The spirit, with the thought of a man in the light of mysterious science, what this implies all in all, promptly ends up obvious. It settles upon the acknowledgment of something taken cover behind that which is uncovered to the external faculties and to the astuteness gained through recognition. These faculties and this mind can catch just a piece of all that mysterious science reveals as the absolute human element, and this part is the physical body.
So as to toss light upon its origination of this physical body, mysterious science from the start focuses on a marvel which faces all onlookers of life like an extraordinary question,— the wonder of death,— and regarding it, focuses to purported lifeless nature, the mineral kingdom. We have accordingly alluded to certainties, which it decays on mysterious science to clarify, and to which a significant piece of this work must be dedicated. Be that as it may, regardless, just a couple of focuses will be addressed, by method for direction.
Inside showed nature the physical body, as per mysterious science, is that piece of man which is of a similar sort as the mineral kingdom. Then again, that which distinguishes a man from minerals is considered as not being a piece of the physical body. From the mysterious perspective, what is of incomparable significance is the way that passing isolates the individual from that which, during life, is of like nature with the mineral world.
Mysterious science focuses on the dead body as that piece of man which is to be discovered existing similarly in the mineral kingdom. It lays solid accentuation upon the way that in this rule of the person, which it views as the physical body, and which passing decreases to a carcass, similar materials and powers are grinding away as in the mineral domain; yet no less accentuation is laid upon the way that at death breaking down of the physical body sets in. Mysterious science in this way says: “The facts confirm that similar materials and powers are grinding away in the physical body as in the mineral, yet during life, their action is put at the transfer of something higher. They are left to themselves just when passing happens. At that point, they act, as they should in similarity with their very own temperament, as decomposers of the physical body.”
Hence a sharp qualification must be drawn between the showed and the shrouded components in man. For during life, that which is escaped view needs to wage an unending war on the materials and powers of the mineral world. This demonstrates the time when mysterious science steps in. It needs to describe what wages the war implied, as a rule, which is avoided sense-perception.
What You need to know about The Spirit?
The extrasensory sight alone can uncover its functions. How man lands at familiarity with this concealed component, as clearly as his normal eyes see the wonders of sense, will be portrayed in a later piece of this book. Consequences of insightful perception will be given now for the explanation previously brought up, that will be, that interchanges about the manner by which the higher sight is gotten must be of an incentive to the understudy when he has first turned out to be familiar, as a story, with the aftereffects of extrasensory research. For in this circle it is very conceivable to comprehend things which one isn’t yet ready to watch. In fact, the correct way to higher vision begins with comprehension.
Presently, in spite of the fact that the concealed something which takes up arms against the crumbling of the physical body can be watched distinctly by the higher sight, it is obviously unmistakable in its belongings to the human staff of judgment which is constrained to the showed world; and these impacts are communicated in the structure or shape wherein mineral materials and powers are joined during life.
At the point when passing has interceded, the structure vanishes gradually, and the physical body turns out to be a piece of the remainder of the mineral world. Be that as it may, the visionary can watch this shrouded something like an autonomous individual from the human creature, which during life keeps the physical materials and powers from taking their common course, which would prompt the disintegration of the physical body. This free guideline is known as the etheric or essential body.
How do we define “Etheric”?
On the off chance that mistaken assumptions are not to emerge at the start, two things must be borne at the top of the priority list regarding this record of the second guideline of human nature. “Etheric” is utilized here in an alternate sense from that of current material science, which assigns as “ether” the medium by which light is transmitted. In mysterious science, the utilization of the word is restricted to the sense given previously. It indicates what is available to higher sight, and can be known to physical perception just by its belongings, that is, by its capacity of giving an unequivocal structure or shape to the mineral materials and powers present in the physical body.
Once more, the utilization of “body” must not be misconstrued. It is important to utilize the expressions of consistent language in depicting things on a higher plane of presence, and these terms, when applied to detect perception, express just what is physical. The etheric body has, obviously, nothing of a real sort in the physical sense, anyway ethereal we may envision such a body to be. When the medium notices this etheric or imperative body, he arrives at the time when he will undoubtedly experience the restriction of numerous contemporary assessments. The improvement of the human personality has been with the end goal that the notice of such a rule of human instinct is fundamentally viewed as informal.
