Thought-Forms Part 1

Thought-Forms.

by Annie Besant C.W. Leadbeater.

FOREWORD

The text of this little book is the joint work of Mr Leadbeater and myself; some of it has already appeared as an article in _Lucifer_ (now the _Theosophical Review_), but the greater part of it is new. The drawing and painting of the Thought-Forms observed by Mr Leadbeater or by myself, or by both of us together, has been done by three friends--Mr John Varley, Mr Prince, and Miss Macfarlane, to each of whom we tender our cordial thanks. To paint in earth's dull colours the forms clothed in the living light of other worlds is a hard and thankless task; so much the more grat.i.tude is due to those who have attempted it. They needed coloured fire, and had only ground earths. We have also to thank Mr F. Bligh Bond for allowing us to use his essay on _Vibration Figures_, and some of his exquisite drawings. Another friend, who sent us some notes and a few drawings, insists on remaining anonymous, so we can only send our thanks to him with similar anonymity.

It is our earnest hope--as it is our belief--that this little book will serve as a striking moral lesson to every reader, making him realise the nature and power of his thoughts, acting as a stimulus to the n.o.ble, a curb on the base. With this belief and hope we send it on its way.

ANNIE BESANT.

THOUGHT-FORMS

As knowledge increases, the att.i.tude of science towards the things of the invisible world is undergoing considerable modification. Its attention is no longer directed solely to the earth with all its variety of objects, or to the physical worlds around it; but it finds itself compelled to glance further afield, and to construct hypotheses as to the nature of the matter and force which lie in the regions beyond the ken of its instruments. Ether is now comfortably settled in the scientific kingdom, becoming almost more than a hypothesis. Mesmerism, under its new name of hypnotism, is no longer an outcast. Reichenbach's experiments are still looked at askance, but are not wholly condemned.

Rontgen's rays have rearranged some of the older ideas of matter, while radium has revolutionised them, and is leading science beyond the borderland of ether into the astral world. The boundaries between animate and inanimate matter are broken down. Magnets are found to be possessed of almost uncanny powers, transferring certain forms of disease in a way not yet satisfactorily explained. Telepathy, clairvoyance, movement without contact, though not yet admitted to the scientific table, are approaching the Cinderella-stage. The fact is that science has pressed its researches so far, has used such rare ingenuity in its questionings of nature, has shown such tireless patience in its investigations, that it is receiving the reward of those who seek, and forces and beings of the next higher plane of nature are beginning to show themselves on the outer edge of the physical field.

"Nature makes no leaps," and as the physicist nears the confines of his kingdom he finds himself bewildered by touches and gleams from another realm which interpenetrates his own. He finds himself compelled to speculate on invisible presences, if only to find a rational explanation for undoubted physical phenomena, and insensibly he slips over the boundary, and is, although he does not yet realise it, contacting the astral plane.

One of the most interesting of the highroads from the physical to the astral is that of the study of thought. The Western scientist, commencing in the anatomy and physiology of the brain, endeavours to make these the basis for "a sound psychology." He pa.s.ses then into the region of dreams, illusions, hallucinations; and as soon as he endeavours to elaborate an experimental science which shall cla.s.sify and arrange these, he inevitably plunges into the astral plane. Dr Baraduc of Paris has nearly crossed the barrier, and is well on the way towards photographing astro-mental images, to obtaining pictures of what from the materialistic standpoint would be the results of vibrations in the grey matter of the brain.

It has long been known to those who have given attention to the question that impressions were produced by the reflection of the ultra-violet rays from objects not visible by the rays of the ordinary spectrum.

