Part 1 (1/2)

The Astral Plane.

by C. W. Leadbeater.

PREFACE.

_Few words are needed in sending this little book out into the world.

It is the fifth of a series of Manuals designed to meet the public demand for a simple exposition of Theosophical teachings. Some have complained that our literature is at once too abstruse, too technical, and too expensive for the ordinary reader, and it is our hope that the present series may succeed in supplying what is a very real want.

Theosophy is not only for the learned; it is for all. Perhaps among those who in these little books catch their first glimpse of its teachings, there may be a few who will be led by them to penetrate more deeply into its philosophy, its science and its religion, facing its abstruser problems with the student's zeal and the neophyte's ardour. But these Manuals are not written for the eager student, whom no initial difficulties can daunt; they are written for the busy men and women of the work-a-day world, and seek to make plain some of the great truths that render life easier to bear and death easier to face.

Written by servants of the Masters who are the Elder Brothers of our race, they can have no other object than to serve our fellow-men._

THE ASTRAL PLANE.

INTRODUCTION

Reference to the astral plane, or Kamaloka as it is called in Sanskrit, has frequently been made by Theosophical writers, and a good deal of information on the subject of this realm of nature is to be found scattered here and there in our books; but there is not, so far as I am aware, any single volume to which one can turn for a complete summary of the facts at present known to us about this interesting region. The object of this manual is to collect and make some attempt to arrange this scattered information, and also to supplement it slightly in cases where new facts have come to our knowledge. It must be understood that any such additions are only the result of the investigations of a few explorers, and must not, therefore, be taken as in any way authoritative, but are given simply for what they are worth. On the other hand every precaution in our power has been taken to ensure accuracy, no fact, old or new, being admitted to this manual unless it has been confirmed by the testimony of at least two independent trained investigators among ourselves, and has also been pa.s.sed as correct by older students whose knowledge on these points is necessarily much greater than ours. It is hoped, therefore, that this account of the astral plane, though it cannot be considered as quite complete, may yet be found reliable as far as it goes.

The first point which it is necessary to make clear in describing this astral plane is its absolute _reality_. Of course in using that word I am not speaking from that metaphysical standpoint from which all but the One Unmanifested is unreal because impermanent; I am using the word in its plain, every-day sense, and I mean by it that the objects and inhabitants of the astral plane are real in exactly the same way as our own bodies, our furniture, our houses or monuments are real--as real as Charing Cross, to quote an expressive remark from one of the earliest Theosophical works. They will no more endure for ever than will objects on the physical plane, but they are nevertheless realities from our point of view while they last--realities which we cannot afford to ignore merely because the majority of mankind is as yet unconscious, or but vaguely conscious, of their existence.

There appears to be considerable misunderstanding even among Theosophical students upon this question of the reality of the various planes of the universe. This may perhaps be partly due to the fact that the word ”plane” has occasionally been very loosely used in our literature--writers speaking vaguely of the mental plane, the moral plane, and so on; and this vagueness has led many people to suppose that the information on the subject which is to be found in Theosophical books is inexact and speculative--a mere hypothesis incapable of definite proof. No one can get a clear conception of the teachings of the Wisdom-Religion until he has at any rate an intellectual grasp of the fact that in our solar system there exist perfectly definite planes, each with its own matter of different degrees of density, and that some of these planes can be visited and observed by persons who have qualified themselves for the work, exactly as a foreign country might be visited and observed; and that, by comparison of the observations of those who are constantly working on these planes, evidence can be obtained of their existence and nature at least as satisfactory as that which most of us have for the existence of Greenland or Spitzbergen. The names usually given to these planes, taking them in order of materiality, rising from the denser to the finer, are the physical, the astral, the devachanic, the sushuptic, and the nirvanic. Higher than this last are two others, but they are so far above our present power of conception that for the moment they may be left out of consideration. Now it should be understood that the matter of each of these planes differs from that of the one below it in the same way as, though to a much greater degree than, vapour differs from solid matter; in fact, the states of matter which we call solid, liquid, and gaseous are merely the three lowest subdivisions of the matter belonging to this one physical plane.

