A FREE INTRO TO THEOSOPHY
The
Constitution of Man
By
Charles
Webster Leadbeater
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
1 Divine World Âdi Plane
2 Monadic World Anupâdaka
3 Spiritual World Âtmic or
Nirvânic Plane
4 Intuitional World Buddhic
Plane
5 Mental World Mental Plane
6 Emotional or Astral World
Astral Plane
7 Physical 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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Ten Benefits of Studying the Blavatskyan
Theosophical Teachings
Studying
the Blavatskyan Theosophical teachings offers numerous benefits that can
greatly enrich one's understanding of spirituality, philosophy, and the nature
of reality. Theosophy, as defined by the
writings of Helena Petrovna Blavatsky, has had a profound impact on the
spiritual and philosophical landscape of the modern world. Blavatsky's teachings
draw from a wide range of religious and philosophical traditions, including
Hinduism, Buddhism, and Western esotericism, and present a comprehensive
worldview that addresses fundamental questions about existence, consciousness,
and the cosmos.
Here
are ten benefits of studying the Blavatskyan Theosophical Teachings
1.
Exploration of Esoteric Wisdom
One
of the primary benefits of studying the Blavatskyan Theosophical teachings is
the opportunity to explore esoteric wisdom that is often not readily accessible
in mainstream religious or philosophical traditions. Blavatsky's writings delve
into the esoteric teachings of ancient cultures and mystery schools, shedding
light on profound spiritual truths that have been passed down through the ages.
By delving into these esoteric teachings, students of Theosophy can gain
insights into the nature of consciousness, the structure of the cosmos, and the
evolution of the soul or immortal self.
2.
Synthesis of Eastern and Western Philosophy
Blavatsky's
Theosophical teachings synthesize elements of Eastern and Western philosophy,
offering a comprehensive framework that integrates concepts from diverse
cultural and religious traditions. This synthesis provides students with a
broader perspective on philosophical and spiritual thought, allowing them to
see the underlying unity of seemingly disparate belief systems. By studying
Theosophy, individuals can gain a deeper appreciation for the universal
principles that underlie all wisdom traditions, fostering a sense of unity and
interconnectedness with the world's spiritual heritage.
3.
Understanding of Universal Brotherhood
Central
to Blavatsky's Theosophical teachings is the principle of universal
brotherhood, which emphasizes the essential unity of all beings and the
interconnectedness of life. By studying Theosophy, individuals can develop a
profound understanding of the interconnected nature of existence, recognizing
that all living beings are fundamentally linked and that compassion and empathy
are essential for the evolution of humanity. This understanding can lead to a
greater sense of empathy, kindness, and social responsibility, fostering a more
harmonious and compassionate society.
4.
Insight into the Nature of Reality
The
Blavatskyan Theosophical teachings offer profound insights into the nature of
reality, consciousness, and the unseen dimensions of existence. Through the
study of Theosophy, individuals can explore concepts such as the
multi-dimensional nature of the universe, the existence of subtle energy realms,
and the interconnectedness of the material and spiritual planes. This
exploration can lead to a deeper understanding of the nature of reality beyond
the limitations of the physical senses, opening up new vistas of perception and
understanding.
5. Personal
Spiritual Growth
Studying
the Theosophical teachings can be a transformative journey that facilitates
personal spiritual growth and self-discovery. Blavatsky's writings offer
practical guidance for inner development, including meditation practices,
ethical principles, and the cultivation of spiritual virtues. By applying these
teachings to their lives, individuals can experience profound personal
transformation, leading to greater self-awareness, inner peace, and a sense of
purpose and meaning.
6. Ethical
and Moral Guidance
The
Theosophical teachings provide a comprehensive ethical and moral framework that
can guide individuals in their personal and social interactions. Blavatsky
emphasizes the importance of ethical conduct, altruism, and the pursuit of
wisdom, offering practical guidance for leading a virtuous and meaningful life.
By studying Theosophy, individuals can gain clarity on moral issues, cultivate
a sense of ethical responsibility, and contribute to the greater good of
humanity.
7.
Appreciation of Comparative Religion
The
study of Theosophy encourages an appreciation of comparative religion and the
underlying unity of religious and spiritual traditions. Blavatsky's writings
explore the common threads that run through the world's religions, highlighting
universal spiritual principles that transcend cultural and historical
boundaries. By gaining a deeper understanding of comparative religion through
Theosophy, individuals can develop a more inclusive and pluralistic
perspective, fostering interfaith harmony and mutual respect.
8.
Intellectual Stimulation
The
Theosophical teachings offer a rich and intellectually stimulating framework
for exploring profound philosophical and metaphysical concepts. Blavatsky's writings
encompass a wide range of subjects, including cosmology, metaphysics, ancient
wisdom, and the evolution of consciousness, providing ample material for
intellectual inquiry and contemplation. By engaging with these teachings,
individuals can expand their intellectual horizons, develop critical thinking
skills, and gain a deeper understanding of the fundamental questions that have
intrigued philosophers and mystics throughout history.
9.
Healing and Reconciliation
The
Theosophical teachings offer insights into the nature of healing and
reconciliation, both on a personal and collective level. Blavatsky's writings
delve into the esoteric principles of healing, the nature of disease, and the
interconnectedness of mind, body, and spirit. By studying Theosophy,
individuals can gain a deeper understanding of holistic healing modalities, the
power of the mind in influencing health, and the potential for spiritual
transformation through the healing process. Furthermore, the Theosophical
emphasis on universal brotherhood and compassion can contribute to the
reconciliation of divisions and conflicts within society, fostering a more
harmonious and peaceful world.
10.
Contribution to Global Transformation
Finally,
studying the Blavatskyan Theosophical teachings can empower individuals to
contribute to the ongoing global transformation towards a more enlightened and
compassionate world. Blavatsky's vision of a spiritually awakened humanity,
working towards the betterment of all beings, inspires individuals to engage in
positive action and service to humanity. By embodying the principles of
Theosophy in their lives, individuals can become agents of positive change,
working towards the realization of a more just, peaceful, and sustainable
world.
In
summary, the study of the Blavatskyan Theosophical teachings offers a wide
range of benefits, ranging from personal spiritual growth to the potential for
global transformation. By delving into the esoteric wisdom, ethical principles,
and philosophical insights of Theosophy, individuals can expand their
understanding of the nature of reality, cultivate compassion and empathy, and
contribute to the evolution of humanity towards a more harmonious and
enlightened future. As the Theosophical teachings continue to inspire and guide
seekers of truth and wisdom, their profound impact on individuals and society
is likely to endure for generations to come.
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
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Occultism and its Adepts The Theosophical Society
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Newcastle Emlyn (Castell Newydd Emlyn) is on the
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Newcastle Emlyn (Castell Newydd Emlyn) is on the
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
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Karma Does Not Crush Apply This Law
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General pages
about Wales, Welsh History
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of Theosophy in Wales
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.
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