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THE
OF
THEOSOPHY
A Definitive Work on Theosophy
By
William Quan Judge
CHAPTER 16
Psychic Laws,
Forces,
and Phenomena
The field of psychic forces, phenomena, and dynamics is a vast one. Such
phenomena are seen and the forces exhibited every day in all lands, but until a
few years ago very little attention was given to them by scientific persons,
while a great deal of ridicule was heaped upon those who related the
occurrences or averred belief in the psychic nature. A cult sprang up in the
United States some forty years ago calling itself quite wrongly
"spiritualism," but having a great opportunity it neglected it and
fell into mere wonder-seeking without the slightest shadow of a philosophy. It
has accomplished but little in the way of progress except a record of many
undigested facts which for four decades failed to attract the serious attention
of people in general.
While it has had its uses, and includes in its ranks many good minds,
the great dangers and damages coming to the human instruments involved and to
those who sought them more than offset the good done in the opinion of those
disciples of the Lodge who would have man progress evenly and without ruin
along his path of evolution. But other Western investigators of the accepted
schools have not done much better, and the result is that there is no Western
Psychology worthy of the name.
This lack of an adequate system of Psychology is a natural consequence
of the materialistic bias of science and the paralyzing influence of dogmatic
religion; the one ridiculing effort and blocking the way, the other forbidding
investigation. The Roman Catholic branch of the Christian Church is in some
respects an exception, however. It has always admitted the existence of the
psychic world -- for it the realm of devils and angels, but as angels manifest
when they choose and devils are to be shunned, no one is permitted by that
Church to meddle in such matters except an authorized priest. So far as that
Church's prohibiting the pernicious practice of necromancy indulged in by
"spiritualists" it was right, but not in its other prohibitions and
restrictions. Real psychology is an Oriental product today.
Very true the system was known in the West when a very ancient
civilization flourished in America, and in certain parts of Europe anterior to
the Christian era, but for the present day psychology in its true phase belongs
to the Orient.
Are there psychic forces, laws, and powers? If there are, then there
must be the phenomena. And if all that has been outlined in preceding chapters
is true, then in man are the same powers and forces which are to be found anywhere
in Nature. He is held by the Masters of Wisdom to be the highest product of the
whole system of evolution, and mirrors in himself every power, however
wonderful or terrible, of Nature; by the very fact of being such a mirror he is
man.
This has long been recognized in the East, where the writer has seen
exhibitions of such powers which would upset the theories of many a Western man
of science. And in the West the same phenomena have been repeated for the
writer, so that he knows of his own knowledge that every man of every race has
the same powers potentially.
The genuine psychic -- or, as they are often called, magical --
phenomena done by the Eastern fakir or yogi are all performed by the use of
natural forces and processes not even dreamed of as yet by the West. Levitation
of the body in apparent defiance of gravitation is a thing to be done with ease
when the process is completely mastered. It contravenes no law. Gravitation is
only half of a law. The Oriental sage admits gravity, if one wishes to adopt
the term; but the real term is attraction, the other half of the law being
expressed by the word repulsion, and both being governed by the great laws of
electrical force. Weight and stability depend on polarity, and when the
polarity of an object is altered in respect to the earth immediately underneath
it, then the object may rise. But as mere objects are devoid of the
consciousness found in man, they cannot rise without certain other aids. The
human body, however, will rise in the air unsupported, like a bird, when its
polarity is thus changed.
This change is brought about consciously by a certain system of
breathing known to the Oriental; it may be induced also by aid from certain
natural forces spoken of later, in the cases of those who without knowing the
law perform the phenomena, as with the saints of the Roman Catholic Church.
A third great law which enters into many of the phenomena of the East
and West is that of Cohesion. The power of Cohesion is a distinct power of
itself, and not a result as is supposed. This law and its action must be known
if certain phenomena are to be brought about, as, for instance, what the writer
has seen, the passing of one solid iron ring through another, or a stone
through a solid wall. Hence another force is used which can only be called
dispersion. Cohesion is the determinating force, for, the moment the dispersing
force is withdrawn, the cohesive force restores the particles to their original
position.
