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The Seven Principles of Man
By
Annie Besant
Lines
of Proof for
an
Untrained Enquirer
It is natural and right that any thoughtful person
brought face to face with assertions such as those put forth in the preceding
pages, should demand what proof is forthcoming to substantiate the propositions
laid down. A reasonable person will not demand full and complete proof
available to all comers, without study and without painstaking.
He will admit that the advanced theories of a science
cannot be demonstrated to one ignorant of its first principles, and he will be
prepared to find that very much will have been alleged which can only be proved
to those who have made some progress in their study. An essay on the higher
mathematics, on the correlation of forces, on the atomic theory, on the
molecular constitution of chemical compounds, would contain many statements the
proofs of which would only be available for those who had devoted time and
thought to the study of the elements of the science concerned.
And so an unprejudiced person, confronted with the
Theosophical view of the constitution of man, would readily admit that he could
not expect complete demonstration until he had mastered the elements of the
Theosophical science.
None the less are there general proofs available in
every science which suffice to justify its existence and to encourage study of
its more recondite truths; and in Theosophy it is possible to indicate lines of
proof which can be followed by the untrained enquirer, and which justify him in
devoting time and pains to a study which gives promise of a wider and deeper
knowledge of himself and of external nature than is otherwise attainable.
It is well to say at the outset that there is no proof
available to the average enquirer of the existence of the three higher planes
of which we have spoken. The realms of Spirit, and of the higher mind are
closed to all save those who have evolved the faculties necessary for their
investigation.
Those who have evolved these faculties need no proof
of the existence of those realms; to those who have not, no proof of their
existence can be given. That there is something above the astral and the lower
levels of the mental plane may indeed be proved by the flashes of genius, the
lofty intuitions, that from time to time lighten the darkness of our lower
world.
But what that something is, only those can say whose
inner eyes have been opened, who see where the race as a whole is still blind.
But the lower planes are susceptible to proof, and fresh proofs are
accumulating day be day. The Masters of Wisdom are using the investigators and
thinkers of the Western world to make "discoveries" which tend to
substantiate the outposts of the Theosophical position, and the lines which
they are following are exactly those which are needed for the finding of
natural laws which will justify the assertions of Theosophists with regard to
the elementary "powers" and "phenomena" to which such
exaggerated importance has been given.
If it is found that we have undeniable facts which
establish the existence of planes other than the physical on which
consciousness can work; which establish the existence of senses and powers of
perception other than those with which we are familiar in daily life ; which
establish the existence of powers of communication between intelligences
without the use of mechanical apparatus, surely, under these circumstances, the
Theosophist may claim that he has made out a prima facie case for further
investigation of his doctrines.
Let us then, confine ourselves to the lower planes of
which we have spoken in the preceding pages, and the four lower principles in
man which are correlated with these planes. Of these four, we may dismiss one,
that of Prâna, as none will challenge the fact of the existence of the energy
we call "life"; the need of isolating it for purposes of study may be
challenged, and in very truth the plane of Prâna, or the principle of Prâna,
runs through all other planes, all other principles, interpenetrating all and
binding all in one.
There remain for our study the physical plane, the
astral plane, the lower levels of the manasic plane. Can we substitute these by
proofs which will be accepted by those who are not yet Theosophists? I think we
can.
First, as regards the physical plane. We need here to
notice how the senses of man are correlated with the physical universe outside
him, and how his knowledge of that universe is bounded by the power of his
organs of sense to vibrate in response to vibrations set up outside him. He can
hear when the air is thrown into vibrations into which the drum of his ear can
also be thrown; if the
vibration be so slow that the drum cannot vibrate in
answer, the person does not hear any sound.
If the vibration be so rapid that the drum cannot
vibrate in answer, the person does not hear any sound. So true is this, that
the limit of hearing in different persons varies with this power of vibration
of the drums of their respective ears ; one person is plunged in silence, while
another is deafened by the keen shrilling that is throwing into tumult the air
around both.
The same principle holds good for sight ; we see so
long as the light waves are of a length to which our organs of sight can
respond ; below and beyond this length we are in darkness, let the ether
vibrate as it may. The ant can see where we are blind, because its eye can
receive and respond to etheric vibrations more rapid than we can sense.
All this suggests to any thoughtful person the idea
that if our senses could be evolved to more responsiveness, new avenues of
knowledge would be opened up even on the physical plane ; this realised, it is
not difficult to go a step farther, and to conceive that keener and subtler
senses might exist which would open up, as it were, a new universe on a plane
other than the physical.
