THE
OF
THEOSOPHY
A Definitive Work on Theosophy
By
William Quan Judge
CHAPTER
5
Body
and Astral Body
The body, as a mass of flesh, bones, muscles, nerves,
brain matter, bile, mucous, blood, and skin is an object of exclusive care for
too many people, who make it their god because they have come to identify
themselves with it, meaning it only when they say "I." Left to itself
it is devoid of sense, and acts in
such a case solely by reflex and automatic action.
This we see in sleep, for then the body assumes attitudes and makes motions
which the waking man does not permit. It is like mother earth in that it is
made up of an infinitesimal number of "lives." Each of these lives is
a sensitive point. Not only are there microbes, bacilli, and bacteria, but
these are composed of others, and those others of still more minute lives.
These lives are not the cells of the body, but make up the cells, keeping ever
within the limits assigned by evolution to the cell.
They are forever whirling and moving together
throughout the whole body, being in certain apparently void spaces as well as
where flesh, membrane, bones, and blood are seen. They extend, too, beyond the
actual outer limits of the body to a measurable distance.
One of the mysteries of physical life is hidden among
these "lives." Their action, forced forward by the Life energy --
called Prana or Jiva -- will explain active existence and physical death. They
are divided into two classes, one the destroyers, the other the preservers, and
these two war upon each other from birth until the destroyers win. In this
struggle the Life Energy itself ends the contest because it is life that kills.
This may seem heterodox, but in Theosophical philosophy it is held to be the
fact. For, it is said, the infant lives because the combination of healthy
organs is able to absorb the life all around it in space, and is put to sleep
each day by the overpowering strength of the stream of life, since the
preservers among the cells of the youthful body are not yet mastered by the
other class.
These processes of going to sleep and waking again are
simply and solely the restoring of the equilibrium in sleep and the action
produced by disturbing it when awake. It may be compared with the arc-electric
light wherein the brilliant arc of light at the point of resistance is the
symbol of the waking active man. So in sleep we are again absorbing and not
resisting the Life Energy; when we wake we are throwing it off. But as it
exists around us like an ocean in which we swim, our power to throw it off is
necessarily limited. Just when we wake we are in equilibrium as to our organs
and life; when we fall asleep we are yet more full of life than in the morning;
it has exhausted us; it finally kills the body. Such a contest could not be
waged forever, since the whole solar system's weight of life is pitted against
the power to resist focussed in one small human frame.
The body is considered by the Masters of Wisdom to be
the most transitory, impermanent, and illusionary of the whole series of
constituents in man. Not for a moment is it the same. Ever changing, in motion
in every part, it is in fact never complete or finished though tangible. The
ancients clearly perceived this, for they elaborated a doctrine called
Naimittika [the correct Sanskrit term is Nitya] Pralaya, or the continual
change in material things, the continual destruction.
This is known now to science in the doctrine that the
body undergoes a complete alteration and renovation every seven years. At the
end of the first seven years it is not the same body it was in the beginning.
At the end of our days it has changed seven times, perhaps more. And yet it
presents the same general appearance from maturity until death; and it is a
human form from birth to maturity. This is a mystery science explains not; it
is a question pertaining to the cell and to the means whereby the general human
shape is preserved.
The "cell" is an illusion. It is merely a
word. It has no existence as a material thing, for any cell is composed of
other cells. What, then, is a cell? It is the ideal form within which the
actual physical atoms -- made up of the "lives" -- arrange
themselves. As it is admitted that the physical molecules are forever rushing
away from the body, they must be leaving the cells each moment.
Hence there is no physical cell, but the privative
limits of one, the ideal walls and general shape. The molecules assume position
within the ideal shape according to the laws of nature, and leave it again
almost at once to give place to other atoms. And as it is thus with the body,
so is it with the earth and with the solar system. Thus also is it, though in
slower measure, with all material objects. They are all in constant motion and
change. This is modern and also ancient wisdom. This is the physical explanation
of clairvoyance, clairaudience, telepathy, and mind-reading. It helps to show
us what a deluding and unsatisfactory thing our body is.
Although, strictly speaking, the second constituent of
man is the Astral Body -- called in Sanskrit Linga Sarira -- we will consider
Life Energy -- or Prana and Jiva in Sanskrit -- together, because to our
observation the phenomenon of life is more plainly exhibited in connection with
the body.
