Elementary Theosophy Part 2

All three of these worlds, or planes--the physical, astral and mental--are, then, worlds of matter, of form, of activity, of thought and of enterprise. They are concentric globes, the physical enclosed by the astral, and both physical and astral enclosed by the mental. Within and without all physical matter are both astral and mental matter. Every physical atom is surrounded and permeated by astral and mental matter.

The relationship is precisely that which exists between the ether and the lower grades of physical matter.

If the relationship of the three worlds--physical, astral and mental--is fully understood later confusion of thought will be avoided. Physical language is not capable of fully expressing much with which students of the occult must deal. Because there is nothing better for the purpose, words must be used that express but a part of the truth and may sometimes prove misleading unless the const.i.tution and relationship of the three spheres is kept in mind. Thus, it is necessary to speak of higher and lower worlds, or planes, inner or outer, and of the soul coming "down" into the material world when, as a matter of fact, _no movement in s.p.a.ce_ is under consideration. The astral is commonly spoken of as an inner plane and while it truly is so because it can be known only to astral senses by a withdrawal of the consciousness from its exterior, material body, it is also true that the astral world is outside the physical because it envelops it as the sea does a sponge.

We usually speak of coming down from higher planes to lower and that may be true not only in the sense of changing the state of consciousness from higher vibrations to lower ones but it _could_ mean a journey in s.p.a.ce from a point in the astral plane above the physical globe to a point at its surface. "Up" and "down" are relative, not absolute. "Down"

for us is toward the earth's center and "up" is the opposite direction.

A spire in the Occident and a spire in the Orient are both said to be pointing upward but they are pointing in opposite directions. On most parts of the earth's surface we have four directions, while at the poles there is, of course, but one direction--south or north, as the case may be. East, west and north disappear at the north pole. Reflection upon such facts leads one to at least faintly comprehend the possibility of s.p.a.ce itself disappearing from the inner planes--s.p.a.ce as we know it.

The matter of each of the planes consists of seven cla.s.ses. We are familiar with the solids, liquids and gases of the physical plane, and to them must be added four grades of the ether. The seven grades of matter of the astral and mental worlds const.i.tute an important part of the mechanism for the soul's evolution, for they determine the state of consciousness in the life beyond the physical plane. But a study of those states of consciousness belongs to a later chapter.

A difficulty which the student of theosophy should make an early effort to eliminate, is the tendency to think of invisible realms as unreal. It should not be forgotten that it is only the limitation of the physical senses that gives rise to the feeling of unreality beyond the visible.

We should keep in mind the fact that the invisible realms are composed of matter as certainly as the air is matter, or a stone is matter. The water in a pan may evaporate, but it does not cease to be matter because it has pa.s.sed beyond the ken of the physical senses. It will some time condense once more and play its part as the liquid, water, or as the solid, ice. Only when matter is in certain forms can we know of its existence through the physical senses.

We frequently hear people who are students of the occult speak of a deceased person as having left the earth. But pa.s.sing into the astral plane, or world, is not, of course, leaving the earth. Both the astral world and the mental world are divisions of the earth. As the atmosphere is invisible and yet is a part of the earth's physical matter, so the invisible astral and mental regions are other parts of the earth. They are properly called worlds because the activities in consciousness that make up existence there are as remote from ours as though they were upon another planet. We have erroneously supposed that with the physical senses we really see and know the earth, whereas we have known only that small fragment of the earth that consists of physical matter. Beyond the limitation of our poor senses stretch in unsuspected grandeur vaster regions of our earth, swept by the vibrations of an intenser life.

CHAPTER VI.

THE MECHANISM OF CONSCIOUSNESS

The soul is a center of consciousness within the all-consciousness, or the life of the solar Logos; an individualized portion of the universal mind. That fragment of the divine life, with its latent G.o.d-like attributes, is expressed through a mechanism of consciousness that is formed of the matter of the various planes. Naturally enough it is expressed more fully upon the higher planes than upon the lower. At a very high level it is known as the monad. When it reaches down into the higher subdivisions of the mental world it is the ego, a lesser expression of the same divine life that pours from the Logos through the monad--lesser because it is then functioning through the denser matter of a lower level.

