The Writings of C
The Constitution of Man
From
A Textbook of Theosophy
By
C
Man is therefore in
essence a Spark of the divine Fire, belonging to the monadic world. (The
President has now decided upon a set of names for the planes, so for the future
these will be used instead of those previously employed. A table of them is
given below for reference) To that Spark, dwelling all the time in that
world, we give the name “Monad”.
For the purpose of human evolution Monad manifests itself in lower worlds. When
it descends one stage and enters the spiritual world, it shows itself there as
the triple Spirit, having itself three aspects (just as in worlds infinitely
higher the Deity has His three Aspects.)
Of those three - one
remains always in that world, and we call that the Spirit in man. The second
aspect manifests itself in the intuitional world, and we speak of it as the
Intuition in man. The third shows itself in the higher mental world, and we
call it the Intelligence in man. These three aspects taken together constitute
the ego which ensouls the fragment from the group-soul.
Thus man as we know him
New Names & Old Names
1Divine World Âdi Plane
2Monadic World Anupâdaka
3Spiritual World Âtmic or Nirvânic Plane
4Intuitional World Buddhic Plane
5Mental World Mental Plane
6Emotional or Astral World Astral Plane
7Physical World Physical Plane
reality a Monad residing
in the monadic world, shows himself as an ego in the higher mental world,
manifesting these three aspects of himself (Spirit, Intuition and Intelligence)
through that vehicle of higher mental matter which we name the casual body.
This ego is the man
during the human stage of evolution; he is the nearest correspondence, in fact,
to the ordinary unscientific conception of the soul. He lives unchanged (except
for his growth) from the moment of individualization until humanity is
transcended and merged into divinity. He is in no way affected
by what we call birth
and death; what we commonly consider as his life is only a day in his life. The
body which we can see, the body which is born and dies, is a garment which he
puts on for the purposes of a certain part of his evolution.
Nor is it the only body
which he assumes. Before he, the ego in the higher mental world, can take a
vehicle belonging to the physical world, he must make a connection with it through
the lower mental and astral worlds. When he wishes to descend he draws around
himself a veil of the matter of the lower mental world, which we call his
mental body. This is the instrument by means of which he thinks all his
concrete thoughts – abstract thought being a power of the ego himself in the
higher mental world.
Next he draws round
himself a veil of astral matter, which we call his astral body; and that is the
instrument of his passions and emotions, and also (in conjunction with the
lower part of his mental body) the instrument of all such thought as is tinged
by selfishness and personal feeling. Only after having assumed these
intermediate vehicles can he come into touch with a baby
physical body, and be
born into the world which we know. He lives through what we call his life,
gaining certain qualities as the result of its experiences; and at its end,
when the physical body is worn out, he reverses the process of descent and lays
aside one by one the temporary vehicles which he has assumed.
The first to go is the
physical body, and when that is dropped, his life is centered in the astral
world and he lives in his astral body.
The length of his stay
in that world depends upon the amount of passion and emotion which he has developed
within himself in his physical life. If there is much of these the astral body
is strongly vitalized, and will persist for a long time; if there is but
little, the astral body has less vitality, and he will soon be able to cast
that vehicle aside in turn. When that is done he finds
himself living in his
mental body. The strength of that depends upon the nature of the thoughts to
which he had habituated himself, and usually his stay at this level is a long
one. At last it comes to an end, he casts aside the mental body in turn, and is
once more the ego in his own world.
Owing to lack of
development, he is as yet but partially conscious in that world; the vibrations
of its matter are too rapid to make any impression upon him, just as the ultraviolet
rays are too rapid to make any impression upon our eyes. After a rest there, he
feels the desire to descend to a level where the undulations are perceptible to
him, in order that he may feel himself to be fully alive; so he repeats the
process of descent into denser matter, and assumes once more a mental, an
astral and a physical body.
As his previous bodies
have all disintegrated, each in its turn, these new vehicles are entirely distinct
from them, and thus it happens that in his physical life he has no recollection
whatever of other similar lives which have preceded it.
