Here again the clairvoyant can help us. So again, H. 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. 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.
This correlated and unconscious succession is necessary for the normal action of consciousness as we know it. 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 [Page 13] the slender thread before spoken of.
All universes, all worlds, all men, all brutes, all vegetables, all minerals, all molecules and atoms, all that is , are plunged in a great ocean of life, life eternal, life infinite, life incapable of increase or diminution. The universe is only life in manifestation, life made objective, life differentiated. Now each organism, whether minute as a molecule or vast as a universe, may be thought of as appropriating to itself somewhat of life, of embodying, in itself as its own life some of this universal life.
Figure a living sponge, stretching itself out in the water which bathes it, envelops it, permeates it; there is water, still the ocean, circulating in every passage, filling every pore; but we may think of the ocean outside the sponge, or of part of the ocean, appropriated by the sponge, distinguishing them in thought if we want to make statements about each severally.
So each organism is a sponge bathed in the ocean of life universal, and containing within itself some of that ocean as its own breath of life. To the conception of an Arhat, these elements are themselves collectively a divine life; distributively, on the plane of manifestations, the numberless and countless crores — a crore is ten millions — of lives. Fire alone is ONE, on the plane of the One Reality; on that of manifested, hence illusive, being, its particles are fiery lives which live and have their being at the expense of every other life that they consume.
Therefore they are named the Devourers…. Every visible thing in this universe was built by such lives, from conscious and divine primordial man, down to the unconscious agents that construct matter….. I, page It belongs to in constitution, and functions on, the second or astral plane. It includes the whole body of appetites, passions, emotions, and desires which come under the head of instincts, sensations, feelings and emotions, in our Western psychological classification, and are dealt with as a subdivision of mind.
In Western psychology mind is divided — by the modern school — into three main groups, feelings, will, intellect. Feelings are again divided into sensations and emotions , and these are divided and subdivided under numerous heads. All animal needs, such as hunger, thirst, sexual desire, come under it; all passions, such as love in its lower sense , hatred, envy, jealousy.
This principle is the most material in our nature, it is the one that binds us fast to earthly life. It is, therefore, the seat of sensation, that which enables the organs of sensation to function. We have already noted that the physical organs of sense, the bodily instruments that come into immediate contact with the external world, are related to the organs of sensation in the etheric double ante p. Matter of the astral plane — including that called elemental essence — is the material of which the desire-body is composed, and it is the peculiar properties of this matter which enable it to serve as the sheath in which the Self can gain experience of sensation.
The desire—body, or astral body, as it is often called, has the form of a mere cloudy mass during the earlier stages of evolution, and is incapable of serving as an independent vehicle of consciousness. It is, however, liable to be affected by forces of the astral plane akin to its own constitution, and gives rise to dreams of a sensuous kind. In a man of average intellectual development the desire-body has become more highly organised, and when separated from the physical body is seen to resemble it is outline and features; even then, however, it is not conscious of its surroundings on the astral plane, but encloses the mind as a shell, within which the mind may actively function, while not yet able to use it as an independent vehicle of consciousness.
Only in the highly evolved man does the desire-body become thoroughly organised and vitalised, as much the vehicle of consciousness on the astral plane as the physical body is on the physical plane. After death, the higher part of man dwells for awhile in the desire-body, the length of its stay depending on the comparative grossness or delicacy of its constituents.
The longer or shorter persistence of the desire-body as a shell or a spook depends on the greater or less development of the animal and passional nature in the dying personality. If during earth-life the animal nature was indulged and allowed to run riot, if the intellectual and spiritual parts of man were neglected or stifled, then, as the life-currents were set strongly in the direction of passion, the desire-body will persist for a long period after the body of the person is dead. There remains one other fate, terrible in its possibilities, which may befall the fourth principle, but it cannot be clearly understood until the fifth principle has been dealt with.
Diagram of the Quaternary; transitory and mortal; see Secret Doctrine, Volume I, page [ The etheric double is here named the Linga Sharira, a name now discarded in consequence of the confusion caused by employing a well-known term in Hindu philosophy in an entirely new sense. Before her departure H. We have thus studied man, as to his lower nature, and have reached the point in his path of evolution to [Page 23] which he is accompanied by the brute.