Following this out the Adept in such great dynamics is able to disperse
the atoms of an object -- excluding always the human body -- to such a distance
from each other as to render the object invisible, and then can send them along
a current formed in the ether to any distance on the earth. At the desired
point
the dispersing force is withdrawn, when immediately cohesion reasserts
itself and the object reappears intact. This may sound like fiction, but being
known to the Lodge and its disciples as an actual fact, it is equally certain
that Science will sooner or later admit the proposition.
But the lay mind infested by the materialism of the day wonders how all
these manipulations are possible, seeing that no instruments are spoken of. The
instruments are in the body and brain of man. In the view of the Lodge
"the human brain is an exhaustless generator of force," and a
complete knowledge of
the inner chemical and dynamic laws of Nature, together with a trained
mind, give the possessor the power to operate the laws to which I have
referred. This will be man's possession in the future, and would be his today
were it not for blind dogmatism, selfishness, and materialistic unbelief. Not
even the Christian lives up to his Master's very true statement that if one had
faith he could remove a mountain. A knowledge of the law when added to faith
gives power over matter, mind, space, and time.
Using the same powers, the trained Adept can produce before the eye,
objective to the touch, material which was not visible before, and in any
desired shape. This would be called creation by the vulgar, but it is simply
evolution in your very presence. Matter is held suspended in the air about us.
Every particle of matter, visible or still unprecipitated, has been through all
possible forms, and what the Adept does is to select any desired form,
existing, as they all do, in the Astral Light and then by effort of the Will
and Imagination to clothe the form with the matter by precipitation. The object
so made will fade away unless certain other processes are resorted to which
need not be here described, but if these processes are used the object will
remain permanently.
And if it is desired to make visible a message on paper or other
surface, the same laws and powers are used. The distinct -- photographically
and sharply definite -- image of every line of every letter or picture is
formed in the mind, and then out of
the air is drawn the pigment to fall within the limits laid down by the
brain, "the exhaustless generator of force and form." All these
things the writer has seen done in the way described, and not by any hired or
irresponsible medium, and he knows whereof he speaks.
This, then, naturally leads to the proposition that the human Will is
all powerful and the Imagination is a most useful faculty with a dynamic force.
The Imagination is the picture-making power of the human mind. In the ordinary
average human person it has not enough training or force to be more than a sort
of dream, but it may be trained. When trained it is the Constructor in
the Human Workshop. Arrived at that stage it makes a matrix in the Astral
substance through which effects objectively will flow. It is the greatest
power, after Will, in the human assemblage of complicated instruments. The
modern Western definition of Imagination is incomplete and wide of the mark.
It is chiefly used to designate fancy or misconception and at all times
stands for unreality. It is impossible to get another term as good because one
of the powers of the trained Imagination is that of making an image. The word is
derived from those signifying the formation or reflection of an image. This
faculty used, or rather suffered to act, in an unregulated mode has given the
West no other idea than that covered by "fancy." So far as that goes
it is right but it may be pushed to a greater limit, which, when reached causes
the Imagination to evolve in the Astral substance an actual image or form which
may be then used in the same way as an iron moulder uses a mould of sand for
the molten iron. It is therefore the King faculty, inasmuch as the Will cannot
do its work if the Imagination be at all weak or untrained. For instance, if
the person desiring to precipitate from the air wavers in the least with the
image made in the Astral substance, the pigment will fall upon the paper in a
correspondingly wavering and diffused manner.
To communicate with another mind at any distance the Adept attunes all
the molecules of the brain and all the thoughts of the mind so as to vibrate in
unison with the mind to be affected, and that other mind and brain have also to
be either voluntarily thrown into the same unison or fall into it voluntarily.
So though the Adept be at Bombay and his friend in New York, the
distance is no obstacle, as the inner senses are not dependent on an ear, but
may feel and see the thoughts and images in the mind of the other person.
And when it is desired to look into the mind and catch the thoughts of
another and the pictures all around him of all he has thought and looked at,
the Adept's inner sight and hearing are directed to the mind to be seen, when
at once all is visible. But, as said before, only a rogue would do this, and
the Adepts do not
do it except in strictly authorized cases. The modern man sees no
misdemeanour in looking into the secrets of another by means of this power, but
the Adepts say it is an invasion of the rights of the other person.
