The Inner Life, v. II/Third Section/I

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After reading Man Visible and Invisible students have sometimes remarked that the list of qualities there given seems incomplete, and that nothing is said as to some others which are at least equally common — such for example as courage, dignity, cheerfulness, truthfulness, loyalty. The reason that these were not included in that first account is that they have not, as have those other qualities, readily distinguishable colours; but it must not therefore be supposed that their presence or absence would be indistinguishable by clairvoyant vision. Such qualities are indicated by differences in the structure of the mental body, or by changes in its surface; but it might be said, broadly speaking, that they are represented rather by form than by colour.

It will be remembered that, in the drawings of the mental body given in the book above mentioned, the colours which indicate some of the principal qualities are shown, and something is said as to their general arrangement in the vehicle. In a general way, all the colours denoting good qualities are to be found in the upper half, and those denoting unpleasant qualities are mostly in the lower half. The violet of high aspiration, the blue of devotion, the rose-colour of affection, the yellow which indicates intellect, and even the orange of pride or ambition — all these belong to the upper part, while thoughts prompted by anger, selfishness or jealousy gravitate towards the bottom of the ovoid. While the illustrations there given fairly indicate what would be the appearance of the mental body if it ever were really at rest, there is considerable variation from those types when the man is in the act of thinking strongly or definitely.

The mental unit may be regarded as the heart and centre of the mental body, and upon the relative activity of the different part of that unit the appearance of the body as a whole to a great extent depends. The various activities of the mind fall naturally into certain classes or divisions, and these divisions are expressed through different parts of the mental unit. Mental units are by no means all the same. They differ greatly according to the type and the development of their owners. If such a mental unit lay at rest the force radiating from it would make a number of funnels in the mental body, just as the light shining through the slide in a magic lantern makes a large radiating funnel of light in the air between the lantern and the sheet.

In this case the surface of the mental body may be likened to the sheet, because it is only at the surface that the effect becomes visible to one who is looking at the mental body from the outside; so that, if the mental unit were at rest, we should see on the surface of the mental body a number of pictures in colour, representing the various types of thought common to the person, with presumably dark spaces between them. But the mental unit, like all other chemical combinations, is rotating rapidly on its axis and the effect of this is that in the mental body we have a series of bands, not always quite clearly defined, nor always of the same width, but still readily distinguishable, and usually in about the same relative position.

Where aspirational thought exists, it invariably shows itself in a beautiful little violet circle at the top of the ovoid of the mental body. As the aspirant draws near to the gateway of the Path this circle increases in size and radiancy, and in the initiate it is a splendid glowing cap of the most lovely colour imaginable. Below it comes often the blue ring of devotional thought, usually rather a narrow one, except in the case of the few whose religion is really deep and genuine. Next to that we may have the much broader zone of affectionate thought, which may be of any shade of crimson or rose-colour, according to the type of affection which it indicates. Near the zone of affection, and frequently closely connected with it, we have the orange band which expresses proud and ambitious thought; and again in intimate relation with pride comes the yellow belt of intellect, commonly divided into two bands, denoting respectively the philosophical and the scientific types of thought. The place of this yellow colour varies much in different men; sometimes it fills the whole of the upper part of the egg, rising above devotion and affection, and in such a case pride is generally excessive.

Below the group already described, and occupying the middle section of the ovoid, is the broad belt devoted to concrete shapes — the part of the mental body from which all ordinary thought-forms issue. The principal colours here is green, shaded often with brown or yellow according to the disposition of the person.

There is no part of the mental body which varies more widely than this. Some people have their mental bodies crowded with a vast number of concrete images, whereas others have only few. In some they are clear and well-outlined, in others they are vague and hazy to the last degree; in some they are classified and labelled and arranged in the most orderly fashion, in others they are not arranged at all, but are left in hopeless confusion.

In the lower part of the ovoid come the belts expressing all kinds of undesirable thoughts. A kind of muddy precipitate of selfishness too often fills the lower third or even the half of the mental body and above this is sometimes a ring portraying hatred, cunning or fear. Naturally, as men develop, this lower part vanishes, and the upper gradually expands until it fills the whole body, as shown in the illustrations in Man Visible and Invisible.

