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The Seven Principles of Man
By
Annie Besant
Principle II
The Etheric Double
The Linga Sharira ,
the astral body, the ethereal body, the fluidic body, the double, the wraith,
the doppelganger, the astral man – such are a few of the many names which have
been given to the second principle in man’s constitution.
The best name is the Etheric Double, because
this term designates the second principle only, suggesting its constitution and
appearance: whereas the other names have been used somewhat generally to
describe bodies formed of some more subtle matter than that which affects our
physical senses, without regard to the question whether other principles were
or were not involved in their
construction. I shall therefore use this name throughout.
The etheric double is formed of matter rarer
or more subtle than that which is perceptible to our five senses, but still
matter belonging to the physical plane, to which its functioning is confined.
It is the state of physical matter which is just beyond our "solid ,
liquid and gas," which form the dense portions of the physical plane.
This etheric double is the exact double or
counterpart of the dense physical body to which it belongs, and is separable
from it, although unable to go very far away therefrom.
In normal healthy human beings the separation is a matter of difficulty, but in
persons known as physical or materialising mediums,
the ethereal double slips out without any great effort. When separated from the
dense body it is visible to the clairvoyant as an exact replica thereof, united
to it by a slender thread.
So close is the physical union between the two that an injury inflicted
on the etheric double appears as a lesion on the
dense body, a fact known under the name of repercussion. A. d’Assier,
in his well known work – translated by Colonel Olcott, the President-Founder of
the Theosophical Society, under the title of Posthumous Humanity – gives a
number of cases (see p. 51-57) in which this repercussion took place.
Separation of the etheric double from the
dense body is generally accompanied by a considerable decrease in vitality in
the latter, the double becoming more vitalised as the
energy in the dense body diminishes. Colonel Olcott says (page 63):- "
When the double is projected by a trained expert, even the body seems torpid,
and the mind in a ‘brown study’ or dazed state ; the eyes are lifeless in
expression, the heart and lung actions feeble, and often the temperature much
lowered. It is very dangerous to make any sudden noise or burst into the room,
under such circumstances ; for the double, being by instantaneous reaction
drawn back into the body, the heart convulsively contracts, and death may even
be caused."
In the case of Emilie Sagée (quoted on page
62-65) the girl was noticed to look pale and exhausted when the double was
visible: "the more distinct the double and more material in appearance,,
the really material person was effectively wearied, suffering and languid ;
when on the contrary, the appearance of the double weakened, the patient was
seen to recover strength."
This phenomenon is perfectly intelligible to the Theosophical student,
who knows that the etheric double is the vehicle of
the life-principle, or vitality, in the physical body, and that its partial
withdrawal must therefore diminish the energy, with which this principle plays
on the denser molecules.
Clairvoyants, such as the Seeress of Prevorst, state that they can see the ethereal arm or leg
attached to a body from which the dense limb has been amputated, and D’Assier remarks on this:- "whilst I was absorbed in
physiological studies, I was often arrested by a singular fact. It sometimes
happens that a person who has lost an arm or leg experiences certain sensations
at the extremities of the fingers and toes. Physiologists explain this anomaly
by postulating in the patient an inversion of sensitiveness or of recollection,
which makes him locate in the hand or the foot the sensation with which the
nerve of the stump is alone affected …I confess that these explanations seemed
to me laboured and have never satisfied me. When I
studied the problem of the duplication of man, the question of amputations
recurred to my mind, and I asked myself if it was not more simple and logical
to attribute the anomaly of which I have spoken to the doubling of the human
body, which by its fluid nature can escape amputation" (loc. Cit., p.
103-104) .
The etheric double plays a great part in
spiritualistic phenomena. Here again the clairvoyant can help us. A clairvoyant
can see the etheric double oozing out of the left
side of the medium, and it is this which often appears as the "materialised spirit," easily moulded
into various shapes by the thought-currents of the sitters, and gaining
strength and vitality as the medium sinks into a deep trance. The Countess Wachtmeister, who is clairvoyant, says she has seen the
same "spirit" recognised as that of a near
relative or friend by different sitters, each of whom saw it according to his
expectations, while to her own eyes it was the mere double of the medium.
