Theos-Talk Archives (April 2005 Message tt00692)

Dear Dallas
Thank you so much - this is brilliant and will give me hours of studying.
Regards
Cass

"W.Dallas TenBroeck" <dalval14@earthlink.net> wrote:

Apl 14 2005

Astral World: Who lives there?


Part I


ASTRAL LIGHT ENTITIES


Every country and nation has its traditions and myths concerning this
mysterious realm that is said to surround us all.

THEOSOPHY teaches:

1 The Astral Light and the Astral Body exist. There are a vast number
of entities that exist in the “Astral Sphere” fulfilling various functions
there. They are known variously as (1) “elementals,” (nature-spirits and
powers), (2) elementaries ( living entities that embody and practice
selfish, evil powers also know of as “black-magic”), and (3) several levels
of high and divine Spiritual Men, ( known as Nirmanakayas, Bodhisattvas,
Buddhas, Sages, Magi, Rishis, etc., who practice benevolence, generosity,
wisdom, compassion, and embody all the altruistic and noble aspects of
“white magic.”).

2 The Astral Models serve as electro-magnetic force fields (or models)
for all physical forms without exception. While physical forms constantly
change, the astral models retain their shape more permanently.

3 The astral form of a man can sometimes, and in part, be dissociated
from the physical. 

4 THEOSOPHY warns that meddling by untrained and unprepared
individuals with the Astral Body may cause by repercussion, severe
dislocations in the physical -- resulting in ailments, both physical and
psychic, as well as mental and consciousness aberrations. (Hence THEOSOPHY
recommends that no practices be indulged in that involve the astral Body or
the Astral Light.)

5 Channeling, mediumship, astral projection, clairvoyance,
clairaudience, second-sight, apportation, the perceiving of “ghosts,” are
all phenomena and faculties associated with the Astral world. THEOSOPHY
explains them, and gives clues to the nature of those processes. 

6 Astral faculties are potent and dangerous in the hands of the 
un-initiated, and are not to be used as a “pass-time,” or curiosity and
amusement, or for personal “experiment,” “trance,” “metaphysical
investigation,” etc., except under the most rigid and controlled
circumstances by those who KNOW that field in all details, and are morally,
entirely PURE. 

7 Hypnotism and mesmerism are powers that relate to the Astral sphere,
body and world; and as such, severe damage to the psyche (mental faculties
and capacity) of both patient and professor can result.


INDIA

If, turning from Greece and Egypt to the cradle of universal civilization,
India, we interrogate the Brâhmans and their most admirable Philosophies,we
find them calling their Gods and their Daimonia by such a number and variety
of appellations, that the thirty-three millions of these Deities would
require a whole library to contain only their names and attributes. We will
choose for the present time only two names out of the Pantheon. These groups
are the most important as well as the least understood by the
Orientalists--their true nature having been all along wrapped in obscurity
by the unwillingness of the Brâhmans to divulge their philosophical secrets.
We will speak of but the Devas and the Pitris. 


DEVA

The former aerial beings are some of them superior, others inferior, to man.
The term means literally the Shining Ones, the resplendent; and it covers
spiritual beings of various degrees, including entities from previous
planetary periods, who take active part in the formation of new solar
systems and the training of infant humanities, as well as unprogressed
Planetary Spirits, who will, at spiritualistic séances, simulate human
deities and even characters on the stage of human history. 

As to the Deva Yonis, they are Elementals of a lower kind in comparison with
the Kosmic "Gods," and are subjected to the will of even the sorcerer. To
this class belong the gnomes, sylphs, fairies, djins, etc. They are the Soul
of the elements, the capricious forces in Nature, acting under one immutable
Law, inherent in these Centres of Force, with undeveloped consciousness and
bodies of plastic mould, which can be shaped according to the conscious or
unconscious will of the human being who puts himself en rapport with them.
It is by attracting some of the beings of this class that our modern
spiritualistic mediums invest the fading shells of deceased human beings
with a kind of individual force. These beings have never been, but will, in
myriads of ages hence, be evolved into men. They belong to the three lower
kingdoms, and pertain to the Mysteries on account of their dangerous nature.