No man has the right, even when he has the power in his hand, to enter
into the mind of another and pick out its secrets. This is the law of the Lodge
to all who seek, and if one sees that he is about to discover the secrets of
another he must at once withdraw and proceed no further. If he proceeds his
power is taken from him in the case of a disciple; in the case of any other
person he must take the consequence of this sort of burglary. For Nature has
her laws and her policemen, and if we commit felonies in the Astral world the
great Law and the guardians of it, for which no bribery is possible, will
execute the penalty, no matter how long we wait, even if it be for ten thousand
years. Here is another safeguard for ethics and morals. But until men admit the
system of philosophy put forward in this book, they will not deem it wrong to
commit felonies in fields where their weak human law has no effect, but at the
same time by thus refusing the philosophy they will put off the day when all
may have these great powers for the use of all.
Among phenomena useful to notice are those consisting of the moving of
objects without physical contact. This may be done, and in more than one way.
The first is to extrude from the physical body the Astral hand and arm, and
with those grasp the object to be moved. This may be accomplished at a distance
of as much as ten feet from the person. I do not go into argument on this, only
referring to the properties of the Astral substance and members. This will
serve to some extent to explain several of the phenomena of mediums. In nearly
all cases of such apportation the feat is accomplished by thus using the unseen
but material Astral hand. The second method is to use the elementals of which I
have spoken.
They have the power when directed by the inner man to carry objects by
changing the polarity, and then we see, as with the fakirs of India and some
mediums in America, small objects moving apparently unsupported. These
elemental entities are used when things are brought from longer distances than
the length to which the Astral members may be stretched. It is no argument
against this that mediums do not know they do so. They rarely if ever know
anything about how they accomplish any feat, and their ignorance of the law is
no proof of its non-existence. Those students who have seen the forces work
from the inside will need no argument on this.
Clairvoyance, clairaudience, and second-sight are all related very
closely. Every exercise of any one of them draws in at the same time both of
the others. They are but variations of one power. Sound is one of the
distinguishing characteristics of the Astral sphere, and as light goes with
sound, sight obtains simultaneously with hearing. To see an image with the
Astral senses means that at the same time there is a sound, and to hear the
latter infers the presence of a related image in Astral substance. It is
perfectly well known to the true student of occultism that every sound produces
instantaneously an image, and this, so long known in the Orient, has lately
been demonstrated in the West in the production to the eye of sound pictures on
a stretched tympanum.
This part of the subject can be gone into very much further with the aid
of occultism, but as it is a dangerous one in the present state of society I
refrain at this point. In the Astral Light are pictures of all things
whatsoever that happened to any person, and as well also pictures of those
events to come the causes for which are sufficiently well marked and made. If
the causes are yet indefinite, so will be the images of the future. But for the
mass of events for several years to come all the producing and efficient causes
are always laid down with enough definiteness to permit the seer to see them in
advance as if present. By means of these pictures, seen with the inner senses,
all clairvoyants exercise their strange faculty. Yet it is a faculty common to
all men, though in the majority but slightly developed; but occultism asserts
that were it not for the germ of this power slightly active in every one no man
could convey to another any idea whatsoever.
In clairvoyance the pictures in the Astral Light pass before the inner
vision and are reflected into the physical eye from within. They then appear
objectively to the seer. If they are of past events or those to come, the
picture only is seen; if of events actually then occurring, the scene is
perceived through the Astral Light by the inner sense. The distinguishing
difference between ordinary and clairvoyant vision is, then, that in
clairvoyance with waking sight the vibration is communicated to the brain
first, from which it is transmitted to the physical eye, where it sets up an
image upon the retina, just as the revolving cylinder of the phonograph causes
the mouthpiece to vibrate exactly as the voice had vibrated when thrown into
the receiver. In ordinary eye vision the vibrations are given to the eye first
and then transmitted to the brain. Images and sounds are both caused by
vibrations, and hence any sound once made is preserved in the Astral Light from
whence the inner sense can take it and from within transmit it to the brain,
from which it reaches the physical ear. So in clairaudience at a distance the
hearer does not hear with the ear, but with the center of hearing in the Astral
body.
Second-sight is a combination of clairaudience and clairvoyance or not,
just as the particular case is, and the frequency with which future events are
seen by the second-sight seer adds an element of prophecy.
The highest order of clairvoyance -- that of spiritual vision -- is very
rare. The usual clairvoyant deals only with the ordinary aspects and strata of
the Astral matter. Spiritual sight comes only to those who are pure, devoted,
and firm. It may be attained by special development of the particular organ in
the body through which alone such sight is possible, and only after discipline,
long training, and the highest altruism.