The materialistic perspective has landed at the end that there is not something to be found in a living body however a mix of physical substances and powers, for example, are likewise found in the purported lifeless body of the mineral, the main contrast being that they are more muddled in the living than in the dormant body. However, it isn’t since a long time ago different perspectives were held, even by authentic science.
It is apparent to any one who concentrates crafted by numerous sincere men of science, delivered during the primary portion of the nineteenth century, that around then numerous an authentic agent of nature was aware of some factor acting inside the living body other than in the dead mineral. It was named “indispensable power.” It is genuine this imperative power isn’t spoken to as being what has been above described as the essential body, yet fundamental the origination was a diminish thought of the presence of such a body.
Body – physical or spiritual?
Crucial power was, for the most part, viewed as something which in a living body was joined by physical issues and powers similarly that the power of a magnet joins itself with iron. At that point came when crucial power was exiled from the area of science. Simple physical and synthetic causes were accounted for all adequate.
At the present minute, be that as it may, there is a response in this regard in some logical quarters. It is once in a while surrendered that the theory of something of the idea of “indispensable power” isn’t unadulterated hogwash. However, even the researcher who surrenders this much isn’t eager to make normal reason with the medium concerning the indispensable body. When in doubt, it fills no valuable need to enter upon talk of such perspectives from the viewpoint of mysterious science.
It ought to be significantly more the worry of the medium to perceive that the materialistic perspective is a fundamental attending marvel of the incredible development of normal science in our day.
This development is because of the tremendous enhancements in the instruments utilized in sense-perception. Furthermore, it is in the very idea of man to carry a portion of his resources in a specific way of flawlessness to the detriment of others. Accurate sense-perception, which has been advanced to such a significant degree by regular science, will undoubtedly leave out of sight the development of those human resources which lead to the shrouded universes. Be that as it may, the opportunity has arrived when this development is again fundamental; and acknowledgment of the undetectable won’t be won by fighting sentiments which are the coherent result of a forswearing of its reality, but instead by setting the imperceptible in the correct light.
At that point, it will be perceived by those for whom the “opportunity has arrived.”
It was important to state this much, all together that it may not be envisioned that mysterious science is uninformed of the outlook of characteristic science when notice is made of an “etheric body,” which, in numerous circles should fundamentally be considered as simply nonexistent.
Along these lines, the etheric body is the second standard of the person. For the extrasensory, it has a higher level of reality than the physical body. A depiction of how it is seen by the extrasensory can be given distinctly in later pieces of this book when the sense wherein such portrayals are to be taken will wind up show. For the present, it will be sufficient to state that the etheric body infiltrates the physical body in the entirety of its parts, and is to be viewed as a sort of designer of the last mentioned.
All the physical organs are kept up in their structure and shape by the flows and developments of the etheric body. The physical heart depends on an etheric heart, the physical mind, upon an etheric cerebrum, and the physical, with this distinction, that in the etheric body the parts stream into each other in dynamic movement, while in the physical body they are isolated from one another.
Etheric body is the heart of your
Man shares this etheric body practically speaking with all plants, similarly as he shares the physical body for all intents and purposes with minerals. Everything living has its etheric body.
The investigation of mysterious science continues upwards from the etheric body to another standard of the individual. To help in the arrangement of thought of this standard, it causes to notice the marvel of rest, similarly as regarding the etheric body consideration was attracted to death. All human work, so far as the showed world is concerned, is needy upon movement during cognizant existence.
In any case, that movement is conceivable just insofar as a man can recover his depleted powers by rest. Activity and thought vanish, torment and joy blur away during rest, and on re-getting up, man’s cognizant forces climb from the obviousness of rest just as from shrouded secretive wellsprings of vitality. It is a similar awareness that sinks down into diminish profundities on nodding off and rises from them again on re-getting up.
That which stirs life again out of this condition of obviousness is, as per mysterious science, the third rule of the person. It is known as the astral body. Similarly, as the physical body can’t keep its structure by methods for the mineral substances and powers it contains, yet should, so as to be kept together, be interpenetrated by the etheric body, so is it inconceivable for the powers of the etheric body to enlighten themselves with the light of cognizance. An etheric body left to its very own assets would be in a perpetual condition of sleep.
