The Rosicrucian Mysteries Part 6

We said in the beginning of this description that the vital body is an exact counterpart of the dense body with one exception: it is of the opposite s.e.x or perhaps we should rather say polarity. As the vital body nourishes the dense vehicle, we may readily understand that blood is its highest visible expression, and also that a positively polarized vital body would generate more blood than a negative one. Woman who is physically negative has a positive vital body, hence she generates a surplus of blood which is relieved by the periodical flow. She is also more p.r.o.ne to tears, which are white bleeding, than man, whose negative vital body does not generate more blood than he can comfortably take care of. Therefore it is not necessary for him to have the outlets which relieve excess of blood in woman.

_The Desire Body._

In addition to the visible body and the vital body we also have a body made of desire stuff from which we form our feelings and emotions. This vehicle also impels us to seek sense gratification. But while the two instruments of which we have already spoken, are well organized, the desire body appears to spiritual sight as an ovoid cloud extending from sixteen to twenty inches beyond the physical body. It is above the head and below the feet so that our dense body sits in the center of this egg-shaped cloud as the yolk is in the center of an egg.

The reason for the rudimentary state of this vehicle is, that it has been added to the human const.i.tution more recently than the bodies previously mentioned. Evolution of form may be likened to the manner in which the juices in the snail first condense into flesh and later become a hard sh.e.l.l. When our present visible body first germinated in the spirit, it was a thought-form, but gradually it has become denser and more concrete until it is now a chemical crystallization. The vital body was next emanated by the spirit as a thought-form and is in the third stage of concretion which is etheric. The desire body is a still later acquisition.

That also was a thought form at its inception, but has now condensed to desire stuff, and the mind, which we have only recently received, is still but a mere cloudy thought form.

Arms and limbs, ears and eyes are not necessary to use the desire body, for it can glide through s.p.a.ce more swiftly than wind without such means of locomotion as we require in this visible world.

When viewed by spiritual sight, it appears that there are in this desire body a number of whirling vortices. We have already explained that it is a characteristic of desire stuff to be in constant motion, and from the main vortex in the region of the liver there is a constant outwelling flow which radiates towards the periphery of this egg-shaped body and returns to the center through a number of other vortices. The desire body exhibits all the colors and shades which we know and a vast number of others which are indescribable in earthly language. Those colors vary in every person according to his characteristics and temperament and they also vary from moment to moment as pa.s.sing moods, fancies or emotions are experienced by him. There is however in each one a certain basic color dependent upon the ruling star at the moment of his birth. The man in whose horoscope Mars is peculiarly strong usually has a crimson tint in his aura, where Jupiter is the strongest planet the prevailing tint seems to be a bluish tone, and so on with the other planets.

There was a time in the earth's past history when incrustation was not yet complete, and human beings of that time lived upon islands here and there, amid boiling seas. They had not yet evolved eyes or ears, but a little organ: the pineal gland, which anatomists have called _the third eye_, protruded through the back of the head and was a _localised organ of feeling_, which warned the man when he came too near a volcanic crater and thus enabled him to escape destruction. Since then the cerebral hemispheres have covered the pineal gland, and instead of a single organ of feeling, the whole body inside and out is sensitive to impacts, which of course is a much higher state of development.

In the desire body every particle is sensitive to vibrations similar to those which we call sight, sounds and feelings and every particle is in incessant motion rapidly swirling about so that in the same instant it may be at the top and bottom of the desire body and impart at all points to all the other particles a sensation of that which it has experienced thus every particle of desire stuff in this vehicle of ours will instantly feel any sensation experienced by any single particle. Therefore the desire body is of an exceedingly sensitive nature, capable of most intense feelings and emotions.

_The Mind._

This is the latest acquisition of the human spirit, and in most people who have not yet accustomed themselves to orderly, consecutive thought, it is a mere inchoate cloud disposed particularly in the region of the head.

When looking at a person clairvoyantly there appears to be an empty s.p.a.ce in the center of the forehead just above and between the eyebrows. It looks like the blue part of a gas flame. That is mind stuff which veils the human spirit, or Ego, and the writer has been told that not even the most gifted seer can penetrate that veil which is said to have been spoken of in ancient Egypt as "_the veil of Isis_" which none may lift and live, for behind that veil is the Holy of Holies, the temple of our body, where the spirit is to be left secure from all intrusion.

To those who have not previously studied the deeper philosophies the question may occur: But why all these divisions; even the Bible speaks only of soul and body, for most people believe soul and spirit to be synonymous terms. We can only answer that this division is not arbitrary but necessary, and founded upon facts in nature. Neither is it correct to regard the soul and the spirit as synonymous. Paul himself speaks of _the natural body_ which is composed of physical substances: solids, liquids, gases and ethers; he mentions _a spiritual body_, which is the vehicle of the spirit composed of the mind and desire body, and _the spirit itself_, which is called Ego in Latin or "I" in English.