The knowledge that has been gained about the nature of matter in recent years is helpful in understanding the activities of consciousness. The atom is found to be a center of force, and we are at the point where matter, as we have known it, disappears. All the force and consciousness of the solar system is, of course, but the life of the Logos, and on higher planes the distinctions we observe here fade out. Matter becomes a very different thing from the matter we know. The ether of the physical world is almost inconceivably tenuous matter. Yet it is gross when compared to the lowest grade of astral matter. The matter of the mental world is enormously rarer than the most tenuous matter of the astral world. In view of these facts it requires no stress of the imagination to understand that the matter of the higher planes is responsive to the vibrations of consciousness.

The outraying energies of the individualized center of consciousness act upon the matter of the plane and draw about it a film that slowly grows into a vehicle through which consciousness can be more fully expressed, and which serves as a point of vantage from which its expression can be extended to lower planes.

The seven subdivisions of the mental world fall naturally into two groups, composed of the three higher and the four lower grades of matter. The ego, anch.o.r.ed in the matter of the two planes above the mental world, descends to the upper levels of the mental and the vesture of matter with which it clothes itself is known as the causal body.

Sending its energies downward, or outward, to the lower levels of the mental world, it establishes itself there in what slowly becomes a mental body. Again in the astral world the process is repeated and a vehicle of consciousness is formed of astral matter. The physical body is the lowest and last of the vehicles to be formed and as it is slowly built, in the months preceding birth, the matter it contains falls into place under the operation of occult laws which permit no element of chance to enter into its construction.

Each of these bodies serves as a vehicle of consciousness on the plane to which it belongs. The soul is evolving simultaneously in each of the worlds, physical, astral and mental, and these various bodies enable it to receive the vibrations of the plane they belong to and thus to be conscious there. The mental body is the seat of intellectual activity.

Thought arises as a vibration in it and pa.s.ses through the astral body into the physical brain. Whenever we think we are using the mental body.

The astral body is the seat of emotion. With it we feel. All emotion pa.s.ses from it to the physical body to be expressed in the material world. The astral world is also called the emotional world, as the mental plane is called the mental world. The physical body is the soul's instrument of action. It attaches it to the physical world, enables the consciousness to contact material objects and to move and express on the material plane the thoughts and emotions generated in the mental and astral bodies.

Another part of the mechanism of consciousness is known as the etheric double. But it is only a link in the chain and not a body through which the soul can function. It is composed of the etheric matter of the physical world and connects the astral body with the physical body. As every atom of physical matter is surrounded and permeated by etheric matter, it follows that the physical body has its duplicate in etheric matter. "Etheric double" is a very appropriate name since it is a perfect duplicate of the physical body in etheric matter. It serves the purpose of supplying the life force to the nervous system and is the medium through which sensation is conveyed. The action of an anaesthetic drives out so much of the matter of the etheric double that the connection is broken and sensation in the physical body ceases.

One of the difficulties in the way of getting a clear conception of the const.i.tution of man, and realizing that he is a soul functioning through various vehicles of consciousness, is the materialistic modes of thought common to Occidental civilization. We are accustomed to thinking of the physical body itself as being the man, and if there is any thought at all of the consciousness surviving the death of the body it is very vague and indefinite as to where it exists and how it is expressed. Very little thinking should be necessary to show the absurdity of the belief that the body is the man. Two bodies may be alike, as in the case of twins, but the souls, the real men, may be absolutely unlike. The real man is superphysical. His intelligence or his stupidity, his genial disposition or his moroseness, his generosity or his selfishness, are but the manifestations of himself through the body by which they are expressed. The body itself is a mere aggregation of physical atoms, as a planet is, so organized that they const.i.tute an instrument for a purpose. The ma.s.s of matter const.i.tuting the body is a variable ma.s.s. It may increase or diminish greatly, but the man remains unchanged. There is no permanent relationship between the man and the physical matter which he uses for his vehicle of consciousness. According to the physiologists every atom of the body changes within a period of a few years. The cells wear out, break down and pa.s.s away to be replaced by new matter. Not a particle of the physical matter that was in our bodies seven years ago is there now, and none that is there now will remain.