An etheric body alert is enlightened by an astral body. This astral body appears to detect perception to vanish when man nods off; to insightful perception, it is as yet present, with the distinction that it seems isolated from or drawn out of the etheric body. Sense-perception has nothing to do with the astral body itself, yet just with its belongings in the showed world, and these stop during rest. In a similar sense wherein a man has his physical body in a similar manner as plants, he looks like creatures as respects his astral body.
studing the spirit
Plants are in a changeless condition of rest. One who doesn’t judge precisely in these issues may effortlessly tragically attribute to plants a similar sort of awareness as that of creatures and people in the waking state; however, this presumption must be because of a wrong origination of cognizance. All things considered, it is said that, if an outside improvement is applied to a plant, it reacts by specific developments, as would a creature.
The affectability of certain plants is discussed,— for instance, of those which agreement their leaves when certain outer things follow up on them. Yet, the trademark characteristic of awareness isn’t that a being responds with a particular goal in mind to an impression, however that it encounters something in its inward nature which adds another component to the simple response. Else we ought to have the option to talk about the awareness of a bit of iron when it extends affected by warmth. Cognizance is available just when, through the impact of warmth, the being feels agony or delight internally.
The fourth standard of being which mysterious science ascribes to man is one which he doesn’t partake just the same as the remainder of the showed world. It is what separates him from his kindred animals and makes him the crown of creation. Mysterious science helps in shaping an origination of this further standard of human instinct by pointing out the presence of a basic distinction between the sorts of involvement in cognizant existence. From one viewpoint, man is always exposed to encounters which should of need travel every which way; on the other, he has encounters with which this isn’t the situation. This reality turns out with exceptional power if human encounters are contrasted and those of creatures.
A creature encounters the impacts of the external world with extraordinary consistency; affected by warmth and cold it winds up aware of agony or delight, and during certain consistently repeating substantial procedures it feels yearning and thirst. An amazing aggregate isn’t depleted by such encounters; he can create wants and wishes which go past these things. On account of a creature, it would consistently be conceivable, on going far enough into the issue, to determine the reason—either inside or without its body—which prompted it to some random demonstration or feeling.
This is in no way, shape or forms the case with man. He may induce wishes and wants for which no satisfactory reason exists either inside or outside of his body. A specific source must be found for everything in this space; as per mysterious science this source is to be found in the human “I” or “sense of self.” Therefore the conscience will be discussed as the fourth guideline of the individual.
Were the astral body left to its very own assets, sentiments of delight and agony, and vibes of yearning and thirst, would happen inside it, however, there would do not have the awareness of something enduring in every one of these emotions. It isn’t the lasting all things considered, which is here assigned the “self-image,” yet rather that which encounters this perpetual component. In this area, originations must be actually communicated if false impressions are not to emerge. With the getting to be mindful of something changeless, enduring, inside the changing inward encounters, starts the beginning of “self-image awareness.”
The impression of craving, for example, can’t give an animal the sentiment of having a conscience. Craving sets in when the repetitive causes make themselves felt in the being concerned, which at that point eats up its nourishment on the grounds that these common conditions are available. For the inner self-awareness to emerge, there must not exclusively be these common conditions, encouraging the being to take nourishment, yet there more likely than not been delight gotten from past fulfillment of yearning, and the cognizance of the joy probably remained, so that the present involvement of craving as well as the past experience of joy asks the being to take sustenance.
Similarly as the physical body falls into rot if the etheric body doesn’t keep it together, and as the etheric body sinks into obviousness if not lit up by the astral body, so the astral body would fundamentally permit the past to be lost in blankness except if the sense of self saved the past via conveying it over into the present. What passing is to the physical body and rest to the etheric, the intensity of overlooking is to the astral body. We may place this in another manner, and state that life is the extraordinary normal for the etheric body, cognizance that of the astral body, and memory that of the sense of self.
It is as yet simpler to tragically attribute memory2 to a creature than that of crediting cognizance to a plant. It is so normal to consider memory when a pooch perceives its lord, whom maybe it has not seen for quite a while; yet truly the acknowledgment isn’t because of memory by any stretch of the imagination, yet to something very unique.
The pooch feels a specific fascination toward its lord which continues from the character of the last mentioned. This gives the canine a feeling of delight at whatever point its lord is available, and each time this happens it is a reason for the redundancy of the joy. In any case, memory possibly exists in a being the point at which he feels his present encounters, yet holds those of the past.