Clairvoyants were occasionally justified by the appearance on sensitive photographic plates of figures seen and described by them as present with the sitter, though invisible to physical sight. It is not possible for an unbia.s.sed judgment to reject _in toto_ the evidence of such occurrences proffered by men of integrity on the strength of their own experiments, oftentimes repeated. And now we have investigators who turn their attention to the obtaining of images of subtle forms, inventing methods specially designed with the view of reproducing them. Among these, Dr Baraduc seems to have been the most successful, and he has published a volume dealing with his investigations and containing reproductions of the photographs he has obtained. Dr Baraduc states that he is investigating the subtle forces by which the soul--defined as the intelligence working between the body and the spirit--expresses itself, by seeking to record its movements by means of a needle, its "luminous"

but invisible vibrations by impressions on sensitive plates. He shuts out by non-conductors electricity and heat. We can pa.s.s over his experiments in Biometry (measurement of life by movements), and glance at those in Iconography--the impressions of invisible waves, regarded by him as of the nature of light, in which the soul draws its own image. A number of these photographs represent etheric and magnetic results of physical phenomena, and these again we may pa.s.s over as not bearing on our special subject, interesting as they are in themselves. Dr Baraduc obtained various impressions by strongly thinking of an object, the effect produced by the thought-form appearing on a sensitive plate; thus he tried to project a portrait of a lady (then dead) whom he had known, and produced an impression due to his thought of a drawing he had made of her on her deathbed. He quite rightly says that the creation of an object is the pa.s.sing out of an image from the mind and its subsequent materialisation, and he seeks the chemical effect caused on silver salts by this thought-created picture. One striking ill.u.s.tration is that of a force raying outwards, the projection of an earnest prayer. Another prayer is seen producing forms like the fronds of a fern, another like rain pouring upwards, if the phrase may be permitted. A rippled oblong ma.s.s is projected by three persons thinking of their unity in affection.

A young boy sorrowing over and caressing a dead bird is surrounded by a flood of curved interwoven threads of emotional disturbance. A strong vortex is formed by a feeling of deep sadness. Looking at this most interesting and suggestive series, it is clear that in these pictures that which is obtained is not the thought-image, but the effect caused in etheric matter by its vibrations, and it is necessary to clairvoyantly see the thought in order to understand the results produced. In fact, the ill.u.s.trations are instructive for what they do not show directly, as well as for the images that appear.

It may be useful to put before students, a little more plainly than has. .h.i.therto been done, some of the facts in nature which will render more intelligible the results at which Dr Baraduc is arriving. Necessarily imperfect these must be, a physical photographic camera and sensitive plates not being ideal instruments for astral research; but, as will be seen from the above, they are most interesting and valuable as forming a link between clairvoyant and physical scientific investigations.

At the present time observers outside the Theosophical Society are concerning themselves with the fact that emotional changes show their nature by changes of colour in the cloud-like ovoid, or aura, that encompa.s.ses all living beings. Articles on the subject are appearing in papers unconnected with the Theosophical Society, and a medical specialist[1] has collected a large number of cases in which the colour of the aura of persons of various types and temperaments is recorded by him. His results resemble closely those arrived at by clairvoyant theosophists and others, and the general unanimity on the subject is sufficient to establish the fact, if the evidence be judged by the usual canons applied to human testimony.

The book _Man Visible and Invisible_ dealt with the general subject of the aura. The present little volume, written by the author of _Man Visible and Invisible_, and a theosophical colleague, is intended to carry the subject further; and it is believed that this study is useful, as impressing vividly on the mind of the student the power and living nature of thought and desire, and the influence exerted by them on all whom they reach.

[Footnote 1: Dr Hooker, Gloucester Place, London, W.]

THE DIFFICULTY OF REPRESENTATION

We have often heard it said that thoughts are things, and there are many among us who are persuaded of the truth of this statement. Yet very few of us have any clear idea as to what kind of thing a thought is, and the object of this little book is to help us to conceive this.

There are some serious difficulties in our way, for our conception of s.p.a.ce is limited to three dimensions, and when we attempt to make a drawing we practically limit ourselves to two. In reality the presentation even of ordinary three-dimensional objects is seriously defective, for scarcely a line or angle in our drawing is accurately shown. If a road crosses the picture, the part in the foreground must be represented as enormously wider than that in the background, although in reality the width is unchanged. If a house is to be drawn, the right angles at its corners must be shown as acute or obtuse as the case may be, but hardly ever as they actually are. In fact, we draw everything not as it is but as it appears, and the effort of the artist is by a skilful arrangement of lines upon a flat surface to convey to the eye an impression which shall recall that made by a three-dimensional object.