Now this conception is true, and with the evolution of
the astral senses the astral plane unfolds itself, and may be studied as
really, as scientifically, as the physical universe can be. These astral senses
exist in all men, but are latent in most, and generally need to be artificially
forced, if they are to be used in the present stage of evolution. In a few
persons they are normally present and become active without any artificial
impulse.
In very many persons they can be artificially awakened
and developed. The condition, in all cases, of the activity of the astral
senses is the passivity of the physical, and the more complete passivity on the
physical plane the greater the possibility of activity on the astral.
It is noteworthy that Western psychologists have found
it necessary to investigate what is termed the "dream consciousness,"
in order to understand the workings of consciousness as a whole. It is
impossible to ignore the strange phenomena which characterise the workings of
consciousness when it isremoved from the limitations of the physical plane, and
some of the most able and advanced of our psychologists do not think these
workings to be in any way unworthy of the most careful and scientific investigation.
All such workings are, in Theosophical language, on
the astral plane, and the student who seeks for proof there is an astral plane
may here find enough and to spare. He will speedily discover that the laws
under which consciousness works on the physical plane have no existence on the
astral. E.g., the laws of space and time, which are here the very conditions of
thought, do not exist for consciousness when its activity is transferred to the
astral world.
Mozart hears a whole symphony as a single impression,
"as in a fine and strong dream" (Philosophy of Mysticism, Du Prel,
vol. I, p. 106), but has to work it out in successive details when he brings it
back with him to the physical plane.
The dream of the moment contains a mass of events that
would take years to pass in succession in our world of space and time. The
drowning man sees his life history in a few seconds. But it is needless to
multiply instances.
The astral plane may be reached in sleep or in trance,
natural or induced, i.e.., in any case in which the body is reduced to a
condition of lethargy. It is in trance that it can best be studied, and here
our enquirer will soon find proof that consciousness can work apart from the
physical organism, unfettered by the laws that bind it while it works on the
physical plane.
Clairvoyance and clairaudience are among the most
interesting of the phenomena that here lie for investigation. It is not
necessary here to give a large number of cases of clairvoyance, for I am
supposing that the enquirer intends to study for himself. But I may mention the
case of Jane Rider, observed by Dr. Belden, her medical attendant, a girl who
could read and write with her eyes carefully covered with wads of cotton wool,
coming down from to the middle of the cheek (Isis Revelata, vol. I, p. 37).
Of a clairvoyant observed by Schelling who announced
the death of a relative at a distance of 150 leagues, and stated that the
letter containing the news of the death was on its way (ibid., vol. II,p,
89-92); of Madame Lagrandré, who diagnosed the internal state of her mother,
giving a description that was proved to be correct by the post-mortem
examination (Somnolism and Psychism, Dr. Haddock,p. 54-56); of Emma, Dr.
Haddock’s somnambule, who constantly diagnosed diseases for him (ibid., chap.
vii.).
Speaking generally, the clairvoyant can see and
describe events which are taking place at a distance, or under circumstances
that render physical sight impossible. How is this done? The facts are beyond
dispute. They require explanation. We say that consciousness can work through
senses other than the physical, senses unfettered by the limitations of space
which exist for our bodily senses, and cannot by them be transcended.
Those who deny the possibility of such working on what
we call the astral plane should at least endeavour to present a hypothesis more
reasonable than ours.
Facts are stubborn things, and we have here a mass of
facts proving the existence of conscious activity on a superphysical plane, of
sight without eyes, hearing without ears, obtaining knowledge without physical
apparatus. In default of any other explanation, the Theosophical hypothesis
holds the field.
There is another class of facts: that of etheric and
astral appearances, whether of living or dead persons, wraiths, apparitions,
doubles, ghosts, etc., etc. Of course the omniscient person of the end of the
nineteenth century will sniff with lofty disdain at the mention of such silly
superstitions. But sniffs do not abolish facts, and it is a question of
evidence.
The weight of evidence is enormously on the side of
such appearances, and in all ages of the world human testimony has borne
witness to their reality. The enquirer whose demand for proof I have in view
may well set to work to gather first hand evidence on this head. Of course if
he is afraid of being laughed at he had better leave the matter alone, but if
he is robust enough to face the ridicule of the superior person he will be
amazed at the evidence which he will collect from persons who have themselves
come into contact with astral forms. "Illusions! hallucinations! "
the superior person will say. But calling names settles nothing. Illusions to
which the vast majority of the human race bears witness are at least worthy of
study, if human testimony is to be taken as of any worth. There must be
something which gives rise to this unanimity of testimony in all ages of the
world, testimony which is found today among civilised people, amid railways and
electric lights, as well as among barbarous races.