Life is not the result of the operation of the organs,
nor is it gone when the body dissolves. It is a universally pervasive
principle. It is the ocean in which the earth floats; it permeates the globe
and every being and object on it. It works unceasingly on and around us,
pulsating against and through us forever.
When we occupy a body we merely use a more specialized
instrument than any other for dealing with both Prana and Jiva. Strictly
speaking, Prana is breath; and as breath is necessary for continuance of life
in the human machine, that is the better word. Jiva means "life," and
also is applied to the living soul, for the life in general is derived from the
Supreme Life itself. Jiva is therefore capable of general application, whereas
Prana is more particular.
It cannot be said that one has a definite amount of
this Life Energy which will fly back to its source should the body be burned,
but rather that it works with whatever be the mass of matter in it. We, as it
were, secrete or use it as we live. For
whether we are alive or dead, life-energy is still
there; in life among our organs sustaining them, in death among the innumerable
creatures that arise from our destruction.
We can no more do away with this life than we can
erase the air in which the bird floats, and like the air it fills all the
spaces on the planet, so that nowhere can we lose the benefit of it nor escape
its final crushing power. But in working upon the physical body this life --
Prana -- needs a vehicle, means, or guide, and this vehicle is the astral body.
There are many names for the Astral Body. Here are a
few: Linga Sarira, Sanskrit, meaning design body, and the best one of all;
ethereal double; phantom; wraith; apparition; doppelganger; personal man;
perisprit; irrational soul; animal soul; Bhuta; elementary; spook; devil;
demon. Some of these apply only to the astral body when devoid of the corpus
after death. Bhuta, devil, and elementary are nearly synonymous; the first
Sanskrit, the other English.
With the Hindus the Bhuta is the Astral Body when it
is by death released from the body and the mind; and being thus separated from
conscience, is a devil in their estimation. They are not far wrong, if we
abolish the old notion that a devil is an angel fallen from heaven, for this
bodily devil is something which rises from
the earth.
It may be objected that the term Astral Body is not
the right one for this purpose. The objection is one which arises from the
nature and genesis of the English language, for as that has grown up in a
struggle with nature and among a commercial people it has not as yet coined the
words needed for designating the
great range of faculties and organs of the unseen man.
And as its philosophers have not admitted the existence of these inner organs,
the right terms do not exist in the language. So in looking for words to
describe the inner body the only ones found in English were the "astral
body." This term comes near to the
real fact, since the substance of this form is derived
from cosmic matter or star matter, roughly speaking. But the old Sanskrit word
describes it exactly -- Linga Sarira, the design body -- because it is the
design or model for the physical body. This is better than "ethereal
body," as the latter might be said to be subsequent to the physical,
whereas in fact the astral body precedes the material one.
The astral body is made of matter of very fine texture
as compared with the visible body, and has a great tensile strength, so that it
changes but little during a lifetime, while the physical alters every moment.
And not only has it this immense strength, but at the same time possesses an
elasticity permitting
its extension to a considerable distance. It is
flexible, plastic, extensible, and strong.
The matter of which it is composed is electrical and
magnetic in its essence, and is just what the whole world was composed of in
the dim past when the processes of evolution had not yet arrived at the point
of producing the material body for man. But it is not raw or crude matter.
Having been through a vast period of evolution and undergone purifying
processes of an incalculable number, its nature has been refined to a degree
far beyond the gross physical elements we see and touch with the physical eye
and hand.
The astral body is the guiding model for the physical
one, and all the other kingdoms have the same astral model. Vegetables,
minerals, and animals have the ethereal double, and this theory is the only one
which will answer the question how it is that the seed produces its own kind
and all sentient beings bring forth their like. Biologists can only say that
the facts are as we know them, but can give no reason why the acorn will never
grow anything but an oak except that no man ever knew it to be otherwise. But
in the old schools of the past the true doctrine was known, and it has been once
again brought out in the West
through the efforts of H. P. Blavatsky and those who
have found inspiration in her works.
This doctrine is, that in early times of the evolution
of this globe the various kingdoms of nature are outlined in plan or ideal form
first, and then the astral matter begins to work on this plan with the aid of
the Life principle, until after long ages the astral human form is evolved and
perfected.
This is, then, the first form that the human race had,
and corresponds in a way with the allegory of man's state in the garden of
Eden. After another long period, during which the cycle of further descent into
matter is rolling forward, the astral
form at last clothes itself with a "coat of
skin," and the present physical form is on the scene.