When functioning in this
physical world he remembers by means of his mental body; but since that is a
new one, assumed only for this birth, it naturally cannot contain the memory of
previous births in which it had no part. The man himself, the ego, does
remember them all when in his own world, and occasionally some partial
recollection of them or influence from them filters through into his lower
vehicles. He does not usually, in his physical life, remember the experiences
of earlier lives, but he does manifest in physical life the qualities which
those experiences have developed in him. Each man is therefore exactly what he
has made himself during those past lives; if he has in them developed good
qualities in himself, he possesses the good qualities now; if he neglected to
train himself, and consequently left himself weak and of evil disposition, he
finds himself precisely in that condition now. The qualities, good or evil,
with which he is born are those which he has made for himself.
This development of the
ego is the object of the whole process of
materialization; he assumes those veils of matter precisely
because through them he is able to receive vibrations to which he can respond,
so that his latent faculties may thereby be unfolded.
Though man descends from
on high into these lower worlds, it is only through that descent that a full cognizance
of the higher worlds is developed in him. Full consciousness in any given world
involves the power to perceive and respond to all the undulations of that
world; therefore the ordinary man has not yet perfect consciousness at any
level – not even in this physical world which he thinks he knows. It is
possible for him to unfold his percipience in all these worlds, and it is by
means of such developed consciousness that we observe all these facts which I
am now describing.
The causal body is the
permanent vehicle of the ego in the higher mental world. It consists of matter
of the first, second and third subdivisions of that world. In ordinary people
it is not yet fully active, only that matter which belongs to the third
subdivision being vivified. As the ego unfolds his latent possibilities through
the long course of his evolution, the higher matter is gradually brought into
action, but it is only in the perfected man whom we call the Adept that it is
developed to its fullest extent. Such matter can be discerned by clairvoyant
sight, but only by a seer who knows how to use the sight of the ego.
It is difficult to
describe a causal body fully, because the senses belonging to its world are
altogether different from and higher than ours at this level. Such memory of
the appearance of a causal body as it is possible for a clairvoyant to bring
into his physical brain represents it as ovoid, and as surrounding the
physical body of the
man, extending to a distance of about eighteen inches from the normal surface
of that body. In the case of primitive man it resembles a bubble, and gives the
impression of being empty. It is in reality filled with higher mental matter,
but as this is not yet brought into activity it remains colorless and transparent.
As advancement continues it is gradually
stirred into alertness
by vibrations which reach it from the lower bodies. This comes but slowly,
because the activities of man in the earlier stages of his evolution are not of
a character to obtain expression in matter so fine as that of the higher mental
body; but when a man reaches the stage where he is capable
either of abstract
thought or of unselfish emotion the matter of the causal body is aroused into
response.
When these rates of
undulation are awakened within him they show themselves in his causal body as
colors, so that instead of being a mere transparent bubble it gradually becomes
a sphere filled with matter of the most lovely and delicate hues – an object
beautiful beyond all conception. It is found by experience that
these colors are
significant. The vibration which denotes the power of unselfish affection shows
itself as a pale rose-color; that which indicates high intellectual power is
yellow; that which expresses sympathy is green, while blue betokens devotional
feeling, and a luminous lilac-blue typifies the higher spirituality. The same
scheme of color significance applies to the bodies which are built of denser
matter, but as we approach the physical world the hues are in every case by
comparison grosser – not only less delicate but also less living.
In the course of
evolution in the lower worlds man often introduces into his vehicles qualities
which are undesirable and entirely inappropriate for his life as an ego – such,
for example, as pride, irritability, sensuality. These, like the rest, are
reducible to vibrations, but they are in all cases vibrations of the lower
subdivisions of their respective worlds, and therefore they cannot reproduce
themselves in the casual body, which is built exclusively of the matter of the
three higher subdivisions of its world. For each section of the astral body
acts strongly upon the corresponding section of the mental body, but only upon
the corresponding section; it cannot influence any other part. So the casual
body can be affected only by the three higher portions of the astral body; and the oscillations of those represent
only good qualities.