It is possible to do this only because similar objects are already familiar to those who look at the picture and accept the suggestion which it conveys. A person who had never seen a tree could form but little idea of one from even the most skilful painting. If to this difficulty we add the other and far more serious one of a limitation of consciousness, and suppose ourselves to be showing the picture to a being who knew only two dimensions, we see how utterly impossible it would be to convey to him any adequate impression of such a landscape as we see. Precisely this difficulty in its most aggravated form stands in our way, when we try to make a drawing of even a very simple thought-form. The vast majority of those who look at the picture are absolutely limited to the consciousness of three dimensions, and furthermore, have not the slightest conception of that inner world to which thought-forms belong, with all its splendid light and colour. All that we can do at the best is to represent a section of the thought-form; and those whose faculties enable them to see the original cannot but be disappointed with any reproduction of it. Still, those who are at present unable to see anything will gain at least a partial comprehension, and however inadequate it may be it is at least better than nothing.

All students know that what is called the aura of man is the outer part of the cloud-like substance of his higher bodies, interpenetrating each other, and extending beyond the confines of his physical body, the smallest of all. They know also that two of these bodies, the mental and desire bodies, are those chiefly concerned with the appearance of what are called thought-forms. But in order that the matter may be made clear for all, and not only for students already acquainted with theosophical teachings, a recapitulation of the main facts will not be out of place.

Man, the Thinker, is clothed in a body composed of innumerable combinations of the subtle matter of the mental plane, this body being more or less refined in its const.i.tuents and organised more or less fully for its functions, according to the stage of intellectual development at which the man himself has arrived. The mental body is an object of great beauty, the delicacy and rapid motion of its particles giving it an aspect of living iridescent light, and this beauty becomes an extraordinarily radiant and entrancing loveliness as the intellect becomes more highly evolved and is employed chiefly on pure and sublime topics. Every thought gives rise to a set of correlated vibrations in the matter of this body, accompanied with a marvellous play of colour, like that in the spray of a waterfall as the sunlight strikes it, raised to the _n_th degree of colour and vivid delicacy. The body under this impulse throws off a vibrating portion of itself, shaped by the nature of the vibrations--as figures are made by sand on a disk vibrating to a musical note--and this gathers from the surrounding atmosphere matter like itself in fineness from the elemental essence of the mental world.

We have then a thought-form pure and simple, and it is a living ent.i.ty of intense activity animated by the one idea that generated it. If made of the finer kinds of matter, it will be of great power and energy, and may be used as a most potent agent when directed by a strong and steady will. Into the details of such use we will enter later.

When the man's energy flows outwards towards external objects of desire, or is occupied in pa.s.sional and emotional activities, this energy works in a less subtle order of matter than the mental, in that of the astral world. What is called his desire-body is composed of this matter, and it forms the most prominent part of the aura in the undeveloped man. Where the man is of a gross type, the desire-body is of the denser matter of the astral plane, and is dull in hue, browns and dirty greens and reds playing a great part in it. Through this will flash various characteristic colours, as his pa.s.sions are excited. A man of a higher type has his desire-body composed of the finer qualities of astral matter, with the colours, rippling over and flashing through it, fine and clear in hue. While less delicate and less radiant than the mental body, it forms a beautiful object, and as selfishness is eliminated all the duller and heavier shades disappear.

This desire (or astral) body gives rise to a second cla.s.s of ent.i.ties, similar in their general const.i.tution to the thought-forms already described, but limited to the astral plane, and generated by the mind under the dominion of the animal nature.

These are caused by the activity of the lower mind, throwing itself out through the astral body--the activity of Kama-Manas in theosophical terminology, or the mind dominated by desire. Vibrations in the body of desire, or astral body, are in this case set up, and under these this body throws off a vibrating portion of itself, shaped, as in the previous case, by the nature of the vibrations, and this attracts to itself some of the appropriate elemental essence of the astral world.

