seen by impressible persons on such occasions,
but it shows
no signs of intelligence or life; it only acts like an automaton
and returns when the physical body requires its presence. At the
time of
death, when the cohesion between the lower and higher principles
is loosened, such a projection is of not unfrequent occurrence; it
may then be for
a short time, conscious, alive, and intelligent, and represent
the true man. [Numerous
instances of such occurrences may be found in E, Gurney, “Phantasms
of the Living”]
There
are a great number of cases on record where, in consequence of a
sudden and intense emotion, for instance, the desire to see a certain person,
the thought [Page 178] body
projecting itself from the physical body has become conscious and
visible at a distance. In cases of home-sickness we find some
approach to an
instance of this, The person separated from home and friends, having
an intense yearning to see his native place again, projects his
thoughts to that place, He lives – so to say – in that
place, while his physical body vegetates in another. He becomes weaker,
and finally
dies; that is to say, he goes where his thoughts already are, although
his gradual going is imperceptible and unrecognisable to physical
senses.
In
cases of sickness or death a similar process of separation takes place.
When, from whatever cause, the union between the physical form and the
astral body becomes weakened, the astral form separates itself for a
while or permanently from the physical form.
The
symptoms of such a beginning of separation is often observed in severe
sickness, when the patient has the sensation as if another person
were lying in the same
bed with him. As recovery takes place, the principles whose cohesion
has been loosened become reunited and that sensation disappears.
According
to the plane of existence, where a person lives is the state of
his consciousness, and each of these planes has its own sensations, perceptions,
and memories. What
is seen and perceived and remembered in one state, is not remembered
in another state, and it is therefore not improbable that a person,
entering into a higher state of consciousness after the death of
his body, will
remember nothing about the conditions of his terrestrial life. [A
case is cited in Dr Hammond's book on insanity, in which a servant,
while in a state of intoxication, carried
a package with which he had been entrusted to the wrong house. Having become
sober, he could not remember the place, and the package was supposed to be
lost; but after he got drunk again he remembered the place, he went there
and recovered the package.This
goes to show that when he was drunk he was another person than when he was
sober; man's individuality continually changes according to the conditions
in which he exists, and as his consciousness changes he becomes another individual,
although he still retains the same outward form. ]
In
the state of intoxication the person is only conscious [Page
179] of
his animal existence and entirely unconscious of his higher existence.
A somnambule in the lucid condition looks upon her body as a being
distinct from her own self, who is, to a certain extent, under her
care. She speaks
of that being in the third person, prescribes sometimes for it
as a physician prescribes for his patient and often shows tastes,
inclinations, and
opinions entirely opposed to those which she possesses in her normal
condition. Persons while in a trance may love another person intensely,
because they are then capable to perceive his good interior qualities,
and detest him when they are in their normal condition, when they
merely behold his external attributes. [ H.
Zachokke: “Verklaerungen” (Transfigurations)]
In
the state of trance the body is entirely unconscious and unable to realise
any physical sensation. It may be burnt or buried. Such a proceeding
would not affect the inner man otherwise than to prevent his return to
that body. But while his earthly form is unconscious, his spiritual self
is conscious, and may be engaged in duties beyond our comprehension,
among scenes from which it must be painful to return to the bonds of
Earth.
Even
while physical consciousness is active the consciousness of the higher
principles may be so exalted as to render the body little conscious
of pain. History speaks
of men and women whose souls rejoiced while their earthly tabernacles
were undergoing the tortures of the rack, or devoured by flames at the
stake.
Man
leads essentially two lives, one while he is fully awake, another
while he is fully asleep. Each has its own perceptions, consciousness,
and
experiences, but the experiences during sleep are not remembered
when we are fully “awake”. At the borderland between
sleep and waking, where the impressions of each state meet
and mingle, is the realm of
confused dreams, which seldom contain any truth.
This
state is, however, favourable to receive impressions from the inner
self. The inner man may use symbolical forms and allegorical images to
convey
ideas [Page 180] to
the lower self, and to give it admonitions, forebodings, and warnings
in regard to future events.