The testimony of millions of Spiritualists to the
reality of etheric and astral forms cannot be left out of consideration. When
all cases of fraud and imposture are discounted there remain phenomena that
cannot be dismissed as fraudulent, and that can be examined by any persons who
care to give time and trouble to the investigation.
There is no necessity to employ a professional medium
; a few friends well know to each other, can carry on their search together;
and it is not too much to say that any half-dozen persons, with a little
patience and perseverance, may convince themselves of the existence of forces
and of intelligences other than those of the physical plane.
There is danger in this research to any emotional,
nervous, and easily influenced natures, and it is well not to carry the
investigations too far, for the reasons given on the previous pages. But there
is no readier way of breaking down the unbelief in the existence of anything
outside the physical plane than trying a few experiments, and it is worth while
to run some risk in order to effect this breaking down.
These are but hints as to lines that the enquirer may
follow, so as to convince himself that there is a state of consciousness such
as we label "astral." When he has collected evidence enough to make
such a state probable to him, it will be time for him to be put in the way of
serious study.
For real investigation of the astral plane, the
student must develop in himself the necessary senses, and to make his knowledge
available while he is in the body, he must learn to transfer his consciousness
to the astral plane without losing grip of the physical organism, so that he
may impress on the physical brain the knowledge acquired during his astral
voyagings.
But for this he will need to be not a mere enquirer
but a student, and he will require the aid and guidance of a teacher. As to
finding that teacher, "when the pupil is ready the teacher is always
there." Further proofs of the existence of the astral plane are, at the
present time, most easily found in the study of mesmeric and hypnotic
phenomena. And here, ere passing to these, I am bound to put in a word of
warning.
The use of mesmerism and hypnotism is surrounded by
danger. The publicity which attends on all scientific discoveries in the West
has scattered broadcast knowledge which places within the reach of the
criminally disposed powers of the most terrible character, which may be used
for the most damnable purposes.
No good man or woman will use these powers, if he
finds that he possesses them, save when he utilises them purely for human
service, without personal end in view, and when he is very sure that he is not
by their means usurping control over the will and the actions of another human
being. Unhappily the use of these forces is as open to the bad as to the good,
and they may be, and are being, used to most nefarious ends.
In view of these new dangers menacing individuals and
society, each will do well to strengthen the habits of self-control and of
concentration of thought and will, so as to encourage the positive mental
attitude as opposed to the negative, and thus to oppose a sustained resistance
to all influences coming from without.
Our loose habits of thought, our lack of distinct and
conscious purpose, lay us open to the attacks of the evil-minded hypnotiser,
and that this is a real, not a fancied, danger has been already proved by cases
that have brought the victims within grasp of the criminal law. It may be hoped
that ere long such hypnotic malpractices may be brought within the criminal
code.
While thus in the attitude of caution and of
self-defence, we may yet wisely study the experiments made public to the world,
in our search for preliminary proofs of the existence of the astral plane. For
here Western science is on the very verge of discovering some of those
"powers" of which Theosophists have said so much, and we have the
right to use in justification of our teachings all the facts with which that
science may supply us.
Now, one of the most important classes of these facts
is that of thoughts rendered visible as forms. A hypnotised person, after being
awakened from trance and being apparently in normal possession of his senses,
can be made to see any form conceived by the hypnotiser. No word need be
spoken, no touch given ; it suffices that the hypnotiser should clearly image
to himself some idea, and that idea becomes a visible and tangible object to
the person under his control.
This experiment may be tried in various ways ; while
the patient is in trance, "suggestion" may be used; that is, the
operator may tell him that a bird is on his knee, and on awaking from the
trance he will see the bird and will stroke it (Etudes Cliniques sur la Grand
Hystérie, Richet, p. 645); or that he has a lampshade between his hands, and on
awaking he will press his hands against it, feeling resistance in the empty air
(Animal Magnetism, translated from. Binet and Féré,p. 213).
Scores of these experiments may be read in Richet or
in Binet and Féré. Similar results may be effected without
"suggestion," by pure concentration of the thought; I have seen a
patient thus made to remove a ring from a person’s finger, without word spoken
or touch passing between hypnotiser and hypnotised.