Within seven years, or less, we shall have bodies composed of new matter as certainly as an infant's is.

Of course such reconstruction of the body does not change its appearance. It is built on the same lines. It is as it would be with some very old cathedral. As the centuries pa.s.s it must be slowly rebuilt. The floors wear out and are relaid. The roof serves its time and is replaced. The walls crumble first in one place and then another until they have been completely reconstructed. After a thousand years has pa.s.sed there may be none of the original material in the building, yet its appearance is unchanged. The bodies we have today shall have pa.s.sed away and will be growing in the trees and blooming in the flowers in a few years. The bodies we shall then have are now scattered through the world. They will be brought together during that time and will come from many parts of the earth.

The physical senses continually deceive us and nowhere more than in our ideas about the physical body. It is an unstable ma.s.s of matter, in constant motion, with great gulfs of s.p.a.ce between its atoms. Emerson was very far ahead of his time and it took science a half century to catch up with him and learn that he had recorded a fact in nature when he wrote:

Atom from atom yawns as far As earth from moon, or star from star.

In 1908 the _Scientific American Supplement_, commenting on our reconstructed ideas about matter, remarked that the actual ma.s.s of the physical body to the apparent ma.s.s was about one to one million!

If the physical body is merely an organized ma.s.s of matter, continually varying, constantly coming and going, and having no permanent relationship to the consciousness that functions through it, what reason is there for believing that it is the man? Does it seem strange that the center of consciousness should be able to draw about itself on the higher planes aggregations of matter and finally to express itself on the material plane through the ma.s.s of matter we call the body? If that is mysterious quite as miraculous things are going on constantly about us unnoticed. Th.o.r.eau calls attention to the fact that we become so accustomed to the marvelous expressions of life all about us that we are oblivious of the phenomena that are taking place. Commenting on the magic possible to nature he says:

"Though I do not believe that a plant will spring up where no seed has been, I have great faith in a seed--a, to me, equally mysterious origin for it. Convince me that you have a seed there, and I am prepared to expect wonders.... In the spring of 1857 I planted six seeds sent to me from the Patent Office, and labeled, I think, 'Poitrine jaune grosse,' large yellow squash. Two came up, and one bore a squash which weighed 123 pounds, the other bore four, weighing together 186 pounds. Who would have believed that there was 310 pounds of poitrine jaune grosse in that corner of my garden? These seeds were the bait I used to catch it, my ferrets which I sent into its burrow, my brace of terriers which unearthed it.... Other seeds I have which will find other things in that corner of my garden. Perfect alchemists I keep who can trans.m.u.te substances without end, and thus the corner of my garden is an inexhaustible treasure-chest. Here you can dig, not gold, but the value which gold merely represents; and there is no Signor Blitz about it. Yet farmer's sons will stare by the hour to see a juggler draw ribbons from his throat, though he tells them it is all deception. Surely, men love darkness rather than light."[E]

A seed is a center of force through which life, at a much lower level than the human, flows and gathers about that center the material ma.s.s that serves the purpose of its lowly evolution. At the human level consciousness has become self-consciousness and a marvelously complex mechanism is required to express it and serve the purpose of its farther evolution.

This complex mechanism of consciousness, composed of the various bodies through which the ego expresses itself at different levels, is used as a whole for functioning on the physical plane. But when the ego is functioning no farther down than the astral plane, the physical body is, of course, temporarily discarded. It is then in the condition known as sleep, or trance. Sleep is the natural withdrawing of the consciousness from the physical body. When the separation occurs in the case of the medium it is called a trance. The cause of the inert condition of the physical body is the same in both cases--the withdrawal of the consciousness of the ego. The physical body is then unoccupied, but the consciousness maintains magnetic connection with it. In death that tie is severed and the consciousness can return to the body no more. Instances in which the apparently dead are brought back to life are cases where the magnetic tie is not broken, notwithstanding there is every appearance of death.