Such a thought-form has for its body this elemental essence, and for its animating soul the desire or pa.s.sion which threw it forth; according to the amount of mental energy combined with this desire or pa.s.sion will be the force of the thought-form. These, like those belonging to the mental plane, are called artificial elementals, and they are by far the most common, as few thoughts of ordinary men and women are untinged with desire, pa.s.sion, or emotion.

THE TWO EFFECTS OF THOUGHT

Each definite thought produces a double effect--a radiating vibration and a floating form. The thought itself appears first to clairvoyant sight as a vibration in the mental body, and this may be either simple or complex. If the thought itself is absolutely simple, there is only the one rate of vibration, and only one type of mental matter will be strongly affected. The mental body is composed of matter of several degrees of density, which we commonly arrange in cla.s.ses according to the sub-planes. Of each of these we have many sub-divisions, and if we typify these by drawing horizontal lines to indicate the different degrees of density, there is another arrangement which we might symbolise by drawing perpendicular lines at right angles to the others, to denote types which differ in quality as well as in density. There are thus many varieties of this mental matter, and it is found that each one of these has its own especial and appropriate rate of vibration, to which it seems most accustomed, so that it very readily responds to it, and tends to return to it as soon as possible when it has been forced away from it by some strong rush of thought or feeling. When a sudden wave of some emotion sweeps over a man, for example, his astral body is thrown into violent agitation, and its original colours are or the time almost obscured by the flush of carmine, of blue, or of scarlet which corresponds with the rate of vibration of that particular emotion. This change is only temporary; it pa.s.ses off in a few seconds, and the astral body rapidly resumes its usual condition. Yet every such rush of feeling produces a permanent effect: it always adds a little of its hue to the normal colouring of the astral body, so that every time that the man yields himself to a certain emotion it becomes easier for him to yield himself to it again, because his astral body is getting into the habit of vibrating at that especial rate.

The majority of human thoughts, however, are by no means simple.

Absolutely pure affection of course exists; but we very often find it tinged with pride or with selfishness, with jealousy or with animal pa.s.sion. This means that at least two separate vibrations appear both in the mental and astral bodies--frequently more than two. The radiating vibration, therefore, will be a complex one, and the resultant thought-form will show several colours instead of only one.

HOW THE VIBRATION ACTS

These radiating vibrations, like all others in nature, become less powerful in proportion to the distance from their source, though it is probable that the variation is in proportion to the cube of the distance instead of to the square, because of the additional dimension involved.

Again, like all other vibrations, these tend to reproduce themselves whenever opportunity is offered to them; and so whenever they strike upon another mental body they tend to provoke in it their own rate of motion. That is--from the point of view of the man whose mental body is touched by these waves--they tend to produce in his mind thoughts of the same type as that which had previously arisen in the mind of the thinker who sent forth the waves. The distance to which such thought-waves penetrate, and the force and persistency with which they impinge upon the mental bodies of others, depend upon the strength and clearness of the original thought. In this way the thinker is in the same position as the speaker. The voice of the latter sets in motion waves of sound in the air which radiate from him in all directions, and convey his message to all those who are within hearing, and the distance to which his voice can penetrate depends upon its power and upon the clearness of his enunciation. In just the same way the forceful thought will carry very much further than the weak and undecided thought; but clearness and definiteness are of even greater importance than strength. Again, just as the speaker's voice may fall upon heedless ears where men are already engaged in business or in pleasure, so may a mighty wave of thought sweep past without affecting the mind of the man, if he be already deeply engrossed in some other line of thought.

It should be understood that this radiating vibration conveys the character of the thought, but not its subject. If a Hindu sits rapt in devotion to Krishna, the waves of feeling which pour forth from him stimulate devotional feeling in all those who come under their influence, though in the case of the Muhammadan that devotion is to Allah, while for the Zoroastrian it is to Ahuramazda, or for the Christian to Jesus. A man thinking keenly upon some high subject pours out from himself vibrations which tend to stir up thought at a similar level in others, but they in no way suggest to those others the special subject of his thought. They naturally act with special vigour upon those minds already habituated to vibrations of similar character; yet they have some effect on every mental body upon which they impinge, so that their tendency is to awaken the power of higher thought in those to whom it has not yet become a custom. It is thus evident that every man who thinks along high lines is doing missionary work, even though he may be entirely unconscious of it.

