posted May 22, 2009 12:03 AM
Astral Entities: Non-HumanChapter XX
1. Elemental Essence.-The word “elemental” has been used by various writers to mean many different kinds of entities. It is here employed to denote, during certain stages of its existence, monadic essence, which in its turn may be defined as the outpouring of spirit or divine force into matter.
It is most important that the student should realize that the evolution of this elemental essence is taking place on the downward curve of the arc, as it is often called: i.e., it is progressing towards the complete entanglement in matter which we see in the mineral kingdom, instead of away from it: consequently for it progress means descent into matter instead of ascent towards higher planes.
Before the “outpouring” arrives at the stage of indiviualisation at which it ensouls man, it has already passed through and ensouled six earlier phases of evolution, viz., the first elemental kingdom (on the higher mental plane), the second elemental kingdom (on the lower plane), the third elemental kingdom (on the astral plane), the mineral, vegetable and animal kingdoms. It has sometimes been called the animal, vegetable or mineral monad, though this is distinctly misleading, as long before it arrives at any of these kingdoms it has become not one but many monads.
We are dealing, of course, only with the astral elemental essence. This essence consists of the divine outpouring which has already veiled itself in matter down to the atomic level of the mental plane, and then plunged down directly into the astral plane, aggregating round itself a body of atomic astral matter. Such a combination is the elemental essence of the astral plane, belonging to the third elemental kingdom, the one immediately preceding the mineral.
In the course of its 2,401 differentiations on the astral plane, it draws to itself many and various combinations of the matter of the various sub-planes. Nevertheless these are only temporary, and it still remains essentially one kingdom.
Strictly speaking, there is no such thing as an elemental in connection with the group we are considering. What we find is a vast store of elemental essence, wonderfully sensitive to the most fleeting human thought, responding with inconceivable delicacy, in an infinitesimal fraction of a second, to a vibration set up in it by an entirely unconscious exercise of human will or desire.
But the moment that by the influence of such thought or will it is mo[u]lded into a living force, it becomes an elemental, and belongs to the “artificial” class, to which we shall come in our next chapter. Even then its separate existence is usually evanescent, for as soon as its impulse has worked itself out, it sinks back into the undifferentiated mass of elemental essence from which it came.
A visitor to the astral world will inevitably be impressed by the protean forms of the ceaseless tide of elemental essence, ever swirling around him, menacing often, yet always retiring before a determined effort of the will; and he will marvel at the enormous army of entities temporarily called out of this ocean into separate existence by the thoughts and feelings of man, whether good or evil.
Broadly, the elemental essence may be classified according to the kind of matter it inhabits: i.e., solid, liquid, gaseous, etc. These are the “elementals” of the mediaeval alchemists. They held, correctly, that an “elemental,” i.e., a portion of the appropriate living elemental essence, inhered in each “element,” or constituent part, of every physical substance.
Each of these seven main classes of elemental essence may also be sub-divided into seven sub-divisions, making 49 sub-divisions.
In addition to, and quite separate from, these horizontal divisions, there are also seven perfectly distinct types of elemental essence, the difference between them having nothing to do with degree of materiality, but rather with character and affinities. The student will be familiar with this classification as the “perpendicular” one, having to do with the seven “rays.”
There are also seven sub-divisions in each ray-type, making 49 perpendicular sub-divisions: The total number of kinds of elemental essence is thus 49X49 or 2, 401.
The perpendicular division is clearly far more permanent and fundamental than the horizontal division: for the elemental essence in the slow course of evolution passes through the various horizontal classes in succession, but remains in its own perpendicular sub-division all the way through.
When any portion of the elemental essence remains for a few moments entirely unaffected by any outside influence-a condition hardly ever realized-it has no definite form of its own: but on the slightest disturbance it flashes into a bewildering confusion of restless, ever-changing shapes, which form, rush about, and disappear with the rapidity of the bubbles on the surface of boiling water.