PITRI

We have found a very erroneous opinion gaining ground not only among
Spiritualists--who see the spirits of their disembodied fellow creatures
everywhere--but even among several Orientalists who ought to know better. It
is generally believed by them that the Sanskrit term Pitris means the
spirits of our direct ancestors; of disembodied people. Hence the argument
of some Spiritualists that fakirs, and other Eastern wonder-workers, are
mediums; that they themselves confess to being unable to produce anything
without the help of the Pitris, of whom they are the obedient instruments.
This is in more than one sense erroneous, the error being first started, we
believe, by M. L. Jacolliot, in his Spiritisme dans le Monde, and Govinda
Swami; or, as he spells it, "the fakir Kovindasami's" phenomena. [from ISIS
UNVEILED ]

The Pitris are not the ancestors of the present living men, but those of the
human kind or primitive race; the spirits of human races which, on the great
scale of descending evolution, preceded our races of men, and were
physically, as well as spiritually, far superior to our modern pigmies. In
Mânava-Dharma-Shâstra they are called the Lunar Ancestors. The Hindű--least
of all the proud Brâhman--has no such great longing to return to this land
of exile after he has shaken off his mortal coil, as has the average
Spiritualist; nor has death for him any of the great terrors it has for the
Christian. Thus, the most highly developed minds in India will always take
care to declare, while in the act of leaving their tenements of clay,
"Nachapunarâvarti," "I shall not come back," and by this very declarationis
placed beyond the reach of any living man or medium. But, it may be asked,
what then is meant by the Pitris? They are Devas, lunar and solar, closely
connected with human evolution, for the Lunar Pitris are they who gave their
Chhâyâs as the models of the First Race in the Fourth Round, while the Solar
Pitris endowed mankind with intellect. Not only so, but these Lunar Devas
passed through all the kingdoms of the terrestrial Chain in the First Round,
and during the Second and Third Rounds "lead and represent the human
element." 


VISHNU - Fire-Ether

A brief examination of the part they play will prevent all future confusion
in the student's mind between the Pitris and the Elementals. In the Rig
Veda, Vishnu (or the pervading Fire, Ćther) is shown first striding through
the seven regions of the World in three steps, being a manifestation of the
Central Sun. Later on, he becomes a manifestation of our solar energy, and
is connected with the septenary form and with the Gods, Agni, Indra and
other solar deities. 

Therefore, while the "Sons of Fire," the primeval Seven of our System, [S D
I 570 - 575] emanate from the primordial Flame, the "Seven Builders" of
our Planetary Chain are the "Mind-born Sons" of the latter, and--their
instructors likewise. For, though in one sense they are all Gods and are all
called Pitris (Pitara, Patres, Fathers), a great though very subtle
distinction (quite Occult) is made which must be noticed. In the Rig Veda
they are divided into two classes--the Pitris Agni-dagdha ("Fire-givers"),
and the pitris Anagni-dagdha ("non-Fire-givers") 5 i.e., as explained
exoterically--Pitris who sacrificed to the Gods and those who refused to do
so at the "fire-sacrifice." But the Esoteric and true meaning is the
following. 

1. The first or primordial Pitris, the "Seven Sons of Fire" or of the
Flame, are distinguished or divided into seven classes (like the Seven
Sephiroth, and others, see Vâyu Purâna and Harivamsha, also Rig Veda); three
of which classes are Arűpa, formless, "composed of intellectual not
elementary substance," and four are corporeal. The first are pure Agni
(fire) or Sapta-jiva ("seven lives," now become Sapta-jihva, seven-tongued,
as Agni is represented with seven tongues and seven winds as the wheels of
his car). As a formless, purely spiritual essence, in the first degree of
evolution, they could not create that, the prototypical form of which was
not in their minds, as this is the first requisite. They could only give
birth to "mind-born" beings, their "Sons," 

2. the second class of Pitris (or Prajâpati, or Rishis, etc.), one
degree more material; these, to the third--the last of the Arűpa class. It
is only this last class that was enabled with the help of the Fourth
principle of the Universal Soul (Aditi, Âkâsha) to produce beings that
became objective and having a form. 6 But when these came to existence, they
were found to possess such a small proportion of the divine immortal Soul or
Fire in them, that they were considered failures. "

3. The third appealed to the second, the second to the first, and the
Three had to become Four (the perfect square or cube representing the
'Circle Squared' or immersion of pure Spirit), before the first could be
instructed" (Sansk. Comment.). Then only, could perfect
Beings--intellectually and physically--be shaped. This, though more
philosophical, is still an allegory. But its meaning is plain, however
absurd may seem the explanation from a scientific standpoint. The Doctrine
teaches the Presence of a Universal Life (or motion) within which all is,
and nothing outside of it can be. This is pure Spirit. 

