Thought-Forms Part 2

DEVOTION

_Vague Religious Feeling._--Fig. 14 shows us another shapeless rolling cloud, but this time it is blue instead of crimson. It betokens that vaguely pleasurable religious feeling--a sensation of devoutness rather than of devotion--which is so common among those in whom piety is more developed than intellect. In many a church one may see a great cloud of deep dull blue floating over the heads of the congregation--indefinite in outline, because of the indistinct nature of the thoughts and feelings which cause it; flecked too often with brown and grey, because ignorant devotion absorbs with deplorable facility the dismal tincture of selfishness or fear; but none the less adumbrating a mighty potentiality of the future, manifesting to our eyes the first faint flutter of one at least of the twin wings of devotion and wisdom, by the use of which the soul flies upward to G.o.d from whom it came.

[Ill.u.s.tration: FIG. 14. VAGUE RELIGIOUS FEELING]

Strange is it to note under what varied circ.u.mstances this vague blue cloud may be seen; and oftentimes its absence speaks more loudly than its presence. For in many a fas.h.i.+onable place of wors.h.i.+p we seek it in vain, and find instead of it a vast conglomeration of thought-forms of that second type which take the shape of material objects. Instead of tokens of devotion, we see floating above the "wors.h.i.+ppers" the astral images of hats and bonnets, of jewellery and gorgeous dresses, of horses and of carriages, of whisky-bottles and of Sunday dinners, and sometimes of whole rows of intricate calculations, showing that men and women alike have had during their supposed hours of prayer and praise no thoughts but of business or of pleasure, of the desires or the anxieties of the lower form of mundane existence.

Yet sometimes in a humbler fane, in a church belonging to the unfas.h.i.+onable Catholic or Ritualist, or even in a lowly meeting-house where there is but little of learning or of culture, one may watch the deep blue clouds rolling ceaselessly eastward towards the altar, or upwards, testifying at least to the earnestness and the reverence of those who give them birth. Rarely--very rarely--among the clouds of blue will flash like a lance cast by the hand of a giant such a thought-form as is shown in Fig. 15; or such a flower of self-renunciation as we see in Fig. 16 may float before our ravished eyes; but in most cases we must seek elsewhere for these signs of a higher development.

_Upward Rush of Devotion._--The form in Fig. 15 bears much the same relation to that of Fig. 14 as did the clearly outlined projectile of Fig. 10 to the indeterminate cloud of Fig. 8. We could hardly have a more marked contrast than that between the inchoate flaccidity of the nebulosity in Fig. 14 and the virile vigour of the splendid spire of highly developed devotion which leaps into being before us in Fig. 15.

This is no uncertain half-formed sentiment; it is the outrush into manifestation of a grand emotion rooted deep in the knowledge of fact.

The man who feels such devotion as this is one who knows in whom he has believed; the man who makes such a thought-form as this is one who has taught himself how to think. The determination of the upward rush points to courage as well as conviction, while the sharpness of its outline shows the clarity of its creator's conception, and the peerless purity of its colour bears witness to his utter unselfishness.

[Ill.u.s.tration: FIG. 15. UPWARD RUSH OF DEVOTION]

_The Response to Devotion._--In Fig. 17 we see the result of his thought--the response of the LOGOS to the appeal made to Him, the truth which underlies the highest and best part of the persistent belief in an answer to prayer. It needs a few words of explanation. On every plane of His solar system our LOGOS pours forth His light, His power, His life, and naturally it is on the higher planes that this outpouring of divine strength can be given most fully. The descent from each plane to that next below it means an almost paralysing limitation--a limitation entirely incomprehensible except to those who have experienced the higher possibilities of human consciousness. Thus the divine life flows forth with incomparably greater fulness on the mental plane than on the astral; and yet even its glory at the mental level is ineffably transcended by that of the buddhic plane. Normally each of these mighty waves of influence spreads about its appropriate plane--horizontally, as it were--but it does not pa.s.s into the obscuration of a plane lower than that for which it was originally intended.

[Ill.u.s.tration: FIG. 17. RESPONSE TO DEVOTION]

Yet there are conditions under which the grace and strength peculiar to a higher plane may in a measure be brought down to a lower one, and may spread abroad there with wonderful effect. This seems to be possible only when a special channel is for the moment opened; and that work must be done from below and by the effort of man. It has before been explained that whenever a man's thought or feeling is selfish, the energy which it produces moves in a close curve, and thus inevitably returns and expends itself upon its own level; but when the thought or feeling is absolutely unselfish, its energy rushes forth in an open curve, and thus does _not_ return in the ordinary sense, but pierces through into the plane above, because only in that higher condition, with its additional dimension, can it find room for its expansion. But in thus breaking through, such a thought or feeling holds open a door (to speak symbolically) of dimension equivalent to its own diameter, and thus furnishes the requisite channel through which the divine force appropriate to the higher plane can pour itself into the lower with marvellous results, not only for the thinker but for others. An attempt is made in Fig. 17 to symbolise this, and to indicate the great truth that an infinite flood of the higher type of force is always ready and waiting to pour through when the channel is offered, just as the water in a cistern may be said to be waiting to pour through the first pipe that may be opened.