The astral region which I am to attempt to describe is the second of these great planes of nature--the next above (or within) that physical world with which we are all familiar. It has often been called the realm of illusion--not that it is itself any more illusory than the physical world, but because of the extreme unreliability of the impressions brought back from it by the untrained seer. This is to be accounted for mainly by two remarkable characteristics of the astral world--first, that many of its inhabitants have a marvellous power of changing their forms with Protean rapidity, and also of casting practically unlimited glamour over those with whom they choose to sport; and secondly, that sight on that plane is a faculty very different from and much more extended than physical vision. An object is seen, as it were, from all sides at once, the inside of a solid being as plainly open to the view as the outside; it is therefore obvious that an inexperienced visitor to this new world may well find considerable difficulty in understanding what he really does see, and still more in translating his vision into the very inadequate language of ordinary speech. A good example of the sort of mistake that is likely to occur is the frequent reversal of any number which the seer has to read from the astral light, so that he would be liable to render, say, 139 as 931, and so on. In the case of a student of occultism trained by a capable Master such a mistake would be impossible except through great hurry or carelessness, since such a pupil has to go through a long and varied course of instruction in this art of seeing correctly, the Master, or perhaps some more advanced pupil, bringing before him again and again all possible forms of illusion, and asking him ”What do you see?” Any errors in his answers are then corrected and their reasons explained, until by degrees the neophyte acquires a certainty and confidence in dealing with the phenomena of the astral plane which far exceeds anything possible in physical life. But he has to learn not only to see correctly but to translate the memory of what he has seen accurately from one plane to the other; and to a.s.sist him in this he is trained to carry his consciousness without break from the physical plane to the astral or devachanic and back again, for until that can be done there is always a possibility that his recollections may be partially lost or distorted during the blank interval which separates his periods of consciousness on the various planes. When the power of bringing over the consciousness is perfectly acquired the pupil will have the advantage of the use of all the astral faculties, not only while out of his body during sleep or trance, but also while fully awake in ordinary physical life.

It has been the custom of some Theosophists to speak with scorn of the astral plane, and treat it as entirely unworthy of attention; but that seems to me a somewhat mistaken view. Most a.s.suredly that at which we have to aim is the purely spiritual plane, and it would be most disastrous for any student to neglect that higher development and rest satisfied with the attainment of astral consciousness. There are some whose Karma is such as to enable them to develop the purely spiritual faculties first of all--to over-leap the astral plane for the time, as it were; and when afterwards they make its acquaintance they have, if their spiritual development has been perfect, the immense advantage of dipping into it from above, with the aid of a spiritual insight which cannot be deceived and a spiritual strength which nothing can resist. It is, however, a mistake to suppose, as some writers have done, that this is the only, or even the ordinary method adopted by the Masters of Wisdom with their pupils. Where it is possible it saves much trouble, but for most of us such progress by leaps and bounds has been forbidden by our own faults or follies in the past: all that we can hope for is to win our way slowly step by step, and since this astral plane lies next to our world of denser matter, it is usually in connection with it that our earliest superphysical experiences take place. It is therefore by no means without interest to those of us who are but beginners in these studies, and a clear comprehension of its mysteries may often be of the greatest importance to us, not only by enabling us to understand many of the phenomena of the _seance_-room, of haunted houses, etc., which would otherwise be inexplicable, but also to guard ourselves and others from possible dangers.

The first introduction to this remarkable region comes to people in various ways. Some only once in their whole lives under some unusual influence become sensitive enough to recognize the presence of one of its inhabitants, and perhaps, because the experience does not repeat itself, come in time to believe that on that occasion they must have been the victims of hallucination: others find themselves with increasing frequency seeing and hearing something to which those around them are blind and deaf; others again--and perhaps this is the commonest experience of all--begin to recollect with greater and greater clearness that which they have seen or heard on that other plane during sleep. Among those who make a study of these subjects, some try to develop the astral sight by crystal-gazing or other methods, while those who have the inestimable advantage of the direct guidance of a qualified teacher will probably be placed upon that plane for the first time under his special protection, which will be continued until, by the application of various tests, he has satisfied himself that the pupil is proof against any danger or terror that he is likely to encounter. But, however it may occur, the first actual realization that we are all the while in the midst of a great world full of active life, of which most of us are nevertheless entirely unconscious, cannot but be to some extent a memorable epoch in a man's existence.