That term "I" is an appelation which can only be made by the human spirit of itself. We may all call a dog, dog; or we may call a table, table, and any one else may apply the same name to the dog and to the table, but only a human being can be called "I" and only he himself can apply that most exclusive of all words, I, for this is the badge of self-consciousness, the recognition by the human spirit of _itself_ as an ent.i.ty, separate and apart from all others.

Thus we see that the const.i.tution of man is more complex than appears upon the surface, and we will now proceed to note the effect upon this multiplex being of various conditions of life.

CHAPTER V. LIFE AND DEATH

_Invisible Helpers and Mediums._

There are two cla.s.ses of people in the world. In one cla.s.s the vital and dense bodies are so firmly cemented that the ethers cannot be extracted under any circ.u.mstances but remain with the dense body at all times and under all conditions from birth to death. Those people are insensible to any supersensuous sights or sounds. They are therefore usually exceedingly sceptic, and believe nothing exists but what _they_ can see.

There is another cla.s.s of people in whom the connection between the dense and the vital bodies is more or less loose, so that the ether of their vital bodies vibrates at a higher rate than in the first cla.s.s mentioned.

These people are therefore more or less sensitive to the spiritual world.

This cla.s.s of sensitives may again be divided. Some are weak characters, dominated by the will of others in a _negative_ manner, as mediums, who are the prey of disembodied spirits desirous of obtaining a physical body when they have lost their own by death.

The other cla.s.s of sensitives are strong _positive_ characters, who act only from within, according to their own will. They may develop into trained clairvoyants, and be their own masters instead of slaves of a disembodied spirit. In some sensitives of both cla.s.ses it is possible to extract part of the ether which forms the vital body. When a disembodied spirit obtains a subject of that nature, it develops the sensitive as _a materializing medium_. The man who is capable of extracting his own vital body by an act of will, becomes a citizen of two worlds, independent and free. Such are usually known as _Invisible Helpers_. There are certain other abnormal conditions where the vital body and the dense body are separated totally or in part, for instance if we place our limb in an uncomfortable position so that circulation of the blood ceases. Then we may see the etheric limb hanging down below the visible limb as a stocking. When we restore circulation and the etheric limb seeks to enter into place, an intense p.r.i.c.kly sensation is felt, due to the fact that the little streams of force, which radiate all through the ether, seek to permeate the molecules of the limb and stir them into renewed vibration.

When a person is drowning, the vital body also separates from the dense vehicle and the intense p.r.i.c.kly pain incident to resuscitation is also due to the cause mentioned.

While we are awake and going about our work in the Physical World, the desire body and mind both permeate the dense and the vital bodies, and there is a constant war between the desire nature and the vital body. The vital body is continually engaged in building up the human organism, while the impulses of the desire body tend to tire and to break down tissue.

Gradually, in the course of the day, the vital body loses ground before the onslaughts of the desire body, poisons of decay slowly acc.u.mulate and the flow of vital fluid becomes more and more sluggish, until at length it is incapable of moving the muscles. The body then feels heavy and drowsy.

At last the vital body collapses, as it were, the little streams of force which permeate each atom seem to shrivel up, and the Ego is forced to abandon its body to the restorative powers of sleep.

When a building has become dilapidated and is to be _restored_ and put in thorough repair, the tenants must move out to let the workmen have a free field. So also when the building of a spirit has become unfit for further use, it must withdraw therefrom. As the desire body caused the damage, it is a logical conclusion that that also must be removed. Every night when our body has become tired, the higher vehicles are withdrawn, only the dense and vital bodies are left upon the bed.

Then the process of restoration commences and lasts for a longer or a shorter time according to circ.u.mstances.

At times however, the grip of the desire body upon our denser vehicles is so strong that it refuses to let go. When it has become so interested in the proceedings of the day, it continues to ruminate over them after the collapse of the physical body, and is perhaps only half extracted from that vehicle. Then it may transmit sights and sounds of the desire world to the brain. But as the connections are necessarily askew under such conditions, the most confused dreams result. Furthermore, as the desire body compels motion, the body is very apt to toss about when the desire body is not fully extracted, hence the restless sleep which usually accompanies dreams of a confused nature.

There are times of course when dreams are prophetic and come true, but such dreams result only _after_ complete extraction of the desire body, under circ.u.mstances where the spirit has seen some danger perhaps, which may befall, and then impresses the fact upon the brain _at the moment of awakening_.