In form and feature the physical body has its exact duplicate in the astral body, and in it we function in the astral world whenever the separation between the two occurs, whether from sleep or death. In sleep the consciousness, expressing itself in the astral body in the astral world, may be turned dreamily inward or it may be turned outward and be vividly aware of the life and activities of that world. But there is small chance that any memory of it will come through into the physical consciousness upon awakening. Occasionally, however, it does occur and then it is usually remembered as a very vivid dream. In illness, and other abnormal conditions, the connection between the physical and astral consciousness is much closer. At a comparatively high point in evolution the two states of consciousness merge. The man is then continuously conscious, and has a full memory in the physical brain of all his activities in the astral world during the hours when the physical body was asleep.

Consciousness is, of course, at its worst when expressed through the limitation of its lower vehicles. Any person, whether brilliant or stupid, will be much abler and keener on the astral plane than on the physical, because in sleep, and after death, he has lost the limitations imposed by physical matter. But the degree of restriction is variable and depends much upon the _kind_ of matter of which the brain and body are composed; for the physical atoms vary greatly, and as they come and go in the pa.s.sing years the body may either become purified and refined or it may grow grosser and coa.r.s.er. By careful attention to food and drink, and by control of the emotions, the limitations of physical matter may be lessened and a much higher and more efficient state of consciousness in the physical body can be attained.

FOOTNOTES:

[E] The Succession of Forest Trees.--Th.o.r.eau.

CHAPTER VII.

DEATH

Perhaps one of the reasons why death is so commonly a.s.sociated with a feeling of fear is because we give so little thought to it. Most people seem never to think of the subject at all until death invades the home and threatens some member of the family. Then terror fills the mind and all but paralyzes the reasoning faculties.

Such fear of death, so widespread in Occidental civilization, is eloquent testimony to the materialism of our times. It is doubt about the future that causes fear of death. Only when we have a scientific basis for the hope of immortality will the awful fear of death disappear. It is feared because it seems like annihilation. If people really believed in a heavenly existence beyond the physical life they could not possibly be filled with terror at the prospect of entering it.

If a man's religion has not given him a genuine confidence in a future life, and made it as much of a reality to him as this life is, it has failed to do what we have a right to demand of religion. If it does not enable him to look upon the face of his dead without a doubt, or a fear, there is something wrong, either with his religion or with his comprehension of it. What possible reason is there for fearing death? A thing that is universal, that comes to all, can not be pernicious. To regard death as a disastrous thing would be an indictment of the sanity of nature.

Death is merely the close of a particular cycle of experience. It is the annihilation of nothing but the physical body, in its aspect of an instrument of activity and a vehicle of the consciousness upon the physical plane. The atoms of the body, drawn together in the human form for temporary use, are, in death, released from the cohesive force of a living organism and will return whence they came.

In reality there is no such thing as death, unless it be strictly applied to the form, regarded as a temporary vehicle of consciousness.

As for the consciousness, there is no death. There is life in a physical form and life out of it, but no such thing as the death, or cessation, of the individual intelligence. What we name "death" is but a change in the orderly evolution of life, and it is only because the phenomenon is viewed from the physical plane that such a term can be applied to it.

From this plane it is death, or departure. But looked at from the astral world it is birth, or arrival. What we call birth is the beginning of the expression of the soul through a material body on the physical plane. It is an arrival. But from the astral viewpoint it is a departure and therefore is as logically a "death" there as departure from a physical body is here. So death and departure from one plane is simply birth, or arrival, upon another, although it is not, of course, birth as we know it.

Every process in nature has a part to play in evolution and therefore death is as necessary as life and as beneficial as birth. Death is the destroyer of the useless. There is a time when each human being should die--that is to say, a time when the physical body has fulfilled its mission and completely accomplished the purpose for which it exists. To continue life in a physical body beyond that point is to waste energy and lose time in the evolutionary journey. Under the action of what we call "diseases" the body becomes inefficient, or through the gradual breaking down of old age the senses grow dim and uncertain. The consciousness can no longer be keenly expressed through its impaired machine and it is decidedly to the advantage of the ego to withdraw from it. The soul is in the position of an artisan obliged to work with broken and rusted tools. Good results are no longer possible. It is then that death comes, beneficently destroying the worn out instrument and releasing the consciousness from its too-often painful situation and permitting its escape into a field of un.o.bstructed activity.

