Tag Archives: Arthur E Powell

Mental Stories and Physical Sensation … by Alice B. Clagett

Recorded on 30 April 2015; published on 7 May 2015; revised on 13 June 2018

Dear Ones,

Here is an audio track recorded in Hawaii in May of 2015. The recording is about astral communication, mental stories, and physical sensation. How our minds create the illusion of cause and effect. What the world ‘really’ looks like. After the audio track is a Summary; text in green font is not in the audio cast …

AUDIO TRACK BY ALICE

 

SUMMARY OF THE AUDIO TAPE

Good Morning, Everyone.

I’m going to begin on a topic that most likely is going to require some future development. It’s a very promising topic.

I was sitting in kirtan last night … Krishna Das’s kirtan www.krishnadas.com and before that, a wonderful performance of Hawaiian ceremonies by Lei’ohu Ryder and Maydeen Iao … hula and drumming. [sound of myna birds chirping]

So I was sitting in kirtan, and I was being bothered by dialogue. It was mostly emotion-laden dialogue, that I didn’t mentally approve of, between me and other people not there.

I got to thinking about a passage in Arthur Powell’s book ‘The Astral Body’ …

Citation: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, published 1927, Quest Book edition 1973, copyright The Theosophical Publishing House, London, Ltd. 1965

And one of the things that they said was that, when we feel something in our body … a sensation … either we feel something, or kinesthetically feel something, or see something … some sensory input … just before that, the instant before that, the mental mind has the ability to begin with a story … a narrative … in response to the sensory stimulus that is about to occur.

When I read that I realized that the stories that have been playing out in my mental mind on the astral plane [4D] in the last few years, in conjunction with other people’s emotional body responses … call and response … these stories arise from sensations in my body.

So during a kirtan [one of Krishna Das’s sacred chanting performances], what I tried, with an amazing effect, was to feel the sensation in my body, and notice the story arising, and stick with the sensation in my body instead of turning my attention to the train of thought thus engendered.

So what happened then, without the train of thought … I could vaguely feel the kinesthetics … the movement of energy in my brain from the thought train … or elsewhere. It could be anywhere. It could be in my throat chakra. It could be in any of my chakras or any place in my body, that the thought was expressing itself. Or in my auric field. But I kept my attention on the swirling of energy in my auric egg, instead of on the cause and effect, the call and response, of the mental world.

And what happened was, first, my visual input changed, and I couldn’t really distinguish objects in the usual way … on the stage, for instance. Everything became kind of jumbled up, disorganized. Actually, just like the swirling colors of my auric body, everything that I saw was constantly changing and melding.

So what I’m thinking is that this step into the kinesthetic … into the actual sensory stimulus, and away from the train of thought, is a step through a Veil. From the mental body, into the astral world. So I suggest trying it, because the mental body is like a net of cause and effect that constrains our perception of the truth, of true reality. It’s rather Zen-like. I think many realizations await this kind of meditative endeavor. We’ll see.

In love, light and joy,
I Am of the Stars

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FOR FURTHER INFORMATION

Citation: “Instantaneous Egoic Dramatization vs Astral Stories vs Co-Creation of New Life on New Earth,” by Alice B. Clagett, finished on 10 June 2018; begun 30 April 2015, https://wp.me/p2Rkym-5UF ..

Link: Krishna Das, www.krishnadas.com ..

Link: Lei’ohu Ryder, http://www.leiohuryder.com/ ..

Video: “Attachment to ‘Other People” by SatsangWithMooji, published on 8 May 8 2011, https://www.youtube.com/watch?v=YfqNRqJ-iMI ..

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causality, clair senses, true reality, Veil, Arthur E Powell, astral communication, auric energy, causality, cause and effect, clair senses, Krishna Das, mental stories, physical sensation, sensory input, telepathy, train of thought, visual input, School of Theosophy, astral stories, kirtan, Zen,

Instantaneous Egoic Dramatization vs Astral Stories vs Co-Creation of New Life on New Earth … by Alice B. Clagett

Finished on 10 June 2018; begun 30 April 2015

  • ON QUELLING ASTRAL STORIES AND PERSONAL DAYDREAMS THROUGH ATTENTION TO PHYSICAL SENSATIONS
  • THE EGO AND INSTANTANEOUS DRAMATIZATION
  • INSTANTANEOUS DRAMATISATION IN A SYMBOLIC FASHION DURING ASTRAL TRAVEL
  • UNCONSCIOUS COLLECTIVE ASTRAL STORIES NOW CIRCULATING THROUGH THE NOOSPHERE
  • PROPHECY THAT ASTRAL STORIES WILL RISE TO COLLECTIVE CONSCIOUSNESS AND ALLOW HUMANKIND TO CO-CREATE NEW LIFE ON NEW EARTH

Dear Ones,

ON QUELLING ASTRAL STORIES AND PERSONAL DAYDREAMS THROUGH ATTENTION TO PHYSICAL SENSATIONS

I’m working with a solution to the below. When I feel a thought arising, and an ‘astral story’ beginning, I turn my attention to the bodily sensation that caused the ‘story’ to begin. Then I keep my awareness on the swirling energies of bodily sensation as they arise. So far, so good.

I’ve noticed it helps to ask my nature spirits to help me with this. They have a mission to help me fulfill my desires. I’ve explained that I don’t desire to talk with other people on the astral plane. Rather, I enjoy silence, and I like to be around them too. I love them very much. They said: Oh, that’s what you want!

Everyone on the astral plane has a name. Mine is Dharm Darshan Kaur. It’s important for everyone to know their own true name on the astral plane. If you don’t know yours, you can ask the nature spirits.

Then, ask the nature spirits to say this to incoming thought forms: “_______  [your true name] doesn’t want to talk to you.” This they have done for me, and it has been a big help in curtailing my personal ‘astral stories’ or ‘daydreams’.

THE EGO AND INSTANTANEOUS DRAMATIZATION

There is a description here, of a habit the untrained ego may have. The School of Theosophy terms this habit ‘instantaneous dramatisation …

Citation: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, published 1927, Quest Book edition 1973, copyright The Theosophical Publishing House, London, Ltd. 1965 … See “Chapter X: Dreams,” page 101, second full paragraph beginning “(2) The ego …” through the third full paragraph ending “…ceases for him.”

This faculty is described, in the above excerpt, as a means by which touch or sound triggers us to create a story of an event. Somehow the person becomes confused into thinking that this artificial construct is a true experience he or she has had.

INSTANTANEOUS DRAMATISATION IN A SYMBOLIC FASHION DURING ASTRAL TRAVEL

Here is a further explanation of the faculty of instantaneous dramatisation, in the context of astral travel as a ‘helper’. In this case this faculty is seen as a symbolic representation of things happening in the physical world …

“In other cases [of astral travel] what is remembered is not at all what really happened, but rather a sort of symbolic description of it, sometimes quite elaborate and poetical. This comes evidently from the image-making characteristic of the ego — his faculty of instantaneous dramatization — and it sometimes happens that the symbol is recollected without its key; it comes through untranslated, as it were, so that unless the helper has a more experienced friend at hand to explain matters, he may have only a vague idea of what he has really done. A good instance of this came before my notice many years ago — so many that, as I made no record of it at the time; I am not now quite certain of one or two of its points, and am therefore obliged to omit some of it, and make it a little less interesting than I think it really was.