The practical effect of
this is that the man can build into the ego (that is, into his true self)
nothing but good qualities; the evil qualities which he develops are in their
nature transitory and must be thrown aside as he advances, because he has no
longer within him matter which can express them. The difference between the
causal bodies of the savage and the saint is that the first is empty and
colorless, while the second is full of brilliant coruscating tints. As the man
passes beyond even sainthood and becomes a great spiritual power, his causal
body increases in size, because it has so much more to express, and it also
begins to pour out from itself in all directions powerful rays of living light.
In one who has attained Adeptship this body is of enormous dimensions.
The mental body is built
of matter of the four lower subdivisions of the mental world, and expresses the
concrete thoughts of the man. Here also we find the same color scheme as in the
casual body. The hues are somewhat less delicate, and we notice one or two
additions. For example, a thought of pride shows itself as orange, while irritability
is manifested by a brilliant scarlet.
We may see here
sometimes the bright brown of avarice, the grey-brown of selfishness, and
grey-green of deceit. Here also we perceive the possibility of a mixture of
colors; the affection, the intellect, the devotion may be tinged by selfishness,
and in that case their distinctive colors are mingled with the brown of
selfishness, and so we have an impure and muddy appearance.
Although its particles
are always in intensely rapid motion among themselves, this body has at the
same time a kind of loose organization.
The size and shape of
the mental body are determined by those of the causal vehicle. There are in it
certain striations which divide it more or less irregularly into segments, each
of these corresponding to a certain department of the physical brain, so that
every type of thought should function through its duly assigned portion. The
mental body is as yet so imperfectly developed in ordinary men that there are
many in whom a great number of special departments are not yet in activity, and
any attempt at thought belonging to those departments has to travel round
through some inappropriate channel which happens to be fully open. The result
is that thought on those subjects is for those people clumsy and
uncomprehending. This is why some people have a head for mathematics and others
are unable to add correctly – why some people instinctively understand,
appreciate and enjoy music, while others do not know
one tune from another.
All the matter of the
mental body should be circulating freely, but sometimes a man allows his
thought upon a certain subject to set
and solidify, and then the circulation is impeded, and there is congestion
which presently hardens into a kind of wart on the mental body. Such a wart
appears to us down here as a prejudice; and until it is absorbed and free
circulation restored, it is impossible for man to think truly or to see clearly
with regard to that particular department of his mind, as the congestion checks
the free passage of undulations both outward and inward.
When a man uses any part
of his mental body it not only vibrates for the time more rapidly, but it also
temporarily swells out and increases in size. If there is prolonged thought
upon a subject this increase becomes permanent, and it is thus open to any man
to increase the size of his mental body either along desirable or undesirable
lines.
Good thoughts produce
vibrations of the finer matter of the body, which by its specific gravity tends
to float in the upper part of the ovoid; whereas bad thoughts, such as
selfishness and avarice, are always oscillations of the grosser matter, which
tends to gravitate towards the lower part of the ovoid.
Consequently the
ordinary man, who yields himself not infrequently to selfish thoughts to
various kinds, usually expands the lower part of his mental body, and presents
roughly the appearance of an egg with its larger end downwards. The man who has
repressed those lower thoughts, and devoted himself
to higher ones, tends to
expand the upper part of his mental body and therefore presents the appearance
of an egg standing on its smaller end. From a study of the colors and
striations of a man’s mental body the clairvoyant can perceive his character and
the progress he has made in his present life. From similar features of the
causal body he can see what progress the ego has made since its original
formation, when the man left the animal kingdom.
When a man thinks of any
concrete object – a book, a house, a landscape – he builds a tiny image of the
object in the matter of his mental body. This image floats in the upper part of
that body, usually in front of the face of the man and at about the level of
the eyes. It remains there as long as the man is contemplating the object, and
usually for a little time afterwards, the length of time depending upon the
intensity and the clearness of the thought.
This form is quite
objective, and can be seen by another person, if that other has developed the
sight of his own mental body. If a man thinks of another, he creates a tiny
portrait in just the same way. If his thought is merely contemplative and
involves no feeling (such as affection or dislike) or desires (such as a wish
to see the person) the thought does not usually perceptibly
affect the man of whom
he thinks.