These evanescent shapes, though generally those of living creatures of some sort, human or otherwise, no more express the existence of separate entities in the essence than do the equally changeful and multiform waves raised in a few moments on a previously smooth lake by a sudden squall. They seem to be mere reflections of the vast storehouse of the astral light, yet they have usually a certain appropriateness to the character of the thought-stream which calls them into existence, though nearly always with some grotesque distortion, some terrifying or unpleasant aspect about them.
When the elemental essence is thrown into shapes appropriate to the stream of half-conscious, involuntary thoughts which the majority of men allow to flow idly through their brains, the intelligence which selects the appropriate shape is clearly not derived from the elemental essence itself, for this belongs to a kingdom further from individualization even than the mineral, entirely devoid of awakened mental power.
Nevertheless, the essence possesses a marvelous adaptability which often seems to come very near to intelligence: it is no doubt this property that caused elementals to be spoken of in early books as “the semi-intelligent creatures of the astral light.”
The elemental kingdoms proper do not admit of such conceptions as good or evil. Nevertheless there is a sort of bias or tendency permeating nearly all their sub-divisions which renders them hostile rather than friendly towards man. Hence the usual experience of the neophyte on the astral plane, where vast hosts of protean specters advance threateningly upon him, but always retire or dissipate harmlessly when boldly faced. As stated by mediaeval writers, this bias or tendency is due entirely to man’s own fault, and is caused by his indifference to, and want of sympathy with, other living beings. In the “golden age” of the past it was not so, any more than it will be so in the future when, owing to the changed attitude of man, both the elemental essence and also the animal kingdom will once again become docile and helpful to man instead of the reverse.
It is thus clear that the elemental kingdom as a whole is very much what the collective thought of humanity makes it.
There are many uses to which the forces inherent in the manifold varieties of the elemental essence can be put by one trained in their management. The vast majority of magical ceremonies depend almost entirely upon its manipulation, either directly by the will of the magician, or by some more definite astral entity evoked by him for the purpose.
By its means nearly all the physical phenomena of the séance room are produced, and it is also the agent in most cases of stone-throwing or bell-ringing in haunted houses, these latter being the results of blundering efforts to attract attention made by some earth-bound human entity, or by the mere mischievous pranks of some of the minor nature-spirits belonging to our third class (see p. 181). But the “elemental” must never be thought of as a prime mover: it is simply a latent force, which needs an external power set in motion.
2. The Astral Bodies of Animals.-This is an extremely large class, yet it does not occupy a particularly important position on the astral plane, since its members usually stay there but a very short time. The vast majority of animals have not as yet permanently individualized, and when one of them dies, the monadic essence which has been manifesting through it flows back again into the group-soul whence it came, bearing with it such advancement or experience as has been attained during earth life. It is not, however, able to do this immediately; the astral body of the animal rearranges itself just as in man’s case, and the animal has a real existence on the astral plane, the length of which, though never great, varies according to the intelligence which it has developed. In most cases it does not seem to be more than dreamily conscious, but appears perfectly happy.
The comparatively few domestic animals who have already attained individuality, and will therefore be re-born no more as animals in this world, have a much longer and more vivid life on the astral plane than their less advanced fellows.
Such an individualized animal usually remains near his earthly home and in close touch with his especial friend and protector. This period will be followed by a still happier period of what has been called dozing consciousness, which will last until in some future world the human form is assumed. During all that time he is in a condition analogous to that of a human being in the heaven-world, though at a somewhat lower level.
One interesting sub-division of this class consists of the astral bodies of those anthropoid apes mentioned in The Secret Doctrine (Vol. I, p. 184) who are already individualized, and will be ready to take human incarnation in the next round, or perhaps some of them even sooner.
In “civilized” countries these animal astral bodies add much to the general feeling of hostility on the astral plane, for the organized butchery of animals in slaughter-houses and for “sport” sends millions into the astral world, full of horror, terror and shrinking from man. Of late years these feelings have been much intensified by the practice of vivisection.
3. Nature-Spirits of all Kinds.-This class is so large and so varied that it is possible here to give only some idea of the characteristics common to all of them.