An individual may concede this but fall into the mistake of reasoning the canine has memory. For it may be said that the canine pines when its lord leaves it, and in this way, it holds a recognition of him. This also is an off base supposition. Living with its lord has made his essence a state of prosperity to the canine, and it feels his nonappearance much similarly in which it feels hunger. One who doesn’t make these qualifications won’t land at an unmistakable comprehension of the genuine states of life.
Memory and absent-mindedness have for the sense of self much similar importance that waking and resting have for the astral body. Similarly as rest exiles into nothingness the considerations and issues of the day, so does carelessness draw a shroud over the dismal encounters of life and destroy some portion of the past. What’s more, similarly as rest is fundamental for the recovery of the depleted crucial powers, so should a man rub out from his memory certain parts of his previous existence in the event that he is to confront his new encounters uninhibitedly and without bias. It is out of this very absent mindedness that quality emerges for the impression of new realities.
Give us a chance to take the instance of figuring out how to compose. Every one of the subtleties which a youngster needs to experience in this procedure is overlooked. What remains is the capacity to compose. How might an individual ever have the option to compose if each time he took up his pen every one of his encounters in figuring out how to review ascended before his brain?
Presently there is a wide range of degrees of memory. Its most straightforward structure is shown when an individual sees an article and, in the wake of getting some distance from it, holds its picture in his brain. He framed the picture while taking a gander at the item, A procedure was then done between his astral body and his sense of self. The astral body lifted into cognizance the outward impression of the item, however learning of the article would keep going just as long as the thing itself was available, except if the self-image consumed the information into itself and made it its own.
It is now that mysterious science draws the isolating line between what has a place with the body and what has a place with the human spirit. It discusses the astral body as long as it is an issue of the picking up of learning from an item that is available. Be that as it may, what gives learning length is known as soul. From this, it can immediately be perceived how close is the association in man between the astral body and that piece of the spirit which gives an enduring quality to information. The two are, partially, joined into one guideline of human instinct. Subsequently, this solidarity is regularly indicated the astral body.
At the point when definite terms are wanted, the astral body is known as the spirit body, and the spirit, to the extent that it is joined with the last mentioned, is known as the aware soul.
The inner self ascents to a higher phase of its being the point at which it fixates its movement on what it has picked up for itself out of its learning of target things. It is by methods for this movement that the personality segregates itself increasingly more from the objects of recognition, so as to work inside that which is its own belonging. The piece of the spirit on which this work degenerates is known as the reasonable or scholarly soul.3 It is the characteristic of the conscious and scholarly spirits that they work with that which they get through sense-impressions of outside objects of which they hold the memory.
The spirit is then completely given up to something which is extremely outside it. Indeed, even what it has made
Never can any outside voice call us by the name of “I.” We can apply it just to ourselves. I am just an “I” to myself; to each one else I am a “you,” and each one else is a “you” to me. This reality is the outward articulation of profoundly critical truth. The genuine quintessence of the sense of self is free of everything outside of it, and it is on this record its name can’t be applied to it by any one else. This is the motivation behind why those religions admissions which have deliberately kept up their associations with mysterious science, talk “I” as the “unutterable name of God.”
For the reality previously mentioned is actually what is alluded to when this articulation is utilized. Nothing outward approaches that piece of the human spirit of which we are currently. It is the “concealed haven” of the spirit. Just a being of like nature with the spirit can win entrance there. “The godliness staying in man talks when the spirit perceives itself as a personality.” Just as the aware and scholarly spirits live in the external world, so a third soul-standard is drenched in the awesome when the spirit ends up aware of its own inclination.
In this association a misconception may effectively emerge; it might appear as if mysterious science deciphered the inner self to be unified with God. In any case, it in no way, shape or form says that the sense of self is God, just that it is of a similar sort and substance as God. Does anyone announce the drop of water taken from the sea to be the sea, when he attests that the drop and the sea are the equivalents generally or substance?
On the off chance that an examination is required, we may state, “The sense of self is identified with God as the drop of water is to the sea.” Man can locate a celestial component inside himself since his unique embodiment is gotten legitimately from the Divine. Accordingly man, through the third guideline of his spirit, achieves internal information of himself, similarly, as through his astral body, he picks up learning of the external world. Therefore mysterious science calls the third soul-rule the awareness soul, and it holds that the spirit some portion of man comprises of three standards, the conscious, scholarly, and cognizance spirits, similarly as the real part has three standards, the physical, etheric, and astral bodies.