This is the explanation of the verse of the book of
Genesis
which describes the giving of coats of skin to Adam
and Eve. It is the final fall into matter, for from that point on the man
within strives to raise the whole mass of physical substance up to a higher
level, and to inform it all with a larger measure of spiritual influence, so
that it may be ready to go still
further on during the next great period of evolution
after the present one is ended. So at the present time the model for the
growing child in the womb is the astral body already perfect in shape before
the child is born.
It is on this the molecules arrange themselves until
the child is complete, and the presence of the ethereal design-body will
explain how the form grows into shape, how the eyes push themselves out from
within to the surface of the face, and many other mysterious matters in
embryology which are passed over by medical men with a description but with no
explanation. This will also explain, as nothing else can, the cases of marking
of the child in the womb sometimes denied by physicians but well-known by those
who care to watch, to be a fact of frequent
occurrence.
The growing physical form is subject to the astral
model; it is connected with the imagination of the mother by physical and
psychical organs; the mother makes a strong picture from horror, fear, or
otherwise, and the astral model is then similarly affected. In the case of
marking by being born legless, the ideas and strong imagination of the mother act
so as to cut off or shrivel up the astral leg, and the result is that the
molecules, having no model of leg to work on, make no physical leg whatever;
and similarly in all such cases. But where we find a man who still feels the
leg which the surgeon has cut off, or perceives the fingers that were
amputated, then the astral member has not been interfered with, and hence the
man feels as if it were still on his person. For knife or acid will not injure
the astral model, but in the first stages of its growth ideas and imagination
have the power of acid and sharpened steel.
In the ordinary man who has not been trained in
practical occultism or who has not the faculty by birth, the astral body cannot
go more than a few feet from the physical one. It is a part of that physical,
it sustains it and is incorporated in it just as the fibres of the mango are
all through that fruit.
But there are those who, by reason of practices
pursued in former lives on the earth, have a power born with them of
unconsciously sending out the astral body.
These are mediums, some seers, and many hysterical,
cataleptic, and scrofulous people. Those who have trained themselves by a long
course of excessively hard discipline which reaches to the moral and mental
nature and quite beyond the power of the average man of the day, can use the
astral form at will, for they
have gotten completely over the delusion that the
physical body is a permanent part of them, and, besides, they have learned the
chemical and electrical laws governing in this matter. In their case they act
with knowledge and consciously; in the other cases the act is done without
power to prevent it, or to bring it
about at will, or to avoid the risks attendant on such
use of potencies in nature of a high character.
The astral body has in it the real organs of the outer
sense organs. In it are the sight, hearing, power to smell, and the sense of
touch. It has a complete system of nerves and arteries of its own for the
conveyance of the astral fluid which is to that body as our blood is to the
physical. It is the real personal man. There are located the subconscious
perception and the latent memory, which the hypnotizers of the day are dealing
with and being baffled by.
So when the body dies the astral man is released, and
as at death the immortal man -- the Triad -- flies away to another state, the
astral becomes a shell of the once living man and requires time to dissipate.
It retains all the memories of the life lived by the man, and thus reflexly and
automatically can repeat what the
dead man knew, said, thought, and saw. It remains near
the deserted physical body nearly all the time until that is completely
dissipated, for it has to go through its own process of dying. It may become
visible under certain conditions. It is the spook of the spiritualistic
seance-rooms, and is there made to masquerade as the real spirit of this or
that individual.
Attracted by the thoughts of the medium and the
sitters, it vaguely flutters where they are, and then is galvanized into a
factitious life by a whole host of elemental forces and by the active astral
body of the medium who is holding the seance or of any other medium in the
audience. From it (as from a photograph) are then reflected into the medium's
brain all the boasted evidences which spiritualists claim go to prove identity
of deceased friend or relative.
These evidences are accepted as proof that the spirit
of the deceased is present, because neither mediums nor sitters are acquainted
with the laws governing their own nature, nor with the constitution, power, and
function of astral matter and astral man.
The Theosophical philosophy does not deny the facts
proven in spiritualistic seances, but it gives an explanation of them wholly opposed
to that of the spiritualists. And surely the utter absence of any logical
scientific explanation by these so-called spirits of the phenomena they are
said to produce supports the contention that they have no knowledge to impart.