“The helper came to me one morning to relate an exceedingly vivid dream which he felt sure was in reality something more than a dream. He remembered having seen a certain young lady drowning in the sea. I believe that he had the impression that she had been intentionally thrown in, though I do not think that he had any vision of the person who was supposed to have done this. He himself could not directly assist her, as he was present only in the astral body, and did not know how to materialise himself; but his keen sense of the imminence of the peril gave him strength to impress the idea of danger upon the young lady’s lover, and to bring him to the scene, when he at once plunged in and brought her ashore, delivering her into the arms of her father. The helper remembered the faces of all these three characters quite clearly, and was able so to describe them that they were afterwards readily recognisable. The helper begged me to look into this case, so that he might know how far his clear remembrance was reliable.

“On doing so, I found to my surprise that the whole story was symbolic, and that the facts which had really occurred were of a different nature. The young lady was motherless, and lived practically alone with her father. She seems to have been rich as well as beautiful, and no doubt there were various aspirants to her hand. Our story, however, has to do only with two of these; one, a most estimable but bashful young fellow of the neighbourhood, who had adored her since childhood, had grown up in friendly relations with her, and had in fact the usual half-understood, half-implied engagement which belongs to a boy-and-girl love affair. The other was a person distinctly of the adventurer type, handsome and dashing and captivating on the surface, but in reality a fortune-hunter of false and unreliable type. She was dazzled by his superficial brilliancy, and easily persuaded herself that her attraction for him was real affection, and that her previous feelings of comradeship for her boy friend amounted to nothing.

“Her father, however, was much more clear-sighted than she, and when the adventurer was presented to him he seems to have received him with marked coolness, and declined altogether, though kindly enough, to sanction his daughter’s marriage with a gentleman of whom he knew nothing. This was a great blow to the young lady, and the adventurer, meeting her in secret, easily persuaded her that she was a terribly ill-used and misunderstood person, that her father was quite unbearably tyrannical and ridiculously old-fashioned, that the only thing left for her to do as a girl of spirit was to show that she meant what she said by eloping with him (the aforesaid adventurer) after which of course the father would come round to a more sensible view of life, and the future would take on the rosiest of hues.

“The foolish girl believed him, and he gradually worked upon her feelings until she consented; and the particular night upon which our friend the helper came upon the scene was that which had been chosen for the elopement. In true melodramatic style the adventurer was waiting round the corner with a carriage, and the girl was in her room hurriedly preparing herself to slip out and join him.

“Not unnaturally, when it came actually to the point her mind was much disturbed, and she found it very difficult to take the final step. It was this fluttering of the mind, this earnest desire for aid in decision, which attracted the notice of the helper as he was drifting casually by. Reading her thoughts, he quickly grasped the situation, and at once began to try to influence her against the rash step which she contemplated. Her mind, however, was in such a condition that he was unable to impress himself upon her as he wished, and he looked round in great anxiety for someone who should prove more amenable to his influence. He tried to seize upon the father, but he was engaged in his library in some literary work of so engrossing a character that it proved impossible to attract his attention.

“Fortunately, however, the half-forgotten lover of her youth happened to be within reach, wandering about in the starlight and looking up at her window in the approved style of young lovers all the world over. The helper pounced upon him, seeing the condition of his sentiments, and to his great delight found him more receptive. His deep love made him anxious, and it was easy enough to influence him to walk far enough to see the carriage and the adventurer in waiting around the corner. His affection quickened his wits, and he instantly grasped the situation, and was filled with horror and dismay. To do him justice, at that supreme moment it was not of himself that he thought, not that he was on the eve of losing her, but that she was on the eve of throwing herself away and ruining the whole of her future life. In his excitement he forgot all about convention; he made his way into the house (for he had known the place since childhood), rushed up the stairs and met her at the door of her room.

“The words which he said to her neither he nor she can remember now, but in wild and earnest pleading he besought her to think before doing this terrible thing, to realise clearly into what an abyss she was about to throw herself, to bethink herself well before entering upon the path of destruction, and at least, before doing anything more, to consult openly with the loving father whom she was requiting so ill for his ceaseless care of her.

“The shock of his sudden appearance and the fervour of his objurgations awakened her as from a sort of trance; and she offered scarcely any resistance when he dragged her off then and there to her father as he sat working in his library. The astonishment of the father may be imagined, when the story was unfolded before him. He had had not the slightest conception of his daughter’s attitude, and she herself, now that the spell was shaken off, could not imagine how she had ever been able really to contemplate such a step. Both she and her father overflowed with gratitude to the loyal young lover, and before he left her that night she had ratified the old childish engagement, and promised to be his wife at no remote date.

“This was what had really happened, and one can see that the symbolism chosen by the ego of the helper was by no means inapt, however misleading it may have been as to the actual facts.”

–from “The Inner Life,” Volume II, by Charles Webster Leadbeater, “Second Section/II. Remembering Astral Experience,” in Wikisource, https://en.wikisource.org/wiki/The_Inner_Life,_v._II/Second_Section/II … CC BY-SA 3.0

UNCONSCIOUS COLLECTIVE ASTRAL STORIES NOW CIRCULATING THROUGH THE NOOSPHERE

In the same way, astral stories, often produced by a number of people, or through the fathomless seas of the unconscious and conscious thought clouds of the world, are assailing the newly clair legions of ascending humankind.

PROPHECY THAT ASTRAL STORIES WILL RISE TO COLLECTIVE CONSCIOUSNESS AND ALLOW HUMANKIND TO CO-CREATE NEW LIFE ON NEW EARTH

It could be that, just as the people described in the above excerpt eventually rise above spontaneous dramatization, so shall the people of New Earth rise to only the most conscious, and conscientious, visualizations. In so doing, they may co-create New Life on New Earth.

In love, light and joy,
I Am of the Stars
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astral planes, co-creation of reality, desire, ego, mastery of mind, School of Theosophy, Arthur E. Powell, astral body, daydreams, instantaneous dramatization, awakening with planet Earth, astral stories, nature spirits, astral name, collective unconscious, collective conscious, noosphere, unconscious thought cloud of the world, visualizations, prophecy,

The Seven Astral Sub-Planes … by the Theosophists, with comments by Alice B. Clagett

Revised on 10 June 2018; begun on 9 July 2013

  • INTRODUCTION
  • THE SEVEN ASTRAL PLANES
  • LOWEST ASTRAL SUB-PLANE
    • The Seventh Astral Sub-Plane
  • MIDDLE ASTRAL SUB-PLANES
    • The Sixth Astral Sub-Plane
    • The Fourth and Fifth Astral Sub-Planes
  • THE HIGHER ASTRAL SUB-PLANES
    • The Second and Third Astral Sub-Planes
    • The First Astral Sub-Plane
  • TRAVEL AMONG THE ASTRAL SUB-PLANES

Dear Ones,

INTRODUCTION

I’ve been searching for a while now for descriptions of the seven sub-planes of the Astral Plane. I’ve found some pretty good information in “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, published 1927, Quest Book edition 1973, copyright The Theosophical Publishing House, London, Ltd. 1965.