Theosophy teaches that through past ages man was thus slowly built up, stage by stage, principle by principle, until he stood as a quaternary, brooded over but not in contact with the Spirit, waiting for that mind which could alone enable him to progress farther, and to come into conscious union with the Spirit, so fulfilling the very object of his being. This aeonian evolution, in its slow progression, is hurried through in the personal evolution of each human being, each principle which was in the course of ages successively evolved in man on earth, appearing as part of the constitution of each man at the point of evolution reached at any given time, the remaining principles being latent, awaiting their gradual manifestation.
The evolution of the quaternary until it reached the point at which further progress was impossible without mind, is told in eloquent sentences in the archaic stanzas on which the Secret Doctrine of H. And so is the personal man without mind. The quaternary alone is not man, the Thinker, and it is as Thinker that man is really man. Yet at this point let the student pause, and reflect over the human constitution, so far as he has gone. For this quaternary is the mortal part of man, and is distinguished by Theosophy as the personality.
It needs to be very clearly and definitely realised, if the constitution of man is to be understood, and if the student is to read more advanced treatises with intelligence. But even without these rays it is a clearly defined entity, with its dense body, its etheric double, its life, and its desire body or animal soul. It has passions, but no reason; it has emotions, but no intellect; it has desires, but no rationalised will; it awaits the coming of its monarch, the mind, the touch which shall transform it into man.
The word Manas comes from the Sanskrit word man, the root of the verb to think; it is the Thinker in us, spoken of vaguely in the West as mind. I will ask the reader to regard Manas as Thinker rather than as mind, because the word Thinker suggests some one who thinks, i. It has, therefore, after having gained such experience in the lower kingdoms, and having ascended higher and still higher with every rung on the ladder of being, to pass through every experience on the human planes.
When the quaternary had been slowly built up, it was a fair house without a tenant, and stood empty awaiting the coming of the one who was to dwell therein. Some superhuman [Page 27] intelligences incarnated as guides and teachers of our infant humanity, and became founders and divine rulers of the ancient civilisations. Large numbers of the entities spoken of above, who had already evolved some mental faculties, took up their abode in the human quaternary, in the mindless men.
It is these differences of age, as we may call them, in the beginning of the individual life, of the specialisation of the eternal Divine Spirit into a human soul, which explain the enormous differences in mental capacity found in our present humanity. The multiplicity of names given to this fifth principle has probably tended to increase the confusion surrounding it in the minds of many who are beginning to study Theosophy. The Reincarnating Ego lays stress on the fact that it is the principle that reincarnates continually, and so unites in its own experience all the lives passed through on earth.
There are various other names, but they will not be met with in elementary treatises. The above are those most often encountered, and there is no real difficulty about them, but when they are used interchangeably, without explanation, the unhappy student is apt to tear his hair in anguish, wondering how many principles he has got hold of, and what relation they bear to each other. We must now consider Manas during a single incarnation, which will serve as the type of all, and we will start when the Ego has been drawn — by causes set a-going in previous earth-lives — to the family in which is to be born the human being who is to serve as its next tabernacle.
I do not deal here with reincarnation, since that great and most essential doctrine of Theosophy must be expounded separately. So, he projects part of his own substance, which clothes itself with astral matter, and then with the help of etheric matter permeates the whole nervous system of the yet unborn child, to form, as the physical apparatus matures, the thinking principle in man. This projection from Manas, spoken of as its reflection, its shadow, its ray, and by many another descriptive and allegorical [Page 29] name, is the lower Manas, in contradistinction to the higher Manas — Manas, during every period of incarnation, being dual.
On this, H. We must now turn our attention to this lower Manas alone, and see the part which it plays in the human constitution. If the brain-apparatus be imperfect or undeveloped, it will dull the light and prevent it from shining forth to the outer world. As was clearly stated by H. No Ego differs from another Ego in its primordial or original essence and nature.
That which makes of one mortal a great man and of another a vulgar silly person is, as said, the quality and make-up of the physical shell or casing, and the adequacy or inadequacy of brain and body to transmit and give expression to the light of the real inner man; and this aptness or inaptness is, in its [Page 31] turn, the result of Karma. Or, to use another simile, physical man is the musical instrument, and the Ego the performing artist.
The potentiality of perfect melody of sound is in the former — the instrument — and no skill of the latter can awaken a faultless harmony out of a broken or badly made instrument.
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Bearing in mind these limitations and idiosyncrasies [ Limitations and idiosyncrasies due to the action of the Ego in previous earth-lives, be it remembered ] imposed on the manifestations of the thinking principle by the organ through which it has to function, we shall have little difficulty in following the workings of the lower Manas in man; mental ability, intellectual strength, acuteness, subtlety — all these are its manifestations; these may reach as far as what is often called genius, what H.
