Nov 01, 2004 04:39 AM
by Anand Gholap
Following passages are taken from the book Monad.
STUDENTS who have not yet experienced the buddhic consciousness -
consciousness in the intuitional world - frequently ask us to
describe it. Efforts have been made in this direction, and many
references to this consciousness and its characteristics are to be
found scattered through our literature; yet the seeker after
knowledge finds these unsatisfactory, and we cannot wonder at it.
truth is that all description is necessarily and essentially
defective; it is impossible in physical words to give more than the
merest hint of what this higher consciousness is, for the physical
brain is incapable of grasping the reality. Those who have read Mr.
Hinton's remarkable books on the fourth dimension will remember how
he tries to explain to us our own limitations with regard to higher
dimensions, by picturing for us with much careful detail the position
of an entity whose senses could work in two dimensions only. He
proves that to such a being the simplest actions of our world must be
incomprehensible. A creature who has no sense of what we call depth
or thickness could never see any terrestrial object as it really is;
he could observe only a section of it, and would therefore obtain
absolutely wrong impressions about even the commonest objects of
everyday life, while our powers of motion and of action would be
utterly incomprehensible to him.
difficulties which we encounter in trying to understand the phenomena
even of the astral world are precisely similar to those which Mr.
Hinton supposes to be experienced by his two-dimensional entity; but
when we try to raise our thoughts to the intuitional world we have to
face a state of existence which is lived in no less than six
dimensions, if we are to continue at that level to employ the same
nomenclature. So I fear we must admit from the outset that any
attempt to comprehend this higher consciousness is foredoomed to
failure; yet, as is but natural, the desire to try again and again to
grasp something of it arises perennially in the mind of the student.
I do not venture to think that I can say anything to satisfy this
craving; the utmost that one can hope is to suggest a few new
considerations, and perhaps to approach the subject from a somewhat
different point of view.
Monad in its own world is practically without limitations, at least
as far as our solar system is concerned. But at every stage of its
descent into matter it not only veils itself more and more deeply in
illusion, but it actually loses its powers. If in the beginning of
its evolution it may be supposed to be able to move and to see in an
infinite number of these directions in space which we call
dimensions, at each downward step it cuts off one of these, until for
the consciousness of the physical brain only three of them are left.
It will thus be seen that by this involution into matter we are cut
off from the knowledge of all but a minute part of the worlds which
surround us; and furthermore, even what is left to us is but
imperfectly seen. Let us make an effort to realise what the higher
consciousness may be by gradually supposing away some of our limita
tions; and although we are labouring under them even while we are
thus supposing, the effort may possibly suggest to us some faint
adumbration of the reality.
us begin with the physical world. The first thing that strikes us is
that our consciousness, even of that world, is curiously imperfect.
The student need feel no surprise at this, for he knows that we are
at present only just beyond the middle of the fourth round, and that
the perfection of consciousness of any plane will not be attained by
normal humanity until the seventh round. The truth is that our whole
life is imprisoned within limitations which we do not realise only
because we have always endured them, and because the ordinary man has
no conception of a condition in which they do not exist. Let us take
three examples; let us see how we are limited in our senses, our
powers and our intellect respectively.
First, as to our senses. Let us take the sense of sight for an
example, and see how remarkably imperfect it is. Our physical world
consists of seven sub-planes or degrees of density of matter, but our
sight enables us to perceive only two of these with anything
approaching perfection. We can usually see solid matter, if it is not
too finely subdivided; we can see a liquid that is not absolutely
clear; but we cannot see gaseous matter at all under ordinary
conditions, except in the rare instances in which it has an
especially brilliant colour (as in the case of chlorine) or when it
happens to be dense, to be much compressed, and to be moving in a
particular way - as in the case of the air which may sometimes be
seen rising from a heated road. Of the four etheric subdivisions of
physical matter we remain absolutely unconscious so far as sight is
concerned, although it is by means of the vibration of some of these
ethers that what we call light is conveyed to the eye.
us then commence the imaginary process of removing our limitations by
considering what would be the effect if we really possessed fully the
sight of the physical world. I am not taking into consideration the
possibility of any increase in the power of our sight, though no
doubt that also will come in due course, so that we shall be able so
to alter the focus of the eye as to make it practically a telescope
or a microscope at will. I am thinking for the moment only of the
additional objects that would come into our view if our sight were
Nothing would any longer be opaque to us, so that we could see
through a wall almost as though it were not there, and could examine
the contents of a closed room or of a locked box with the greatest
ease. I do not mean that by etheric sight a man could see through a
mountain, or look straight through the earth to the other side of it;
but he could see a good way into the rock, and he could see down to a
considerable depth in the earth, much as we can now see through many
feet of water to the bottom of a clear pool.
can readily see a score of ways in which the possession of such a
faculty would be practically valuable, and it would manifestly add to
our knowledge in many directions. All surgical work could be
performed with an ease and certainty of which at present we have no
conception, and there would be fewer cases of inaccurate diagnosis.
We could see the etheric bodies of our friends, and so we should be
able to indicate unfailingly the source and cause of any nervous
affection. A whole fresh world would come under the observation of
the chemist, for he would then be able to deal with ethers as he now
deals with gases. Our sight would instantly inform us as to the
healthiness or otherwise of our surroundings, just as even now our
noses warn us of the presence of certain forms of putrefaction. We
could see at once when we were in the presence of undesirable germs
or impurities of any kind, and could take our precautions
accordingly. We could study the great hosts of the fairies, of the
gnomes and the water-spirits, as readily as now we can study natural
history or entomology; the world would be far fuller and far more
interesting with even this slight augmentation of our sense.
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