Degrees in the feeling which prompts thought are expressed by brilliance of colour. In devotional feeling, for example, we may have the three stages of respect, reverence and worship; in affection we may have the stages of good-will, friendship and love. The stronger the thought the larger is the vibration; the more spiritual and unselfish the thought the higher is the vibration. The first produces brilliancy, the second delicacy of colour.

Within these different rings or zones we usually see more or less clearly marked striations, and many qualities of the man can be judged by an examination of these striations. The possession of a strong will, for example, brings the whole mental body into far more level definite lines. All the striations and radiations are steady, firm and clearly distinguishable, whereas in the case of a weak and vacillating person this firmness and strength of line would be conspicuously absent; the lines separating the different qualities would be indeterminate, and the striations and radiations would be small, weak and wavy. Courage is shown by firm and very strongly-marked lines, especially in the orange band connected with pride. Dignity also expresses itself principally in the same part of the mental body, but by a calm steadiness and assuredness which is quite different from the lines of courage.

Truthfulness and accuracy are portrayed very clearly by regularity in the striations of the part of the mental body devoted to concrete forms, and by the clearness and correctness of the images which appear there. Loyalty shows itself by intensification both of affection and of devotion, and by the constant formation, in that part of the ovoid, of figures of the person to whom the loyalty is felt. In many cases of loyalty, affection and devotion, a very strong permanent image is made of the objects of these feelings, and that remains floating in the aura of the thinker, so that, when his thought turns towards the loved or adored one, the force which he pours out strengthens that already existing image, instead of forming a new one as it would normally do.

Joy shows itself in a general brightening and radiancy of both the mental and the astral bodies, as also in a peculiar rippling of the surface of the body. General cheerfulness shows itself in a modified bubbling form of this, and also in a steady serenity which is pleasant to see. Surprise, on the other hand, is shown by a sharp constriction of the mental body, accompanied by an increased glow in the bands of affection if the surprise is a pleasant one, and by a change of colour usually involving the display of a good deal of brown and grey in the lower part of the ovoid when the surprise is an unpleasant one. This constriction is usually communicated to both the astral and the physical bodies, and often causes singularly unpleasant feelings, which affect sometimes the solar plexus (resulting in sinking and sickness) and sometimes the heart-centre, in which case it brings palpitation or even death; so that a sudden surprise may occasionally kill one who has a weak heart. Awe is the same as wonder, except that it accompanied by a profound change in the devotional part of the mental body, which usually swells out under this influence, and has its striations more strongly marked.

At the moment when a person's thought is strongly directed into one or another of these channels, the part of the mental body which corresponds to that thought usually bulges outwards in form in addition to brightening in colour, and so disturbs for the time the symmetry of the ovoid. In many people such bulging is permanent, and that always means that the amount of thought of that type is steadily increasing. If, for example, a person takes up some scientific study, and therefore suddenly turns his thoughts in that direction much more than before, the first effect will be such protuberance as I have described; but if he keeps the amount of his thought on scientific subjects steadily at the same level which he has now adopted, the protruding portion will gradually sink back into the general outline of the ovoid, but the band of its colour will have become wider than before.

If however the man's interest in scientific subjects steadily increases in force, the protrusion will still remain in evidence even though the band has widened. The general effect of this is that in the undeveloped man the lower portion of the ovoid tends always to be larger than the upper, so that the mental and astral bodies have the appearance of an egg with the small end uppermost; while in the more developed man the qualities expressing themselves in the higher part are always tending to increase, and consequently we have for the time the effect of an egg with its smaller end pointing downwards. But the tendency always is for the symmetry of the ovoid to re-assert itself by degrees, so that such appearances are only temporary.

Reference has frequently been made to the ceaseless motion of the matter in both the mental and astral bodies. When the astral body, for example, is disturbed by any sudden emotion, all its matter is swept about as if by a violent hurricane, so that for the time being the colours become very much mixed. Presently, however, by the specific gravity of the different types of matter which reflect or emit these various colours, the whole arrangement will sort itself once more into its usual zones. Even then the matter is by no means at rest, as the particles are all the time rushing round these zones, though comparatively rarely leaving their own belt and intruding on another. But this movement within its own zone is entirely a healthy one; one in whom there is no such circulation is a mental crustacean, incapable of growth until he bursts his shell. The activity of the matter in any particular zone increases in proportion to the amount of thought devoted to the subject of which it is an expression.