The higher Manas can but rarely manifest itself at the present stage of human evolution. For, omniscient in its essence and nature, it still requires experience, through its personalities , of the things of earth, earthly on the objective plane, in order to apply the fruition of that abstract experience to them. For the manifestation of true genius, purity of life is an essential condition. It becomes intellectual, it recognises itself as separate from all other selves; deluded by the separateness it feels , it does not realise a unity beyond all that it is able to sense.
And, be it remembered, it is this very lower Manas that yields the last touch of delight to the senses and to the animal nature; for what is passion that can neither anticipate nor remember, where is ecstasy without the subtle force of imagination, the delicate colours of fancy and of dream?
But there may be chains yet more strong and constraining, binding the lower Manas fast to the earth. We need to carry our investigation a little further in order to distinguish clearly between the activity of the higher and of the lower Manas, so that the working in the mind of man may become less obscure to us that it is at present to many. Now the cells of the brain and nervous system like all other cells are composed of minute particles of matter, called molecules literally, little heaps.
These molecules do not touch each other, but are held grouped together by that manifestation of the Eternal Life which we call attraction. Not being in contact with each other they are able to vibrate to and fro if set in motion, and, as a matter of fact, they are in a state of continual vibration. Blavatsky points out Lucifer , October, , p.
Their [Page 35] origin is in the manasic essence, in the ray; but on the material plane, acting on the molecules of the brain, they are translated into vibrations. All mental and passional activities are due to this psychic energy, and its manifestations are necessarily conditioned by the physical apparatus through which it acts. We have already seen this broadly stated ante, p. It will now, I think, be clearly understood that what we call mind, or intellect, is in H.
That great subject will be dealt with in another volume of this series, and I do not propose to dwell upon it here, more than to remind the student to take careful note of the fact that the lower Manas is a ray from the immortal Thinker, illuminating a personality , and that all the functions which are brought into activity in the brain-consciousness are functions correlated to the particular brain, to the particular personality, in which they occur. The brain-molecules that are set vibrating are material organs in the man of flesh; they did not exist as brain molecules before his conception, nor do they persist as brain molecules after his disintegration.
Their functional activity is limited by the limits of his personal life, the life of the body, the life of the transient personality.
Now the faulty of which we speak as memory on the physical plane depends on the response of these very brain-molecules to the impulse of the lower Manas, and there is no link between the brains of successive personalities except through the higher Manas, that sends [Page 37] out its ray to inform and enlighten them successively.
But this is an achievement that belongs to a late stage of human evolution, and until this is reached the successive personalities informed by the manasic rays are separated from each other, and no memory bridges over the gulf between. Or it may partially aspire and partially tend downwards, as indeed is mostly the case with the average man. Before considering these three fates, there are a few more words to be said touching the activity of the lower Manas.
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It is then, as we have seen, that genius flashes forth, the light from the higher Ego streaming through the lower Manas to the brain, and manifesting itself to the world. So also, as H. Blavatsky points out, such action may raise a [Page 39] man above the normal level of human power. The higher Ego, as part of the essence of the Universal Mind, is unconditionally omniscient on its own plane, and only potentially so in our terrestrial sphere, as it has to act solely through its alter ego the personal self. This is the real seership, and on it a few words must be said presently.
It is, naturally, extremely rare, and precious as it is rare.
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The term medium, when not applied to things and objects, is supposed to be a person through whom the action of another person or being is either manifested or transmitted. Spiritualists believing in communications with disembodied spirits, and that these can manifest through, or impress sensitives to transmit messages from them, regard mediumship as a blessing and a great privilege.
A medium is simply one in whose personal Ego, or terrestrial mind, the percentage of the astral light so preponderates as to impregnate with it his whole physical constitution. To return to the three fates spoken of above, any one of which may befall the lower Manas. It may rise towards its source and become one with the Father in heaven. This triumph can only be gained by many successive incarnations, all consciously directed towards this end. As life succeeds life, the physical frame becomes more and more delicately attuned to vibrations responsive to the manasic impulses, so that gradually the manasic ray needs less and less of the coarser astral matter as its vehicle.