So again, H.P.Blavatsky told me that when she
was at the Eddy homestead, watching the remarkable series of phenomena there
produced, she deliberately moulded the
"spirit" that appeared into the likenesses of persons known to
herself and to no one else present, and the other sitters saw the types which
she produced by her own willpower, moulding the
plastic matter of the medium’s double.
Many of the movements of objects that occur at such séances, and at
other times, without visible contact, are due to the action of the etheric double, and the student can learn how to produce
such phenomena at will. They are trivial enough: the mere putting out of the etheric hand is no more important than the putting out of
the dense counterpart, and neither more or less miraculous. Some persons
produce such phenomena unconsciously, mere aimless overturnings
of objects, making of noises, and so on: they have no control over their etheric double, and it just blunders about in their near neighbourhood, like a baby trying to walk.
For the etheric double, like the dense body,
has only a diffused consciousness belonging to its parts, and has no mentality.
Nor does it readily serve as a medium of mentality, when disjoined from the
dense counterpart.
This leads to and interesting point. The centres
of sensation are located in the fourth principle, which may be said to form a
bridge between the physical organs and the mental perceptions ; impressions
from the physical universe impinge on the material molecules of the dense
physical body, setting in vibration the constituent cells of the organs of
sensations, or our "senses".
These vibrations, in their turn, set in motion the finer material
molecules of the etheric double, in the corresponding
sense organs of its finer matter. From these vibrations pass to the astral
body, or fourth principle, presently to be considered, wherein are the
corresponding centres of sensation.
From these vibrations are again propagated into the yet rarer matter of
the lower mental plane, whence they are reflected back until, reaching the
material molecules of the cerebral hemispheres, they become our "brain
consciousness." This correlated and unconscious succession is necessary
for the normal action of consciousness as we know it.
In sleep and in trance, natural or induced, the first two and the last
stages are generally omitted, and the impressions start from and return to the
astral plane, and thus make no trace on the brain memory ; but the natural or
trained psychic, the clairvoyant who does not need trance for the exercise of
his powers, is able to transfer his consciousness from the physical to the
astral plane without losing grip thereof, and can impress the brain-memory with
knowledge gained on the astral plane, so retaining it for use.
Death means for the etheric double just what
it means for the dense physical body, the breaking up of its constituent parts,
the dissipation of its molecules. The vehicle of the vitality that animates the
bodily organism as a whole, it oozes forth from the body when the death hour
comes, and is seen by the clairvoyant as a violet light, or violet form,
hovering over the dying person, still attached to the physical body by the
slender thread before spoken of. When the thread snaps, the last breath has
quivered outwards, and the bystanders whisper "He is dead."
The etheric double, being of physical matter,
remains in the neighbourhood of the corpse, and is
the "wraith," or "apparition," or "phantom,"
sometimes seen at the moment of death and afterwards by persons near the place
where the death has occurred. It disintegrates slowly pari
passu with its dense counterpart, and its remnants
are seen by sensitives in cemeteries and churchyards
as violet lights hovering over graves.
Here is one of the reasons which render cremation preferable to burial
as a mode of disposing of the physical enveloped of man ; the fire dissipates
in a few hours the molecules which would otherwise be set free only in the slow
course of gradual putrefaction, and thus quickly restores to their own plane
the dense and etheric materials, ready for use once
more in the building up of new forms.
____________________________
Annie Besant with Mahatma Gandhi
___________________________
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Nature is infinite in space and time -- boundless and eternal, unfathomable
and ineffable. The all-pervading essence of infinite nature can be called
space, consciousness, life, substance, force, energy, divinity -- all of which
are fundamentally one.
2) The finite and the infinite
Nature is a unity in diversity, one in essence, manifold in form. The
infinite whole is composed of an infinite number of finite wholes -- the
relatively stable and autonomous things (natural systems or artefacts)
that we observe around us. Every natural system is not only a conscious,
living, substantial entity, but is consciousness-life-substance, of a
particular range of density and form. Infinite nature is an abstraction, not an
entity; it therefore does not act or change and has no attributes. The finite,
concrete systems of which it is composed, on the other hand, move and change,
act and interact, and possess attributes. They are composite, inhomogeneous,
and ultimately transient.