The genuine idea of the conscience is first uncovered in the awareness soul. Through inclination and reason, the spirit loses itself in different things; however, as the cognizance soul, it lays hold of its own substance. Thusly this sense of self must be seen through the cognizance soul by a specific internal movement. The pictures of outer articles are shaped as those items travel every which way, and the pictures continue working in the insight by ideals of their own power. Be that as it may, if the self-image is to see itself, it can’t only give up itself; it should first, by inward action, draw up its own being out of its profundities, so as to wind up aware of it. Another action of the conscience starts with this self-perception,— with self-memory.
Attributable to this action, the impression of the sense of self in the cognizance soul has a totally unique significance for man from that passed on by the perception of every one of that contacts him through the three substantial standards and the two other soul-standards. The power which uncovers the inner self in the cognizance soul is in certainty a similar power which shows wherever else on the planet; just in the body and the lower soul-standards it doesn’t approach straightforwardly, yet is showed gradually in its belongings.
The most minimal indication is through the physical body, thereupon a continuous rising is made to that which fills the scholarly soul. To be sure, we may state that with each rising stage one of the cloaks falls away in which the shrouded focus is wrapped. In that which fills the awareness soul, this shrouded focus develops divulged into the sanctuary of the spirit. However it shows itself only here to be nevertheless a drop from the sea of the all-overrunning Primordial Essence; and it is here that man initially needs to get a handle on it,— this Primordial Essence. He should remember it in himself before he can discover it in its indications.
That which enters into the awareness soul like a drop from the sea is called by mysterious science Spirit. Thusly is the cognizance soul joined with the soul, which is the shrouded standard in all showed things. On the off chance that man wishes to lay hold of the soul in all indication, he should do it similarly in which he lays hold of the inner self in the cognizance soul. He should stretch out to the noticeable world the movement which has driven him to the view of his sense of self. By this implies he advances to yet higher planes of his being. He adds something new to the standards of his body and soul.
The main thing that happens is that he himself vanquishes what falsehoods covered up in his lower soul-standards, and this is effected through the work which the self-image carries on inside the spirit. How man is occupied with this work ends up obvious on the off chance that we contrast an honorable visionary and an individual who is still offered up to low wants thus called erotic delights.
The last progress toward becoming transmuted into the previous in the event that he pulls back from certain lower propensities and goes to higher ones. He hence works through his sense of self upon his spirit consequently praising and spiritualizing it. The sense of self has turned into the ace of that man’s spiritual life. This might be conveyed so far that no longing or wish can flourish in the spirit except if the sense of self allows its passageway.
Along these lines, the entire soul turns into an indication of the sense of self, which beforehand just the awareness soul had been. All humanized life and all otherworldly exertion truly comprise in the one work, which has for its article to make the inner self the ace. Each one currently living is occupied with this work whether he wishes it or not and whether he is aware of the reality.
Once more, by this work human instinct is attracted upward to higher phases of being. Man grows new standards of his being. This falsehood avoided him behind what is shown. On the off chance that man is capable by working upon his spirit, to make his conscience ace of it, with the goal that the last brings into indication what is covered up, the work may expand yet more remote and incorporate the astral body.
All things considered, the inner self claims the astral body by joining itself with the concealed intelligence of this astral standard. In mysterious science, the astral body which is subsequently vanquished and changed by the sense of self is known as the Spirit-Self. (This is equivalent to what is known as “Manas” in theosophical writing, a term obtained from the insight of the East.) In the Spirit-Self a higher standard is added to human instinct, one which is available as if in the germ, and which in the course of crafted by the individual on itself approaches to an ever increasing extent.
Man vanquishes his astral body by pushing through to the concealed powers lying behind it; a comparable thing occurs, at a later phase of advancement, to the etheric body: however the work on the last is increasingly difficult, for what is covered up in the etheric body is wrapped in two cloaks, yet what is covered up in the astral body in just one.4 Occult science gives a thought of the distinction in the work on the two bodies by pointing out specific changes that may happen in man over the span of his improvement. Let us from the start think about the manner by which certain spirit characteristics of man create when the inner self works upon the spirit; how delights and wants, delights and distresses, may change.
We have just to think back to our adolescence. What gave us delight at that point, what caused our torment? What have we realized notwithstanding what we knew as youngsters? This is nevertheless an outflow of the manner by which the self-image has picked up the authority over the astral body, for it is this rule which is the vehicle of joy and agony, delight and distress. Contrasted and these things, how little over the span of time do certain other human characteristics change, for instance, the demeanor, the more profound idiosyncrasies of the characteristics.