For him the wheel of incarnation is over, the cycle of necessity is trodden. Henceforth he can incarnate at will, to do any special service to [Page 41] mankind; or he can dwell in the planes round the earth without the physical body, helping in the further evolution of the globe and of the race. It may partially aspire and partially tend downwards. This is the normal experience of the average man. Anon aspiration conquers, the chains of sense are broken, and the lower Manas, with the radiance of its birthplace on it, soars upwards on strong wings, spurning the soil of earth.
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When the period of incarnation is over, and the gateway of death closes the road of earthly life, what becomes of the lower Manas in the case we are considering? From this all of the manasic ray that is pure and unsoiled gradually disentangles itself, and, after a lengthy period spent on the lower levels of Devachan, it returns to its source, carrying with it such of its life-experiences as are of a nature fit for assimilation with the Higher Ego. Manas thus again becomes one during the latter part of the period which intervenes between two incarnations. The experiences of the earth-life just closed are carried into the manasic consciousness by the lower ray withdrawn into its source.
They make the devachanic state a continuation of earth-life, shorn of its sorrows, a completion of the wishes and desires of earth-life, so far as those were pure and noble. The devachanic period is the time for the assimilation of life experiences, the regaining of equilibrium, ere a new journey is commenced.
It is the day that succeeds the night of earth-life, the alternative of the objective manifestation. Periodicity is here, as everywhere else in nature, ebb and flow, throb and rest, the rhythm of the Universal Life. This devachanic state of consciousness lasts for a period of varying length, proportioned to the stage reached in evolution, the Devachan of the average man being said to extend over some fifteen-hundred years. If the emotions and passions were strong and the manasic element weak during the period of incarnation, the desire-body will be strongly energised, and will persist in its activity for a considerable length of time after the death of the physical body.
If, on the other hand, the earth-life just closed was characterised my mentality and purity rather than by passion, the desire-body, being but poorly energised, will be a pale simulacrum of the person to whom it belonged, and will fade away, disintegrate and perish before any long period has elapsed. It may show very considerable intelligence, if the manasic element be still largely present, and this will be the case with the desire-body of persons of strong animal nature and forcible though coarse intellect. As already mentioned, they are attracted to places in which the animal part of man is chiefly catered for; drinking houses, gambling saloons, brothels — all these places are [Page 44] full of the vilest magnetism, are very whirlpools of magnetic currents of the foulest type.
These attract the spooks magnetically, and they drift to such psychic maelstroms of all that is earthly and sensual. It is very possible that many will say, on reading these statements, that Theosophy is a revival of mediaeval superstitions and will lead to imaginary terrors. Theosophy explains mediaeval superstitions, and shows the natural facts on which they were founded and from which they drew their vitality.
If there are planes in nature other than the physical, no amount of reasoning will get rid of them and belief in their existence will constantly reappear; but knowledge will give them their intelligible place in the universal order, and will prevent superstition by an accurate understanding of their nature, and of the laws under which they function. And let it be remembered that persons whose [Page 45] consciousness is normally on the physical plane can protect themselves from undesirable influences by keeping their minds clean and their wills strong.
We protect ourselves best against disease by maintaining our bodies in vigorous health; we cannot guard ourselves against invisible germs, but we can prevent our bodies from becoming suitable soil for the growth and development of the germs. Nor need we deliberately throw ourselves in the way infection. So also as regards these malign germs from the astral plane. A strong active will and a pure heart are our best protection. This is fortunately, a rare event, as rare at one pole of human life as the complete re-union with the higher Manas is rare at the other.
But still the possibility remains and must be stated. Then, during earth-life, the lower quaternary is wrenched away from the Triad to which it was linked, and the higher nature is severed wholly from the lower. The human being is rent in twain, the brute has broken itself free, and it goes forth unbridled, carrying with it the reflections of that manasic light which should have been its guide through the desert of life. A more dangerous brute it is than its fellows of the unevolved animal world, just because of these fragments in it of the higher mentality of man.
Such a being, human in form but brute in nature, human in appearance but without human truth, or love or justice — such a one may now and then be met with in the haunts of men, putrescent while still living, a thing to shudder at with deepest, if hopeless compassion. What is its fate after the funeral knell has tolled? Ultimately, there is the perishing of the personality that has thus broken away from the principles that can alone give it immortality.
But a period of persistence lies before it. The desire-body of such a one is an entity of terrible potency, and it has this unique peculiarity, that it is able under certain rare circumstances to reincarnate in the world of men. It is sufficiently an independent entity, lurid instead of radiant, with manasic flame rendered foul instead of purifying, as to be able to take to itself a garment of flesh once more and dwell as man with men.
