Five Years of Theosophy Part 29

The seat of the vital principle, according to Professor Yaeger's theory, is not the protoplasm, but the odorant matter imbedded in it. And such being the case, the vital principle, as far as it can be reached by the breaking up of its animated protoplasm, is really indestructible. You destroy the protoplasm by burning it, by treating it with sulphuric acid, or any other decomposing agent--the odoriferous substances, far from being destroyed, become only so much the more manifest; they escape the moment protoplasmic destruction or decomposition begins, carrying along with them the vital principle, or what has been acting as such in the protoplasm. And as they are volatile, they must soon meet with other protoplasms congenial to their nature, and set up there the same kind of vital activity as they have done in their former habitat.

They are, as the Esoteric Doctrine rightly teaches, indestructible, and when disconnected with one set of atoms, they immediately become attracted by others.

--L. Salzer, M.D.

Odorigen and Jiva (II.)

There is a well-known Sanskrit treatise, where most of the deductions of Dr. Yaeger are antic.i.p.ated and practically applied to s.e.xual selection in the human species. The subject of aura seminalis finds a pretty full treatment there. The connection between what Dr. Yaeger calls "odorigen" and jiva or prana, as it is differently called in different systems of Indian philosophy, has been well traced. But his remarks on this subject, able as they no doubt are, call for a few observations from the point of view of occult philosophy. Jiva has been described by a trustworthy authority as a "form of force indestructible, and, when disconnected with one set of atoms, is immediately attracted by another set." Dr. Salzer concludes from this that occult philosophy looks upon it as an abstract force or force per se. But surely this is bending too much to the Procrustean phraseology of modern science, and if not properly guarded will lead to some misapprehension. Matter in occult philosophy means existence in the widest sense of that word. However much the various forms of existence, such as physical, vital, mental, spiritual, &c., differ from each other, they are mutually related as being parts of the ONE UNIVERSAL EXISTENCE, the Parabrahma of the Vedantist. Force is the inherent power or capacity of Parabrahma, or the "matter" of occultism, to a.s.sume different forms. This power or capacity is not a separate ent.i.ty, but is the thing itself in which it inheres, just as the three-angled character of a triangle is nothing separate from the triangle itself. From this it will be abundantly clear that, accepting the nomenclature of occult science, one cannot speak of an abstract force without being guilty of a palpable absurdity.

What is meant by Jiva being a "form of force," &c., is that it is matter in a state in which it exhibits certain phenomena, not produced by it in its sensuous state; or, in other words, it is a property of matter in a particular state, corresponding with properties called, under ordinary circ.u.mstances, heat, electricity, &c., by modern science, but at the same time without any correlation to them. It might here be objected that if Jiva was not a force per se, in the sense which modern science would attach to the phrase, then how can it survive unchanged the grand change called death, which the protoplasms it inheres in undergo? and even granting that Jiva is matter in a particular state, in what part of the body shall we locate it, in the teeth of the fact that the most careful examination has not been successful in detecting it? Jiva, as has already been stated, is subtle supersensuous matter, permeating the entire physical structure of the living being, and when it is separated from such structure life is said to become extinct. It is not reasonable therefore to expect it to be subject to detection by the surgeon's knife. A particular set of conditions is necessary for its connection with an animal structure, and when those conditions are disturbed, it is attracted by other bodies, presenting suitable conditions. Dr. Yaegar's "odorigen" is not Jiva itself, but is one of the links which connects it with the physical body; it seems to be matter standing between Sthula Sarira (gross body) and Jiva.

--Dharanidar Kauthumi

Introversion of Mental Vision

Some interesting experiments have recently been tried by Mr. F.W.H.

Myers and his colleagues of the Psychic Research Society of London, which, if properly examined, are capable of yielding highly important results. With the details of these we are not at present concerned: it will suffice for our purpose to state, for the benefit of readers unacquainted with the experiments, that in a very large majority of cases, too numerous to be the result of mere chance, it was found that the thought-reading sensitive obtained but an inverted mental picture of the object given him to read. A piece of paper, containing the representation of an arrow, was held before a carefully blindfolded thought-reader, who was requested to mentally see the arrow as it was turned round. In these circ.u.mstances it was found that when the arrow-head pointed to the right, it was read off as pointing to the left, and so on. This led some to imagine that there was a mirage in the inner as well as on the outer plane of optical sensation. But the real explanation of the phenomenon lies deeper.