The nature-spirits belong to an evolution quite distinct from our own: they neither have been nor ever will be members of a humanity such as ours. Their only connection with us is that we temporarily occupy the same planet. They appear to correspond to the animals of a higher evolution. They are divided into seven great classes, inhabiting the same seven states of matter permeated by the corresponding varieties of elemental essence. Thus, there are nature-spirits of the earth, water, air, fire (or ether)-definite, intelligent astral entities residing and functioning in each of those media.
Only the members of the air class normally reside in the astral world, but their numbers are so prodigious that they are everywhere present in it.
In mediaeval literature earth-spirits are often called gnomes, water-spirits undines, air-spirits sylphs, and ether-spirits salamanders. In popular language they have been variously called fairies, pixies, elves, brownies, goblins, good people, etc.
Their forms are many and various, but most frequently human in shape and somewhat diminutive in size. Like almost all astral entities they are able to assume any appearance at will, though they undoubtedly have favorite forms which they wear when they have no special object in taking any other. Usually they are invisible to physical sight, but they have the power of making themselves visible by materialization when they wish to be seen.
At the head of each of these classes is a great Being, the directing and guiding intelligence of the whole department of nature which is administered and energized by the entities under his control. These are known by the Hindus as (1) Indra, lord of the Akasha, or ether: (2)[/i]Agne[/i], lord of fire: (3) Pavana, lord of air: (4) Varuna, lord of water: (5) Kshiti, lord of earth.
The vast kingdom of nature-spirits, as started above, is in the main an astral kingdom, though a large section of it appertains to the etheric levels of the physical plane.
There is an immense number of sub-divisions or races among them, individuals varying in intelligence and disposition just as human beings do. Most of them avoid man altogether: his habits and emanations are distasteful to them, and the constant rush of astral currents set up by his restless, ill-regulated desires disturbs and annoys them. Occasionally, however, they will make friends with human beings and even help them.
The helpful attitude is rare: in most cases they exhibit either indifference or dislike, or take impish delight in deceiving and tricking men. Many instances of this may be found in lonely mountainous districts and in the séance room.
They are greatly assisted in their tricks by the wonderful power of glamour they possess, so that their victims see and hear only what these fairies impress upon them, exactly as with mesmerized subjects. The nature-spirits, however, cannot dominate the human will, except in the case of very weak-minded people, or of those who allow terror to paralyze their will. They can deceive the senses only, and they have been known to cast their glamour over a considerable number of people at the same time. Some of the most wonderful feats of Indian jugglers are performed by invoking their aid in producing collective hallucination.
They seem usually to have little sense of responsibility, and the will is generally less developed than in the average man. They can, therefore, readily be dominated mesmerically and employed to carry out the will of the magician. They may be utilized for many purposes, and will carry out tasks within their power faithfully and surely.
They are also responsible, in certain mountainous regions, for throwing a glamour over a belated traveler, so that he sees, for example, houses and people where he knows none really exists. These delusions are frequently not merely momentary, but may be maintained for quite a considerable time. The man going through quite a series of imaginary but striking adventures and then suddenly finding that all his brilliant surroundings have vanished, and that he is left standing in a lonely valley or on a wind-swept plain.
In order to cultivate their acquaintance and friendship, a man must be free from physical emanations which they detest, such as those of meat, alcohol, tobacco, and general uncleanliness, as well as from lust, anger, envy, jealousy, avarice and depression, i.e., he must be clean and unobjectionable both physically and astrally. High and pure feelings which burn steadily and without wild surgings create an atmosphere in which nature-spirits delight to bathe. Almost all nature-spirits delight also in music: they may even enter a house in order to enjoy it, bathing in the sound-waves, pulsating and swaying in harmony with them.
To nature-spirits must also be attributed a large portion of what are called physical phenomena at spiritualistic séances: indeed, many a séance has been given entirely by these mischievous creatures. They are capable of answering questions, delivering pretended messages by raps or tilts, exhibiting “spirit” lights, the apport of objects from a distance, the reading of thoughts in the mind of any person present, the precipitation of writing or drawings, and even materializations. They could, of course, also employ their power of glamour to supplement their other tricks.