All other clairvoyance is transitory, inadequate, and fragmentary,
dealing, as it does, only with matter and illusion. Its fragmentary and
inadequate character results from the fact that hardly any clairvoyant has the
power to see into more than one of the lower grades of Astral substance at any
one time.
The pure-minded and the brave can deal with the future and the present
far better than any clairvoyant. But as the existence of these two powers
proves the presence in us of the inner senses and of the necessary medium --
the Astral Light, they have, as such human faculties, an important bearing upon
the claims made by the so-called "spirits" of the seance room.
Dreams are sometimes the result of brain action automatically
proceeding, and are also produced by the transmission into the brain by the
real inner person of those scenes or ideas high or low which that real person
has seen while the body slept. They are then strained into the brain as if
floating on the soul as it
sinks into the body. These dreams may be of use, but generally the
resumption of bodily activity destroys the meaning, perverts the image, and
reduces all to confusion. But the great fact of all dreaming is that some one
perceives and feels therein, and this is one of the arguments for the inner
person's existence.
In sleep the inner man communes with higher intelligences, and
sometimes succeeds in impressing the brain with what is gained, either a
high idea or a prophetic vision, or else fails in consequence of the resistance
of brain fibre. The karma of the person also determines the meaning of a dream,
for a king may dream that which relates to his kingdom, while the same
thingdreamed by a citizen relates to nothing of temporal consequence. But, as
said by Job:
"In dreams and visions of the night man is instructed."
Apparitions and doubles are of two general classes. The one, astral
shells or images from the astral world, either actually visible to the eye or
the result of vibration within thrown out to the eye and thus making the person
think he sees an objective form without. The other, the astral body of living
persons and
carrying full consciousness or only partially so endowed.
Laborious attempts by Psychical Research Societies to prove apparitions
without knowing these laws really prove nothing, for out of twenty admitted
cases nineteen may be the objectivization of the image impressed on the brain.
But that apparitions have
been seen there is no doubt. Apparitions of those just dead may be
either pictures made objective as described, or the Astral Body -- called Kama
Rupa at this stage -- of the deceased. And as the dying thoughts and forces
released from the body are very strong, we have more accounts of such
apparitions than of any other class.
The Adept may send out his apparition, which, however, is called by
another name, as it consists of his conscious and trained astral body endowed
with all his intelligence and not wholly detached from his physical frame.
Theosophy does not deny nor ignore the physical laws discovered by
science. It admits all such as are proven, but it asserts the existence of
others which modify the action of those we ordinarily know. Behind all the
visible phenomena is the occult cosmos with its ideal machinery; that occult
cosmos can only be fully understood by means of the inner senses which pertain
to it; those senses will not be easily developed if their existence is denied.
Brain and mind acting together have the power to evolve forms, first as astral
ones in astral substance, and later as visible ones by accretions of the matter
on this plane.
Objectivity depends largely on perception, and perception may be
affected by inner stimuli. Hence a witness may either see an object which
actually exists as such without, or may be made to see one by internal
stimulus.
This gives us three modes of sight:
(a) with the eye by means of light from an object
(b) with the inner senses by means of the Astral Light
(c) by stimulus from within which causes the eye to report to the brain,
thus throwing the inner image without.
The phenomena of the other senses may be tabulated in the same
manner.
The Astral substance being the register of all thoughts, sounds,
pictures, and other vibrations, and the inner man being a complete person able
to act with or without co-ordination with the physical, all the phenomena of
hypnotism, clairvoyance, clairaudience, mediumship, and the rest of those which
are not
consciously performed may be explained. In the Astral substance are all
sounds and pictures, and in the Astral man remain impressions of every event,
however remote or insignificant; these acting together produce the phenomena
which seem so strange to those who deny or are unaware of the postulates of
occultism.
But to explain the phenomena performed by Adepts, Fakirs, Yogis, and all
trained occultists, one has to understand the occult laws of chemistry, of
mind, of force, and of matter. These it is obviously not the province of such a
work as
this to treat in detail.
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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
What Theosophy Is From the Absolute to Man
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Theosophy - What it is How is it Known? The Method of Observation
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