VARIETIES OF PSYCHISM
VARIETIES OF PSYCHISM
Occult development consists in the gradual opening up of new phases of consciousness, and the extension of the faculties of sense-observation. Putting aside the sense of pleasure which results in a marked degree from this process of self-expansion or opening out into “moreness," there is no other feeling which stands out so strongly as the utter unexpectedness of each new experience. In trying to picture to oneself what will be the nature of any new power of consciousness, one is apt always to build up from past experience, to regard the anticipated phase of experience as strictly sequential with the old, as, to put it colloquially, merely a glorified version of that already enjoyed. Experience shows us that in reality this is a mistake. The fresh power of consciousness is in the nature of an altogether new dimension of experience, rather than a mere extension of the old. It is profoundly true to assert: “As above, so below," but in practice it is false to rejoin: “As below, so above." We can perhaps make the point clear by a concrete illustration. The student who is trying to develop clairvoyance, accustomed by years of previous experience to associate the power of vision with the physical eyes, expects to continue in the use of his eyes when exercising his new faculty; it never occurs to him to think otherwise, and one of his first surprises will be to find that the eyes play no part in clairvoyance.[Except in a variety of the etheric sight] Hence it is clear that in dealing with this kind of development the old adage is peculiarly applicable: "An ounce of practice is worth a ton of theory."
***
An excerpt from the beginning of:
CHAPTER 1 - LOWER AND HIGHER PSYCHISM
We can most profitably embark upon our voyage of psychic investigation, perhaps, by setting ourselves to deal with one problem which perplexes not only the outside world but many thoughtful students also.
“Why is it," the question is often asked, “that psychics are usually uneducated people, devoid of critical ability, ignorant and untutored?" We must admit the impeachment. In fact we may go rather further and say that it is not so much that such people are uneducated — for that is often a man's misfortune and does not necessarily imply stupidity on his part — but that a great many seem incapable of making much use of the mind. Into the psychism of these people there enters not infrequently a considerable element of fortune-telling, and even fraud and chicanery; so that much prejudice is created against the whole subject. On the other hand, there are other psychics, quite a minority, whose work entitles them to a position in the forefront of progressive thought.
Now the Theosophical scheme of evolution not only explains this well-defined phenomenon, but shows how perfectly natural it is in the sequence of evolution. At the outset, we must distinguish between a lower psychism and a higher psychism. The one is a relic of the earlier evolution of man, the other an anticipation of the future development of the race.
We may picture man's pilgrimage in matter as differentiating itself into three main stages — they correspond perhaps to those of which Paracelsus spoke when he referred to the three ages of man. There is first the gradual descent from spirit into matter, from the subtle to the gross. Secondly, the period of deepest immersion in matter, the turning point, the battlefield of Kurukshetra. Thirdly, the stage of the re-ascent from matter to spirit. In Hindu Philosophy the first stage is called the Pravritti Marga, the Path of Forth-going, and the last the Nivritti Marga, the Path of Return. This three-fold scheme of progress runs throughout the whole of nature. We see it in the large cycle of a Scheme of Evolution, where the first three Chains constitute a downward arc of progressive densification, the fourth the turning-point, and the fifth, sixth, and seventh an upward arc. Similarly in the smaller cycle of the passage of the Life-Wave round the seven globes of a Chain. And the same process is repeated in the seven successive Root-Races which inhabit a globe, and within those in the sub-races again. Thus, in studying the development of mankind, we naturally expect to see these three phases of progress faithfully reproduced. And it is so.
In the earlier stages, man's consciousness is focussed more in the higher worlds, and there is little effective touch with the physical. In a limited sense only would it be true to say that man was more "spiritual" then than now. True, the consciousness was more centred in the higher bodies, but it was comparatively inward-turned, as that of a man in a "brown study" — and we may suppose that this also is very much the state of those out of the body at night, or in the post-mortem life, who are not "awake" to the plane which they are...