Its manifested aspect is cosmic primordial Matter coeval with, since it is,
itself. Semi-spiritual in comparison to the first, this vehicle of the
Spirit-Life is what Science calls Ether, which fills the boundless space,
and it is in this substance, the world-stuff, that germinates all the atoms
and molecules of what is called matter. However homogeneous in its eternal
origin, this Universal Element, once that its radiations were thrown into
the space of the (to be) manifested Universe, the centripetal and
centrifugal forces of perpetual motion, of attraction and repulsion, would
soon polarize its scattered particles, endowing them with peculiar
properties now regarded by Science as various elements distinct from each
other. As a homogeneous whole, the world-stuff in its primordial state is
perfect; disintegrated, it loses its property of conditionless creative
power; it has to associate with its contraries. [see NOTES ON THE BHAGAVAD
GITA, pp, 132-3]

Thus, the first worlds and Cosmic Beings, save the "Self-Existent"--a
mystery no one could attempt to touch upon seriously, as it is a mystery
perceived by the divine eye of the highest Initiates, but one that no human
language could explain to the children of our age--the first worlds and
Beings were failures; inasmuch as the former lacked that inherent creative
force in them necessary for their further and independent evolution, and
that the first orders of Beings lacked the immortal soul. Part and parcel of
Anima Mundi in its Prâkritic aspect, the Purusha element in them was too
weak to allow of any consciousness in the intervals (entr' actes) between
their existences during the evolutionary period and the cycle of Life. The
three orders of Beings, the Pitri-Rishis, the Sons of Flame, had to merge
and blend together their three higher principles with the Fourth (the
Circle), and the Fifth (the microcosmic) principle before the necessary
union could be obtained and result therefrom achieved. 

"There were old worlds, which perished as soon as they came into existence;
were formless, as they were called sparks. These sparks are the primordial
worlds which could not continue because the Sacred Aged had not as yet
assumed the form" 7 (of perfect contraries not only in opposite sexes but of
cosmical polarity). "Why were these primordial worlds destroyed? Because,"
answers the Zohar, "the man represented by the ten Sephiroth was not as yet.
The human form contains everything {spirit, soul and body}, and as it did
not as yet exist the worlds were destroyed." 

Far removed from the Pitris, then, it will readily be seen are all the
various feats of Indian fakirs, jugglers and others, phenomena a hundred
times more various and astounding than are ever seen in civilized Europe and
America. The Pitris have naught to do with such public exhibitions, nor are
the "spirits of the departed" concerned in them. 


ELEMENTAL SPIRITS

We have but to consult the lists of the principal Daimons or Elemental
Spirits to find that their very names indicate their professions, or, to
express it clearly, the tricks for which each variety is best adapted. So we
have the Mâdan, a generic name indicating wicked elemental spirits, half
brutes, half monsters, for Mâdan signifies one that looks like a cow. He is
the friend of the malicious sorcerers and helps them to effect their evil
purposes of revenge by striking men and cattle with sudden illness and
death. 

1. The Shudâla-Mâdan, or graveyard fiend, answers to our ghouls. He
delights where crime and murder were committed, near burial-spots and places
of execution. He helps the juggler in all the fire phenomena as well as
Kutti Shâttan, the little juggling imps. Shudâla, they say, is a half-fire,
half-water demon, for he received from Shiva permission to assume any shape
he chose, to transform one thing into another; and when he is not in fire,
he is in water. It is he who blinds people "to see that which they do not
see." 

2. Shűla Mâdan is another mischievous spook. He is the furnace-demon,
skilled in pottery and baking. If you keep friends with him, he will not
injure you; but woe to him who incurs his wrath. Shűla likes compliments and
flattery, and as he generally keeps underground it is to him that a juggler
must look to help him raise a tree from a seed in a quarter of an hour and
ripen its fruit. 

3. Kumil-Mâdan, is the undine proper. He is an Elemental Spirit of the
water, and his name means blowing like a bubble. He is a very merry imp, and
will help a friend in anything relative to his department; he will shower
rain and show the future and the present to those who will resort to
hydromancy or divination by water. 

4. Poruthű Mâdan is the "wrestling" demon; he is the strongest of all;
and whenever there are feats shown in which physical force is required, such
as levitations, or taming of wild animals, he will help the performer by
keeping him above the soil, or will over-power a wild beast before the tamer
has time to utter his incantation. 