The literature of mesmerism and hypnotism in English,
French, and German is now very extensive, and it is open to every one. There
may be sought the evidence of this creation of forms by thought and will, forms
which, on the astral plane, are real and objective. Mesmerism and hypnotism set
the intelligence free on this plane, and it works thereon without the hindrance
normally imposed by the physical apparatus ; it can see and hear on that plane,
and sees thoughts as things.
Here, again, for real study, it is necessary to learn
how thus to transfer the consciousness while retaining hold of the physical
organism ; but for preliminary inquiry it suffices to study others whose
consciousness is artificially liberated without their own volition.
This reality of thought images on a superphysical
plane is a fact of the very highest importance, especially in its bearing on
reincarnation; but it is enough here to point to it as one of the facts which
go to show the prima facie probability of the existence of such a plane.
Another class of facts deserving study is that which
includes the phenomena of thought-transference, and here we reach the lower
levels of the mental, or manasic, plane. The Transactions of the Psychical
Research Society contain a large number of interesting experiments on this
subject, and the possibility of the transference of thought from brain to brain
without the use of words, or of any means of ordinary physical communication,
is on the verge of general acceptance.
And two persons, gifted with patience, may convince
themselves of this possibility, if they care to devote to the effort sufficient
time and perseverance. Let them agree to give, say, ten minutes daily to their
experiment, and fixing on the time, let each shut himself up alone, secure from
interruption of any kind. Let one be the thought projector, the other the
thought-receiver, and it is safer to alternate these positions, in order to
avoid risk of one becoming permanently abnormally passive.
Let the thought projector concentrate himself on a
definite thought and the will to impress it on his friend ; no other idea than
the one must enter his mind ; his thought must be concentrated on the one
thing, "one–pointed" in the graphic language of Patanjali. The
thought receiver, on the other hand, must render his mind a blank, and must
merely note the thoughts that drift into it. These he should put down as they
appear, his only care being to remain passive, to reject nothing, to encourage
nothing.
The thought-projector, on his side, should keep a
record of the ideas he tries to send, and at the end of six months the two
records should be compared. Unless the persons are abnormally deficient in
thought and will, some power of communication will by that time have been
established between them: and if they are at all psychic they will probably
also have developed the power of see in each other in the astral light.
It may be objected that such an experiment would be
wearisome andmonotonous. Granted. All first hand investigations into natural
laws and forces are wearisome and monotonous. That is why nearly every one
prefers second-hand to firsthand knowledge ; the "sublime patience of the
investigator" is one of the rarest gifts. Darwin would perform an
apparently trivial experiment hundreds of times to substantiate one small fact
.
The supersensuous domains certainly do not need for
their conquest less patience and less effort than the sensuous. Impatience
never yet accomplished anything in the questioning of nature, and the would-be
student must, at the very outset, show the tireless perseverance which can
perish but cannot relinquish its hold.
Finally, let me advise the inquirer to keep his eyes
open for new discoveries, especially in the sciences of electricity, physics,
and chemistry.
Let him read Professor Lodge’s address to the British
Association at Cardiff in the autumn of 1891 and Professor Crookes’ address to
the Society of Electrical Engineers in London the following November.
He will there find pregnant hints of the lines along
which Western science is preparing to advance, and he will perchance begin to
feel that there may be something in H.P.Blavatsky’s statement that the Masters
of Wisdom are preparing to give proofs that will substantiate the Secret
Doctrine.
The Seven Planes and the principles functioning
thereon
7 x
6 x
5 Atma. Spirit Spiritual
4 Buddhi. Spiritual Soul
3 Manas. Human Soul. Mental
2 Kâma. Astral or Desire-Body Astral
1 Prâna. Etheric Double. Dense Physical Body Physical
Another Division according to the Principles
7 Atma Spiritual
6 Buddhi
5 Higher Manas Mental
Principles closely interwoven during earth life.
Sometimes called high Psychic Plane
4 Lower Manas
3 Kâma Astral
2 Prâna. Etheric Double Physical
1 Dense Physical Body
Another Division also according the Principles
7 Atmâ Spiritual
6 Buddhi
5 Manas Mental
4 Kâma Astral
3 Prâna Physical
2 Etheric Double
1 Dense Physical Body
These two latter divisions are matters of convenience
in classification. The first diagram gives the planes themselves as they exist
in nature.
____________________________
Annie Besant with Mahatma Gandhi
___________________________
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