The Best Psychic Stories Part 24

"He held that the four elements are all filled with demons, maintaining with Aristotle that the universe is full, and that there is no void in nature. The demons of earth, air, fire, and water, are of an elastic, ethereal, semi-corporeal essence. It is these cla.s.ses which officiate as intermediate agents between the G.o.ds and men. Although lower in intelligence than the sixth order of the higher demons, these beings preside directly over the elements and organic life. They direct the growth, the inflorescence, the properties, and various changes of plants. They are the personified ideas or virtues shed from the heavenly _ule_ into the inorganic matter; and, as the vegetable kingdom is one remove higher than the mineral, these emanations from the celestial G.o.ds take form in the plant, and become _its soul_. It is that which Aristotle's doctrine terms the _form_ in the three principles of natural bodies, cla.s.sified by him as _privation_, matter, and form. His philosophy teaches that besides the original matter, another principle is necessary to complete the triune nature of every particle, and this is _form_; an invisible, but still, in an ontological sense of the word, a substantial being, really distinct from matter proper. Thus, in an animal or a plant, besides the bones, the flesh, the nerves, the brains, and the blood in the former; and besides the pulpy matter, tissues, fibers, and juice in the latter, which blood and juice by circulating through the veins and fibers nourish all parts of both animal and plant; and besides the animal spirits which are the principles of motion, and the chemical energy which is transformed into vital force in the green leaf, there must be a substantial form, which Aristotle called in the horse, the _horse's soul_; and Proclus, the _demon_ of every mineral, plant, or animal, and the medieval philosophers, the _elementary spirits_ of the four kingdoms."--(P. 312, vol. I.)

"According to the ancient doctrines, the soulless elemental spirits were evolved by the ceaseless motion inherent in the astral light. Light is force, and the latter is produced by _will_. As this will proceeds from an intelligence which cannot err, for it has nothing of the material organs of human thought in it, being the super-fine pure emanation of the highest divinity itself--(Plato's _Father_)--it proceeds from the beginning of time, according to immutable laws, to evolve the elementary fabric requisite for subsequent generations of what we term human races. All of the latter, whether belonging to this planet or to some other of the myriads in s.p.a.ce, have their earthly bodies evolved in the matrix out of the bodies of a certain cla.s.s of these elemental beings which have pa.s.sed away in the invisible worlds." (P. 285, vol.

I.)

Speaking of Pythagoras, Iamblichus, and other Greek philosophers, _Isis_ says:

"The universal ether was not, in their eyes, simply a something stretching, tenantless, throughout the expanse of heaven; it was a boundless ocean peopled, like our familiar seas, with monstrous and minor creatures, and having in its every molecule the germs of life.

Like the finny tribes which swarm in our oceans and smaller bodies of water, each kind having its 'habitat' in some spot to which it is curiously adapted; some friendly and some inimical to man; some pleasant and some frightful to behold; some seeking the refuge of quiet nooks and land-locked harbors, and some traversing great areas of water, the various races of the elemental spirits were believed by them to inhabit the different portions of the great ethereal ocean, and to be exactly adapted to their respective conditions." (P. 284, vol. I.)

"Lowest in the scale of being are those invisible creatures called by the Kabalists the _elementary_. There are three distinct cla.s.ses of these. The highest, in intelligence and cunning, are the so-called terrestrial spirits, the _larvae_, or shadows of those who have lived on earth, have refused all spiritual light, remained and died deeply immersed in the mire of matter, and from whose sinful souls the immortal spirit has gradually separated. The second cla.s.s is composed of invisible ant.i.types of men _to be_ born. No form can come into objective existence, from the highest to the lowest, before the abstract idea of this form, or as Aristotle would call it, the privation of this form is called forth.... These models, as yet devoid of immortal spirits, are elementals properly speaking, _psychic embryos_--which when their time arrives, die out of the invisible world, and are borne into this visible one as human infants, receiving _in transitu_ that divine breath called spirit which completes the perfect man. This cla.s.s cannot communicate objectively with man.

"The third cla.s.s of elementals proper never evolve into human beings, but occupy, as it were, a specific step of the ladder of being, and, by comparison with the others, may properly be called nature-spirits, or cosmic agents of nature, each being confined to its own element, and never transgressing the bounds of others. These are what Tertullian called 'the princes of the powers of the air.'