It is well known that an object as seen by us and its image on the retina of the eye, are not exactly the same in position, but quite the reverse. How the image of an object on the retina is inverted in sensation, is a mystery which physical science is admittedly incapable of solving. Western metaphysics, too, with regard to this point, hardly fares any better; there are as many theories as there are metaphysicians. The only philosopher who has obtained a glimpse of the truth is the idealist Berkeley, who says that a child does really see a thing inverted from our standpoint; to touch its head it stretches out its hands in the same direction of its body as we do of ours to reach our feet. Repeated failures give experience and lead to the correction of the notions born of one sense by those derived through another; the sensations of distance and solidity are produced in the same way.

The application of this knowledge to the above mentioned experiments of the Psychic Research Society will lead to very suggestive results. If the trained adept is a person who has developed all his interior faculties, and is on the psychic plane in the full possession of his senses, the individual, who accidentally, that is, without occult training, gains the inner sight, is in the position of a helpless child--a sport of the freaks of one isolated inner sense. Such was the case with the sensitives with whom Mr. Myers and his colleagues experimented. There are instances, however, when the correction of one sense by another takes place involuntarily and accurate results are brought out. When the sensitive reads the thoughts in a man's mind, this correction is not required, for the will of the thinker shoots the thoughts, as it were, straight into the mind of the sensitive. The introversion under notice will, moreover, be found to take place only in the instance of such images which cannot be corrected by the already acquired sense-experience of the sensitive. A difficulty may here suggest itself with regard to the names of persons or the words thought of for the sensitive's reading. But allowance must in such cases be made for the operation of the thinker's will, which forces the thought into the sensitive's mind, and thereby obviates introversion. It is abundantly clear from this that the best way of studying these phenomena is when only one set of inner faculties, that of the sensitive, is in play. This takes place always when the object the sensitive has to abnormally perceive is independent of the will of any other person, as in the case of its being represented on paper.

Applying the same law to dreams, we can find the rationale of the popular superst.i.tion that facts are generally inverted in dreams. To dream of something good is generally taken to be the precursor of something evil. In the exceptional cases in which dreams have been found to be prophetic, the dreamer was either affected by another's will or under the operation of some disturbing forces, which cannot be calculated except for each particular case.

In this connection another very important psychic phenomenon may be noticed. Instances are too numerous and too well authenticated to be amenable to dispute, in which an occurrence at a distance--for instance, the death of a person--has pictured itself to the mental vision of one interested in the occurrence. In such cases the double of the dying man appears even at a great distance, and becomes visible usually to his friend only, but instances are not rare when the double is seen by a number of persons. The former case comes within the cla.s.s of cases under consideration, as the concentrated thought of the dying man is clairvoyantly seen by the friend, and the incidents correctly reproduced by the operation of the dying man's will-energy, while the latter is the appearance of the genuine mayavirupa, and therefore not governed by the law under discussion.

--Mohini M. Chatterji

"Precipitation"

Or all phenomena produced by occult agency in connection with our Society, none have been witnessed by a more extended circle of spectators, or more widely known and commented on through recent Theosophical publications, than the mysterious production of letters.

The phenomenon itself has been so well described in the "Occult World"

and elsewhere, that it would be useless to repeat the description here.

Our present purpose is more connected with the process than the phenomenon of the mysterious formation of letters. Mr. Sinnett sought for an explanation of the process, and elicited the following reply from the revered Mahatma, who corresponds with him:--"....Bear in mind these letters are not written, but impressed, or precipitated, and then all mistakes corrected .... I have to think it over, to photograph every word and sentence carefully in my brain, before it can be repeated by precipitation. As the fixing on chemically-prepared surfaces of the images formed by the camera requires a previous arrangement within the focus of the object to be represented, for, otherwise--as often found in bad photographs--the legs of the sitter might appear out of all proportion with the head, and so on--so we here to first arrange our sentences, and impress every letter to appear on paper in our minds, before it becomes fit to be read. For the present, it is all I can tell you."

