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
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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
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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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Wales is a
Principality within the United Kingdom
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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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