They may not in the least mean to harm or deceive, but naively rejoice in their success in playing their part, and in the awe-struck devotion and affection lavished upon them as “dear spirits” and “angel-helpers.” They share the delight of the sitters and feel themselves to be doing a good work in thus comforting the afflicted.
They will also sometimes masquerade in thought-forms that men have made, and think it a great joke to flourish horns, to lash a forked tail, and to breathe out flame as they rush about. Occasionally an impressionable child may be terrified by such appearances, but in fairness to the nature-spirit it must be remembered that he himself is incapable of fear and so does not understand the gravity of the result, probably thinking that the child’s terror is simulated and a part of the game.
None of the nature-spirits possess a permanent reincarnating individuality. It seems, therefore, that in their evolution a much greater proportion of intelligence is developed before individualization takes place. The life periods of the various classes vary greatly, some being quite short, others much longer than our human lifetime. Their existence on the whole appears to be simple, joyous, irresponsible, such as a party of happy children might lead among exceptionally favorable physical surroundings.
There is no sex among nature-spirits, there is no disease, and there is no struggle for existence. They have keen affections and can form close and lasting friendships. Jealousy and anger are possible to them, but seems quickly to fade away before the overwhelming delight in all the operations of nature which is their most prominent characteristic.
Their bodies have no internal structure, so that they cannot be torn asunder or injured, neither has heat or cold any effect upon them. They appear to be entirely free from fear.
Though tricky and mischievous, they are rarely malicious, unless definitely provoked. As a body they distrust man, and generally resent the appearance of a newcomer on the astral plane, so that he usually meets them in an unpleasant or terrifying form. If, however, he declines to be frightened by them they soon accept him as a necessary evil and take no further notice of him, while some may even become friendly.
One of their keenest delights is to play with and to entertain in a hundred different ways children on the astral plane who are what we call “dead.”
Some of the less childlike and more dignified have sometimes been reverenced as wood-gods or local village gods. These would appreciate the flattery paid them, and would no doubt be willing to do any small service they could in return.
The Adept knows how to use the services of the nature-spirits, and frequently entrusts them with pieces of work, but the ordinary magician can do so only by invocation, that is, by attracting their attention as a suppliant and making some kind of a bargain with them, or by evocation, that is, by compelling their obedience. Both methods are extremely undesirable: evocation is also exceedingly dangerous, as the operator would arouse a hostility which might prove fatal to him. No pupil of a Master would ever be permitted to attempt anything of the kind.
The highest type of nature-spirits consists of the sylphs or the spirits of the air, which have the astral body as their lowest vehicle. They have intelligence equal to that of the average man. The normal method for them to attain individualization is to associate with and love the members of the next stage above them-the astral angels.
A nature-spirit who desires experiences of human life may obsess a person living in the physical world.
There have been times when a certain class of nature-spirits have physically materialized themselves and so entered into undesirable relationships with men and women. Perhaps from this fact have come the stories of fauns and satyrs, though these sometimes also refer to quite a different sub-human evolution.
In passing, it is worth noting that although the kingdom of the nature-spirits is radically dissimilar from the human-being without sex, fear, or the struggle for existence-yet the eventual result of its unfoldment is in every respect equal to that attained by humanity.
4. The Devas.- The beings called by the Hindus devas are elsewhere spoken of as angels, sons of God, etc. They belong to an evolution distinct from that of humanity, an evolution in which they may be regarded as a kingdom next above humanity.
In Oriental literature the word deva is also used vaguely to mean any kind of non-human entity. It is used here in the restricted sense stated above.
They will never be human, because most of them are already beyond that stage, but there are some of them who have been human beings in the past.
The bodies of devas are more fluidic than those of men, the texture of the aura being, so to speak, looser; they are capable of far greater expansion and contraction, and have a certain fiery quality which is clearly distinguishable from that of an ordinary human being. The form inside the aura of a deva, which is nearly always a human form, is much less defined than in a man: the deva lives more in the circumference, more all over his aura than a man does. Devas usually appear as human beings of gigantic size. They have a colour language, which is probably not as definite as our speech, though in certain ways it may express more.