However, this information is spread out, hither and yon, in the book. As this book is under copyright, I can’t quote snippets of text in the blog, out of legal concern. However, I will offer a little information from School of Theosophy sources that are in the public domain, along with page citations of copyrighted information that can be consulted by those who have copies of the book.

………

Another way to cover most of the material on the various sub-planes, would be to read …

Citation: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, published 1927, Quest Book edition 1973, copyright The Theosophical Publishing House, London, Ltd. 1965

  • “Chapter XIV: The After-Death Life: Particulars,” especially pp. 132-133; and
  • “Chapter XVI: The Astral Plane,” especially pp. 145-148.

… Along with “The Astral Plane: Its Scenery, Inhabitants, and Phenomena,” by C.W. Leadbeater.  (2007). Urbana, Illinois: Project Gutenberg. Retrieved 10 June 2018, from http://www.gutenberg.org/ebooks/21080 ..

………

At the end of the blog is an explanation of travel from one sub-plane to another, which is useful in an Ascension context, as the awareness of humankind expands from the merely physical, out into the astral plane, and beyond, to the fifth dimension, the Kingdom of God, where Christed and Buddhic consciousnesss abide.

Now, on to the compilation on the seven astral planes, according to the School of Theosophy …

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THE SEVEN ASTRAL PLANES

“First of all, then, it must be understood that the astral plane has seven subdivisions, each of which has its corresponding degree of materiality and its corresponding condition of matter. Now numbering these from the highest and least material downwards, we find that they naturally fall into three classes, divisions 1, 2 and 3 forming one such class, and 4, 5 and 6 another, while the seventh and lowest of all stands alone.

“The difference between the matter of one of these classes and the next would be commensurable with that between a solid and a liquid, while the difference between the matter of the subdivisions of a class would rather resemble that between two kinds of solid, such as, say, steel and sand. Putting aside for the moment the seventh, we may say that divisions 4, 5 and 6 of the astral plane have for their background the physical world we live in and all its familiar accessories.

“Life on the sixth division is simply our ordinary life on this earth, minus the physical body and its necessities; while as it ascends through the fifth and fourth divisions it becomes less and less material, and is more and more withdrawn from our lower world and its interests.”  

–from  “The Astral Plane: Its Scenery, Inhabitants, and Phenomena,” by C.W. Leadbeater.  (2007). Urbana, Illinois: Project Gutenberg. Retrieved 10 June 2018, from http://www.gutenberg.org/ebooks/21080 … Search the chapter heading: Scenery  …  [paragraphing is my own. –Alice B. Clagett]

………

This excerpt from the book “The Astral Body and Other Astral Phenomena” describes how far out from Earth the astral world reaches …

“The Astral Body and Other Astral Phenomena,” p 146, second paragraph, beginning “The outer limit …” and ending “… sub-lunar world.”

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LOWEST ASTRAL SUB-PLANE

The Seventh Astral Sub-Plane

This excerpt from same book describes the seventh astral sub-plane, the Hellworlds …

Ibid,, p 146, fourth paragraph, beginning “Sub-plane 7 …” through the fifth paragraph ending “… own creation.”

Here is more on the topic, from the public domain …

“Most students find the investigation of this section an extremely unpleasant task, for there appears to be a sense of density and gross materiality about it which is indescribably loathsome to the liberated astral body, causing it the sense of pushing its way through some black, viscous fluid,[17] while the inhabitants and influences encountered there are also usually exceedingly undesirable.”

–from  “The Astral Plane: Its Scenery, Inhabitants, and Phenomena,” by C.W. Leadbeater.  (2007). Urbana, Illinois: Project Gutenberg. Retrieved 10 June 2018, from http://www.gutenberg.org/ebooks/21080 … Search the chapter heading: Scenery

This excerpt from “The Astral Body and Other Astral Phenomena” clarifies the location of the Hellworlds, within the physical body of Earth …

“The Astral Body and Other Astral Phenomena,” p 145, fifth paragraph, beginning “Similarly with …” through the sixth paragraph ending “… of the earth.”

………

This excerpt on the Hellworlds, from the same source, mentions the possible haunting, by its inhabitants, of places of ill repute on the physical Earth plane …

Ibid,, p 132, second full paragraph, beginning “On the lowest …” and ending “…vile resorts.”

………

Here is more from the same source on types of people that may find themselves in the Hellworlds …

Ibid,, p 147, first full paragraph, beginning with “The ordinary …” and ending “…the like.”

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MIDDLE ASTRAL SUB-PLANES

These are sub-planes 4 through 6, in increasing density. People in these sub-planes, which I might term the Purgatory worlds, find themselves on or near the surface of physical Earth. Here is more on the topic, from the same source …

Ibid,, p 147, second full paragraph, beginning with “Sub-planes 6 …” through the fourth paragraph ending “…their thoughts.”

Here is more from the same source on each of these sub-planes …

The Sixth Astral Sub-Plane

The location of the sixth astral sub-plane, according to the same source …

Ibid,, p 145, last full paragraph, beginning “The sixth …” and ending “…the earth.”

………

The inhabitants of the sixth sub-plane, from the same source …

Ibid,, p 132, third full paragraph, beginning “On the next …” through the fifth paragraph ending “…lakes, etc.”

The Fourth and Fifth Astral Sub-Planes

On the consciousness of people finding themselves on the fourth or fifth astral sub-planes, from the same source …

Ibid,, p 132, sixth full paragraph, also beginning “On the next …” but ending “…diminishing degree.”

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THE HIGHER ASTRAL SUB-PLANES

“The first, second, and third subdivisions seem much further removed from this physical world, and correspondingly less material. Entities inhabiting these levels lose sight of the earth and its belongings; they are usually deeply self-absorbed, and to a large extent create their own surroundings, though these are not purely subjective, as in Devachan [the Heaven Worlds], but on the contrary sufficiently objective to be perceptible to other entities and also to clairvoyant vision.

“This region is beyond doubt the ‘summerland’ of which we hear so much at spiritualistic séances, and the entities who descend from and describe it are probably often speaking the truth as far as their knowledge extends.

“It is on these planes that ‘spirits’ call into temporary existence their houses, schools, and cities, for these objects are often real enough for the time, though to a clearer sight they may sometimes be pitiably unlike what their delighted creators suppose them to be.

“Nevertheless, many of the imaginations that take form there are of real though temporary beauty, and a visitor who knew of nothing higher might wander contentedly enough there among forests and mountains, lovely lakes and pleasant flower-gardens, or might even construct such surroundings to suit his own fancies.” 