Such a man — if the word [Page 47] may indeed be applied to the mere human shell with brute interior — passes through a period of earth-life the natural foe of all who are still normal in their humanity. With no instincts save those of the animal, driven only by passion, never even by emotion, with a cunning that no brute can rival, a deliberate wickedness that plans evil in fashion unknown to the mere frankly natural impulses of the animal world, the reincarnated entity touches ideal vileness.
It finally disintegrates, to be worked up into other forms of living things, but as a separate existence, it is lost. It is a bead broken off the thread of life, and the immortal Ego that incarnated in that personality has lost the experience of that incarnation, has reaped no harvest from that life-sowing. Its ray has brought nothing back, its lifework for that birth has been a total and complete failure, whereof nothing remains to weave into the fabric of its own eternal Self.
It may be well at this stage to sum up the subtle types sometimes inaccurately called the astral that belong to the fourth and fifth principles. During life a true astral body may be projected — formed, as its name implies, of astral matter — but, unlike the etheric double, dowered with intelligence, and able to travel to a considerable distance from the physical body to which it belongs.
This is the desire-body, and it is, as we have seen, a vehicle of consciousness. It is projected by mediums and sensitives unconsciously, and by trained students consciously. It can travel with the speed of thought to a distant place, can there gather impressions from surrounding objects, can bring back those impressions to the physical body.
In the case of a medium it can convey them to others by means of the physical body still entranced, but as a rule when the sensitive comes out of trance, the brain does not retain the impressions thus made upon it, and no trace is left in the memory of the experiences thus acquired. Sometimes, but this is rare, the desire-body is able sufficiently to affect the brain by the vibrations it set up, to leave a lasting impression thereon, and then the sensitive is able to recall the knowledge acquired during trance.
The student learns to impress on his brain the knowledge gained in the desire-body, his will being active while that of the medium is passive.
This desire-body is the agent unconsciously used by clairvoyants when their vision is not merely the seeing in the astral light. This astral form does then really travel to distant places, and may appear there to persons who are sensitive or who chance for the time to be in an abnormal nervous condition. Sometimes it appears to them — when very faintly informed by consciousness — as a vaguely outlined form, not noticing its surroundings.
Such a body has appeared near the time of death at places distant from the dying person, to those who were closely united to the dying by ties of the blood, of affection, or of hatred. More highly energised, it will show intelligence and emotion, as in some cases on record, in which dying mothers have visited their children residing at a distance, and have spoken in their last moments of what they had seen and done.
The desire-body is also set free in many cases of disease — as is the etheric double — as well as in sleep and in trance. Inactivity of the physical body is a condition of such astral voyagings. In this body the full consciousness dwells, for it is merely the mental body rearranged. The Adept or disciple can thus travel at will, without the burden of the physical body, in the full exercise of every faculty, in perfect self-consciousness.
If he so chose, he can make it, indistinguishable from a physical body, warm and firm to the touch as well as visible, able to carry on a conversation, at all points like a physical human being. The immortal Thinker itself, as will by this time have become clear to the reader, can manifest itself but little on the physical plane at the present stage of human evolution.
Thus we have seen p. From Manas comes the feeling of liberty, the knowledge that we can rule ourselves — really the knowledge that the higher nature in us can rule the lower, let that lower nature rebel and struggle as it may. All its plungings, its struggles, its fights for mastery, are then outside us, not within us, and we rein it in and hold it as we rein in a plunging steed and subdue it to our will. As that will evolves the universe, it becomes conditioned by the laws of its own manifestation.
Now as this will, acting on each successive plane, crystalises itself more and more densely as matter, the manifestation is conditioned by the material in which it works, while, relatively to the material, it is itself free. So at each stage the inner freedom appears in consciousness, while yet investigation shows that, that freedom works within the limits of the plane of manifestation on which it is acting, free to work upon the lower, yet hindered as to manifestation by the unresponsiveness of the lower to its impulse.
In the lower Manas itself — as immersed in that personality - resides the will with which we are familiar, swayed by passions, by appetites, by desires, by impressions coming from without, yet able to assert itself among them all, by virtue of its essential nature, one with that higher Ego of which it is the ray. It acts from a higher plane, is royal as touching the lower whenever it claims the royalty of birthright, and the very struggle of its self-assertion is the best testimony to the fact that in its nature it is free.