The result of the descent of divine life is a very great strengthening and uplifting of the maker of the channel, and the spreading all about him of a most powerful and beneficent influence. This effect has often been called an answer to prayer, and has been attributed by the ignorant to what they call a "special interposition of Providence," instead of to the unerring action of the great and immutable divine law.

_Self-Renunciation._--Fig. 16 gives us yet another form of devotion, producing an exquisitely beautiful form of a type quite new to us--a type in which one might at first sight suppose that various graceful shapes belonging to animate nature were being imitated. Fig. 16, for example, is somewhat suggestive of a partially opened flower-bud, while other forms are found to bear a certain resemblance to sh.e.l.ls or leaves or tree-shapes. Manifestly, however, these are not and cannot be copies of vegetable or animal forms, and it seems probable that the explanation of the similarity lies very much deeper than that. An a.n.a.logous and even more significant fact is that some very complex thought-forms can be exactly imitated by the action of certain mechanical forces, as has been said above. While with our present knowledge it would be unwise to attempt a solution of the very fascinating problem presented by these remarkable resemblances, it seems likely that we are obtaining a glimpse across the threshold of a very mighty mystery, for if by certain thoughts we produce a form which has been duplicated by the processes of nature, we have at least a presumption that these forces of nature work along lines somewhat similar to the action of those thoughts. Since the universe is itself a mighty thought-form called into existence by the LOGOS, it may well be that tiny parts of it are also the thought-forms of minor ent.i.ties engaged in the same work; and thus perhaps we may approach a comprehension of what is meant by the three hundred and thirty million Devas of the Hindus.

[Ill.u.s.tration: FIG. 16. SELF-RENUNCIATION]

This form is of the loveliest pale azure, with a glory of white light s.h.i.+ning through it--something indeed to tax the skill even of the indefatigable artist who worked so hard to get them as nearly right as possible. It is what a Catholic would call a definite "act of devotion"--better still, an act of utter selflessness, of self-surrender and renunciation.

INTELLECT

_Vague Intellectual Pleasure._--Fig. 18 represents a vague cloud of the same order as those shown in Figs. 8 and 14, but in this case the colour is yellow instead of crimson or blue. Yellow in any of man's vehicles always indicates intellectual capacity, but its shades vary very much, and it may be complicated by the admixture of other hues. Generally speaking, it has a deeper and duller tint if the intellect is directed chiefly into lower channels, more especially if the objects are selfish.

In the astral or mental body of the average man of business it would show itself as yellow ochre, while pure intellect devoted to the study of philosophy or mathematics appears frequently to be golden, and this rises gradually to a beautiful clear and luminous lemon or primrose yellow when a powerful intellect is being employed absolutely unselfishly for the benefit of humanity. Most yellow thought-forms are clearly outlined, and a vague cloud of this colour is comparatively rare. It indicates intellectual pleasure--appreciation of the result of ingenuity, or the delight felt in clever workmans.h.i.+p. Such pleasure as the ordinary man derives from the contemplation of a picture usually depends chiefly upon the emotions of admiration, affection, or pity which it arouses within him, or sometimes, if it pourtrays a scene with which he is familiar, its charm consists in its power to awaken the memory of past joys. An artist, however, may derive from a picture a pleasure of an entirely different character, based upon his recognition of the excellence of the work, and of the ingenuity which has been exercised in producing certain results. Such pure intellectual gratification shows itself in a yellow cloud; and the same effect may be produced by delight in musical ingenuity, or the subtleties of argument.

A cloud of this nature betokens the entire absence of any personal emotion, for if that were present it would inevitably tinge the yellow with its own appropriate colour.

[Ill.u.s.tration: FIG. 18. VAGUE INTELLECTUAL PLEASURE]

_The Intention to Know._--Fig. 19 is of interest as showing us something of the growth of a thought-form. The earlier stage, which is indicated by the upper form, is not uncommon, and indicates the determination to solve some problem--the intention to know and to understand. Sometimes a theosophical lecturer sees many of these yellow serpentine forms projecting towards him from his audience, and welcomes them as a token that his hearers are following his arguments intelligently, and have an earnest desire to understand and to know more. A form of this kind frequently accompanies a question, and if, as is sometimes unfortunately the case, the question is put less with the genuine desire for knowledge than for the purpose of exhibiting the ac.u.men of the questioner, the form is strongly tinged with the deep orange that indicates conceit. It was at a theosophical meeting that this special shape was encountered, and it accompanied a question which showed considerable thought and penetration. The answer at first given was not thoroughly satisfactory to the inquirer, who seems to have received the impression that his problem was being evaded by the lecturer. His resolution to obtain a full and thorough answer to his inquiry became more determined than ever, and his thought-form deepened in colour and changed into the second of the two shapes, resembling a cork-screw even more closely than before. Forms similar to these are constantly created by ordinary idle and frivolous curiosity, but as there is no intellect involved in that case the colour is no longer yellow, but usually closely resembles that of decaying meat, somewhat like that shown in Fig. 29 as expressing a drunken man's craving for alcohol.