If coupled with the
thought of the person there is a feeling, as for example of affection, another
phenomenon occurs besides the forming of the image. The thought of affection
takes a definite form, which it builds out of the matter of the thinker’s
mental body. Because of the emotion involved, it draws round it also matter of
his astral body, and thus we have an astro-mental form which leaps out of the
body in which it has been generated, and moves through space towards the object
of the feeling of affection. If the thought is sufficiently strong, distance
makes absolutely no difference to it; but the thought of an ordinary person is
usually weak and diffused, and is therefore not effective outside a limited
area.
When this thought-form
reaches its object it discharges itself into his astral and mental bodies,
communicating to them its own rate of vibration. Putting this in another way, a
thought of love sent from one person to another involves the actual
transference of a certain amount both of force and of matter from the
sender to the recipient,
and its effect upon the recipient is to arouse the feeling of affection in him,
and slightly but permanently to increase his power of loving. But such a
thought also strengthens the power of affection in the thinker, and therefore
it does good simultaneously to both.
Every thought builds a
form; if the thought be directed to another person it travels to him; if it be
distinctly selfish it remains in the immediate neighbourhood of the thinker; if
it belongs to neither of these categories it floats for awhile in space and
then slowly disintegrates.
Every man therefore is
leaving behind him wherever he goes a trail of thought-forms; as we go along
the street we are walking all the same amidst a sea of other men’s thoughts. If
a man leaves his mind blank for a time, these residual thoughts of others
drifts through it, making in most cases but little impression upon him.
Sometimes one arrives
which attracts his attention, so that his mind seizes upon it and makes it its
own, strengthens it by the addition of its force, and then casts it out again
to affect somebody else. A man, therefore, is not responsible for a thought
which floats into his mind, because it may be not his, but someone else’s, but
he is responsible if he takes it up, dwells upon it and then sends it out
strengthened.
Self-centered thought of
any kind hangs about the thinker, and most men surround their mental bodies
with a shell of such thoughts. Such a shell obscures the mental vision and
facilitates the formation of prejudice.
Each thought-form is a
temporary entity. It resembles a charged battery, awaiting an opportunity to
discharge itself. Its tendency is always to reproduce its own rate of vibration
in the mental body upon which it fastens itself, and so to arouse in it a like
thought. If the person at whom it is aimed happens to be busy, or already
engaged in some definite train of thought, the particles of
his mental body are
already swinging at a certain determinate rate, and cannot for the moment be
affected from without. In that case the thought-form bides its time, hanging
about its object until he is sufficiently at rest to permit its entrance; then
it discharges itself upon him, and in the act ceases to exist.
The self-centered
thought behaves in exactly the same way with regard to its generator, and discharges
itself upon him when opportunity offers. If it be an evil thought he generally
regards it as the suggestion of a tempting demon, whereas in truth he tempts
himself. Usually each definite thought creates a new
thought-form; but if a
thought-form of the same nature is already hovering round the thinker, under
certain circumstances a new thought on the same subject, instead of creating a
new form, coalesces with and strengthens the old one, so that by long brooding
over the same subject a man may sometimes create a
thought-form of
tremendous power. If the thought be a wicked one, such a thought-form may
become a veritable evil influence, lasting perhaps for many years, and having
for a time all the appearance and powers of a real living entity.
All these which have
been described are the ordinary unpremeditated thoughts of man. A man can make
a thought-form intentionally, and aim it at another with the object of helping
him. This is one of the lines of activity adopted by those who desire to serve
humanity. A steady stream of powerful thought directed intelligently upon
another person may be of the greatest assistance to him. A strong thought-form
may be a real guardian angel, and protect its object from impurity, from
irritability or from fear.
An interesting branch of
the subject is the study of the various shapes and colors taken by
thought-forms of different kinds. The colors indicate the nature of the
thought, and are in agreement with those which we have already described as
existing in the bodies. The shapes are of infinite variety, but are often in
some way typical of the kind of thought which they express.
Every thought of
definite character, such as a thought of affection or hatred, of devotion or
suspicion, of anger or fear, of pride or jealousy, not only creates a form but
also radiates an undulation. The fact that each one of these thoughts is
expressed by a certain color indicates that the thought expresses itself as an
oscillation of the matter of a certain part of the mental body. This rate of
oscillation communicates itself to the surrounding mental matter precisely in
the same way as the vibration of a bell communicates itself to the surrounding
air.