3) Vibration/worlds within worlds
The one essence manifests not only in infinitely varied forms, and on
infinitely varied scales, but also in infinitely varying degrees of
spirituality and substantiality, comprising an infinite spectrum of vibration
or density. There is therefore an endless series of interpenetrating,
interacting worlds within worlds, systems within systems.
The energy-substances of higher planes or subplanes
(a plane being a particular range of vibration) are relatively more homogeneous
and less differentiated than those of lower planes or subplanes.
Just as boundless space is comprised of endless finite units of space,
so eternal duration is comprised of endless finite units of time. Space is the
infinite totality of worlds within worlds, but appears predominantly empty because
only a tiny fraction of the energy-substances composing it are perceptible and
tangible to an entity at any particular moment. Time is a concept we use to
quantify the rate at which events occur; it is a function of
change and motion, and presupposes a succession of cause and effect.
Every entity is extended in space and changes 'in time'.
All change (of position, substance, or form) is the result of causes;
there is no such thing as absolute chance. Nothing can happen for no reason at
all for nothing exists in isolation; everything is part of an intricate web of
causal interconnections and interactions. The keynote of nature is harmony:
every action is automatically followed by an equal and opposite reaction, which
sooner or later rebounds upon the originator of the initial act. Thus, all our
thoughts and deeds will eventually bring us 'fortune' or 'misfortune' according
to the degree to which they were harmonious or disharmonious. In the long term,
perfect justice prevails in nature.
Because nature is fundamentally one, and the same basic habits and
structural, geometric, and evolutionary principles apply throughout, there are
correspondences between microcosm and macrocosm. The principle of analogy -- as
above, so below -- is a vital tool in our efforts to understand reality.
All finite systems and their attributes are relative. For any entity,
energy-substances vibrating within the same range of frequencies as its outer
body are 'physical' matter, and finer grades of substance are what we call
energy, force, thought, desire, mind, spirit, consciousness, but these are just
as material to entities on the corresponding planes as our physical world is to
us. Distance and time units are also relative: an atom is a solar system on its
own scale, reembodying perhaps millions of times in
what for us is one second, and our whole galaxy may be a molecule in some supercosmic entity, for which a million of our years is
just a second. The range of scale is infinite: matter-consciousness is both
infinitely divisible and infinitely aggregative.
All natural systems consist of smaller systems and form part of larger
systems. Hierarchies extend both 'horizontally' (on the same plane) and
'vertically' or inwardly (to higher and lower planes). On the horizontal level,
subatomic particles form atoms, which combine into molecules, which arrange
themselves into cells, which form tissues and organs, which form part of
organisms, which form part of ecosystems, which form part of planets, solar
systems, galaxies, etc. The constitution of worlds and of the organisms that
inhabit them form 'vertical' hierarchies, and can be divided into several
interpenetrating layers or elements, from physical-astral to psychomental to spiritual-divine, each of which can be
further divided.
The human constitution can be divided up in several different ways: e.g.
into a trinity of body, soul, and spirit; or into 7 'principles' -- a lower
quaternary consisting of physical body, astral model-body, life-energy, and
lower thoughts and desires, and an upper triad consisting of higher mind
(reincarnating ego), spiritual intuition, and inner god. A planet or star can
be regarded as a 'chain' of 12 globes, existing on 7 planes, each globe
comprising several subplanes.
The highest part of every multilevelled organism
or hierarchy is its spiritual summit or 'absolute', meaning a collective entity
or 'deity' which is relatively perfected in relation to the hierarchy in
question. But the most 'spiritual' pole of one hierarchy is the most 'material'
pole of the next, superior hierarchy, just as the lowest pole of one hierarchy
is the highest pole of the one below.
Each level of a hierarchical system exercises a formative and organizing
influence on the lower levels (through the patterns and prototypes stored up
from past cycles of activity), while the lower levels in turn react upon the
higher. A system is therefore formed and organized mainly from within outwards,
from the inner levels of its constitution, which are relatively more enduring
and developed than the outer levels. This inner guidance is sometimes active
and selfconscious, as in our acts of free will (constrained,
however, by karmic tendencies from the past), and sometimes it is automatic and
passive, giving rise to our own automatic bodily functions and habitual and
instinctual behavior, and to the orderly, lawlike
operations of nature in general. The 'laws' of nature are therefore the habits
of the various grades of conscious entities that compose reality, ranging from
higher intelligences (collectively
forming the universal mind) to elemental nature-forces.