So abundant and so manifold is this life of the astral plane that at first it is absolutely bewildering to the neophyte; and even for the more practised investigator it is no easy task to attempt to cla.s.sify and to catalogue it. If the explorer of some unknown tropical forest were asked not only to give a full account of the country through which he had pa.s.sed, with accurate details of its vegetable and mineral productions, but also to state the genus and species of every one of the myriad insects, birds, beasts, and reptiles which he had seen, he might well shrink appalled at the magnitude of the undertaking: yet even this affords no parallel to the embarra.s.sments of the psychic investigator, for in his case matters are further complicated, first by the difficulty of correctly translating from that plane to this the recollection of what he has seen, and secondly by the utter inadequacy of ordinary language to express much of what he has to report. However, just as the explorer on the physical plane would probably commence his account of a country by some sort of general description of its scenery and characteristics, so it will be well to begin this slight sketch of the astral plane by endeavouring to give some idea of the scenery which forms the background of its marvellous and ever-changing activities. Yet here at the outset an almost insuperable difficulty confronts us in the extreme complexity of the matter. All who see fully on that plane agree that to attempt to call up before those whose eyes are as yet unopened a vivid picture of this astral scenery is like speaking to a blind man of the exquisite variety of tints in a sunset sky--however detailed and elaborate the description may be, there is no certainty that the idea presented before the hearer's mind will be an adequate representation of the truth.

SCENERY.

First of all, then, it must be understood that the astral plane has seven subdivisions, each of which has its corresponding degree of materiality and its corresponding condition of matter. Now numbering these from the highest and least material downwards, we find that they naturally fall into three cla.s.ses, divisions 1, 2 and 3 forming one such cla.s.s, and 4, 5 and 6 another, while the seventh and lowest of all stands alone. The difference between the matter of one of these cla.s.ses and the next would be commensurable with that between a solid and a liquid, while the difference between the matter of the subdivisions of a cla.s.s would rather resemble that between two kinds of solid, such as, say, steel and sand. Putting aside for the moment the seventh, we may say that divisions 4, 5 and 6 of the astral plane have for their background the physical world we live in and all its familiar accessories. Life on the sixth division is simply our ordinary life on this earth, minus the physical body and its necessities; while as it ascends through the fifth and fourth divisions it becomes less and less material, and is more and more withdrawn from our lower world and its interests.

The scenery of these lower divisions, then, is that of the earth as we know it: but it is also very much more; for when looked at from this different standpoint, with the a.s.sistance of the astral senses, even purely physical objects present a very different appearance. As has already been mentioned, they are seen by one whose eyes are fully opened, not as usual from one point of view, but from all sides at once--an idea in itself sufficiently confusing; and when we add to this that every particle in the interior of a solid body is as fully and clearly visible as those on the outside, it will be comprehended that under such conditions even the most familiar objects may at first be totally unrecognizable. Yet a moment's consideration will show that such vision approximates much more closely to true perception than does physical sight. Looked at on the astral plane, for example, the sides of a gla.s.s cube would all appear equal, as they really are, while on the physical plane we see the further side in perspective--that is, it appears smaller than the nearer side, which is, of course, a mere illusion. It is this characteristic of astral vision which has led to its sometimes being spoken of as sight in the fourth dimension--a very suggestive and expressive phrase. But in addition to these possible sources of error matters are further complicated by the fact that astral sight cognizes forms of matter which, while still purely physical, are nevertheless invisible under ordinary conditions. Such, for example, are the particles composing the atmosphere, all the various emanations which are always being given out by everything that has life, and also four grades of a still finer order of physical matter which, for want of more distinctive names, must all he described as etheric. The latter form a kind of system by themselves, freely interpenetrating all other physical matter; and the investigation of their vibrations and the manner in which various higher forces affect them would in itself const.i.tute a vast field of deeply interesting study for any man of science who possessed the requisite sight for its examination.

Even when our imagination has fully grasped all that is comprehended in what has already been said, we do not yet understand half the complexity of the problem; for besides all these new forms of physical matter we have to deal with the still more numerous and perplexing subdivisions of astral matter. We must note first that every material object, every particle even, has its astral counterpart; and this counterpart is itself not a simple body, but is usually extremely complex, being composed of various kinds of astral matter. In addition to this each living creature is surrounded with an atmosphere of its own, usually called its aura, and in the case of human beings this aura forms of itself a very fascinating branch of study. It is seen as an oval ma.s.s of luminous mist of highly complex structure, and from its shape has sometimes been called the auric egg. Theosophical readers will hear with pleasure that even at the early stage of his development at which the pupil begins to acquire this astral sight, he is able to a.s.sure himself by direct observation of the accuracy of the teaching given through our great founder, Madame Blavatsky, on the subject of some at least of the seven principles of man. In regarding his fellow-man he no longer sees only his outer appearance; exactly co-extensive with that physical body he clearly distinguishes the etheric double, which in Theosophical literature has usually been called the Linga Sharira; while the Jiva, as it is absorbed and specialized into Prana, as it circulates in rosy light throughout the body, as it eventually radiates from the healthy person in its altered form, is also perfectly obvious. Most brilliant and most easily seen of all, perhaps, though belonging to quite a different order of matter--the astral--is the kamic aura, which expresses by its vivid and ever-changing flashes of colour the different desires which sweep across the man's mind from moment to moment. This is the true astral body. Behind that, and consisting of a finer grade of matter--that of the rupa levels of Devachan--lies the devachanic body or aura of the lower Manas, whose colours, changing only by slow degrees as the man lives his life, show the disposition and character of the personality; while still higher and infinitely more beautiful, where at all clearly developed, is the living light of the Karana Sharira, the aura or vehicle of the higher Manas, which shows the stage of development of the real Ego in its pa.s.sage from birth to birth. But to see these the pupil must have developed something more than mere astral vision.