This radiation travels
out in all directions, and whenever it impinges upon another mental body in a
passive or receptive condition it communicates to it something of its own
vibration. This does not convey a definite complete idea, as does the
thought-form, but it tends to produce a thought of the same
character as itself. For
example, if the thought be devotional its undulations will excite devotion, but
the object of worship may be different in the case of each person upon whose
mental body they impinge. The thought-form, on the other hand, can reach only
one person, but will convey to that person (if receptive) not only a general
devotional feeling, but also a precise image of the Being for whom the
adoration was originally felt.
Any person who
habitually thinks pure, good and strong thoughts is utilizing for that purpose
the higher part of his mental body – a part which is not used at all by the
ordinary man, and is entirely undeveloped in him. Such an one is
therefore a power for
good in the world, and is being of great use to all those of his neighbours who
are capable of any sort of response. For the vibration which he sends out tends
to arouse a new and higher part of their mental bodies, and consequently to
open before them altogether new fields of thought.
It may not be exactly
the same thought as that sent out, but it is of the same nature. The
undulations generated by a man thinking of Theosophy do not necessarily
communicate theosophical ideas to all those around him; but they do
awaken in them more
liberal and higher thought than that to which they have before been accustomed.
On the other hand, the thought-forms generated under such circumstances, though
more limited in their action than the radiation, are also more precise; they
can affect only those who are to some extent open to
them, but to them they
will convey definite Theosophical ideas.
The colors of the astral
body bear the same meaning as those of the higher vehicles, but are several
octaves of color below them, and much more nearly approaching to such hues as
we see in the physical world. It is the vehicle of passion and emotion and
consequently it may exhibit additional colors, expressing man’s less desirable
feelings, which cannot show themselves at higher levels; for example, a lurid
brownish red indicates the presence of sensuality, while black clouds show
malice and hatred. A curious livid grey betokens the presence of fear, and a
much darker grey, usually arranged in heavy rings around the ovoid, indicates a
condition of depression.
Irritability is shown by
the presence of a number of small scarlet flecks in the astral body, each
representing a small angry impulse. Jealousy is shown by a peculiar brownish-green,
generally studded with the same scarlet flecks. The astral body
is in size and shape like
those just described, and in the ordinary man its outline is usually clearly
marked; but in the case of primitive man it is often exceedingly irregular, and
resembles a rolling cloud composed of all the more unpleasant colors.
When the astral body is
comparatively quiet (it is never actually at rest) the colors which are to be
seen in it indicate those emotions to which the man is most in the habit of
yielding himself. When the man experiences a rush of any particular feeling,
the rate of vibration which expresses that feeling dominates for a time the
entire astral body. If, for example, it be devotion, the whole of his astral
body is flushed with blue, and while the emotion remains at its strongest the
normal colors do little more than modify the blue, or appear faintly through a
veil of it; but presently the vehemence of the sentiment dies away, and the
normal colors reassert themselves. But because of that spasm of emotion the
part of the astral body which is normally blue has been increased in size. Thus
a man who frequently feels high devotion soon comes to have a large area of
blue permanently existing in his astral body.
When the rush of
devotional feeling comes over him it is usually accompanied by thoughts of
devotion. Although primarily formed in the mental body, these draw round
themselves a large amount of astral matter as well, so that their action is in
both worlds. In both worlds also is the radiation which was previously
described, so that devotional man is a center of devotion, and will influence
other people to share both his thoughts and his feelings. The same is true in
the case of affection, anger, depression – and, indeed, of all other feelings.
The flood of emotion
does not itself greatly affect the mental body, although for a time it may
render it almost impossible for any activity from that mental body to come
through into the physical brain. That is not because that body itself is
affected, but because the astral body, which acts as a bridge between
it and the physical brain,
is vibrating so entirely at one rate as to be incapable of conveying any
undulation which is not in harmony with that.