If the man should permit his thought upon any given subject to stagnate, that stagnation will be faithfully reproduced in the matter appropriate to the subject. If a prejudice should grow up in man, thought on that particular subject ceases altogether and a small eddy forms in which the mental matter runs round and round until it coagulates and becomes a kind of wart. Unless and until this wart is worn away or forcibly rooted out, the man cannot use that particular part of his mental body, and is incapable of rational thought on that subject. This foul thickened mass blocks all free movement either outward or inward; it prevents him on the one hand from seeing accurately, or from receiving any reliable new impressions on the matter in question, and on the other from sending out any clear thought with regard to it.

These diseased spots in the mental body are unfortunately also centres of infection; the inability to see clearly increases and spreads. If part of the man's mental body is already stagnant, the other parts are likely to be affected; if a man allows himself to have a prejudice on one subject he will probably soon develope prejudices on others, because the healthy flow of mental matter has been checked and the habit of untruth has been formed. Religious prejudice is the commonest and the most serious of all and it completely prevents any approach to rational thought with regard to the subject. Unfortunately a very large number of people have the whole of that part of their mental bodies which should be occupied with religious matters inactive, ossified and covered with warts, so that even the most rudimentary conception of what religion really is remains utterly impossible for them until a catastrophic change has taken place.

It may be remembered that in Man Visible and Invisible drawings were given of the astral bodies of men of the devotional and scientific types. Variants of these with which we frequently meet are the intuitional person and the matter-of-fact person. The latter has generally much of yellow in his mental body, and his various bands of colour are usually regular and in order. He has far less emotion and less imagination than the intuitional man and therefore often in certain ways less power and enthusiasm; but on the other hand he is far less likely to make mistakes, and what he does will generally be well and carefully done. In the vehicle of the intuitional man we find much more of blue, but the colours are generally vague and the whole body ill-regulated. He suffers much more than the steadier type, but sometimes through that suffering he is able to make rapid progress. Of course, both the glow and enthusiasm and the steadiness and regularity have their place in the perfect man; it is only a question of which is acquired first.

Mystical thought and the presence of psychic faculties are indicated by colours of which we have no equivalents on the physical plane. When a man begins to develope along occult lines, the whole of his mental body must be rapidly purified and brought into thorough working order, for every part of it will be needed, and every part must be absolutely at its best if he is to make any real progress. It is eminently necessary that he should be able to make strong and clear thought-forms, and in addition to this it is a great help and comfort to him if he is able to visualise them clearly. The two acts must not be confused; one man may be able to make a stronger and clearer thought-form than another, and yet not be able to visualise it so well. The formation of a thought is a direct act of the will, working through the mental body; the visualisation is simply the power to see clairvoyantly the thought-form which he has made. Let him think strongly of any object, and the image of it is there in the mental body — just as much there whether he can visualise it or not.

It must be remembered that all mental work done on the physical plane must be done through the physical brain, so that in order to succeed it is necessary not only to develope the mental body, but to get the physical brain into order, so that the mental body may readily work through it. It is well known that certain parts of the brain are connected with certain qualities in the man and with his power to think along certain lines, and all these must be brought into order and duly correlated with the zones in the mental body.

Another point, the greatest of all, is that there is another connection to be made and kept active — the connection between the ego and his mental body; for he is the force behind, which makes use of all these qualities and powers. In order that we may think of anything we must first remember it; in order that we may remember it we must have paid attention to it; and the paying of attention is the descent of the ego into his vehicles in order to look out through them. Many a man with a fine mental body and a good brain makes little use of them because he pays little attention to life — that is to say, because the ego is putting but little of himself down into these lower planes, and so the vehicles are left to run riot at their own will. I have written elsewhere of the cure for this state of affairs; put very briefly it comes to this: Give the ego the conditions which he desires, and he will promptly put himself down more fully, to take advantage of them. If he desires to develope affection, give him the opportunity by cultivating affection to the fullest extent on these lower planes, and at once the ego will respond. If he desires principally wisdom, then endeavour by study to make yourself wise upon the physical plane, and once more the ego will appreciate your effort and be delighted to co-operate. Find out what he wants and give it to him, and you will have no reason to complain of his response.