An enthusiastic youngster will regularly hold certain propensities to unexpected resentment during its advancement in later life.
This is such a striking reality, that there are scholars who altogether preclude the plausibility from securing changing the key character. They expect that it is something lasting all through life and that it is only an issue of its being showed somehow. Be that as it may, such a feeling is because of damaged perception. To one who is equipped for seeing such things, it is apparent that even the character and demeanor of an individual might be changed affected by his inner self. The facts demonstrate that this change is delayed in examination with the adjustment in the characteristics before referenced.
We may contrast the connection with one another of the paces of progress in the two bodies to the developments of great importance hand and moment hand of a clock. Presently the powers which achieve a difference in character or demeanor have a place with the concealed powers of the etheric body. They are of a similar sort as the powers which administer the kingdom of life,— the equivalent, in this manner, as the powers of development, nourishment, and age. Further clarifications in this work will illuminate these things.
In this manner it isn’t when man just surrenders himself to joy and agony, delight and distress, that the inner self is dealing with the astral body, yet when the characteristics of these characteristics of the spirit are changed; and the work is stretched out similarly to the etheric body, when the sense of self applies its energies to changing the character or demeanor. This change, as well, is one in which each individual living is locked in, regardless of whether deliberately or not. The most dominant actuation of this sort of progress in normal life is that given by religion.
On the off chance that the conscience permits the driving forces which stream from religion to work upon it over and over, they become a power inside it which stretches out to the etheric body and changes it as lesser motivations in life impact the change of the astral body. These lesser motivations, which come to man through examination, reflection, the praising of inclination, etc, are dependent upon the complex changes of presence; yet strict sentiments dazzle a specific stamp of consistency upon all reasoning, feeling, and willing. They diffuse an equivalent and single light over the entire existence of the spirit.
Man thinks and feels one thing to-day, another to-morrow, the reasons for which are of a wide range of sorts; yet one who, reliably holding to his strict feelings, has a look at something which endures through all changes, will relate his contemplations and sentiments of to-day, just as his encounters of to-morrow, to that crucial inclination he has. In this manner, the strict conviction has the intensity of saturating the entire of the spiritual life. Its persuasions increment in quality over the long haul in light of the fact that they are always rehashed. Consequently, they obtain the intensity of working upon the etheric body.
Likewise the impacts of genuine work of art upon man. On the off chance that— going past the external structure, shading, and tone of a masterpiece,— he enters to its profound establishments with his creative mind and feeling, at that point the motivations in this manner gotten by the sense of self really come to the etheric body. At the point when this idea is pursued out to its obvious end result, the gigantic hugeness of craftsmanship in all human advancement might be assessed. Just a couple of occasions are called attention to here of what initiates the self-image to work upon the etheric body.
There are numerous comparative impacts in human life that are not all that clear at the primary look. However, these examples are sufficient to demonstrate that there is one more guideline of man’s temperament covered up inside him, which the sense of self is making increasingly show. Mysterious science indicates this second rule of the soul the Life-Spirit. (It is a similar which in current theosophical writing is called Budhi, a term acquired from Eastern shrewdness.)
The articulation “Life-Spirit” is suitable, in light of the fact that similar powers are grinding away inside it as are dynamic in the essential body, with the distinction that when they are showing in the last the sense of self isn’t dynamic. Whenever, be that as it may, these forces convey what needs be as the Life-Spirit, they are interpenetrated by the inner self.
Man’s scholarly improvement, the sanitization and honoring of his sentiments and of the indications of his will, are the proportion of the degree in which he has changed the astral body into the Spirit-Self. His strict encounters, just as numerous others, are stepped upon the etheric body, making it into the Life-Spirit. In the conventional course of life this happens pretty much unwittingly; alleged commencement, despite what might be expected, comprises man’s being guided by mysterious science to the methods through which he may intentionally take close by this work on the Spirit-Self and Life-Spirit.
These methods will be managed in later pieces of this book. Meanwhile, it is imperative to demonstrate that, other than the spirit and the body, the soul additionally is working inside man. It will be seen later how this soul has a place with the everlasting piece of man, as appeared differently in relation to the short-lived body.