They can merely cause certain phenomena; the examination of those and
deductions therefrom can only be properly carried on by a trained brain guided
by a living trinity of spirit, soul, and mind. And here another class of
spiritualistic phenomena requires brief notice. That is the appearance of what
is called a "materialized spirit."
Three explanations are offered: First, that the astral
body of the living medium detaches itself from its corpus and assumes the
appearance of the so-called spirit; for one of the properties of the astral
matter is capacity to reflect an image existing unseen in ether. Second, the
actual astral shell of the deceased -- wholly devoid of his or her spirit and
conscience -- becomes visible and
tangible when the condition of air and ether is such as
to so alter the vibration of the molecules of the astral shell that it may
become visible. The phenomena of density and apparent weight are explained by
other laws. Third, an unseen mass of electrical and magnetic matter is
collected, and upon it is reflected out of the astral light a picture of any
desired person either dead or living. This is taken to be the
"spirit" of such persons, but it is not, and has been justly called
by H. P. Blavatsky a "psychological fraud," because it pretends to be
what it is not. And, strange to say, this very explanation of materializations
has been given by a "spirit" at a regular seance, but has never been
accepted by the spiritualists just because it upsets their notion of the return
of the spirits of deceased persons.
Finally, the astral body will explain nearly all the
strange psychical things happening in daily life and in dealings with genuine
mediums; it shows what an apparition may be and the possibility of such being
seen, and thus prevents the scientific doubter from violating good sense by
asserting you did not see what you know you have seen; it removes superstition
by showing the real nature of these phenomena, and destroys the unreasonable
fear of the unknown which makes a man afraid to see a "ghost." By it
also we can explain the apportation of
objects without physical contact, for the astral hand
may be extruded and made to take hold of an object, drawing it in toward the
body.
When this is shown to be possible, then travelers will
not be laughed at who tell of seeing the Hindu yogi make coffee cups fly
through the air and distant objects approach apparently of their own accord
untouched by him or anyone else.
All the instances of clairvoyance and clairaudience
are to be explained also by the astral body and astral light. The astral --
which are the real -- organs do the seeing and the hearing, and as all material
objects are constantly in motion among their own atoms the astral sight and
hearing are not impeded, but work at a distance as great as the extension of
the astral light or matter around and about the earth. Thus it was that the
great seer Swedenborg saw houses burning in the city of Stockholm when he was
at another city many miles off, and by the same means any clairvoyant of the
day sees and hears at a distance.
______________________
THE
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THEOSOPHY
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How We Remember our Past Lives
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Classic Introductory Theosophy Text
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What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
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The Occult World
By
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The Occult
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Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
by
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THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
ASCENT
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We can learn something from these guys
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Outline of the Creation Process
There is no Dead Matter in the Universe
The Divine Spark in Everything
The 10 rungs on the Ladder of Life
The Sevenfold Constitution of Man
Yes, we all operate at 7 levels
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(You do take some things with you but sadly not your
money)
(The Energy Driving the Universe)
We haven’t always looked like this
H P Blavatsky is usually the only Theosophist most
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on Dave’s Streetwise Theosophy Boards
Theosophy Cardiff Cancels its Affiliation
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Concerns about
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Tekels Park is to
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Concerns are
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wildlife as The Spiritual
Retreat,
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A Satirical view of
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What the men in
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__________________________
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
The Three Great Truths Advantage Gained from this Knowledge
The Deity
The Divine Scheme The Constitution of Man
The True Man
Reincarnation
The Wider Outlook
Death Man’s Past and Future Cause and Effect
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What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
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History of the Theosophical
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Theosophical Society Presidents
History of the Theosophical
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The Three Objectives of the
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Explanation of the Theosophical
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The Theosophical Order of
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Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
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
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
Geoffrey of Monmouth
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Pendragon Castle
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
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Theosophy Group or Centre
UK Listing of Theosophical Groups
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
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Foundation of the Original Theosophical Society 1875
The first
Theosophical Society was founded in New York on
November 17th
1875 by Helena Petrovna Blavatsky,
Colonel Henry
Steel Olcott, William Quan Judge and others.
The
Theosophical Movement now consists of a diverse range of
organizations
which carry the Theosophical Tradition forward.
Cardiff
Theosophical Society has been promoting Theosophy since 1908
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मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott,
William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
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Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha
thiyōsōphikala sōsāyaṭī 1908 kē bāda sē
brahmavidyā
kō baṛhāvā dēnē kī ga'ī hai
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