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.
______________________
THE
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THE PHYSICAL PLANE THE ASTRAL PLANE
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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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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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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
_______________________________________
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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