It also happens that the spirit goes upon a soul flight and omits to perform its part of the work of restoration, then the body will not be fit to re-enter in the morning, so it sleeps on. The spirit may thus roam afield for a number of days, or even weeks, before it again enters its physical body and a.s.sumes the normal routine of alternating waking and sleep. This condition is called _trance_, and the spirit may remember upon its return what it has seen and heard in the super-physical realm, or it may have forgotten, according to the stage of its development and the depth of the trance condition. When the trance is very light, the spirit is usually present in the room where its body lies all the time, and upon its return to the body it will be able to recount to relatives all they said and did while its body lay unconscious. Where the trance is deeper, the returning spirit will usually be unconscious of what happened around its body, but may recount experiences from the invisible world.

A few years ago a little girl by the name of Florence Bennett in Kankakee, Illinois, fell into such a trance. She returned to the body every few days, but stayed within only a few hours each time, and the whole trance lasted three weeks, more or less. During the returns to her body she told relatives that in her absence she seemed to be in a place inhabited by all the people who died. But she stated that none of them spoke about dying and no one among them seemed to realize that they were dead. Among those she had seen was a locomotive engineer who had been accidentally killed.

His body was mangled in the accident which caused death. The little girl perceived him there walking about minus arms, and with lesions upon his head, all of which is in line with facts usually seen by mystic investigators. Persons who have been hurt in accidents go about thus, until they learn that a mere wish to have their body made whole will supply a new arm or limb, for desire stuff is most quickly and readily molded by thought.

_Death._

After a longer or shorter time there comes in each life a point where the experiences which a spirit can gain from its present environment have been exhausted, and life terminates in death.

Death may be sudden and seemingly unexpected, as for instance by earthquake, upon the battle-field, or by accident, as we call it, but in reality, death is never accidental or unforeseen by Higher Powers. Not a sparrow falls to the ground without divine Will. There are along life's path partings of the way, as it were; on one side the main line of life continues onward, the other path leads into what we might call a blind alley. If the man takes that path, it soon ends in death. We are here in life for the sake of gaining experience and each life has a certain harvest to reap. If we order our life in such a manner that we gain the knowledge it is intended we should acquire, we continue in life, and opportunities of different kinds constantly come our way. But if we neglect them, and the life goes into paths which are not congruous to our individual development it would be a waste of time to let us stay in such environment. Therefore the Great and Wise Beings, Who are behind the scene of evolution, terminate our life, that we may have a fresh start in a different sphere of influence. The law of conservation of energy is not confined to the Physical World, but operates in the spiritual realms also.

There is nothing in life that has not its purpose. We do wrong to rail against circ.u.mstances, no matter how disagreeable, we should rather endeavor to learn the lessons which are contained therein, that we may live a long and useful life. Some one may object, and say: You are inconsistent in your teachings. You say there is really no death, that we go into a brighter existence, and that we have to learn other lessons there in a different sphere of usefulness! Why then aim to live a long life here?

It is very true that we make these claims, and they are perfectly consistent with the other a.s.sertions just mentioned, but there are lessons to be learned _here_ which cannot be learned in the other worlds, and we have to bring up this physical body through the useless years of childhood, through hot and impulsive youth, to the ripeness of manhood or womanhood, before it becomes of true spiritual use. The longer we live after maturity has been attained, when we have commenced to look upon the serious side of life and started to truly learn lessons which make for soulgrowth, the more experience we shall gather and the richer our harvest will be. Then, in a later existence, we shall be so much more advanced, and capable of taking up tasks that would be impossible with less length of life and breadth of activity. Besides, it is hard to die for the man in the prime of life with a wife and growing family whom he loves; with ambitions of greatness unfulfilled; with hosts of friends about him, and with interests all centered upon the material plane of existence. It is sad for the woman whose heart is bound up in home and the little ones she has reared, to leave them, perhaps without anyone to care for them; to know that they have to fight their way alone through the early years when her tender care is needed, and perhaps to see those little ones abused, and she unable to lift a hand, though her heart may bleed as freely as it would in earth life. All these things are sad, and _they bind the spirit to earth_ for a much longer time than ordinarily, they hinder it from reaping the experiences it should reap upon the other side of death, and they make it desirable along with other reasons already mentioned to live a long life before pa.s.sing onwards.