–from  “The Astral Plane: Its Scenery, Inhabitants, and Phenomena,” by C.W. Leadbeater.  (2007). Urbana, Illinois: Project Gutenberg. Retrieved 10 June 2018, from http://www.gutenberg.org/ebooks/21080 … Search the chapter heading: Scenery

………

Here is a further description …

“The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, published 1927, Quest Book edition 1973, copyright The Theosophical Publishing House, London, Ltd. 1965, p 147, from the fifth full paragraph beginning “Sub-planes 3 …” through the first paragraph on p 148 ending “…own fancies.”

………

Here is a description of the occupations of people on these higher sub-planes, from the same source …

Ibid,, p 133, first paragraph, beginning “Those living …” through the fourth paragraph ending “…same lines.”

The Second and Third Astral Sub-Planes

Here is how people on the second and third sub-planes can communicate with people still alive …

Ibid,, p 132, last full paragraph, beginning “On the next …” and ending “…a medium.”

………

Here is a description of the sort of people on these higher sub-planes, from the same source …

Ibid,, p 148, second full paragraph, beginning “The second …” and ending “…and time.”

………

This describes how high ‘Summerland’ extends up into Earth’s atmosphere …

Ibid,, p 146, first paragraph, beginning “The third …” and ending “…the atmosphere.”

The First Astral Sub-Plane

How hard it is to for people on the first astral sub-plane to communicate with people still in physical form …

Ibid,, p 132, last paragraph, beginning “From the …” and ending “…very difficult.”

………

With regard to the emotions felt in the first astral sub-plane …

Ibid,, p 14, third full paragraph, beginning “High unselfish …” and ending “… p. 207).”

………

About the sort of people who find themselves on the first astral sub-plane …

Ibid,, p 148, second full paragraph, beginning “The first …” through the third full paragraph ending “… astral plane.”

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TRAVEL AMONG THE ASTRAL SUB-PLANES

Here is an explanation of navigating among the various astral sub-planes that I found very interesting. Apparently this has to do with transforming one’s awareness, rather than movement through space …

Ibid,, p 110, first full paragraph, beginning “When we …” ending “… upon him.”

This is useful in an Ascension context, as our awareness is expanding outward from the Material Plane (that is, the plane of physical reality), into the Plane of Forces, from thence into the Astral Plane, and thence on into the fifth dimension, the Kingdom of God, where Christed and Buddhic consciousness abide.

According to the above excerpt, expansion of awareness into the loftier astral realms depends on a person’s ability to change his astral rate of vibration. This is done, according to the teachings of today’s Ascension workers, through creation of loftier emotions, such as love, faith, trust, and joy. The ability to create emotions ‘on the spot’ is a new skill for us humans … it requires diligent practice. See …

Link: “Golden Triangle: Purifying the Third Eye Point,” by Alice B, Clagett, http://wp.me/p2Rkym-3nc ..

We must all ‘learn the ropes’ of the seven astral planes, whether those of the Hellworlds (sub-plane 7, the lowest astral sub-planes); the Purgatory Worlds (sub-planes 6 through 4; the intermediate astral sub-planes); and the Heaven Worlds (sub-planes 3 through 1, which heretofore were the very loftiest abodes of human consciousness).

Once we have this power of astral navigation at hand in our clair ‘tool belts’, it will be much easier to communicate with our Ascension team members in the higher dimensions, and to help those still learning astral navigation skills without getting mired down in ‘sticky wicket’ situations.

Another caveat: It’s important to master timeline skills, in case we find ourselves in Hellworld situations that are difficult to pierce through. For this, see my blog category: Timelines – multitemporality – alternate universes – fractals 

In love, light and joy,
I Am of the Stars

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Except where otherwise noted, this work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

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astral planes, Arthur E Powell, C.W. Leadbeater, School of Theosophy, dimensions, fifth dimension, Kingdom of God, Christed and Buddhic consciousness, Hellworlds, Purgatory, Heaven, Heaven worlds, ascension, ascension skills, timelines,

Baptismal Sylph . a story by Alice B. Clagett

First draft on 21 April 2013; finished on 10 June 2018
Previously titled: Nature Spirits … a story by Alice B. Clagett and the School of Theosophy

Image: “Dance of the Nature Spirits,” by Gilbert Williams, https://i.pinimg.com/originals/fa/2b/9a/fa2b9a025cbb9ec57cbd972081183433.jpg ..

  • BAPTISMAL SYLPH, THAT CAN EVOLVE INTO A SERAPH OF THE ANGEL REALM
    • Story of the Transformation of My Baptismal Sylph to a Seraph
    • Spontaneous Mudras or Kriyas as Manifestations of the Descent of Grace
    • Let Us Stand in Faith, Through Christ’s Love, When the Descent of Grace Lights up the Shadow World Around Us
  • THEOSOPHIST C.W. LEADBEATER ON NATURE SPIRITS
  • THEOSOPHIST ARTHUR E. POWELL’S COMPILATION ON THE NATURE SPIRITS

Dear Ones,

BAPTISMAL SYLPH, THAT CAN EVOLVE INTO A SERAPH OF THE ANGEL REALM

When a child is baptized, a sylph … a type of nature spirit known as an elemental of the air …  attaches itself to the child, in the area of the child’s heart, and in the form of a fiery white cross. Under special conditions, that sylph can … all in a flash! …  be transformed to a seraph, an angel. In this way the sylph attains what is termed, in the School of Theosophy, ‘individualization’.  For more on this, see …

Link: “Baptism and Sign of the Cross to Protect the Heart,” by Alice B. Clagett, 5 December 2014 …  https://wp.me/p2Rkym-7NM ..

Story of the Transformation of My Baptismal Sylph to a Seraph

This transformation is something that happened to my baptismal sylph; it is  an experience that I will never forget. I especially remember being escorted out of a spirit-filled Christian church by two burly ushers, who backed me up against the exterior church wall, so that the pastor of the church could condemn me as being possessed by Satan.

The vast display of Christed love and Light, as the sylph is transformed to an angelic presence in the heart of the devout Christian, is almost blinding, to the astral eye, in intensity … the more so when hymns are played, and sung with devotion. There is nothing like devotional music, sung from the heart, to spark the fiery love of the great and vastly beautiful beings of the Angelic Realm.

In my case, the transformation of my baptismal sylph into a seraph was accompanied by spontaneous, healing mudras or kriyas, healing of the congregation by the angel throngs, and a descent of grace that I would be hard-put to describe.

Spontaneous Mudras or Kriyas as Manifestations of the Descent of Grace

Spontaneous mudras or kriyas … that is, spontaneous movements of the fingers or body … although well understood in Eastern religions, are little understood in the West. Among Indian saints who evidenced spontaneous mudras or kriyas, one of the best known and most deeply loved was Anadamay Ma. For more about her, see …

Link: “Anandamayi Ma, Ecstatic Saint,”  by Andres, in Mahasara School of Meditation, https://mahasarameditation.com/anandamayi-ma/ ..