There
are various kinds of dreams. Many a difficult problem has been
solved during sleep, and the terrestrial world is not always without
any reflex of the light from above. The mind of the sleeper during
the sleep of
the body comes into contact with other minds, and passes through
experiences which one does not remember when awake. Man, in his waking
condition,
often has experiences which he afterwards does not remember, but
which he, nevertheless, enjoyed at the time when they occurred, and which
at
that time were real to him.[ One
extraordinary case is mentioned in A. P. Sinnett's “Incidents in the
Life of Madame Blavatsky”. Speaking of
her sickness in Tiflis, Madame Blavatsky says, that she had the sensation as
if she were two different persons, one being the Madame Blavatsky, whose body
was lying sick in bed, the other person an entirely different and superior
being. “When I was in my lower state”, she says, “ I knew who that other
person was and what she (or he) had been doing; but when I was that other being
myself, I did not know nor care who was that Madame Blavatsky”. It is therefore
very well possible that Madame Blavatsky's “transcendental Ego”, with
all its consciousness, faculties, and powers of perception, in fact, her real
self,
was consciously and really undergoing certain mysterious experiences in Tibet,
while the physical instrument, which we call “Madame Blavatsky”,
was sick at Tiflis. ]
Man
feels in himself at least two sets of attractions that come to his consciousness.
One set drags him down to earth and makes him cling to material necessities
and enjoyments, the other set, lifting him up into the region of the
unknown, makes him forget the allurements of matter, and brings him nearer
to the realm of immortal beauty. The greatest poets and philosophers
have recognised this fact of double consciousness, or the two poles of
one, and between those two poles ebbs and floods the normal consciousness
of the average human being.
Goethe
expresses this in his “Faust” in about the following
terms:
Two
souls, alas I are conscious in my breast,
One
from the other seeks to separate.
One
clings to earth, where all its life is rooted,
The
other rises upwards to the gods. [Page
181]
One
attraction arises from Wisdom, another from folly. By the power of
Knowledge, Man is enabled to choose which way he will follow, and by the
power of
obedience he is enabled to proceed. He may live on the lower planes
of consciousness and become dead to spirituality and immortal life; or
in the highest spheres of thought, where his mind expands and where
he
ultimately will find that spiritual self-consciousness, which
is Divine Wisdom, the realisation of eternal truth.
Few may be
able to reach such a state, and few will be able to comprehend its
possibility; but there have been men who, on the threshold of Nirwana,
and while their
physical bodies continued to live on this planet, could consciously
roam through the interplanetary spaces and see the wonders of the
material
and spiritual worlds. This
is the highest form of Adeptship attainable on Earth, and to him
who accomplishes it the mysteries of the Universe will be like an open
book.
Divine
Wisdom for the purpose of manifesting itself requires an organism.
In the mineral kingdom it manifests itself as attraction, in plants as
life,
in animals as instinct, in human beings as reason, in Divine natures
as self-knowledge; on every plane the character of its manifestation
depends on the character of the organism through which it acts. Without
a human organism, even the most intelligent animal cannot become
a man; without a spiritual organism even the most pious christian will
be
only a dreamer.
Every
state of consciousness requires for its expression a suitable organism,
and the greater the realm of its manifestation, the more expanded
must be the sphere of its activity. There is no realisation of physical
existence
without a physical body; there is no emotional nature without an
organised astral form; no ideation without an organised mind, and no divine
existence
without an incorruptible body. Without that spiritual organisation,
whose elements are self-conscious immortality, divine justice, eternal
beauty
and harmony, universal justice and love, knowledge and power, purity
and perfection, freedom and glory, even the most devout worshipper
can only feel. Even the most devout worshipper, as [Page
182] long
as the divine spirit has not awakened within his soul, will merely
feel the beauties of the spiritual realm in the same sense as a blind man
may enjoy the warm rays
of the sunshine without being able to see the light; only when the
process of spiritual regeneration has been accomplished will he be able
to see
the sun of divine glory
within his own soul, and know that he exists as an eternal, self-existent
and immortal power in God.
To
become a magician requires a perfect man and not merely a being
born of a dream; the exercise of spiritual power requires a substantial
body as its foundation; to attain true knowledge of all the mysteries
of the
universe requires an organisation as large as the world. This spiritual
body grows out of the elements of the corruptible material body.
Without that organism there can be no realisation of one's
own divine nature: “Unless
a man is reborn in the Spirit, he cannot enter the Kingdom of God”.