"This cla.s.s is believed to possess but one of the three attributes of man. They have neither immortal souls nor tangible bodies; only astral forms, which partake, in a distinguis.h.i.+ng degree, of the element to which they belong, and also of the ether. They are a combination of sublimated matter and a rudimental mind. Some are changeless, but still have no separate individuality, acting collectively so to say. Others, of certain elements and species, change form under a fixed law which Kabalists explain. The most solid of their bodies is ordinarily just immaterial enough to escape perception by our physical eyesight, but not so unsubstantial but that they can be perfectly recognized by the inner or clairvoyant vision. They not only exist, and can all live in ether, but can handle and direct it for the production of physical effects, as readily as we can compress air or water for the same purpose by pneumatic or hydraulic apparatus; in which occupation they are readily helped by the 'human elementary.' More than this; they can so condense it as to make to themselves tangible bodies, which by their protean powers they can cause to a.s.sume such likenesses as they choose, by taking as their models the portraits they find stamped in the memory of the persons present. It is not necessary that the sitter should be thinking at the moment of the one represented. His image may have faded away years before. The mind receives indelible impression even from chance acquaintance, or persons encountered but once." (Pp. 310, 311, vol. I.)

"If spiritualists are anxious to keep strictly dogmatic in their notions of the spirit-world, they must not set _scientists_ to investigate their phenomena in the true experimental spirit. The attempt would most surely result in a partial re-discovery of the magic of old--that of Moses and Paracelsus. Under the deceptive beauty of some of their apparitions, they might find some day the sylphs and fair undines of the Rosicrucians playing in the currents of _psychic_ and _odic_ force.

"Already Mr. Crookes, who fully credits the _being_, feels that under the fair skin of Katie, covering a simulacrum of heart borrowed partially from the medium and the circle, there is no soul! And the learned authors of the _Unseen Universe_, abandoning their "electro-biological" theory, begin to perceive in the universal ether the _possibility_ that it is a photographic alb.u.m of _En-Soph_ the Boundless.--(P. 67, vol. I.)

"We are far from believing that all the spirits that communicate at circles are of the cla.s.ses called 'elemental' and 'elementary.'" Many, especially among those who control the medium subjectively to speak, write, and otherwise act in various ways, are human, disembodied spirits. Whether the majority of such spirits are good or _bad_, largely depends on the private morality of the medium, much on the circle present, and a great deal on the intensity and object of their purpose.... But in any case, human spirits can _never_ materialize themselves in _propria persona_.[21]--(P. 67, vol. I.)

[Footnote 21: By which it is doubtless meant that the _full_ individuality is not present; the higher principles, the _true_ spirit, having ascended to its appropriate house, from which there is no attraction to earth. That which materializes would be an elemental, or elementals molding their fluidic forms in the likeness of the departed human being; or, on the other hand, considering and revivifying the atomic remnants of the sidereal encas.e.m.e.nt, or astral body, still left undissipated in the soul-world.]

In _Art Magic_ we find the following pertinent remarks, p. 322. "There are some features of mediums.h.i.+p, especially amongst those persons known as _physical force mediums_, which long since should have awakened the attention of philosophical spiritualists to the fact that there were influences kindred only with animal natures at work somewhere, and unless the agency of certain cla.s.ses of elemental spirits was admitted into the category of occasional control, humanity has at times a.s.sumed darker shades than we should be willing to a.s.sign to it. Unfortunately in discussing these subjects, there are many barriers to the attainment of truth on this subject. Courtesy and compa.s.sion alike protest against pointing to ill.u.s.trations in our own time, whilst prejudice and ignorance intervene to stifle inquiry respecting phenomena, which a long lapse of time has left us free to investigate.

"The judges whose ignorance and superst.i.tion disgraced the witchcraft trials of the sixteenth and seventeenth centuries, found a solvent for all occult, or even suspicious circ.u.mstances, in the control of 'Satan and his imps.' The modern spiritualists, with few exceptions, are equally stubborn in attributing everything that transpires in spiritualistic circles, even to the wilful _cunningly contrived preparations for deception_ on the part of pretended media, to the influence of disembodied human spirits--good, bad, or indifferent; but the author's own experience, confirmed by the a.s.surances of wise-teaching spirits, impels him to a.s.sert that the tendencies to exhibit animal proclivities, whether mental, pa.s.sional, or phenomenal, are most generally produced by elementals.