It is likely that Christ also used spontaneous mudras or kriyas in blessing the crowds of people that gathered around him, as there are many portraits of him using mudras. One that I like very much is the mudra with two upraised fingers, which blesses others with Divine understanding …

Image: “Salvator Mundi (Christ Blessing),” by Titian, c. 1570, oil, from Wikimedia Commons, public domain

Image: “Salvator Mundi (Christ Blessing),” by Titian, c. 1570, oil, from Wikimedia Commons, public domain

For more on healing mudras, see … Link: “Healing Mudras,” by Alice B. Clagett, published on 25 February 2019 … https://wp.me/p2Rkym-bNH ..

Let Us Stand in Faith, Through Christ’s Love, When the Descent of Grace Lights up the Shadow World Around Us

Like the Pentecostal Christian phenomenon of talking in tongues, spontaneous mudras and kriyas take place with the descent of grace. When such grace and Light descend, then the darkness in each of us, and in the air around us … here in the realms of duality … is cast into bold relief. Through the light of Angelic presence, we begin to see, with great clarity, the darkness of the Demon realm.

And so it was, at the spirit-filled church I was attending, some years ago, here in Los Angeles. Especially for those ‘in control’ in a congregation … the pastor, the prophets, the altar guild, the ushers, and so on … the challenge arises to join with Christ and with the Angel Realm, and to overcome any fear they may feel of the newly discovered Dark. To work together, as a congregation, in the Light of Christ’s Love.

I expect this challenge will arise, more and more, all over Earth, in the coming years.

THEOSOPHIST C.W. LEADBEATER ON NATURE SPIRITS

I have found a good source of information, from C.W. Leadbeater of the School of Theosophy, regarding the Nature Spirits, that is in the public domain …

3. Nature-Spirits of all Kinds.

“So many and so varied are the subdivisions of this class that to do them anything like justice one would need to devote a separate treatise to this subject alone. Some characteristics, however, they all have in common, and it will be sufficient here to try to give some idea of those.

“To begin with, we have to realize that we are here dealing with entities which differ radically from all that we have hitherto considered.

“Though we may rightly classify the elemental essence and the animal Kâmarûpa as non-human, the monadic essence which manifests itself through them will, nevertheless, in the fulness of time, evolve to the level of manifesting itself through some future humanity comparable to our own, and if we were able to look back through countless ages on our own evolution in previous manvantaras, we should find that that which is now ourselves has passed on its upward path through similar stages.

“That, however, is not the case with the vast kingdom of nature-spirits; they neither have been, nor ever will be, members of a humanity such as ours; their line of evolution is entirely different, and their[p 58] only connection with us consists in our temporary occupancy of the same planet.

“Of course since we are neighbours for the time being we owe neighbourly kindness to one another when we happen to meet, but our lines of development differ so widely that each can do but little for the other.

“Many writers have included these spirits among the elementals, and indeed they are the elementals (or perhaps, to speak more accurately, the animals) of a higher evolution.

“Though much more highly developed than our elemental essence, they have yet certain characteristics in common with it; for example, they also are divided into seven great classes, inhabiting respectively the same seven states of matter already mentioned as permeated by the corresponding varieties of the essence.

“Thus, to take those which are most readily comprehensible to us, there are spirits of the earth, water, air, and fire (or ether)—definite intelligent astral entities residing and functioning in each of those media.

“It may be asked how it is possible for any kind of creature to inhabit the solid substance of a rock, or of the crust of the earth. The answer is that since the nature-spirits are formed of astral matter, the substance of the rock is no hindrance to their motion or their vision, and furthermore physical matter in its solid state is their natural element—the only one to which they are accustomed and in which they feel at home.

“The same is of course true of those who live in water, air or ether. In medieval literature, these earth-spirits are often called gnomes, while the water-spirits are spoken of as ûndinés, the air-spirits as sylphs, and the ether-spirits as salamanders.

“In popular language they are known by many names—fairies, pixies, elves, brownies, peris, djinns, trolls, satyrs, fauns, kobolds, imps, goblins, good people, etc.—some of these titles being applied only to one variety,[p 59] and others indiscriminately to all.

Their forms are many and various, but most frequently human in shape and somewhat diminutive in size. Like almost all inhabitants of the astral plane, they are able to assume any appearance at will, but they undoubtedly have definite forms of their own, or perhaps we should rather say favourite forms, which they wear when they have no special object in taking any other. Of course under ordinary conditions they are not visible to physical sight at all, but they have the power of making themselves so by materialization when they wish to be seen.

“There are an immense number of subdivisions or races among them, and individuals of these subdivisions differ in intelligence and disposition precisely as human beings do.

“The great majority of them apparently prefer to avoid man altogether; his habits and emanations are distasteful to them, and the constant rush of astral currents set up by his restless, ill-regulated desires disturbs and annoys them.

“On the other hand instances are not wanting in which nature-spirits have as it were made friends with human beings and offered them such assistance as lay in their power, as in the well-known stories told of the Scotch brownies or of the fire-lighting fairies mentioned in spiritualistic literature.

“This helpful attitude, however, is comparatively rare, and in most cases when they come in contact with man they either show indifference or dislike, or else take an impish delight in deceiving him and playing childish tricks upon him.

“Many a story illustrative of this curious characteristic may be found among the village gossip of the peasantry in almost any lonely mountainous district, and any one who has been in the habit of attending séances for physical phenomena will recollect instances of practical joking and silly though usually good-natured horseplay, which always indicate the presence of[p 60] some of the lower orders of the nature-spirits.

“They are greatly assisted in their tricks by the wonderful power which they possess of casting a glamour over those who yield themselves to their influence, so that such victims for the time see and hear only what these fairies impress upon them, exactly as the mesmerized subject sees, hears, feels and believes whatever the magnetizer wishes.

“The nature-spirits, however, have not the mesmerizer’s power of dominating the human will, except in the case of quite unusually weak-minded people, or of those who allow themselves to fall into such a condition of helpless terror that their will is temporarily in abeyance; they cannot go beyond deception of the senses, but of that art they are undoubted masters, and cases are not wanting in which they have cast their glamour over a considerable number of people at once. It is by invoking their aid in the exercise of this peculiar power that some of the most wonderful feats of the Indian jugglers are performed—the entire audience being in fact hallucinated and made to imagine that they see and hear a whole series of events which have not really taken place at all.

“We might almost look upon the nature-spirits as a kind of astral humanity, but for the fact that none of them—not even the highest possess a permanent reincarnating individuality.

“Apparently therefore one point in which their line of evolution differs from ours is that a much greater proportion of intelligence is developed before permanent individualization takes place; but of the stages through which they have passed, and those through which they have yet to pass, we can know little.

“The life-periods of the different subdivisions vary greatly, some being quite short, others much longer than our human lifetime. We stand so entirely outside such a life as theirs that it is impossible for us to understand much about its conditions; but it appears on[p 61] the whole to be a simple, joyous, irresponsible kind of existence, much such as a party of happy children might lead among exceptionally favourable physical surroundings.