Since the above was written, the Masters have been pleased to permit the veil to be drawn aside a little more, and the modus operandi can thus be explained now more fully to the outsider.

Those having even a superficial knowledge of the science of mesmerism know how the thoughts of the mesmeriser, though silently formulated in his mind, are instantly transferred to that of the subject. It is not necessary for the operator, if he is sufficiently powerful, to be present near the subject to produce the above result. Some celebrated pract.i.tioners in this science are known to have been able to put their subjects to sleep even from a distance of several days' journey. This known fact will serve us as a guide in comprehending the comparatively unknown subject now under discussion. The work of writing the letters in question is carried on by a sort of psychic telegraphy; the Mahatmas very rarely write their letters in the ordinary way. An electro-magnetic connection, so to say, exists on the psychic plane between a Mahatma and his chelas, one of whom acts as his amanuensis.

When the Master wants a letter to be written in this way, he very often draws the attention of the chela, whom he selects for the task, by causing an astral bell (heard by so many of our Fellows and others) to be rung near him, just as the despatching telegraph office signals to the receiving office before wiring the message. The thoughts arising in the mind of the Mahatma are then clothed in words, p.r.o.nounced mentally, and forced along currents in the astral light impinge on the brain of the pupil. Thence they are borne by the nerve-currents to the palms of his hands and the tips of his fingers, which rest on a piece of magnetically-prepared paper. As the thought waves are thus impressed on the tissue, materials are drawn to it from the ocean of akas (permeating every atom of the sensuous universe) by an occult process, out of place here to describe, and permanent marks are left.

From this it is abundantly clear that the success of such writing, as above described, depends chiefly upon two conditions:--(1) The force and clearness with which the thoughts are propelled; and (2) the freedom of the receiving brain from disturbance of every description.

The case with the ordinary electric telegraph is exactly the same. If, for some reason or other, the battery supplying the electric power falls below the requisite strength on any telegraph line, or there is some derangement in the receiving apparatus, the message transmitted becomes either mutilated or otherwise imperfectly legible. Inaccuracies, in fact, do very often arise, as may be gathered from what the Mahatma says in the above extract. "Bear in mind," says he, "that these letters are not written, but impressed, or precipitated, and then all mistakes corrected." To turn to the sources of error in the precipitation.

Remembering the circ.u.mstances under which blunders arise in telegrams, we see that if a Mahatma somehow becomes exhausted, or allows his thoughts to wander during the process, or fails to command the requisite intensity in the astral currents along which his thoughts are projected, or the distracted attention of the pupil produces disturbances in his brain and nerve-centres, the success of the process is very much interfered with.

It is to be regretted that ill.u.s.trations of the above general principles are not permitted to be published. Enough, however, has been disclosed to give the public a clue to many apparent mysteries in regard to precipitated letters, and to draw all earnest and sincere inquirers strongly to the path of spiritual progress, which alone can lead to the comprehension of occult phenomena.

--Anon.

"How Shall We Sleep?"

It appears that the opinion of Mr. Seeta Nath Ghose and of Baron Von Reichenbach are in direct conflict on the subject of this paper, the latter recommending the head of the sleeper to be northward, the former entirely condemning that position.

It is my humble opinion that both writers are right, each from his own standpoint, as I shall try to show. What is the reason that our position in sleep should be of any consequence? Because our body must be in a position at harmony with the main magnetic currents of the earth; but as these currents are not the same in all parts of the world the positions of the sleeper must, therefore, vary.

There are three main magnetic currents on our earth--viz., in the northern hemisphere, from north pole towards the equator; in the southern hemisphere, from south pole towards the equator; these two currents meeting in the torrid zone continue their combined course from east to west. So the position of the sleeper must vary according as he finds himself to the north or south of the torrid zone or within it.

In the north frigid or temperate zone, he has to lie with his head northward; in the southern, southward; in the torrid zone, eastward-- in order that the magnetic current may pa.s.s through him from head to foot without disturbance, as this is the natural position for magnetization.