[Ill.u.s.tration: FIG. 19. THE INTENTION TO KNOW]

_High Ambition._--Fig. 20 gives us another manifestation of desire--the ambition for place or power. The ambitious quality is shown by the rich deep orange colour, and the desire by the hooked extensions which precede the form as it moves. The thought is a good and pure one of its kind, for if there were anything base or selfish in the desire it would inevitably show itself in the darkening of the clear orange hue by dull reds, browns, or greys. If this man coveted place or power, it was not for his own sake, but from the conviction that he could do the work well and truly, and to the advantage of his fellow-men.

[Ill.u.s.tration: FIG. 20. HIGH AMBITION]

_Selfish Ambition._--Ambition of a lower type is represented in Fig. 21.

Not only have we here a large stain of the dull brown-grey of selfishness, but there is also a considerable difference in the form, though it appears to possess equal definiteness of outline. Fig. 20 is rising steadily onward towards a definite object, for it will be observed that the central part of it is as definitely a projectile as Fig. 10. Fig. 21, on the other hand, is a floating form, and is strongly indicative of general acquisitiveness--the ambition to grasp for the self everything that is within sight.

[Ill.u.s.tration: FIG. 21. SELFISH AMBITION]

ANGER

_Murderous Rage and Sustained Anger._--In Figs. 22 and 23 we have two terrible examples of the awful effect of anger. The lurid flash from dark clouds (Fig. 22) was taken from the aura of a rough and partially intoxicated man in the East End of London, as he struck down a woman; the flash darted out at her the moment before he raised his hand to strike, and caused a shuddering feeling of horror, as though it might slay. The keen-pointed stiletto-like dart (Fig. 23) was a thought of steady anger, intense and desiring vengeance, of the quality of murder, sustained through years, and directed against a person who had inflicted a deep injury on the one who sent it forth; had the latter been possessed of a strong and trained will, such a thought-form would slay, and the one nouris.h.i.+ng it is running a very serious danger of becoming a murderer in act as well as in thought in a future incarnation. It will be noted that both of them take the flash-like form, though the upper is irregular in its shape, while the lower represents a steadiness of intention which is far more dangerous. The basis of utter selfishness out of which the upper one springs is very characteristic and instructive. The difference in colour between the two is also worthy of note. In the upper one the dirty brown of selfishness is so strongly evident that it stains even the outrush of anger; while in the second case, though no doubt selfishness was at the root of that also, the original thought has been forgotten in the sustained and concentrated wrath. One who studies Plate XIII. in _Man Visible and Invisible_ will be able to image to himself the condition of the astral body from which these forms are protruding; and surely the mere sight of these pictures, even without examination, should prove a powerful object-lesson in the evil of yielding to the pa.s.sion of anger.

[Ill.u.s.tration: FIG. 22. MURDEROUS RAGE]

[Ill.u.s.tration: FIG. 23. SUSTAINED ANGER]

_Explosive Anger._--In Fig. 24 we see an exhibition of anger of a totally different character. Here is no sustained hatred, but simply a vigorous explosion of irritation. It is at once evident that while the creators of the forms shown in Figs. 22 and 23 were each directing their ire against an individual, the person who is responsible for the explosion in Fig. 24 is for the moment at war with the whole world round him. It may well express the sentiment of some choleric old gentleman, who feels himself insulted or impertinently treated, for the dash of orange intermingled with the scarlet implies that his pride has been seriously hurt. It is instructive to compare the radiations of this plate with those of Fig. 11. Here we see indicated a veritable explosion, instantaneous in its pa.s.sing and irregular in its effects; and the vacant centre shows us that the feeling that caused it is already a thing of the past, and that no further force is being generated. In Fig. 11, on the other hand, the centre is the strongest part of the thought-form, showing that this is not the result of a momentary flash of feeling, but that there is a steady continuous upwelling of the energy, while the rays show by their quality and length and the evenness of their distribution the steadily sustained effort which produces them.