“Though tricky and mischievous, they are rarely malicious unless provoked by some unwarrantable intrusion or annoyance; but as a body they also partake to some extent of the universal feeling of distrust for man, and they generally seem inclined to resent somewhat the first appearance of a neophyte on the astral plane, so that he usually makes their acquaintance under some unpleasant or terrifying form. If, however, he declines to be frightened by any of their freaks, they soon accept him as a necessary evil and take no further notice of him, while some among them may even after a time become friendly and manifest pleasure on meeting him.

Some among the many subdivisions of this class are much less childlike and more dignified than those we have been describing, and it is from these sections that the entities who have sometimes been reverenced under the name of wood-gods, or local village-gods, have been drawn. Such entities would be quite sensible of the flattery involved in the reverence shown to them, would enjoy it, and would no doubt be quite ready to do any small service they could in return. (The village-god is also often an artificial entity, but that variety will be considered in its appropriate place.)

The Adept knows how to make use of the services of the nature-spirits when he requires them, but the ordinary magician can obtain their assistance only by processes either of invocation or evocation—that is, either by attracting their attention as a suppliant and making some kind of bargain with them, or by endeavouring to set in motion influences which would compel their obedience.

“Both methods are extremely undesirable, and the latter is also excessively dangerous, as the operator would arouse a determined hostility[p 62] which might prove fatal to him. Needless to say, no one studying occultism under a qualified Master would ever be permitted to attempt anything of the kind at all.”

–from “The Astral Plane: Its Scenery, Inhabitants, and Phenomena,” by C.W. Leadbeater.  (2007). Urbana, Illinois: Project Gutenberg. Retrieved 10 June 2018, from http://www.gutenberg.org/ebooks/21080 … [paragraphing and bolding are mine. –Alice B. Clagett]

THEOSOPHIST ARTHUR E. POWELL’S COMPILATION ON THE NATURE SPIRITS

There’s more comprehensive information regarding astral entities, drawn mostly from the above source, in this book, a compilation by Arthur Powell from the School of Theosophy …

Link: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965 … “Chapter XX: Astral Entities: Non-Human,” section “3. Nature Spirits of All Kinds,” pp. 179-184.

However, the book is under copyright, so I cannot offer quotes here. I suggest reading the chapter. See especially the description of the sylphs as having human-like intelligence. Apparently, they can individualize through loving the astral angels.

In love, light and joy,
I Am of the Stars

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The Truth about Heaven, Hell and Purgatory … references to Theosophy … with comments by Alice B. Clagett

Originally created 10 July 2013; revised 6 May 2018

  • WHAT IS THE TRUTH ABOUT HEAVEN AND HELL?
  • KAMALOKA: THE DESIRE WORLD OF THEOSOPHY
  • DEVACHAN: THE HEAVEN WORLDS ON THE HIGHER MENTAL PLANE

Dear Ones,

Here are references to teachings about the Afterlife from the School of Theosophy, along with comments by me to do with Ascension …

WHAT IS THE TRUTH ABOUT HEAVEN AND HELL?

The Theosophist William Walker Atkinson (aka Swami Panchadasi) describes how very different are the beliefs among the major religions of the world, regarding the afterlife. Some describe heaven, or hell, or purgatory, or limbo. Others speak of a great sleep, on passing, until the Day of Judgment at the end of the world …

Citation: “The Astral World: Its Scenes, Dwellers, and Phenomena,” by William Walker Atkinson, “Chapter VI. Disembodied Souls,”    … from the fifth full paragraph beginning “Let us move …” through the second sentence in the seventh paragraph, ending “… all the truth.”

Theosophists have a different, and I feel, in some instances, a far more hopeful and heart-settling set of teachings. They feel that Souls do sort, on the astral plane, after passing from physical form. But all Souls eventually slip into sleep in the Heaven Worlds of the Afterlife after their Astral Work in the Afterlife is done.

KAMALOKA: THE DESIRE WORLD OF THEOSOPHY

The Astral Work referred to here is that in which Souls experience Kamaloka …  the ‘Desire World’ … as it is termed in the School of Theosophy. The work that is done is to purify the astral body, removing the dross of dissonant energies. This may take only a little time, or very much longer.

The type of experience a Soul has during this Astral interval depends on the relative grossness or refinement of its Astral body. Or as we say in an Ascension context, the distortions in its body of light. Also referred to in Hindu texts as the samskaras, or by Judy Satori …  https://judysatori.com/ … as karmic miasmic distortions.

In terms of the Christian faith, a person who has led a very sinful life on Earth, might well have experiences in Kamaloka that are like the Christian notion of Hell. A person who has led a reasonable life on Earth … though not particularly religious or spiritual … might experience what some Christian faiths term Purgatory. A child who passes on before the age of reason, or a person who has led a saintly or spiritual life, might experience only a little time in a state some Christian faiths term Limbo.

There is quite a good explanation of the Astral Afterlife, according to Theosophy, here …

Citation: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965 … “Chapter XIII: After-Death Life: Principles,” pp. 112-119.

The following two chapters are also quite informative. These are “Chapter XIV: The After-Death Life: Particulars,” pp. 120-135, and “Chapter XV: The After-Death Life: Special Cases,” pp. 136-143.

Here is a brief overview of the Soul’s afterlife stay in Kamaloka, the Desire World:

Citation: “The Astral Body: And Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965 … See: “Chapter XXIII. Astral Death,” p 204, from paragraph 1, beginning “We have now …” through paragraph 4, ending: ” heaven-world.”

DEVACHAN: THE HEAVEN WORLDS ON THE HIGHER MENTAL PLANE

When, during the Astral interval, the astral body has been purified of impure feelings and desires, a residue of desire, or kama, is left behind in Kamaloka. The higher ego (the true ‘I’) becomes free to pass on to a very different form of Afterlife experience …  that of the heaven worlds, which, in Theosophy, are termed Devachan.

The Theosophists feel that all Souls  eventually rise from the Hellworlds, Purgatory Worlds, or Limbo they were experiencing on the Astral Plane, to Devachan, the Heaven Worlds. Theirs, then is a more hopeful notion than that professed by many major religions.

In Devachan, those who passed on with desires to accomplish creative work (such as to create a great piece of music) or to exist in a paradise, or to be in a congregation of Souls of their own religion, or to accomplish intellectual or scientific work, can live out their dreams, till their desires to do these things fades. In addition, the work these Souls do in Devachan can be carried forward with them into a new incarnation, and so may aid the development of humankind.

At times, too, disembodied Souls in Devachan may be may offer their creative work as a gift to aspiring creative artists on the physical plane … They become the ‘creative muses’ for these Earth-bound artists.

There’s a good, brief summary of the Devachan experience, from the Theosophical perspective, here …

Citation: “The Astral World: Its Scenes, Dwellers, and Phenomena,” by William Walker Atkinson, published 20 January 2000 by Book Tree, “Chapter IX: Higher Planes and Beyond,” paragraph 11, beginning “I wish here …” through paragraph 13, ending “…follow the gleam!”