The difference between those who pa.s.s out at a ripe old age, and one who leaves this earth in the prime of life, may be ill.u.s.trated by the manner in which the seed clings to a fruit in an unripe state. A great deal of force is necessary to tear the stone from a green peach; it has such a tenacious hold upon the fruit that shreds of pulp adhere to it when forcibly removed, so also the spirit clings to the flesh in middle life and a certain part of its material interest remain and bind it to earth after death. On the other hand, when a life has been lived to the full, when the spirit has had time to realize its ambitions or to find out their futility, when the duties of life have been performed and satisfaction rests upon the brow of an aged man or woman; or when the life has been misspent and the pangs of conscience have worked upon the man and shown him his mistakes; when, in fact, the spirit has learned the lessons of life, as it must have to come to old age; then it may be likened to the seed of the ripe fruit which falls out clean, without a vestige of flesh clinging thereto, at the moment the encasing pulp is opened. Therefore we say, as before, that though there is a brighter existence in store for those who have lived well, it is nevertheless best to live a long life and to live it to the fullest extent possible.

We also maintain, that no matter what may be the circ.u.mstances of a man's death, it is not accidental; it has either been brought about by his own neglect to embrace opportunities of growth, or else life has been lived to the ultimate possible. There is one exception to that rule, and that is due to man's exercise of his divine prerogative of interference. If we lived according to schedule, if we all a.s.similated the experiences designed for our growth by the Creative Powers, we should live to the ultimate length, but _we ourselves_ usually shorten our lives by not taking advantage of opportunities, and it also happens that _other men_ may shorten our lives and cut them off as suddenly as the so-called accident whereby the divine rulers terminate our life here. In other words, murder, or fatal accidents brought about _by human __ carelessness_, are in reality the only termination to life not planned by invisible leaders of humanity. No one is ever compelled to do murder or other evil, or there could not come to them a just retribution for their acts. The Christ said that evil must come but _woe unto him by whom it cometh_, and to harmonize that with the law of divine justice: "as a man soweth, so shall he also reap," _there must at least be absolute free will in respect to evil acts_.

There are also cases where a person lives such a full and good life of such vast benefit to humanity and to himself, that his days are lengthened beyond the ultimate, as they are shortened by neglect, but such cases are of course too few to allow of their being dwelt upon at length.

Where death is not sudden as in the case of accidents, but occurs at home after an illness, quietly and peacefully, dying persons usually experience a falling upon them as of a pall of great darkness shortly before termination of life. Many pa.s.s out from the body under that condition, and do not see the light again until they have entered the super-physical realms. There are many other cases however, where the darkness lifts before the final release from the body. Then the dying person views both worlds at once, and is cognizant of the presence of both dead and living friends. Under such circ.u.mstances it very often happens that a mother sees some of her children who have gone before, and she will exclaim joyously: Oh, there is Johnny standing at the foot of my bed; my but hasn't he grown! The living relatives may feel shocked and uneasy, thinking the mother suffering from hallucinations, while in reality she is more clear-sighted than they; she perceives those who have pa.s.sed beyond the veil who have come to greet and help her to make herself at home in the new world she is entering.

Each human being is an individual, separate and apart from all others, and as experiences in the life of each differ from those of all others in the interval from the cradle to the grave, so we may also reasonably infer that the experiences of each spirit vary from those of every other spirit when it pa.s.ses through the gates of birth and death. We print what purports to be a _spirit message_ communicated by the late Professor James of Harvard at the Boston spirit temple, and in which he describes sensations which he felt when pa.s.sing through the gate of death. We do not vouch for its authenticity as we have not investigated the matter personally.

Professor James had promised to communicate after death with his friends in this life, and the whole world of psychic research was and still is on watch for a word from him. Several mediums have claimed that Professor James has communicated through them, but the most remarkable are those given through the Boston spirit temple as follows:

"And this is death, only to fall asleep, only to awaken in the morning and to know that all is well. I am not dead, only arisen.

"I only know that I experienced a great shock through my entire system, as if some mighty bond had been rent asunder. For a moment I was dazed and lost consciousness. When I awakened I found myself standing beside the old body which had served me faithfully and well. To say that I was surprised would only inadequately express the sensation that thrilled my very being, and I realized that some wonderful change had taken place. Suddenly I became conscious that my body was surrounded by many of my friends, and an uncontrollable desire took possession of me to speak and touch them that they might know that I still lived. Drawing a little nearer to that which was so like and yet unlike myself, I stretched forth my hand and touched them, but they heeded me not."

"Then it was that the full significance of the great change that had taken place flashed upon my newly awakened senses; then it was that I realized that an impenetrable barrier separated me from my loved ones on earth, and that this great change which had taken place was indeed death. A sense of weariness and longing for rest took possession of me. I seemed to be transported through s.p.a.ce, and I lost consciousness, to awaken in a land so different and yet so similar to the one which I had lately left. It was not possible for me to describe my sensations when I again regained consciousness and realized that, though dead, I was still alive.

"When I first became conscious of my new environment I was resting in a beautiful grove, and was realizing as never before what it was to be at peace with myself and all the world."