Devas are often near at hand and willing to expound and exemplify subjects along their own line to any human being sufficiently developed to appreciate them.
Though connected with the earth, the devas evolve through a grand system of seven chains, the whole of our seven worlds being as one world to them. Very few of our humanity have reached the level at which it is possible to join the deva evolution. Most of the recruits of the deva kingdom have been derived from other humanities in the solar system, some lower and some higher than ours.
The object of the deva evolution is to raise their foremost rank to a much higher level than that intended for humanity in the corresponding period.
The three lower great divisions of the devas are:
(1) Kamadevas, whose lowest body is the astral:
(2) Rupadevas, whose lowest body is the lower mental:
(3) Arupadevas, whose lowest body is the higher mental or causal.
For Rupadevas and Arupadevas to manifest on the astral plane is at least as rare as for an astral entity to materialize on the physical plane.
Above these classes are four other great divisions, and above and beyond the deva kingdom are the great hosts of the Planetary Spirits.
We are concerned here principally with the Kamadevas . The general average among them is much higher than among us, for all that is definitely evil has long ago been eliminated from them. They differ widely in disposition, and a really spiritual man may well stand higher in evolution than some of them.
Their attention can be attracted by certain magical evocations, but the only human will which can dominate theirs is that of a certain high class of Adepts.
As a rule they seem scarcely conscious of our physical world, though occasionally one of them may render assistance, much as any of us would help an animal in trouble. They understand, however, that at the present stage, any interference with human affairs is likely to do far more harm than good.
It is desirable to mention here the four Devarajas, though they do not strictly belong to any of our classes. These four have passed through an evolution which is certainly not anything corresponding to our humanity.
They are spoken of as the Regents of the Earth, the Angels of the four Cardinal Points, or the Chatur Maharajas. They rule, not over devas, but over the four “elements” of earth, water, air and fire, with their indwelling nature-spirits and essences. Other items of information concerning them are for convenience tabulated below:
Name
Dhritarashtra
Appropriate
Point of
Compass
East
Elemental
Hosts
Gandharvas
Symbolical
Colour
White
Name
Virudhaka
Appropriate
Point of
Compass
South
Elemental
Hosts
Kumbhandas
Symbolical
Colour
Blue
Name
Virupaksha
Appropriate
Point of
Compass
West
Elemental
Hosts
Nagas
Symbolical
Colour
Red
Name
Vaishravana
Appropriate
Point of
Compass
North
Elemental
Hosts
Yakshas
Symbolical
Colour
Gold
The Secret Doctrine mentions them as “winged globes and fiery wheels,” and in the Christian Bible Ezekiel attempts to describe them in very similar words. References to them are made in the symbology of every religion, and they are always held in the highest reverence as the protectors of mankind.
They are the agents of man’s Karma during his earth life, and they thus play an extremely important part in human destiny. The great Karmic deities of the Kosmos, the Lipika, weigh the deeds of each personality when the final separation of the principals takes place at the end of its astral life, and give as it were the mould of an etheric double exactly suitable to its Karma for the man’s next birth. But it is the Devarajas, who, having command of the “elements” of which that etheric double must be composed, arrange their proportion so as to fulfill accurately the intention of the Lipika.
All through life they constantly counterbalance the changes introduced into man’s condition by his own free will and that of those around him, so that Karma may be accurately and justly worked out. A learned dissertation on these beings will be found in The Secret Doctrine, Vol. I, pp. 122-126. They are able to take human material forms at will, and cases are recorded where they have done so.
All the higher nature-spirits and hosts of artificial elementals act as their agents in their stupendous work: but all the threads are in their own hands and they assume the whole responsibility. They seldom manifest on the astral plane, but when they do they are certainly the most remarkable of its non-human inhabitants.
There must really be seven, not four, Devarajas, but outside the circle of Initiation little is known and less may be said concerning the higher three.
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