"The rapport with this realm of beings is generally due to certain proclivities in the individual; or, when whole communities are affected, the cause proceeds from revolutionary movements in the realms of astral fluid; these continually affect the elementals, who, in combination with low undeveloped spirits of humanity (elementaries), avail themselves of magnetic epidemics to obsess susceptible individuals, and sympathetically affect communities."

In the introduction to _Isis Unveiled_, we find the following definition of elementary spirits:

"Properly, the disembodied _souls_ of the depraved; these souls, having at some time prior to death, separated from themselves their divine spirits, and so lost their chance of immortality. Eliphas Levi and some other Kabalists make little distinction between elementary spirits, who have been men, and those beings which people the elements and are the blind forces of nature. Once divorced from their bodies, these souls (also called astral bodies) of purely materialistic persons, are irresistibly attracted to the earth, where they live a temporary and finite life amid elements congenial to their gross natures. From having never, during their natural lives, cultivated this spirituality, but subordinated it to the material and gross, they are now unfitted for the lofty career of the pure, disembodied being, for whom the atmosphere of earth is stifling and mephitic, and whose attractions are all away from it. After a more or less prolonged period of time these material souls will begin to disintegrate, and finally, like a column of mist, be dissolved, atom by atom, in the surrounding elements.--(Preface x.x.x., vol. I.)

"After the death of the depraved and the wicked, arrives the critical moment. If during life the ultimate and desperate effort of the inner-self to reunite itself with the faintly-glimmering ray of its divine parent is neglected; if this ray is allowed to be more and more shut out by the thickening crust of matter, the soul, once freed from the body, follows its earthly attractions, and is magnetically drawn into and held within the dense fogs of the material atmosphere. Then it begins to sink lower and lower, until it finds itself, when returned to consciousness, in what the ancients termed Hades. The annihilation of such a soul is never instantaneous; it may last centuries perhaps; for nature never proceeds by jumps and starts, and the astral soul, being formed of elements, the law of evolution must bide its time. Then begins the fearful law of compensation, the _Yin-Youan_ of the Buddhists. This cla.s.s of spirits is called the terrestrial, or _earthly_ elementary, in contradistinction to the other cla.s.ses." (They frequent seance rooms, &c.)--(P. 319, vol. I.)

Of the danger of meddling in occult matters before understanding the elementals and elementaries, _Isis_ says, in the case of a rash intruder:

"The spirit of harmony and union will depart from the elements, disturbed by the imprudent hand; and the currents of blind forces will become immediately infested by numberless creatures of matter and instinct--the bad demons of the theurgists, the devils of theology; the gnomes, salamanders, sylphs, and undines will a.s.sail the rash performer under multifarious aerial forms. Unable to invent anything, they will search your memory to its very depths; hence the nervous exhaustion and mental oppression of certain sensitive natures at spiritual circles. The elementals will bring to light long-forgotten remembrances of the past; forms, images, sweet mementos, and familiar sentences, long since faded from our own remembrance, but vividly preserved in the inscrutable depths of our memory and on the astral tablets of the imperishable 'Book of Life.'"--(P. 343, vol. I.)

Paracelsus speaks of _Xeni Nephidei_: "Elemental spirits that give men occult powers over visible matter, and then feed on their brains, often causing thereby insanity.

"Man rules potentially over all lower existences than himself," says the author of _Art Magic_ (p. 333), "but woe to him, who by seeking aid, counsel, or a.s.sistance, from lower grades of being, binds himself to them; henceforth he may rest a.s.sured they will become his parasites and a.s.sociates, and as their instincts--like those of the animal kingdom--are strong in the particular direction of their nature, they are powerful to disturb, annoy, prompt to evil, and avail themselves of the contact induced by man's invitation to drag him down to their own level. The legendary idea of evil compacts between man and the 'Adversary' is not wholly mythical. Every wrong-doer signs that compact with spirits who have sympathy with his evil actions.