10) Consciousness and its vehicles
The core of every entity -- whether atom, human, planet, or star -- is a
monad, a unit of consciousness-life-substance, which acts through a series of
more material vehicles or bodies. The monad or self in which the consciousness
of a particular organism is focused is animated by higher monads and expresses
itself through a series of lesser monads, each of which is the nucleus of one
of the lower vehicles of the entity in question. The following monads can be
distinguished: the divine or galactic monad, the spiritual or solar monad, the
higher human or planetary-chain monad, the lower human or globe monad, and the
animal, vital-astral, and physical monads. At our present stage of evolution, we
are essentially the lower human monad, and our task is to raise our
consciousness from the animal-human to the spiritual-human level of it.
Evolution means the unfolding, the bringing into active manifestation,
of latent powers and faculties 'involved' in a previous cycle of evolution. It
is the building of ever fitter vehicles for the expression of the mental and
spiritual powers of the monad. The more sophisticated the lower vehicles of an
entity, the greater their ability to express the powers locked up in the higher
levels of its constitution. Thus all things are alive and conscious, but the
degree of manifest life and consciousness is extremely varied.
Evolution results from the interplay of inner impulses and environmental
stimuli. Ever building on and modifying the patterns of the past, nature is
infinitely creative.
12) Cyclic evolution/re-embodiment
Cyclic evolution is a fundamental habit of nature. A period of
evolutionary activity is followed by a period of rest. All natural systems
evolve through re-embodiment. Entities are born from a seed or nucleus
remaining from the previous evolutionary cycle of the monad, develop to
maturity, grow old, and pass away, only to re-embody in a new form after a
period of rest. Each new embodiment is the product of past karma and present
choices.
Nothing comes from nothing: matter and energy can be neither created nor
destroyed, but only transformed. Everything evolves from preexisting material.
The growth of the body of an organism is initiated on inner planes, and
involves the transformation of higher energy-substances into lower, more
material ones, together with the attraction of matter from the environment.
When an organism has exhausted the store of vital energy with which it
is born, the coordinating force of the indwelling monad is withdrawn, and the
organism 'dies', i.e. falls apart as a unit, and its constituent components go
their separate ways. The lower vehicles decompose on their respective subplanes, while, in the case of humans, the reincarnating
ego enters a dreamlike state of rest and assimilates the experiences of the
previous incarnation. When the time comes for the next embodiment, the
reincarnating ego clothes itself in many of the same atoms of different grades
that it had used previously, bearing the appropriate karmic impress. The same
basic processes of birth, death,
and rebirth apply to all entities, from atoms to humans to stars.
14) Evolution and involution of worlds
Worlds or spheres, such as planets and stars, are composed of, and
provide the field for the evolution of, 10 kingdoms -- 3 elemental kingdoms,
mineral, plant, animal, and human kingdoms, and 3 spiritual kingdoms. The
impulse for a new manifestation of a world issues from its spiritual summit or
hierarch, from which emanate a series of steadily denser globes or planes; the
One expands into the many. During the first half of the evolutionary cycle (the
arc of descent) the energy-substances of each plane materialize or condense,
while during the second half (the arc of ascent) the trend is towards
dematerialization or etherealization, as globes and
entities are reabsorbed into the spiritual hierarch for a period of nirvanic rest. The descending arc is characterized by the
evolution of matter and involution of spirit, while the ascending arc is
characterized by the evolution of spirit and involution of matter.
In each grand cycle of evolution, comprising many planetary embodiments,
a monad begins as an unselfconsciousness god-spark, embodies in every kingdom
of nature for the purpose of gaining experience and unfolding its inherent
faculties, and ends the cycle as a self conscious god. Elementals ('baby
monads') have no free choice, but automatically act in harmony with one another
and the rest of nature. In each successive kingdom differentiation and
individuality increase, and reach their peak in the human kingdom with the
attainment of selfconsciousness and a large measure
of free will.