The permanent colors of
the astral body reacts upon the mental. They produce in it their
correspondences, several octaves higher, in the same manner as a musical note
produces overtones. The mental body in its turn reacts upon the causal in the
same way, and thus all the good qualities expressed in the lower vehicles by
degrees establish themselves permanently in the ego. The evil
qualities cannot do so,
as the rates of vibration which express them are impossible for the higher
mental matter of which the causal body is constructed.
So far, we have
described vehicles which are the expression of the ego in their respective
worlds – vehicles which he provides for himself; in the physical world we come
to a vehicle which is provided for him by nature under laws which will be
explained later – which , though also in some sense an expression of him, is by
no means a perfect manifestation. In ordinary life we see only a small part of
this physical body – only that which is built of the solid and liquid
subdivisions of physical matter. The body contains matter of all the seven
subdivisions, and all of them play their part in its life and are of equal importance
to it.
We usually speak of the
invisible part of the physical body as the etheric double; “double” because it
exactly reproduces the size and shape of the part of the body that we can see,
and “etheric” because it is built of that finer kind of matter by the
vibrations of which light is conveyed to the retina of the eye. (This must not
be confused with the true aether of space – that of which matter is the negation.)
This invisible part of the physical body is of great importance to us, since it
is the vehicle through which flow the streams of vitality which keeps the body
alive, and without it, as a bridge to convey undulations of thought and feeling
from the astral to the visible denser physical matter, the ego could make no
use of the cells of his brain.
The life of a physical
body is one of perpetual change and in order that it shall live, it needs
constantly to be supplied from three distinct sources. It must have food for
its digestion, air for its breathing, and vitality for its absorption. This
vitality is essentially a force, but when clothed in matter it appears to us a
definite element, which exists in all the worlds of which we have spoken. At
the moment we are concerned with that manifestation of it which we find in the
highest subdivision of the physical world. Just as the blood circulates through
the veins, so does the vitality circulate along the nerves; and precisely as
any abnormality in the flow of the blood at once affects the physical body so
does the slightest irregularity in the absorption or flow of the vitality
affect this higher part of the physical body.
Vitality is a force
which comes originally from the sun. When an ultimate physical atom is charged
with it, it draws round itself six other atoms and makes itself into an etheric
element. The original force of vitality is then subdivided into seven, each of
the atoms carrying a separate charge. The element thus made is absorbed into
the human body through the etheric part of the spleen. It is there split up
into its component parts, which at once flow to the various parts of the body
assigned to them. The spleen is one of the seven force-centers in the etheric
part of the physical body. In each of our vehicles seven such centers should be
in activity, and when they are thus active they are visible to clairvoyant
sight. They appear usually as shallow vortices, for they are the points at
which the force from the higher bodies enters the lower.
In the physical body
these centers are:
(1) at the
base of the spine
(2) at the
solar plexus
(3) at the
spleen
(4) over
the heart
(5) at the
throat
(6) between
the eyebrows
(7) at the
top of the head
There are other dormant
centers, but their awakening is undesirable.The shape of all the higher bodies
as seen by the clairvoyant is ovoid, but the matter composing them is not
equally distributed throughout the egg. In the midst of this ovoid is the
physical body. The physical body strongly attracts
astral matter, and in
its turn the astral matter strongly attracts mental matter. Therefore by far
the greater part of the matter of the astral body is gathered within the
physical frame; and the same is true of the mental vehicle.
If we see the astral
body of a man in its own world, apart from the physical body, we shall still
perceive the astral matter aggregated in exactly the shape of the physical,
although, as the matter is more fluidic in its nature, what we see is a body
built of dense mist, in the midst of an ovoid of much finer mist.
The same is true for the
mental body. Therefore, if in the astral or the mental world we should meet an
acquaintance, we should recognize him by his appearance just as instantly as in
the physical world.
This, then, is the true constitution
of man. In the first place he is a Monad, a Spark of the Divine. Of that Monad
the ego is a partial expression, formed in order that he may enter evolution,
and may return to the Monad with joy, bringing his sheaves with him in the
shape of qualities developed by garnered experience. The ego in his turn puts
down part of himself for the same purpose into lower worlds, and we call that
part a personality, because the Latin word persona means a mask, and this
personality is the mask which the ego puts upon himself when he manifests in
worlds lower than his own. Just as the ego is a small part and an imperfect
expression of the Monad, so is the
personality a small part
and an imperfect expression of the ego; so that what we usually think of as the
man is only in truth a fragment of a fragment.