Be that as it may, crafted by the sense of self on the astral and etheric bodies doesn’t deplete its action, which is likewise stretched out to the physical body. A slight impact of the inner self on the physical body might be seen when certain encounters cause an individual to redden or turn pale. For this situation, the conscience is really the event of a procedure in the physical body. Presently if through the movement of the personality in man, changes happen affecting the physical body, the self-image is truly joined with the shrouded powers of the physical body, that is, with similar powers that achieve its physical procedures.
Mysterious science says that during such action the inner self is chipping away at the physical body. This articulation must not be misjudged. It should under no circumstances be assumed that this work is of horribly material nature.
What shows up as gross material in the physical body is only its showed piece; behind this are the shrouded powers of its being, which are of a profound sort. At the point when the personality advances its energies in the way portrayed, it joins itself, not with the external material appearance of the physical body, however with the undetectable powers which bring that body into being and a short time later reason it to rot. This work of the self-image on the physical body can truth be told, mostly become obvious to man’s cognizance in customary life.
It can turn out to be completely clear just when affected by mysterious science, a man intentionally brings the work into his very own hands. At that point, he ends up mindful that there is a third profound guideline inside him. It is what mysterious science calls the Spirit-Man, as appeared differently in relation to physical man. (In theosophical writing this “Soul Man” is known as Atma.)
Once more, as to the Spirit-Man, it is anything but difficult to commit an error. In the physical body we see man’s most minimal standard, and on this record think that its difficult to understand that the work on that body ought to be cultivated by the most noteworthy rule of the human element. In any case, in light of the fact that the soul dynamic inside the physical body is covered up under three shrouds, the most noteworthy sort of human exertion is required so as to make the conscience one with that which is the concealed otherworldly vitality of the body.
Occult science, therefore, represents man as a being composed of many principles. Those of bodily nature is:
- the physical body,
- the etheric or vital body,
- the astral body.
The soul-principles are:
- the sentient-soul,
- the intellectual- or rational-soul,
- the consciousness-soul.
It is in the soul that the ego diffuses its light.
Spiritual nature are:
- the Spirit-Self,
- the Life-Spirit,
- the Spirit-Man.
It pursues based on the information exchanged over that the aware soul and the astral body are firmly joined together and in a specific sense are one. Thus, the awareness soul and the Soul Self structure an entire, for in the cognizance soul the soul sparkles forward and thereupon illuminates with its light different standards of the individual. Thus mysterious science likewise discusses man’s association as pursues. The learned person’s soul is essentially called the self-image since it shares the idea of the inner self, and in a specific sense is the personality, not yet aware of its profound nature. We, therefore, have seven divisions of man:
- (1) physical body;
- (2) the etheric or vital body;
- (3) astral body;
- (4) Ego;
- (5) Spirit-Self;
- (6) Life-Spirit;
- (7) Spirit-Man.
Indeed, even one acquainted with materialistic propensities for idea would not discover in this sevenfold association of man the “whimsical enchantment” frequently ascribed to the number seven, on the off chance that one would just keep carefully to the importance of the above clarifications without himself infusing subjectively the possibility of something mystical into the issue.
Mysterious science talks about these seven standards of man in the very same manner, just from the point of view of a higher type of perception of the world, as suggestion is generally made to the seven hues that make up white light, or to the seven notes of the scale (the octave being viewed as a reiteration of the keynote). As light shows up in seven hues, and sound in seven tones, so is the solidarity of man’s tendency showed in the seven standards portrayed. No more superstition connects to the number seven on account of mysterious science than when related to the range or with the scale.
On one event when these realities were advanced verbally, the complaint was made that the announcement about the number seven doesn’t make a difference to hues since there are others past the red and violet beams, undetectable to the eye. In any case, even in this regard the correlation with hues holds great, for, indeed, the individual extends past the physical body on the one side, and past the Spirit-Man on the other; just to the techniques for otherworldly perception of which mysterious science here talks, are these augmentations of the person “profoundly imperceptible,” similarly as the hues past red and violet are physically undetectable.
This clarification winds up essential, on the grounds that the supposition so effectively emerges that mysterious science doesn’t truly put forth a concentrated effort to logical reasoning, yet treats such issues informally. Nonetheless, one who cautiously considers the importance of the announcements made by mysterious science will find that truly it is never at fluctuation with real science; neither when it presents the realities of characteristic science as representations, nor when its announcements are legitimately associated with regular research.