So, every "physical manifestation" has its own class of Elemental Spirits to
superintend it. Besides these there are in India the Pisâchas, Daimons of
the races of the gnomes, the giants and the vampires; the Gandharvas, good
Daimons, celestial seraphs, singers; and Asuras and Nâgas, the Titanic
spirits and the dragon or serpent-headed spirits. 


ELEMENTARIES 

These must not be confused with Elementaries, the souls and shells of
departed human beings; and here again we have to distinguish between what
has been called the astral soul, i.e., the lower part of the dual Fifth
Principle [manas], joined to the animal [kama], and the true Ego. 

For the doctrine of the Initiates is that no astral soul, even that of a
pure, good, and virtuous man, is immortal in the strictest sense, "from
elements it was formed--to elements it must return." We may stop here and
say no more: every learned Brâhman, every Chelâ and thoughtful Theosophist
will understand why. For he knows that while the soul of the wicked
vanishes, and is absorbed without redemption, that of every other person,
even moderately pure, simply changes its ethereal particles for still more
ethereal ones; and, while there remains in it a spark of the Divine, the
god-like man, or rather, his individual Ego, cannot die.

Says Proclus: 

“After death, the soul (the spirit) continueth to linger in the aërial body
(astral form), till it is entirely purified from all angry and voluptuous
passions . . . then doth it put off by a second dying the aërial body as it
did the earthly one. Whereupon, the ancients say that there is a celestial
body always joined with the soul, which is immortal, luminous, and
star-like--…”

while the purely human soul [kama-manas] or the lower part of the Fifth
Principle is not. The above explanations and the meaning and the real
attributes and mission of the Pitris, may help to better understand this
passage of Plutarch: 

“And of these souls the moon is the element, because souls resolve into her,
as the bodies of the deceased do into earth. Those, indeed, who have been
virtuous and honest, living a quiet and philosophical life, without
embroiling themselves in troublesome affairs, are quickly resolved; being
left by the nous (understanding) and no longer using the corporeal passions,
they incontinently vanish away.” 8 


LARVAE -- KAMA-RUPAS

There are many distinct classes of "Elementaries" and "E1ementals." The
highest of the former in intelligence and cunning are the so-called
"terrestrial spirits." Of these it must suffice to say, for the present,
that they are the Larvć, or shadows of those who have lived on earth, alike
of the good and of the bad. They are the lower principles of all disembodied
beings, and may be divided into three general groups. 

1. The first are they who having refused all spiritual light, have died
deeply immersed in the mire of matter, and from whose sinful Souls the
immortal Spirit has gradually separated itself. These are, properly, the
disembodied Souls of the depraved; these Souls having at some time prior to
death separated themselves from their divine Spirits, and so lost their
chance of immortality. 

Eliphas Levi and some other Kabalists make little, if any, distinction
between Elementary Spirits who have been men, and those beings which people
the elements, and are the blind forces of nature. Once divorced from their
bodies, these Souls (also called "astral bodies"), especially those of
purely materialistic persons, are irresistibly attracted to the earth, where
they live a temporary and finite life amid elements congenial to their gross
natures. From having never, during their natural lives, cultivated their
spirituality, but subordinated it to the material and gross, they are now
unfitted for the lofty career of the pure, disembodied being, for whom the
atmosphere of earth is stifling and mephitic. Its attractions are not only
away from earth, but it cannot, even if it would, owing to its Devachanic
condition, have aught to do with earth and its denizens consciously.
Exceptions to this rule will be pointed out later on. After a more or less
prolonged period of time these material souls will begin to disintegrate,
and finally, like a column of mist, be dissolved, atom by atom, in the
surrounding elements. 

These are the "shells" which remain the longest period in the Kâma Loka; all
saturated with terrestrial effluvia, their Kâma Rűpa (body of desire) thick
with sensuality and made impenetrable to the spiritualizing influence of
their higher principles, endures longer and fades out with difficulty. We
are taught that these remain for centuries sometimes, before the final
disintegration into their respective elements. 

2. The second group includes all those, who, having had their common
share of spirituality, have yet been more or less attached to things earthly
and terrestrial life, having their aspirations and affections more centred
on earth than in heaven; the stay in Kâma Loka of the reliquić of this class
or group of men, who belonged to the average human being, is of a far
shorter duration, yet long in itself and proportionate to the intensity of
their desire for life. 

3. Remains, as a third class, the disembodied souls of those whose
bodies have perished by violence, and these are men in all save the physical
body, till their life-span is complete. 

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