The following diagram may give a clearer view of the case, and thus help us to answer the second part of the question, whether and when we ought to lie on the right or the left side, on the stomach or on the back:--

[[Diagram here]]

The able writer of "How Shall we Sleep?" shows, in his cross diagram, that he thinks the head to be entirely positive and both feet negative.

I think that this is not the case, but that the right side of the head and the left foot are positive, and the left side of the head and the right foot negative, and similarly the right hand is negative and the left hand is positive.

As the north pole is positive and the left side of the head negative, the natural position in sleep for those living within the northern zones would be on the right side, head northward; and it is obvious that in the southern zones the position must be exactly the reverse. As to those who live under the tropics, lying on the stomach seems to me to be the most natural position, since the left, or negative side of the head, is turned to the north or positive current, and vice versa.

For many years I and my family have been sleeping with our heads either to the north or the west (the right position in our hemisphere, in my opinion), and we had no occasion to regret it; for from that time forward the physician has become a rare visitor in our house.

Mr. Seeta Nath Ghose says, in his interesting paper on "Medical Magnetism," that Mandulies (metallic cells) are worn to great advantage in India on diseased parts of the body. The curative properties of these cells I have seen verified in authentic instances. When, years ago (I believe about 1852), cholera was devastating some parts of Europe, it was remarked at Munich (Bavaria) that among the thousands of its victims there was not a single coppersmith. Hence, it was recommended by the medical authorities of that town to wear disks of thin copperplate (of about 2 1/2 inch diameter) on a string, on the pit of the stomach, and they proved to be a powerful preventive of cholera.

Again, in 1867, cholera visited Odessa.

I and my whole family wore these copper disks; and while all around there were numerous cases of cholera and dysentery, not one of us was attacked. I propose that serious experiments should be made in this direction, and specially in those countries which are periodically devastated by that disease: as India, for instance. It is my conviction that one disk of copper on the stomach, and another of zinc on the spine, opposite the former, will be of still better service, the more so if the disks are joined by a thin copper chain.

--Gustave Zorn

In the first place it is necessary to say that the rules laid down by Garga, Markandeya and others on the above subject, refer to the inhabitants of the plains only, and not to dwellers on mountains. The rule is that on retiring a man should first lie on his right side for the period of sixteen breathings, then turn on his left for double that time, and after that he can sleep in any position. Further, that a man must not sleep on the ground, on silken or woollen cloth, under a solitary tree, where cross-roads meet, on mountains, or on the sky (whatever that may mean). Nor is he to sleep with damp clothes, wet feet, or in a naked state; and, unless an initiate, should not sleep on Kusha gra.s.s or its varieties. There are many more such rules. I may here notice that in Sanskrit the right hand or side and south are signified by the same term. So also the front and north have one and the same name. The sun is the great and chief source of life and magnetism in the solar system.

Hence to the world the east is positive as the source of light and magnetism. For the same reason, to the northern hemisphere the south (the equator and not the north) is positive. Under the laws of dynamics the resultant of these two forces will be a current in the directed from S.E. to N.W. This, I think, is one of the real causes of the prevailing south-east wind. At any rate, I do not think the north pole to be positive, as there would be no snow there in such a case. The aurora cannot take place at the source of the currents, but at their close.

Hence the source must be towards the equator or south. The course of life, civilization, light, and almost everything seems to be from E. to W. or S.E. to N.W. The penalty for sleeping with the head to the west is said to be anxiety of mind, while sleeping with the head to the north is considered fatal. I beg to invite the attention of the Hindus to a similar penalty of death incurred by any but an initiate (Brahman) p.r.o.nouncing the sacred Pranava (Om). This does not prove that Pranava is really a mischievous bad word, but that, with incompetent men, it is fraught with danger. So also, in the case of ordinary men of the plains, there may be unknown dangers which it would not be prudent for them to risk so long as they do not know how to meet them, or so long as they are not under the guidance of men who can protect them. In short, ordinary men should move on in their beaten course, and these rules are for them only.

As an instance of the infringement of the rule the following anecdote is given:--