Reversing the process and starting from the lower, the same truth becomes manifest. Its strength may be shown in its very efforts to break the chains that bind it there, [Page 53] is no power in the iron to prevent the free giving out of the muscular energy, though the phenomena of motion may be hindered. But we have reached a point where the intellect fails us, and where language may not easily utter that which the Spirit senses in those higher realms.
This is truly an obscure and difficult problem, but the student will find much light fall on it by following the lines of thought thus traced. Another power resident in the higher Manas and manifested on the lower planes by those in whom the higher Manas is consciously master, is that of creation [Page 54] of forms by the will. The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. Again we have learned from H.
When this immortal entity is able through its ray, the lower Manas, to impress the brain of a man, that man is one who manifests abnormal qualities, is a genius or seer. The conditions of seership are thus laid down: -. The reader will now be in a position to grasp the difference between the workings of the higher Ego and of its ray.
Genius, which sees instead of arguing, is of the higher Ego; true intuition is one of its faculties. Reason, the weighing and balancing quality which arranges the facts gathered by observation, balances them one against the other, argues from them, draws conclusions from them — this is the exercise of the lower Manas through the brain apparatus; its instrument is ratiocination; by induction it ascends from the known to the unknown, building up a hypothesis; by deduction it descends again to the known, verifying its hypothesis by fresh experiment.
Intuition, as we see by its derivation, is simply insight — a process as direct and swift as bodily vision. It is the exercise of the eyes of the intelligence, the unerring recognition of a truth presented on the mental plane. It sees with certainty, its vision is unclouded, its report unfaltering. No proof can add to the certitude of its recognition, for it is beyond and above the reason. Careful and prolonged self-training is necessary, ere the voice can be recognised with certainty, but of [Page 56] one thing we may feel very sure: so long as we are in the vortex of the personality, so long as the storms of desires and appetites howl around us, so long as the waves of emotion toss us to and fro, so long the voice of the higher Manas cannot reach our ears.
Not in the fire or the whirlwind, not in the thunderclap of the storm, comes the mandate of the higher Ego: only when there has fallen the stillness of a silence that can be felt, only when the very air is motionless and the calm is profound, only when the man wraps his face in a mantle which closes his ears even to the silence that is of earth, then only sounds the voice that is stiller than the silence, the voice of his true Self. On this H. Allied to his spiritual part is his conscience, which will serve as his unerring guide through the besetment of the senses; for conscience is that instantaneous perception between right and wrong which can only be exercised by the spirit, which, being a portion of the divine wisdom and purity, is absolutely pure and wise.
Its promptings are independent of reason, and it can only manifest itself clearly when unhampered by the baser attractions of our dual nature. Reason being a faculty of our physical brain, one which is justly defined as that of deducing inferences from premises, and being wholly dependent on the evidence of other senses, cannot be a quality pertaining directly to our divine spirit. The latter knows — hence all reasoning, which implies discussion and argument, would be useless. So an entity which, if it must be considered as a direct emanation from the [Page 57] eternal Spirit of wisdom, has to be vied as possessed of the same attributes as the essence of the whole of which it is part.
The man who has conquered matter sufficiently to receive the direct light from his shining Augoeides, feels truth intuitionally; he could not err in his judgement, notwithstanding all the sophisms suggested by cold reason, for he is illuminated. In reading Isis Unveiled , the student has to bear in mind the fact that when the book was written, the terminology was by no means even as fixed as it is now; in Isis Unveiled is the first modern attempt to translate into Western language the complicated Eastern ideas, and further experience has shown that many of the terms used to cover two or three conceptions may with advantage be restricted to one and thus rendered precise.
Blavatsky tells how initiates meet this higher Ego face to face. I swear, under penalty of perjury, that the information in the notification is accurate and that I am the copyright owner or am authorized to act on behalf of the owner of an exclusive right that is allegedly infringed. Your digital signature is as legally binding as a physical signature.
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How does this content violate the Lulu Membership Agreement? From our Membership Agreement "Lulu is a place where people of all ages, backgrounds, experience, and professions can publish, sell, or buy creative content such as novels, memoirs, poetry, cookbooks, technical manuals, articles, photography books, children's books, calendars, and a host of other content that defies easy categorization. Address Address is required.
Phone Number. Location of Infringing Material Identify each web page that allegedly contains infringing material. Sworn Statements I have a good faith belief that use of the copyrighted materials described above as allegedly infringing is not authorized by the copyright owner, its agent, or the law. I wish to be contacted with the results of the investigation.