The personality wears
three bodies or vehicles, the mental, the astral and the physical. While the
man is what we call alive and awake on the physical earth he is limited by his physical
body, for he uses the astral and mental bodies only as bridges to connect
himself with his lowest vehicle. One of the limitations of
the physical body is
that it quickly becomes fatigued and needs periodical rest.
Each night the man
leaves it to sleep, and withdraws into his astral vehicle, which does not
become fatigued, and therefore needs no sleep. During this sleep of the
physical body the man is free to move about the astral world; but the extent to
which he does this depends upon his development. The primitive savage usually
does not move more than a few miles away from his sleeping physical form –
often not as much as that; and he has only the vaguest consciousness.
The educated man is
generally able to travel in his astral vehicle wherever he will, and has much
more consciousness in the astral world, though he has not often the faculty of
bringing into his waking life any memory of what he has seen and done while his
physical body was asleep. Sometimes he does remember some incident which he has
seen, some experience which he has had, and then he calls it a vivid dream.
More often his recollections are hopelessly entangled with vague memories of
waking life, and with impressions made from without upon the etheric part of
his brain. Thus we arrive at the confused and often absurd dreams of ordinary
life. The developed man becomes as fully conscious and active in the astral
world as in the physical, and brings through into the latter full remembrance
of what he has been doing in the former – that is, he has a continuous life
without any loss of consciousness throughout the whole twenty-four hours, and
thus throughout the whole of his physical life, and even through death itself.
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The
Most Basic Theosophy Website in the Universe
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this as an introductory
handout
Lentil burgers, a thousand
press ups before breakfast and
the daily 25 mile run may put
it off for a while but death
seems to get most of us in the
end. We are pleased to
present for your
consideration, a definitive work on the
subject by a Student of
Katherine Tingley entitled
Theosophy and the Number Seven
A selection of articles
relating to the esoteric
significance of the Number 7
in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
The Birmingham Annie Besant Lodge
_____________________
Camberley, Surrey, England GU15 - 2LF
Tekels Park to be Sold to a Developer
Concerns are raised about the fate of the wildlife as
The Spiritual Retreat, Tekels Park in Camberley,
Surrey, England is to be sold to a developer
Tekels Park is a 50 acre woodland park, purchased
for the Adyar
Theosophical Society in England in 1929.
In addition to concern about the park, many are
worried about
the future of the Tekels Park Deer
as they are not a protected species.
Many feel that the sale of a
sanctuary
for wildlife to a
developer can
only mean
disaster for the park’s animals
Confusion as the Theoversity moves out of
Tekels Park to Southampton, Glastonbury &
Chorley in Lancashire while the leadership claim
that the Theosophical Society will carry on using
Tekels Park despite its sale to a developer
Future of Tekels Park Badgers in Doubt
Tekels Park & the Loch
Ness Monster
A Satirical view
of the sale of Tekels Park
in Camberley,
Surrey to a developer
The Toff’s Guide to the Sale
of Tekels Park
What the men in
top hats have to
say about the
sale of Tekels Park
____________________
Theosophy Cardiff
Nirvana Pages
The Theosophy
Cardiff Guide to
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Guide to
The
Theosophy Cardiff Guide to
The Terraced Maze of Glastonbury Tor
Glastonbury and Joseph of Arimathea
The
Grave of King Arthur & Guinevere
Views
of Glastonbury High Street
The
Theosophy Cardiff Guide to
__________________________
Classic Introductory Theosophy Text
A Text Book of Theosophy By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
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General pages about Wales,
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Wales is a
Principality within the United Kingdom
and has an
eastern border with England.
The land area is
just over 8,000 square miles.
Snowdon in North
Wales is the highest mountain at 3,650 feet.
The coastline is
almost 750 miles long.
The population of Wales as at the 2001 census is 2,946,200.