Here is a more detailed description of Devachan, from the Theosophical perspective …

Citation: “The Mental Body,” by Lieut.-Colonel Arthur E. Powell, The Theosophical Publishing House Limited, London, Great Britain, 1927 … “Chapter XX: Devachan: Principles,” pp 171-184.

These chapters in the same book are also well worth reading: “Chapter XXI: Devachan: Length and Intensity,” pp. 185-190, and “Chapter XXII: Devachan: Further Particulars,” pp. 191-205.

The 4 chapters following these … pp. 206-220 … describe the four lower levels (there are 7 in all) of the heaven planes. These are numbered ‘backwards’ … The first and lowest level is termed the ‘seventh sub-plane’. The second, which is a little higher, is termed the ‘sixth sub-plane’ … and so on.

In love, light and joy,
I Am of the Stars

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afterlife, astral planes, myths, religions, Christianity, heaven, hell, purgatory, limbo, School of Theosophy, Judgment Day, William Walker Atkinson, Swami Panchadasi, Arthur E. Powell, devachan, kamaloka, Desire World, Heaven Worlds, astral body, mental body, mental plane, ego, Ascension, body of Light, samskaras, karmic miasmic distortions, creative muse, subtle bodies, JScambio,

Effects of Impure Diet on Physical Life and Afterlife, and How to Avoid Them … by Alice B. Clagett

Written on 16 January 2016; revised on 6 May 2018

  • PHYSICAL AND EXOASTRAL EFFECTS OF IMPURE DIET
  • EFFECT OF IMPURE DIET AND SENSUALITY ON THE EARLY AFTERLIFE
  • ON PURIFYING THE ASTRAL BODY PRE-MORTEM
    • Pure Diet
    • Burning Off Impurities in the Astral Body with Sound Meditations
      • Aethos Sound Meditation by Tom Kenyon
      • Regenesis CD by Judy Satori
    • Kundalini Yoga for Tapa (Psychic Fire or Agni) to Burn Off Astral Impurities
      • Agni Tattva
      • Breath of Fire
      • Raja Yoga Meditation for Tapa
        • Caution regarding the tendency to act out murder or suicidal intention (which indicated a first chakra blockage)
        • Caution regarding those who practice sexual deviations as a preferred manner of sexual expression (which indicates a second chakra blockage)

Dear Ones,

PHYSICAL AND EXOASTRAL EFFECTS OF IMPURE DIET

Eating meat, drinking alcohol, using recreational drugs, and using tobacco can cause a health imbalance when a person is also pursuing higher consciousness. As the person seeks higher consciousness, and attempts to refine his astral matter, the diet has the opposite effect of coarsening the astral matter. These two things … the pursuit of higher consciousness and the coarsening diet … are opposed to each other, and place the spirit and physical form in conflict. To me, they indicate imperfect purpose.

The below-referenced School of Theosophy text describes how meat, alcohol, recreational drugs, and nicotine clog and poison the body, and coarsen both the physical and the astral body.

This text also describes how the impure physical body is crowded round … even ‘shelled up’ or ‘encased’ by the elementaries … which are the astral form taken by depraved men who have passed on, and are now roaming about the astral plane … and by loathsome artificial elementals.

Link: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965. Available from Amazon, www.amazon.com … See “Chapter VII: Physical Life,” from page 64, third full paragraph, beginning “I. The Physical …” to page 65, first full paragraph, ending “.. the lower planes.”

I was particularly impressed by the description of how the astral form of a deceased drunkard, intent on indulging in that vice, may partially thrust themselves into the physical body of a drunk person who is in physical form, and whose own will no longer suffices to ward off such evil …

Link: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965. Available from Amazon, www.amazon.com … See “Chapter XIV: The After-Death Life: Particulars,” page 127, first full paragraph, beginning “A confirmed drunkard …”

EFFECT OF IMPURE DIET AND SENSUALITY ON THE EARLY AFTERLIFE

In the same book, here is a description of how drunkenness (and also, indulgence in sensuality) during a person’s physical life affects the astral body after the person passes on. Apparently, his cravings are greatly increased when the physical body is let go upon death. In the afterlife, his awareness at first exists within the astral body … the desire body, as it is termed … and desires once nurtured and sated while in physical form are felt in the Afterlife with greatest longing, in Kama-Loka, the ‘place of desire’, the newly passed on person feels naught but the burning thirst of desire, for which satiety is an impossible dream. Thus, on the astral plane, until the astral form of the deceased drunkard or sensualist is cleansed of the burning thirst of desire, the fires of hell are everywhere …

Link: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965. Available from Amazon, www.amazon.com … See the passage in “Chapter XIV: The After-Death Life: Particulars,” from page 126, second full paragraph, beginning “A man, however, …” through the first paragraph on page 127, ending “a similar mistake.”

There is also a description of how smoking tobacco affects the astral body after a person passes on. Apparently, it creates a form of paralysis of the astral body, so that astral travel is, for a while, impossible after the Soul passes on …

Link: “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, Theosophical Publishing House, Wheaton, IL. Copyright The Theosophical Publishing House, London, Ltd. 1965. Available from Amazon, www.amazon.com … See “Chapter XIV: The After-Death Life: Particulars,” pages 127, last paragraph, beginning “The effect of …” and continuing on to page 128.

Here is a similar description, that I like very much, on this topic. This is from “A Textbook of Theosophy” by the Theosophist C. W. Leadbeater …

“The conditions of life after death are almost infinite in their variety, but they can be calculated without difficulty by any one who will take the trouble to understand the astral world and to consider the character of the person concerned. That character is not in the slightest degree changed by death; the man’s thoughts, emotions and desires are exactly the same as before. He is in every way the same man, minus his physical body; and his happiness or misery depends upon the extent to which this loss of the physical body affects him.

“If his longings have been such as need a physical body for their gratification, he is likely to suffer considerably. Such a craving manifests itself as a vibration in the astral body, and while we are still in this world most of its strength is employed in setting in motion the heavy physical particles. Desire is therefore a far greater force in the astral life than in the physical, and if the man has not been in the habit of controlling it, and if in this new life it cannot be satisfied, it may cause him great and long-continued trouble.

“Take as an illustration the extreme case of a drunkard or a sensualist. Here we have a lust which has been strong enough during physical life to overpower reason, common sense and all the feelings of decency and of family affection. After death the man finds himself in the astral world feeling the appetite perhaps a hundred times more strongly, yet absolutely unable to satisfy it because he has lost the physical body. Such a life is a very real hell—the only hell there is; yet no one is punishing him; he is reaping the perfectly natural result of his own action. Gradually as time passes this force of desire wears out, but only at the cost of terrible suffering for the man, because to him every day seems as a thousand years. He has no measure of time such as we have in the physical world. He can measure it only by his sensations. From a distortion of this fact has come the blasphemous idea of eternal damnation.

“Many other cases less extreme than this will readily suggest themselves, in which a hankering which cannot be fulfilled may prove itself a torture. A more ordinary case is that of a man who has no particular vices, such as drink or sensuality, but yet has been attached entirely to things of the physical world, and has lived a life devoted to business or to aimless social functions. For him the astral world is a place of weariness; the only thing for which he craves are no longer possible for him, for in the astral world there is no business to be done, and, though he may have as much companionship as he wishes, society is now for him a very different matter, because all the pretences upon which it is usually based in this world are no longer possible.