THE FORM AND ITS EFFECT

Let us turn now to the second effect of thought, the creation of a definite form. All students of the occult are acquainted with the idea of the elemental essence, that strange half-intelligent life which surrounds us in all directions, vivifying the matter of the mental and astral planes. This matter thus animated responds very readily to the influence of human thought, and every impulse sent out, either from the mental body or from the astral body of man, immediately clothes itself in a temporary vehicle of this vitalised matter. Such a thought or impulse becomes for the time a kind of living creature, the thought-force being the soul, and the vivified matter the body. Instead of using the somewhat clumsy paraphrase, "astral or mental matter ensouled by the monadic essence at the stage of one of the elemental kingdoms," theosophical writers often, for brevity's sake, call this quickened matter simply elemental essence; and sometimes they speak of the thought-form as "an elemental." There may be infinite variety in the colour and shape of such elementals or thought-forms, for each thought draws round it the matter which is appropriate for its expression, and sets that matter into vibration in harmony with its own; so that the character of the thought decides its colour, and the study of its variations and combinations is an exceedingly interesting one.

This thought-form may not inaptly be compared to a Leyden jar, the coating of living essence being symbolised by the jar, and the thought energy by the charge of electricity. If the man's thought or feeling is directly connected with someone else, the resultant thought-form moves towards that person and discharges itself upon his astral and mental bodies. If the man's thought is about himself, or is based upon a personal feeling, as the vast majority of thoughts are, it hovers round its creator and is always ready to react upon him whenever he is for a moment in a pa.s.sive condition. For example, a man who yields himself to thoughts of impurity may forget all about them while he is engaged in the daily routine of his business, even though the resultant forms are hanging round him in a heavy cloud, because his attention is otherwise directed and his astral body is therefore not impressible by any other rate of vibration than its own. When, however, the marked vibration slackens and the man rests after his labours and leaves his mind blank as regards definite thought, he is very likely to feel the vibration of impurity stealing insidiously upon him. If the consciousness of the man be to any extent awakened, he may perceive this and cry out that he is being tempted by the devil; yet the truth is that the temptation is from without only in appearance, since it is nothing but the natural reaction upon him of his own thought-forms. Each man travels through s.p.a.ce enclosed within a cage of his own building, surrounded by a ma.s.s of the forms created by his habitual thoughts. Through this medium he looks out upon the world, and naturally he sees everything tinged with its predominant colours, and all rates of vibration which reach him from without are more or less modified by its rate. Thus until the man learns complete control of thought and feeling, he sees nothing as it really is, since all his observations must be made through this medium, which distorts and colours everything like badly-made gla.s.s.

If the thought-form be neither definitely personal nor specially aimed at someone else, it simply floats detached in the atmosphere, all the time radiating vibrations similar to those originally sent forth by its creator. If it does not come into contact with any other mental body, this radiation gradually exhausts its store of energy, and in that case the form falls to pieces; but if it succeeds in awakening sympathetic vibration in any mental body near at hand, an attraction is set up, and the thought-form is usually absorbed by that mental body. Thus we see that the influence of the thought-form is by no means so far-reaching as that of the original vibration; but in so far as it acts, it acts with much greater precision. What it produces in the mind-body which it influences is not merely a thought of an order similar to that which gave it birth; it is actually the same thought. The radiation may affect thousands and stir up in them thoughts on the same level as the original, and yet it may happen that no one of them will be identical with that original; the thought-form can affect only very few, but in those few cases it will reproduce exactly the initiatory idea.

The fact of the creation by vibrations of a distinct form, geometrical or other, is already familiar to every student of acoustics, and "Chladni's" figures are continually reproduced in every physical laboratory.

[Ill.u.s.tration: FIG. 1. CHLADNI'S SOUND PLATE]