In the human kingdom in particular, self-directed evolution comes into
its own. There is no superior power granting privileges or handing out favours; we evolve according to our karmic merits and
demerits. As we progress through the spiritual kingdoms we become increasingly
at one again with nature, and willingly 'sacrifice' our circumscribed selfconscious freedoms (especially the freedom to 'do our
own thing') in order to work in peace and harmony with the greater whole of
which we form an integral part. The highest gods of one hierarchy or
world-system begin as elementals in the next. The matter of any plane is composed
of aggregated, crystallized monads in their nirvanic
sleep, and the spiritual and divine entities embodied as planets and stars are
the electrons and atomic nuclei -- the material building blocks -- of worlds on
even larger scales. Evolution is without beginning and without end, an endless
adventure through the fields of infinitude, in which there are always new
worlds of experience in which to become selfconscious
masters of life.
There is no absolute separateness in nature. All things are made of the
same essence, have the same spiritual-divine potential, and are interlinked by
magnetic ties of sympathy. It is impossible to realize our full potential,
unless we recognize the spiritual unity of all living beings and make universal
brotherhood the keynote of our lives.
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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.
Theosophy talks
of a compassionate attitude
to animals and the
sale of the Tekels Park
sanctuary for wildlife to
a developer has
Future of Tekels Park Badgers in
Doubt
Party On! Tekels Park Theosophy NOT
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
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High Drama & Worldwide Confusion
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Cardiff Separates from the
Welsh Regional Association (formed 1993)
Theosophy Cardiff cancels its Affiliation
to the Adyar Based Theosophical Society
Cardiff
Theosophical Society
Mission
Statement
The dominant and
core activity of Cardiff Theosophical Society
is to promote
and assist the study of Theosophical Teachings
as defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and their
lineage.
This Mission
Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
कार्डिफ थियोसोफिकल सोसायटी
मिशन स्टेटमेंट
कार्डिफ थियोसोफिकल सोसायटी के प्रमुख और मुख्य गतिविधि
थियोसोफिकल शिक्षाओं का अध्ययन को बढ़ावा देने के लिए और सहायता के लिए है
के रूप में Helena Petrovna Blavatsky के लेखन से परिभाषित,
William Quan Judge, Alfred Percy Sinnett और उनके वंश.
इस मिशन स्टेटमेंट बाधा नहीं थियोसोफिकल गैर
गतिविधियों लेकिन ये एक आध्यात्मिक प्रकृति की होनी चाहिए
और / या सोसायटी की वस्तुओं के साथ संगत.
Kārḍipha thiyōsōphikala
sōsāyaṭī
Miśana sṭēṭamēṇṭa
Kārḍipha
thiyōsōphikala sōsāyaṭī kē pramukha aura mukhya gatividhi
Thiyōsōphikala śikṣā'ōṁ kā
adhyayana kō baṛhāvā
dēnē kē li'ē aura
sahāyatā kē li'ē haiKē rūpa mēṁ Helena Petrovna
Blavatsky kē lēkhana
sē paribhāṣita William Quan Judge, Alfred Percy Sinnett, Aura unakē
vanśa.
Isa miśana sṭēṭamēṇṭa bādhā nahīṁ thiyōsōphikala
gaira
Gatividhiyōṁ
lēkina yē ēka ādhyātmika prakr̥ti
kī hōnī cāhi'ē
Aura/ yā sōsāyaṭī kī vastu'ōṁ kē
sātha saṅgata.
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
_________________
Wales Picture Gallery
Theosophy has no dogma, no priesthood
or diploma elite
and recognizes no spiritual head
All ideas presented at meetings are
for consideration
Please click here for Current Theosophical Events in
Cardiff
Anglesey Abbey
Bangor Town
Clock
Colwyn Bay Centre
The Great Orme
Llandudno Promenade
Great Orme Tramway
New Radnor
Blaenavon Ironworks
Llandrindod Wells
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
Presteign Railway
Caerwent Roman Ruins
Colwyn Bay Postcard
Ferndale in the
Denbigh
National Museum
of
Nefyn
Penisarwaen
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Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna
Blavatsky
Please click here for Current Theosophical Events in
Cardiff
Theosophy has no dogma, no priesthood
or diploma elite
and recognizes no spiritual head
All ideas presented at meetings are
for consideration
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL