CHAPTER V
THE INVISIBLE WORLDS
In the life of each of us, the world which surrounds us has a very great, if not the greatest,
influence. We are very much what our knowledge of the world makes us. We know the
world by means of our five senses; and if one
of our senses is defective, our knowledge of the
world is less by that defect. Now, though we
are all the time exercising our senses, and see,
hear, touch, taste and smell the objects of the
world in which we live, we little realize what
complex processes of consciousness are involved
in our "knowing" the world. Nor do we
realize that we know only a part of what there
is to be known of the world around us.
Let us consider, for instance, our knowledge
of the world through the faculty of sight.
What do we mean by "seeing" an object? It
means that our eyes respond to such vibrations
of light as are given off by the front of the
object, and that our consciousness translates
those vibrations into ideas of form and color.
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What we see is of course only the front of the
object, never the whole, which is both the
front and the back. Our faculty of sight,
then, is due to waves of light to which our eyes
respond. But what, after all, is "light"? In
answering that question we shall quickly see
how small a part of the true world is the visible
world, and how' large a part the invisible.
In Fig. 45 we have a diagram showing us the
main facts about light.
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Light is a vibration;
according to the frequency of the vibration is
the color produced by it. The light by which
we see comes from the sun, which throws off
bundles of vibrations of various frequencies,
and we call the aggregates of these bundles
white light. But if we interpose a prism of
glass in the way of a white ray of light, the
particles of glass break the white light into its
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constituent vibrations. These vibrations create in our consciousness, when they are noted
by the retina of our eyes, the sense of color.
The colors which our eyes can see are seven
— red, orange, yellow, green, blue, indigo and
violet; these seven colors and their shades
and their mixtures make up the many colors
of the world in which we live.
But the colors which we see are not the
only colors which exist. We see only such
colors as our eyes can respond to. But the
response of our eyes is limited; we can see in
the spectrum the colors from red to blue, and
then the violet; few of us can see any indigo
between the blue and the violet. So long as
the vibrations are not larger than 38,000 to the
inch (or 15,000 to the centimeter), making the
color red, nor smaller than 62,000 to the inch
(or 25,000 to the centimeter), making the
color violet, we can respond to solar vibrations, and know them as color. But a little
experiment will quickly show us that, below
the red of the spectrum, and beyond the violet,
there exist vibrations which would mean color
to us, if we could but respond to them. If,
after the spectrum is made, we put a burning-glass where come the infra-red rays (where
our eyes see nothing), and put a piece of
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phosphorus where the rays of the lens converge, we shall have the phosphorus set on fire
by heat; evidently, below the color red of the
spectrum, there are vibrations producing heat.
Similarly, at the other end of the spectrum, if
we shut off the violet rays by a screen, and in
that part of the space beyond the violet, where
our eyes see no color, we place a disc or screen
covered with plantino-cyanide, the disc will
begin to glow, owing to the effect of the ultraviolet rays. There are, then, in the sun's
rays, infrared and ultraviolet colors which
our eyes cannot see; if we could see them, it is
obvious that the colors in natural objects
would be seen to have not only new colors
but also new shades.
Our sense of hearing is similarly limited;
there are sounds both too high and too low
for us to hear. Sound is made by waves in
the air; 16 ½ sound-waves per second make the
low C note of the organ. While some can
hear this, others cannot hear a note which
produces fewer vibrations than 40 per second.
So too with the highest audible note; some can
hear a note as high as 40,000 per second, but
others only up to 20,000 per second.
Wherever exist sounds which some of us, due
to some defect, cannot hear, they do not exist
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for us; they exist for others who respond to
those vibrations.
In Fig. 46 we have a table of vibrations,
giving us a general idea of such effects as are
produced in nature by vibrations in air and in
the aether. 1
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If we imagine a pendulum ...
1 I know that physics today has discarded the existence of the
aether, since the phenomenon of light can be explained without any
need to postulate a medium in which it moves. All the same the
ether exists, for I see it.
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swinging twice per second, then increasing to
four times per second, and then to eight, and
so on, doubling at each step, we shall produce
certain numbers of vibrations per second. Of
waves producible in the air, our faculty of
hearing begins only when they are at the 5th
step, and it ends between the 13th and 15th
steps. Of the electro-magnetic waves in the
ether, also, we "see" only those of a definite
range of frequency. The wire carrying the
current to a lamp is opaque to our eyes, but
when the electricity meets with resistance, and
vibrations, corresponding to those of the 45th
to 46th steps in the diagram, are produced in
the ether, then light appears and our eyes recognize the presence of the electric current.
Of the wide range of vibrations, extending
from waves a minute fraction of an inch in
length, to many miles, which have been tabulated by science, our senses respond only to a
little more than one-ninth of the whole. Thus,
of the world around us, which science has discovered, we know only about one-eighth;
seven-eighths of the world is hidden to our
consciousness.
Suppose that our nerves were differently
organized; suppose they did not respond to
light waves but to some other range of
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electro-magnetic vibrations, what a different
world would then be around us! When the
sun shone, there would be no sunlight; the
atmosphere about us would be opaque but for
waves such as those used in radio. When we
turned on the electric switch, our rooms would
be lit, not by the light of the electric bulb, but
by the wires along the walls and by the discharges of static electricity from the objects in
the room. As a matter of fact, if our eyes
responded to electric waves, we should require
no wires at all; we should "see" by means of
the light emitted by the protons and electrons
composing the atoms. There would then be
for us no alternations of night and day; it
would always be "day" for us, so long as the
protons and electrons swung in their orbits.
Fig. 47 and 48 show us how different an
object can appear if cognized by two different
types of vibration. Both are pictures of the
sun, taken by the photographic camera; but
in Fig. 47 we have a picture made by the
ordinary photographic negative, which responds to all the rays emitted by the sun, that
is, to the white rays.
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But Fig. 48 is a picture
of the sun taken by means of the spectroheliograph, in which the negative responds only to
selected vibrations from the sun and to no
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others. To make this picture, only the vibrations of light emitted by the hydrogen vapors
of the sun are allowed to enter the camera.
We have thus two different pictures of the sun,
both made by the camera. If, therefore, at
one and the same time, we were to photograph
the sun by two telescopes, one with the ordinary
camera attachment and the other with the
spectroheliograph adjusted to a particular
rate of vibration, we should then obtain two
photographs, of one and the same sun, differing
entirely in detail, except for the circular contour common to both.
This is exactly the principle underlying
what is called Clairvoyance. Around us are
many types of vibrations to which the ordinary
mortal cannot respond. He is blind to and
unconscious of a part of the universe which is
ready to reveal itself to him, were he but ready
to respond to its vibrations. But the clairvoyant does so respond, and therefore he "sees"
more of the real world in which we spend our
days. Of course all clairvoyants are not alike
in their response to the unseen world; some
"see" only a little, others a great deal; some
make clear conceptions of what they see, others
are confused and incoherent. But the principIe of Clairvoyance is exactly the principle of
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ordinary sight1. We do not yet know what
special development of nerves and of brain
centres is necessary to call out response to the
vibrations of the invisible world; the science
of a future day will map out for us the occult
physiology of the brain, which will explain to
us more than we now know of the mechanism
of Clairvoyance.
On this matter of a larger, unseen world
around, us, I speak not at second hand, but
partly of my own direct observation and knowledge. What there is peculiar in the centres of
my brain I do not know; but a never-vanishing
fact of my consciousness is that there is on all
sides of me, through, within and without
everything, an invisible world, which is most
difficult to describe. It scarcely requires an
effort of the will to see it; there is no greater
need to concentrate to see it than for the physical eye to focus instantly to see an object.
It is not seen with the eye; whether the eye is
open or shut makes no difference. The sight
of the physical eye and this inner sight are
independent of each other, and yet both work ...
1 I refer here only to those clairvoyants who see objectively, that is,
the object is seen in front of them, and apart from them, just as in
the case of physical sight. Many clairvoyants, however," see" subjectively,
that is, by mental impressions received which create images
or pictures.
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simultaneously; my eye sees the paper on
which I write this, and at the same time my
something — scarcely know what to call it —
sees the invisible world above, below, around
and through the paper, and the table, and the
room. That world is luminous, and seems as
if every point of its space was a point of self-created light of a kind different from the light
of the physical world; the whole of its space is
full of movement, but in a puzzling, indescribable manner, suggestive of
a fourth dimension of space. I must testify, with all the
vehemence at my command, that to my consciousness, to all that I know of as "I", this
invisible world has a greater reality than the
physical world; that as I look at it, and then
with my physical eye look at the world of earth
and sky and human habitations, the physical
world is an utter illusion, a Maya, and has no
quality in it which my consciousness can truly
label as "real". "Our world", when I compare it to the intense reality of
even this fragment of the invisible worlds which I see, is less
than a mirage or a shadow or a dream; it
seems scarcely even an idea of my brain.
Nevertheless, of course, our physical world is
"real" enough; in its own way, it is real enough
just now to me, seeing that, as I write this
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among the hills of Java, mosquitoes are biting
me, and I am acutely conscious of their stings.
Some day, when opportunity permits, I may
be able to develop this faculty with which I
have been born, and add to the stock of facts
about the invisible worlds which have already
been gathered by Theosophical investigators.
The facts already gathered by the scientists
of the Theosophical tradition tell us that this
physical world of ours is only a fragment of the
true world, and that interpenetrating this
world, as also beyond it, are many invisible
worlds. Each of these worlds is material,
that is, not a mere conception, but made of
matter; the matter of the invisible worlds, however, is far finer in quality and substantiality
than the matter to which we are usually accustomed. We are aware of solid matter, and
liquid matter; gaseous matter, as of the air,
we are not normally conscious of, and we note
gases only when they incommode us, as when
wind obstructs us, or some gas causes difficulty
in breathing. Beyond this gaseous state of
matter, modern science has discovered further
states, once termed by Crookes "radiant"
matter; and there is also the mysterious luminiferous ether — in every sense matter, and yet
differing in its attributes from such matter as
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we know. All this vast domain of finer states
of matter has been investigated and described
in Theosophy, and in Fig. 49 we have in tabular
form some facts about the invisible worlds.
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There are seven "planes" or worlds which
have special relation to man, and each individual
has some phase of his life in them. He is represented in the three lower planes by a vehicle
or body made of matter of each of those planes,
and each body serves him as a means of knowledge and communication with that plane.
Thus, each of us has a physical body, made up
of the seven sub-states of physical matter, and
through that body he gains his experiences of
the physical world. Similarly, each of us has
a body of "astral" matter — so called because
the matter is starry or self-luminous — which is
called the "astral body", and each has also a
"mental body" and a "causal body" made up
of materials of the mental world. (See Fig.
28.) Each invisible body is of course highly
organized, as is the physical body; there is an
anatomy and physiology of these invisible
vehicles more complex than that of the physical
body. On planes higher than the mental
world, man's consciousness is as yet rudimentary, and his bodies or vehicles in them are
still awaiting organization.
As is shown in the diagram, each plane or
world is quite distinct from all the others;
natural phenomena like heat and light and
electricity are of our physical world of physical
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matter, and do not affect, for instance, the
world of mental matter. As there are laws of
solid, liquid and gaseous states of physical
matter, so are there similarly laws of matter for
each plane. The matter of each plane has
seven sub-states, called sub-planes; our physical
world has not only the three sub-states, solid,
liquid and gaseous with which we are familiar,
but also four other sub-states, called respectively
etheric, super-etheric, sub-atomic and atomic.
(It should here be mentioned that the word
"etheric" relates to certain sub-states of physical
matter, and does not refer to the ether, that
substance which fills interstellar space and bears
to us the lightwaves from the farthest stars.)
The highest sub-plane of each of the seven
planes is labelled "atomic", for the reason that
its particles are not molecular; each particle is a
unit which is not further divisible into smaller
constituents of that plane.
All the invisible worlds exist around us, here
and now; they are not removed in space from
this world. The astral world. and its inhabitants are around us all the time, though most
of us are unaware of them. So too is that invisible world which is known in tradition as
"Heaven"; the glories of Heaven are here and
now, and all about us, had we but the eye to
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see and the ear to hear. How can this be, that
in our rooms, in our gardens and roads and
cities, there are also other worlds? How can
several worlds exist in one and the same space?
They can so exist, because each higher
world is of finer matter than the one below.
If we compare the matter of the three lower
worlds — physical, astral, mental — to the three
states of physical matter with which we are
familiar — solid, liquid and gaseous; if we think
of the physical world for a moment as "solid",
the astral world as "liquid", and the mental
world as "gaseous", then in one and the same
space these three worlds can exist. A bottle
can be filled with sand; but it is not really full,
as there are air spaces between the particles of
sand; we can put water into the bottle, and
the water particles will occupy the empty
spaces in the sand. Even with the sand and
the water the bottle is not really full, for we
can aerate the water, that is, send gas particles
to fill the empty spaces in the water, since
water does not closely pack space but is full of
holes between its particles. Sand, water and
gas can thus exist together inside one and the
same bottle.
We can use another simile in order to understand how several worlds can occupy the same
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space. Suppose a large room or hall were
filled with old-fashioned round cannon balls,
as closely as they will pack; because of the
spherical shape of the balls, there will be empty
spaces between them, however closely they are
packed. Suppose then we send into the room
thousands of small gun shot, each having a
mysterious faculty of movement; the shot could
exist in the empty spaces between the cannon
balls, and move about without finding them
an insuperable obstruction. Suppose the
room is quite full of shot, and there is no room
for them to move at all among the cannon
balls; still, because the shot are round, there
are empty spaces between them. If then we
send in an army of microbes, they will live
quite at ease among the small shot, move about
without finding the shot an obstruction.
This is somewhat the way that the astral
world, the mental and the higher worlds, are
here all about us; our physical world, of solid
and liquid and gaseous and the etheric states,
is porous, and between its finest particles exist
great spaces; in these spaces exist particles of
matter of the higher planes. An atom of a rare
gas in the atmosphere, like argon, might move
in and out between the meshes of a wire fence
without in the least being incommoded by the
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fence; and as argon will not combine with
any substance, the argon atom and the fence
will be shut off from each other, as it were, in
consciousness, though both partake of the same
space. Similarly, entities of the astral and
other worlds are all about us, living their life,
but we are not conscious of them, nor they of
us, except under abnormal circumstances.
Suppose there exists a man who responds to
the vibrations of the astral and mental worlds,
and so can "see" them, and that he has also
been scientifically trained in observation and
judgment, what does he see? He sees a multitude of phenomena, which will take him long
years to analyze and understand. The first and
most striking thing will be that he sees, living in
either astral or mental bodies, those friends
and acquaintances of his whom he thought of
as dead; they are not removed in space, in a
far-off heaven or purgatory or hell, but are
here, in the finer unseen extensions of this
world. He will see the "dead" blissfully
happy, mildly contented, bored, or utterly
miserable; he will note that entities with these
attributes of consciousness are localized to
various sub-planes of the astral and mental
worlds. He will observe how far from the
earth's surface these sub-planes extend, and
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so he will make for himself a geography of the
invisible worlds.
He will see that in the astral world, and in its
lowest subdivision, live for a time men and
women acutely miserable, and that that part
of the astral world is evidently the "hell"
described in all the religions; that a higher
part of the astral world is evidently "purgatory"; and that a higher
part still is the "Summerland" described by the communicating
entities at spiritualistic seances. With a higher
faculty of observation still, he will note a part
of the invisible world where the "dead" live
as intensely happy as each is capable of being,
and he will note that this is evidently "heaven",
though in many ways radically different and
more sensible than the religious imagination
has conceived heaven to be. The mystery of
life and death will be solved for him as he thus
observes the invisible worlds.
Fig. 50 is an attempt to sum up in tabular
form the various inhabitants of the "three
worlds", the physical, the astral and the mental
or heaven world.
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Three distinct types of
evolving entities share in common these
worlds: (1) the human (including individualized animals),
(2) the life of "elemental
Essence", and the life of minerals, (3) the
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Devas or Angels, with the nature-spirits or
fairies. The second type is the most difficult
to grasp, because it is life which is not differentiated into stable or persistent forms. The
matter of the astral and mental worlds, qua
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matter, that is, irrespective of the soul who
makes a vehicle out of it, is alive with a peculiar kind of life, which is delicately sensitive,
quick with life, and yet is not individualized; if
we imagine what the particles of water in a cup
might feel as an electric current passed through
the water, we have a faint idea of the increased
vitality and energy of mental and astral grades
of matter as "elemental essence" of the first,
second and third types acts through them.
This elemental essence is, as it were, in a
"critical state", ready to precipitate into
"thought-forms" the moment a vibration of
thought from a thinker's mind affects it. According to the type and quality and strength of
the thought is the thought-form which is made
by elemental essence out of astral or mental
matter. These thought-forms are fleeting or
last for hours, months or years; and hence
they can well be classed among the inhabitants of the invisible worlds. They are called
Elementals.
Of the same somewhat undifferentiated type
of life are forms of the etheric grades of physical
matter; while more differentiated is the life of
minerals. A mineral has a dual existence,
as form and as life; as form, it is composed of
various chemical elements; as life, it is a grade
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of evolving life trained to build in matter crystal
forms according to geometrical designs.
Looking at the second column of the diagram, we have, of course,
as physical inhabitants, all minerals, plants, animals and men.
Temporary inhabitants, disintegrating after a
few weeks or months, are those finer etheric
counterparts of the physical bodies, called the
"etheric doubles", which float over graves
where the coarser physical bodies are buried.
"Since these etheric doubles have the shape of
their more physical counterparts, and since
they are still 'physical matter of a sort, they are
sometimes seen by sensitive people in churchyards, and mistaken for the souls of the dead.
In the astral world exist temporarily all those
physical entities, men and animals, for whom
sleep involves a separation of the physical body
for a time from the higher bodies. While we
"sleep", we live in our astral bodies, either
fully conscious and active, or partly conscious
and semi-dormant, as the case may be, according to our evolutionary growth; when we
"wake", the physical and the higher bodies
are interlocked again, and we cease to be inhabitants of the astral world. Of course the
"dead" live in astral bodies in the astral world;
"temporarily", as mentioned in the diagram,
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since after a period of time they finally pass on
to life in the heaven world; this temporary life in the astral world may, however, vary
from a few hours to several dozen years.
(See Fig. 54.)
"Discarded astral bodies" are exactly described by the words; just as we discard our
physical bodies when we "die", and go to live
in the astral world for a time, so too, when we
leave the astral world to pass on to the mental
world, our astral bodies are cast aside. These
discarded astral bodies are, however, different
from our discarded physical bodies, because
they retain a certain amount of the departed
soul's consciousness locked up among their
astral particles; they possess, therefore, many
memories, and, having a curious vitality for
a while, will, like automata, enact certain
habits and modes of expression of the departed
entity. They are called "spooks", and often
are attracted to seances, where they are mistaken for the true souls, of whom they are
nothing more than mere simulacra. Unless
they are artificially stimulated, as at seances;
they disintegrate in a few hours, or in a few
months or years, according to the spiritual or
material nature of the entity who has passed
on into the heaven world.
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The seven sub-planes of the heaven world [the Mental Plane]
form two great divisions; the three higher sub-planes make the higher heaven, and the four
lower sub-planes make the lower heaven.
The lower heaven world is also known as
"Devachan", the abode of Bliss, or the place
of intense joy because in its four lower sub-divisions are found souls
after death in conditions of happiness described in the various
religions as "heaven". Here too are found
those animals who, before death, became
"individualized", and attained to the stature
of a human soul. On the lowest sub-plane
live those men and women and children in
whom affection predominated in the character
when on earth (however limited may have
been its manifestation, owing to adverse circumstances),
and they dwell in bliss for centuries in happy communion with those to love
whom was the highest possible heaven of
earthly dreams. On the next higher sub-plane are those
who added to affection a devotion to some definite religious ideal; on the
sub-plane above, the men and women who delighted to express their dreams of love and
devotion in philanthropic action; on the fourth
sub-plane are those who, with all these beautiful attributes, added philosophic, artistic or
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scientific interests to their soul's manifestations when on earth.
In the three higher sub-planes, in the higher
heaven, ever live all the souls who compose our
humanity. Here each lives as the "individuality", as the
totality of capacity and consciousness evolved throughout the long course
of evolution. From here, as the individuality,
each soul descends into incarnation, putting
forth only a part of himself as the "personality", to experiment with life on lower planes.
On the highest sub-plane live the Adepts and
their higher pupils; on that next below, the
souls whose higher evolution is attested by
their inborn culture and natural refinement
when in earthly bodies; and on the third sub-plane are the vast majority of the 60,000
millions of souls who form the mass of our, as yet,
backward humanity.
Totally distinct from all the life in the visible
and invisible worlds so far described, is the life
of an evolution of entities known as Devas or
Angels. In the higher heaven live Devas of
the highest grade, known as Arupa or "formless" Devas, because the matter of their bodies
is made up of the three higher sub-planes of
mental matter, technically called "formless".
The term "formless" is used because thought
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in that matter does not precipitate into definite
shapes having form, but expresses itself as
a complex, radiating vibration. On the four
lower sub-planes, called the Rupa or "form"
sub-planes, because thought creates thought-forms having definite shapes with outlines,
exist the Rupa or "form" Devas, the lesser-Angels.
On the astral plane exists a still lower order
of Angels known as Kama or "desire" Devas,
since the astral world in which they live is
essentially the realm of self-centred emotions.
On this plane and on the higher etheric levels
of the physical, exist the nature-spirits or
fairies, whose relation to the Devas is somewhat
akin to the relation which our domestic pets
hold to us. These fairies, though their higher
grades possess high intelligence, are not yet
individualized, i.e., they are still part of a
fairy group-soul. They individualize and become permanent egos by their devotion to
individual Devas, just as, one by one, our pet
dogs and cats attain to the possession of a reincarnating soul through their devotion to us.
The invisible worlds of Fig. 49 are those
within the boundaries of our solar system, and
are the fields of experience for our evolving
humanity. There are, however, other planes,
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extra-solar and so cosmic in their nature and
extent, called the "Cosmic Planes". Each of
these cosmic planes too has its seven subdivisions or sub-planes; the lowest and seventh
sub-plane of each cosmic plane makes the
highest and first, the atomic, sub-plane of our
seven planes within the solar system. The
idea will. be clear if we study the two diagrams
of Figs. 49 and 51 together.
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It is on the fifth
or Cosmic Mental Plane that there exists as a
definite Thought-Form the great Plan of the
evolution of all types of life and form in all our
seven planes; this Plan is the Thought of the
Logos Himself of how evolution shall proceed
from its beginning to its end. In this "Mind
of the Logos" are the "Ideas" or "Archetypes"
discussed by Plato; here, "as it was in the
beginning, is now and ever shall be" is an
objective reality.
As will be noted by examining the two
diagrams of the Planes of the Solar System and
of the Cosmic Planes, the highest sub-plane of
our mental world is seen to make the lowest
subdivision of the Cosmic Mental Plane; from
this follows a striking fact, that whoever can
raise his consciousness to work in the former
comes directly under the inspiring vision and
power of the Archetypes of the latter. As the
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glorious colors of a sunset are reflected on the
still surface at the bottom of a deep well, though
in space the water and the clouds are far removed, so can the purified intellect and the
spiritual emotions of the soul see and sense and
know the Eternal Now, the future that awaits
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us, "the glory that shall be revealed". It is
in this manner that the great artists glimpse
with their intuitions what eternally IS, and so
create for us works of art which are, at one and
the same time, beauty and wisdom, work and
sacrifice.
Such are the worlds invisible and visible, in
the lowest and least part of which we play at
our roles of mortality. But our immortal
selves are the inheritors of a vast unseen universe, in which our fuller life shall become, as
we advance in knowledge and growth, a series
of inspiring adventures amidst divine masterpieces.
Even a tiny glimpse of that vast invisible world corrects our mortal vision of
things, and gives a perspective to life and evolurlon which never palls in its fascination.
All doubts of man fade away, as mists dissolve
when the sun rises, when man can thus see for
himself, and know by direct vision, and not
merely believe.
Though for most of us this vision is not as yet
attainable, yet there is another vision of the
purified intellect and of the glorified intuition,
which is indeed as a beacon light to guide our
steps amid the dark paths of our mortal world.
If Theosophy cannot give at once, and to all,
the direct vision to the eye, it can at least give,
...
- 146 -
more satisfactorily than any other philosophy,
a vision of "things as they are" to the human
intellect, which inspires to good and adds to
life's enthusiasms. Till all can see what now
only a few see, this is all that Theosophy can
legitimately claim, as the vision of the invisible
worlds is thus revealed to the aspiring intellects
of men.
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