"Except for the purposes of scientific investigation, or with a view to strengthening ourselves against the silent and mysterious promptings to evil that beset us on every side, we warn mere curiosity-seekers, or persons ambitious to attach the legions of an unknown world to their service, against any attempts to seek communion with elemental spirits, or beings of any grade lower than man. _Beings below mortality can grant nothing that mortality ought to ask._ They can only serve man in some embryonic department of nature, and man must stoop to their state before they can thus reach him.... Knowledge is only good for us when we can apply it judiciously. Those who investigate for the sake of science, or with a view to enlarging the narrow boundaries of man's egotistical opinions, may venture much further into the realms of the unknown than curiosity-seekers, or persons who desire to apply the secrets of being to selfish purposes. It may be as well also for man to remember that he and his planet are not _the all_ of being, and that, besides the revelations included in the stupendous outpouring called 'Modern Spiritualism,' there are many problems yet to be solved in human life and planetary existences, which spiritualism does not cover, nor ignorance and prejudice dream of.... Besides these considerations, we would warn man of the many subtle, though invisible, enemies which surround him, and, rather by the instinct of their embryonic natures than through _malice prepense_, seek to lay siege to the garrison of the human heart. We would advise him, moreover, that into that sacred entrenchment no power can enter, save by invitation of the soul itself.

Angels may solicit, or demons may tempt, but none can compel the spirit within to action, unless it first surrenders the _will_ to the investing power."--(_Art Magic_, p. 335.)

From the _Theosophist_ of July 1886, we make the following extract, bearing upon the subject of the loss of immortality by soul-death, and the dangers of Black Magic:

"It is necessary to say a few words as regards the real nature of soul-death, and the ultimate fate of a black magician. The soul, as we have explained above, is an isolated drop in the ocean of cosmic life.

This current of cosmic life is but the light and the aura of the Logos.

Besides the Logos, there are innumerable other existences, both spiritual and astral, partaking of this life and living in it. These beings have special affinities with particular emotions of the human soul, and particular characteristics of the human mind. They have, of course, a definite individual existence of their own, which lasts up to the end of the Manwantara. There are three ways in which a soul may cease to retain its special individuality. Separated from its Logos, which is, as it were, its source, it may not acquire a strong and abiding individuality of its own, and may in course of time be reabsorbed into the current of universal life. This is real soul-death.

It may also place itself _en rapport_ with a spiritual or elemental existence by evoking it, and concentrating its attention and regard upon it for purposes of black magic and Tantric wors.h.i.+p. In such a case it transfers its individuality to such existence and is sucked up into it, as it were. In such a case the black magician lives in such a being, and as such a being he continues until the end of Manwantara."

A good deal of highly interesting information on the subject of elementals and elementaries is to be found in numbers of _The Path_. A few of the points contained in these articles may be mentioned here, but the reader is strongly recommended to study these articles, ent.i.tled _Conversations on Occultism_, for himself. According to the writer:

An elemental is a center of force, without intelligence, as we understand the word, without moral character or tendencies similar to ours, but capable of being directed in its movements by human thoughts, which may, consciously or not, give it any form, and endow it to a certain extent with what we call intelligence. We give them form by a species of thought which the mind does not register--involuntary and unconscious thought--"as, one person might shape an elemental so as to seem like an insect, and not be able to tell whether he had thought of such a thing or not." The elemental world interpenetrates this one, and elementals are constantly being attracted to, or repelled from, human beings, taking the prevailing color of their thoughts. Time and s.p.a.ce, as we understand them, do not exist for elementals. They can be seen clairvoyantly in the shapes they a.s.sume under different influences, and they do many of the phenomena of the seance room. Light and the concentrated attention of any one make a disturbance in the magnetism of a room, interfering with their work in that respect. At seances elementaries also are present; these are sh.e.l.ls, or half-dead human beings. The elementaries are not all bad, however, but the worst are the strongest, because the most attracted to material life. They are all helped and galvanized into action by elementals.

Contact with these beings has a deteriorating effect in all cases.

Clairvoyants see in the astral light surrounding a person the images of people or events that have made an impression on that person's mind, and they frequently mistake these echoes and reflections for astral realities; only the trained seer can distinguish. The whole astral world is full of illusions.

Elementals have not got _being_ such as mortals have. There are different cla.s.ses for the different planes of nature. Each cla.s.s is confined to its own plane, and many can never be recognized by men. The elemental world is a strong factor in Karma. Formerly, when men were less selfish and more spiritual, the elementals were friendly. They have become unfriendly by reason of man's indifference to, and want of sympathy with the rest of creation. Man has also colored the astral world with his own selfish and brutal thoughts, and produced an atmosphere of evil which he himself breathes. When men shall cultivate feelings of brotherly affection for each other, and of sympathy with nature, the elementals will change their present hostile att.i.tude for one of helpfulness.