“These cases, however, are only the few, and for most people the state after death is much happier than life upon earth.” –from “A Textbook of Theosophy,” by C. W. Leadbeater. (2004). Urbana, Illinois: Project Gutenberg. Retrieved 16 January 2016, from http://www.gutenberg.org/ebooks/12902 Search: Chapter VI. After Death

ON PURIFYING THE ASTRAL BODY PRE-MORTEM

I can recommend several ways to attempt to purify the astral body, while still alive, of the effects of impure diet and excessive sensuality.

Pure Diet

The first way is, quite naturally, to form a habit of eating and drinking pure foods. I like especially thisdiets …

Link: “The Yogic Diet,” by 3HO (The Healthy, Happy, Holy Organization), https://www.3ho.org/3ho-lifestyle/yogic-diet ..

Burning Off Astral Impurities in the Astral Body Using Sound

Aethos Sound Meditation by Tom Kenyon. I’ve had great success with this healing song by Tom Kenyon. I realize the purpose of the meditation is greater than this, but my own experience is that it does burn off astral impurities as well.

Here is an explanation of the meditation, that includes a link to the meditation near the end of the web page …

Link: “The Aethos Sound Meditation,” by Tom Kenyon, http://tomkenyon.com/the-aethos-sound-meditation ..

Regenesis CD by Judy Satori. I’ve also had great success with the sound tracks on this CD, which include three very brief songs to revitalize the subtle bodies on waking up, at mid-day, and before retiring for the evening. There is a fourth song to promote cellular restoration …

Link: “Beyond Healing Phase 1 Regenesis,” by Judy Satori, … https://judysatori.com/ … Search products for: Regenesis

Kundalini Yoga for Tapa (Psychic Fire or Agni) to Burn off Astral Impurities

Agni Tattva. Here is a description of Agni Tattva …

Link: “The Agni Tattva and the 3rd Chakra,” by 3HO, https://www.3ho.org/3ho-lifestyle/health-and-healing/agni-tattva-3rd-chakra ..

Breath of Fire. I suggest doing Breath of Fire to release the purifying fire for both physical and subtle bodies. It’s best to do this breath during adulthood, and while in perfect health. It’s best not done by young children, by people with blockages in the first or second chakra (see below), or by seniors. I say this because it’s a very strong and purifying breath that ought to be respected for these qualities and used sensibly …

Link: “Breath of Fire (Agni Pran),” by 3HO, https://www.3ho.org/files/pdfs/breath-of-fire.pdf ..

Raja Yoga Meditation for Tapa. This Raja Yoga Meditation for Tapa will purify the chakras, one by one, and raise the psychic purifying fire or agni.

Link: “Raja Yoga Meditation for Tapa,” by 3HO, https://www.3ho.org/raja-yoga-meditation-tapa ..

Cautions: If you have a blockage of energy at the level of the first or second chakra that result in ….

  • acting out murder or suicidal intention (which indicated a first chakra blockage)
  • or sexual deviations as a preferred manner of sexual expression (which indicates a second chakra blockage),

… then I feel it would be best to work with just the first chakra (in the case of murder or suicidal intentions), or with just the first and second chakras (in the case of sexual deviations) until that blockage clears.

Where there are blockages in the chakras, be gentle and patient with yourself; it may be that auric injuries through many lifetimes or clearing. Or it could be that you have, in this or past lifetimes, agreed to take on the aggregate karma of a group of suffering Souls. Above all, be patient with yourself, and be gentle in clearing your physical and subtle bodies.

In love, light and joy,
I Am of the Stars

Note that there are online versions of  “The Astral Body and Other Astral Phenomena,” compiled by Arthur E. Powell, but for reasons of copyright I dare not refer the reader to them. Also, I cannot vouch for their authenticity.

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The Intellect … by the Theosophists … with comments by Alice B. Clagett

Written on 11 December 2013; revised on 2 May 2018

  • HOW INTELLECT HOLDS SWAY FOR A TIME IN A MAN’S SOUL EVOLUTION, BEFORE AWARENESS OF SPIRIT DEVELOPS
  • INTELLECT AS A COMBATIVE, SEPARATIVE PRINCIPLE IN MAN
  • UNITY IS FELT ON ATTAINING THE BUDDHIC PLANE

Dear Ones,

Below are excerpts on the human Intellect from “The Causal Body and the Ego,” by Arthur E. Powell, “Ch. XIII. Individualisation: Its Mechanism and Purpose” …

HOW INTELLECT HOLDS SWAY FOR A TIME IN A MAN’S SOUL EVOLUTION, BEFORE AWARENESS OF SPIRIT DEVELOPS

“In the course of man’s development, the intellectual evolution must for a time obscure the spiritual evolution. The spiritual has to give way before the rush of intelligence, and retire into the background for a while, leaving intelligence to grasp the reins and guide the next stages of evolution …

“Thus for a time the spirit is obscured, maturing in silence, while the warrior intellect carries on the struggle: the time will eventually come when intellect will lay its spoils at the feet of spirit, and man, becoming divine, shall reign on ‘earth’ i.e., on the lower planes, as their master, no longer their slave ….”

INTELLECT AS A COMBATIVE, SEPARATIVE PRINCIPLE IN MAN

“The intellect is essentially the separative principle in man, that marks off the ‘I’ from the ‘not I’,  that is conscious of itself, and sees all else as outside itself and alien. It is the combative, struggling, self-assertive principle, and from the plane of the intellect downwards, the world presents a scene of conflict, bitter in proportion as the intellect mingles in it.

“Even the passion nature is spontaneously combative only when it is stirred by the feeling of desire, and finds anything standing between itself and the object of its desire. It becomes more and more aggressive, as the mind inspires its activity, for then it seeks to provide for the gratification of future desires, and tries to appropriate more and more from the stores of nature.

“But the intellect appears to be spontaneously combative, its very nature being to assert itself as different from others. Hence we find in intellect the root of separateness, the ever-springing source of divisions among men …”

UNITY IS FELT ON ATTAINING THE BUDDHIC PLANE

“Unity, on the other hand, is at once felt when the buddhic plane is reached. But with that we shall deal in a much later chapter.”

–from “The Causal Body and the Ego,” by Arthur E. Powell, 1928, “Ch. XIII. Individualisation: Its Mechanism and Purpose,”  public domain, available at www.lulu.com or www.amazon.com Also at: http://www.hermetics.org/pdf/theosophy/Arthur_E_Powell_-_The_Causal_Body___The_Ego.pdf ..

Subheadings and paragraphing are my own. –Alice B. Clagett

In love, light and joy,
I Am of the Stars
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mastery of mind, Arthur E Powell, intellect, School of Theosophy, Soul evolution, intellect, mind, passion nature, combativeness, separativeness, unity, buddhic plane, desire,