[Ill.u.s.tration: FIG. 24. EXPLOSIVE ANGER]

_Watchful and Angry Jealousy._--In Fig. 25 we see an interesting though unpleasant thought-form. Its peculiar brownish-green colour at once indicates to the practised clairvoyant that it is an expression of jealousy, and its curious shape shows the eagerness with which the man is watching its object. The remarkable resemblance to the snake with raised head aptly symbolises the extraordinarily fatuous att.i.tude of the jealous person, keenly alert to discover signs of that which he least of all wishes to see. The moment that he does see it, or imagines that he sees it, the form will change into the far commoner one shown in Fig.

26, where the jealousy is already mingled with anger. It may be noted that here the jealousy is merely a vague cloud, though interspersed with very definite flashes of anger ready to strike at those by whom it fancies itself to be injured; whereas in Fig. 25, where there is no anger as yet, the jealousy itself has a perfectly definite and very expressive outline.

[Ill.u.s.tration: FIG. 25. WATCHFUL JEALOUSY]

[Ill.u.s.tration: FIG. 26. ANGRY JEALOUSY]

SYMPATHY

_Vague Sympathy._--In Fig. 18A we have another of the vague clouds, but this time its green colour shows us that it is a manifestation of the feeling of sympathy. We may infer from the indistinct character of its outline that it is not a definite and active sympathy, such as would instantly translate itself from thought into deed; it marks rather such a general feeling of commiseration as might come over a man who read an account of a sad accident, or stood at the door of a hospital ward looking in upon the patients.

[Ill.u.s.tration: FIG. 18A. VAGUE SYMPATHY]

FEAR

_Sudden Fright._--One of the most pitiful objects in nature is a man or an animal in a condition of abject fear; and an examination of Plate XIV. in _Man Visible and Invisible_ shows that under such circ.u.mstances the astral body presents no better appearance than the physical. When a man's astral body is thus in a state of frenzied palpitation, its natural tendency is to throw off amorphous explosive fragments, like ma.s.ses of rock hurled out in blasting, as will be seen in Fig. 30; but when a person is not terrified but seriously startled, an effect such as that shown in Fig. 27 is often produced. In one of the photographs taken by Dr Baraduc of Paris, it was noticed that an eruption of broken circles resulted from sudden annoyance, and this outrush of crescent-shaped forms seems to be of somewhat the same nature, though in this case there are the accompanying lines of matter which even increase the explosive appearance. It is noteworthy that all the crescents to the right hand, which must obviously have been those expelled earliest, show nothing but the livid grey of fear; but a moment later the man is already partially recovering from the shock, and beginning to feel angry that he allowed himself to be startled. This is shown by the fact that the later crescents are lined with scarlet, evidencing the mingling of anger and fear, while the last crescent is pure scarlet, telling us that even already the fright is entirely overcome, and only the annoyance remains.

[Ill.u.s.tration: FIG. 27. SUDDEN FRIGHT]

GREED

_Selfish Greed._--Fig. 28 gives us an example of selfish greed--a far lower type than Fig. 21. It will be noted that here there is nothing even so lofty as ambition, and it is also evident from the tinge of muddy green that the person from whom this unpleasant thought is projecting is quite ready to employ deceit in order to obtain her desire. While the ambition of Fig. 21 was general in its nature, the craving expressed in Fig. 28 is for a particular object towards which it is reaching out; for it will be understood that this thought-form, like that in Fig. 13, remains attached to the astral body, which must be supposed to be on the left of the picture. Claw-like forms of this nature are very frequently to be seen converging upon a woman who wears a new dress or bonnet, or some specially attractive article of jewellery. The thought-form may vary in colour according to the precise amount of envy or jealousy which is mingled with the l.u.s.t for possession, but an approximation to the shape indicated in our ill.u.s.tration will be found in all cases. Not infrequently people gathered in front of a shop-window may be seen thus protruding astral cravings through the gla.s.s.

[Ill.u.s.tration: FIG. 28. SELFISH GREED]

_Greed for Drink._--In Fig. 29 we have another variant of the same pa.s.sion, perhaps at an even more degraded and animal level. This specimen was taken from the astral body of a man just as he entered at the door of a drinking-shop; the expectation of and the keen desire for the liquor which he was about to absorb showed itself in the projection in front of him of this very unpleasant appearance. Once more the hooked protrusions show the craving, while the colour and the coa.r.s.e mottled texture show the low and sensual nature of the appet.i.te. s.e.xual desires frequently show themselves in an exactly similar manner. Men who give birth to forms such as this are as yet but little removed from the animal; as they rise in the scale of evolution the place of this form will gradually be taken by something resembling that shown in Fig. 13, and very slowly, as development advances, that in turn will pa.s.s through the stages indicated in Figs. 9 and 8, until at last all selfishness is cast out, and the desire to have has been trans.m.u.ted into the desire to give, and we arrive at the splendid results shown in Figs. 11 and 10.

[Ill.u.s.tration: FIG. 29. GREED FOR DRINK]

VARIOUS EMOTIONS