Elementals aid in the performance of phenomena produced by adepts. They also enter the sphere of unprotected persons, and especially of those who study occultism, thus precipitating the results of past Karma.

The adepts are reluctant to speak of elementals for two reasons. Because it is useless, as people could not understand the subject in their present state of intellectual and spiritual development; and because, if any knowledge of them were given, some persons might be able to come into contact with them to their own detriment and that of the world. In the present state of universal selfishness and self-seeking, the elementals would be employed to work evil, as they are in themselves colorless, taking their character from those who employ them. The adepts, therefore, keep back or hide the knowledge of these beings from men of science, and from the world in general. By-and-by, however, material science will rediscover black magic, and then will come a war between the good and evil powers, and the evil powers will be overcome, as always happens in such cases. Eventually all about the elementals will be known to men--when they have developed intellectually, morally, and spiritually sufficiently to have that knowledge without danger.

Elementals guard hidden treasures; they obey the adepts, however, who could command the use of untold wealth if they cared to draw upon these hidden deposits.

N. B.--Nizida has quoted from _Man: Fragments of Forgotten History_. The S. P. S. desires to say that while some of the statements contained in that work are correct, there is also in it a large admixture of error. Therefore, the S. P. S. does not recommend this work to the attention of students who have not yet learned enough to be able to separate the grain from the husk. The same may be said of _Art-Magic_.

A WITCH'S DEN

BY MME. HELENA BLAVATSKY

Our kind host Sham Rao was very gay during the remaining hours of our visit. He did his best to entertain us, and would not hear of our leaving the neighborhood without having seen its greatest celebrity, its most interesting sight. A _jadu wala_--sorceress--well known in the district, was just at this time under the influence of seven sister-G.o.ddesses, who took possession of her by turns, and spoke their oracles through her lips. Sham Rao said we must not fail to see her, be it only in the interests of science.

The evening closes in, and we once more get ready for an excursion. It is only five miles to the cavern of the Pythia of Hindostan; the road runs through a jungle, but it is level and smooth. Besides, the jungle and its ferocious inhabitants have ceased to frighten us. The timid elephants we had in the "dead city" are sent home, and we are to mount new behemoths belonging to a neighboring Raja. The pair that stand before the verandah like two dark hillocks are steady and trustworthy.

Many a time these two have hunted the royal tiger, and no wild shrieking or thunderous roaring can frighten them. And so, let us start! The ruddy flames of the torches dazzle our eyes and increase the forest gloom.

Our surroundings seem so dark, so mysterious. There is something indescribably fascinating, almost solemn, in these night-journeys in the out-of-the-way corners of India. Everything is silent and deserted around you, everything is dozing on the earth and overhead. Only the heavy, regular tread of the elephants breaks the stillness of the night, like the sound of falling hammers in the underground smithy of Vulcan.

From time to time uncanny voices and murmurs are heard in the black forest.

"The wind sings its strange song amongst the ruins," says one of us, "what a wonderful acoustic phenomenon!"

"Bhuta, bhuta!" whisper the awestruck torch-bearers. They brandish their torches and swiftly spin on one leg, and snap their fingers to chase away the aggressive spirits.

The plaintive murmur is lost in the distance. The forest is once more filled with the cadences of its invisible nocturnal life--the metallic whirr of the crickets, the feeble, monotonous croak of the tree-frog, the rustle of the leaves. From time to time all this suddenly stops short and then begins again, gradually increasing and increasing.

Heavens! What teeming life, what stores of vital energy are hidden under the smallest leaf, the most imperceptible blades of gra.s.s, in this tropical forest! Myriads of stars s.h.i.+ne in the dark blue of the sky, and myriads of fireflies twinkle at us from every bush, moving sparks, like a pale reflection of the far-away stars.

We left the thick forest behind us, and reached a deep glen, on three sides bordered with the thick forest, where even by day the shadows are as dark as by night. We were about two thousand feet above the foot of the Vindhya ridge, judging by the ruined wall of Mandu, straight above our heads.

Suddenly a very chilly wind rose that nearly blew our torches out.

Caught in the labyrinth of bushes and rocks, the wind angrily shook the branches of the blossoming syringas, then, shaking itself free, it turned back along the glen and flew down the valley, howling, whistling and shrieking, as if all the fiends of the forest together were joining in a funeral song.