Death is painless. The breaking down of the body under the ravages of disease may cause pain, but that belongs to physical life, not death.

Distress may also be caused by groundless fear of death. But the dying person who does not know that death is upon him has no terror, and no pain, and sinks quietly to sleep. Very little observation will convince one that the distress about a death-bed is invariably on the part of surviving friends, not on the part of the dying. Those who are left behind remain within the limitations of the physical senses, and they are therefore separated from the so-called dead man, but he is not separated from them. It is because of that separation that the terror of death exists for them.

But in that very fact is to be seen the great evolutionary value of death. The separation it causes intensifies love as nothing else could do. It is only when our friend is gone that we begin to appreciate his real value and comprehend how large a part he really played in our existence. As sudden silence gives the consciousness a keener realization of the sound that has just ceased, so death, by its contrast, gives a vivid, realistic touch to life. We all know how enormously the heart qualities are quickened by the death of a close friend. The whole nature is in some degree purified and spiritualized.

Selfishness is decreased and compa.s.sion expands. Sympathy for others in distress is born, and thus a decided evolutionary advance is made. We have only to reflect upon the fact that separation without death produces the same effects in a minor key, to realize the evolutionary value of death. In constant a.s.sociation we grow careless and indifferent. But an absence of a month or two enables one to get a truer perspective of personal a.s.sociations and thereafter life has new zest. A child regards its mother with a certain degree of appreciation but a short absence enormously increases its appreciation. All human beings come into closer and more sympathetic a.s.sociation after a period of separation, and the completeness of the separation caused by death renders it peculiarly efficacious in the development of the spiritual side of one's nature. It often requires death to turn attention away from materialistic life. Frequently a family becomes completely absorbed in material success. There is no thought at all given to the higher life. Wealth, position, power, fame, all the vanities of the world, hold them firmly. They become completely self-centered. Then suddenly death enters and breaks the family circle, and the transient character of all they had been so strenuously striving for suddenly dawns upon them, and attention is turned to the n.o.bler things of life. It is a well known fact that great wars are accompanied or followed with widespread spiritual awakening, and it is no doubt largely because the shadow of death has fallen on tens of thousands of households.

It has sometimes been asked by doubtful critics if it would not be an improvement on nature's plan if the sorrow caused by the death of our friends were softened by direct knowledge of their continued existence.

It is evidently the plan of nature to have the physical life and the astral life normally separated at our present level of evolution. Some of the reasons have already been discussed. There are undoubtedly others that we are incapable of understanding, and still others that we can readily comprehend. If the higher, joyous life of the astral world were open to our consciousness, then concentration upon the duties of this life would be difficult, if not impossible. Our life in the physical body may be compared to the tasks of children in school. They have serious business before them in the acquiring of knowledge and the development of the intellect. They can best accomplish the work when completely isolated from other phases of life. Introduce into their work-day consciousness the joys of a child's existence, the circus, the military parade, the picnic and the dancing parties, and the purpose for which the school exists would be defeated. To exactly the extent that the consciousness is withdrawn from such things will desirable progress be made with the work of the school-room. And so it is with the limitation of our physical senses. It serves a purpose.

But there is a point in human evolution where such limitation of the senses is no longer of any service and may be transcended. Some people have attained it. They are those who have previously been referred to as the psychic scientists, with the higher clairvoyance of the cerebro-spinal system developed. It is an accomplishment to which all may aspire. None need submit to the separation commonly caused by death.

By hard work in co-operating with nature's methods of evolution and by a serious and sustained effort to live the highest and most helpful life of which one is capable, it is possible in time to attain a level of consciousness where one has personal knowledge that the dead still live.

But in the very work of rising to that level, the concentration previously enforced by the limitation of the physical senses will have been acquired.