It will save the student much trouble if he learns at once to regard these auras not as mere emanations, but as the actual manifestation of the Ego on their respective planes--if he understands that it is the auric egg which is the real man, not the physical body which on this plane crystallizes in the middle of it. So long as the reincarnating Ego remains upon the plane which is his true home in the arupa levels of Devachan, the body which he inhabits is the Karana Sharira, but when he descends into the rupa levels he must, in order to be able to function upon them, clothe himself in their matter; and the matter that he thus attracts to himself furnishes his devachanic or mind-body. Similarly, descending into the astral plane he forms his astral or kamic body out of its matter, though of course still retaining all the other bodies, and on his still further descent to this lowest plane of all the physical body is formed in the midst of the auric egg, which thus contains the entire man. Fuller accounts of these auras will be found in _Transaction_ No. 18 of the London Lodge, and in a recent article of mine in _The Theosophist_, but enough has been said here to show that as they all occupy the same s.p.a.ce (which by the way they share also with the physical health-aura), the finer interpenetrating the grosser, it needs careful study and much practice to enable the neophyte to distinguish clearly at a glance the one from the other. Nevertheless the human aura, or more usually some one part of it only, is not infrequently one of the first purely astral objects seen by the untrained, though in such a case its indications are naturally very likely to be misunderstood.

Though the kamic aura from the brilliancy of its flashes of colour may often be more conspicuous, the nerve-ether and the etheric double are really of a much denser order of matter, being strictly speaking within the limits of the physical plane, though invisible to ordinary sight. It has been the custom in Theosophical literature to describe the Linga Sharira as the astral counterpart of the human body, the word ”astral” having been usually applied to everything beyond the cognition of our physical senses. As closer investigation enables us to be more precise in the use of our terms, however, we find ourselves compelled to admit much of this invisible matter as purely physical, and therefore to define the Linga Sharira no longer as the astral, but as the etheric double. This seems an appropriate name for it, since it consists of various grades of that matter which scientists call ”ether,” though this proves on examination to be not a separate substance, as has been generally supposed, but a condition of finer subdivision than the gaseous, to which any kind of physical matter may be reduced by the application of the appropriate forces. The name ”etheric double” will therefore for the future be used in Theosophic writings instead of ”Linga Sharira”: and this change will not only give us the advantage of an English name which is clearly indicative of the character of the body to which it is applied, but will also relieve us from the frequent misunderstandings which have arisen from the fact that an entirely different signification is attached in all the Oriental books to the name we have hitherto been using. It must not however be supposed that in making this alteration in nomenclature we are in any way putting forward a new conception; we are simply altering, for the sake of greater accuracy, the labels previously attached to certain facts in nature. If we examine with psychic faculty the body of a newly-born child, we shall find it permeated not only by astral matter of every degree of density, but also by the several grades of etheric matter; and if we take the trouble to trace these inner bodies backwards to their origin, we find that it is of the latter that the etheric double--the mould upon which the physical body is built up--is formed by the agents of the LORDS of Karma; while the astral matter has been gathered together by the descending Ego--not of course consciously, but automatically--as he pa.s.ses through the astral plane. (See _Manual_ No. IV., p. 44.)

Into the composition of the etheric double must enter something of all the different grades of etheric matter; but the proportions may vary greatly, and are determined by several factors, such as the race, sub-race, and type of a man, as well as by his individual Karma. When it is remembered that these four subdivisions of matter are made up of numerous combinations, which, in their turn, form aggregations that enter into the composition of the ”atom” of the so-called ”element” of the chemist, it will be seen that this second principle of man is highly complex, and the number of its possible variations practically infinite, so that, however complicated and unusual a man's Karma may be, the LIPIKA are able to give a mould in accordance with which a body exactly suiting it can be formed.