"1103751941"
Occult development consists in the gradual opening up of new phases of consciousness, and the extension of the faculties of sense-observation. Putting aside the sense of pleasure which results in a marked degree from this process of self-expansion or opening out into “moreness," there is no other feeling which stands out so strongly as the utter unexpectedness of each new experience. In trying to picture to oneself what will be the nature of any new power of consciousness, one is apt always to build up from past experience, to regard the anticipated phase of experience as strictly sequential with the old, as, to put it colloquially, merely a glorified version of that already enjoyed. Experience shows us that in reality this is a mistake. The fresh power of consciousness is in the nature of an altogether new dimension of experience, rather than a mere extension of the old. It is profoundly true to assert: “As above, so below," but in practice it is false to rejoin: “As below, so above." We can perhaps make the point clear by a concrete illustration. The student who is trying to develop clairvoyance, accustomed by years of previous experience to associate the power of vision with the physical eyes, expects to continue in the use of his eyes when exercising his new faculty; it never occurs to him to think otherwise, and one of his first surprises will be to find that the eyes play no part in clairvoyance.[Except in a variety of the etheric sight] Hence it is clear that in dealing with this kind of development the old adage is peculiarly applicable: "An ounce of practice is worth a ton of theory."
***
An excerpt from the beginning of:
CHAPTER 1 - LOWER AND HIGHER PSYCHISM
We can most profitably embark upon our voyage of psychic investigation, perhaps, by setting ourselves to deal with one problem which perplexes not only the outside world but many thoughtful students also.
“Why is it," the question is often asked, “that psychics are usually uneducated people, devoid of critical ability, ignorant and untutored?" We must admit the impeachment. In fact we may go rather further and say that it is not so much that such people are uneducated — for that is often a man's misfortune and does not necessarily imply stupidity on his part — but that a great many seem incapable of making much use of the mind. Into the psychism of these people there enters not infrequently a considerable element of fortune-telling, and even fraud and chicanery; so that much prejudice is created against the whole subject. On the other hand, there are other psychics, quite a minority, whose work entitles them to a position in the forefront of progressive thought.
Now the Theosophical scheme of evolution not only explains this well-defined phenomenon, but shows how perfectly natural it is in the sequence of evolution. At the outset, we must distinguish between a lower psychism and a higher psychism. The one is a relic of the earlier evolution of man, the other an anticipation of the future development of the race.
We may picture man's pilgrimage in matter as differentiating itself into three main stages — they correspond perhaps to those of which Paracelsus spoke when he referred to the three ages of man. There is first the gradual descent from spirit into matter, from the subtle to the gross. Secondly, the period of deepest immersion in matter, the turning point, the battlefield of Kurukshetra. Thirdly, the stage of the re-ascent from matter to spirit. In Hindu Philosophy the first stage is called the Pravritti Marga, the Path of Forth-going, and the last the Nivritti Marga, the Path of Return. This three-fold scheme of progress runs throughout the whole of nature. We see it in the large cycle of a Scheme of Evolution, where the first three Chains constitute a downward arc of progressive densification, the fourth the turning-point, and the fifth, sixth, and seventh an upward arc. Similarly in the smaller cycle of the passage of the Life-Wave round the seven globes of a Chain. And the same process is repeated in the seven successive Root-Races which inhabit a globe, and within those in the sub-races again. Thus, in studying the development of mankind, we naturally expect to see these three phases of progress faithfully reproduced. And it is so.
In the earlier stages, man's consciousness is focussed more in the higher worlds, and there is little effective touch with the physical. In a limited sense only would it be true to say that man was more "spiritual" then than now. True, the consciousness was more centred in the higher bodies, but it was comparatively inward-turned, as that of a man in a "brown study" — and we may suppose that this also is very much the state of those out of the body at night, or in the post-mortem life, who are not "awake" to the plane which they are...
VARIETIES OF PSYCHISM
VARIETIES OF PSYCHISM
Occult development consists in the gradual opening up of new phases of consciousness, and the extension of the faculties of sense-observation. Putting aside the sense of pleasure which results in a marked degree from this process of self-expansion or opening out into “moreness," there is no other feeling which stands out so strongly as the utter unexpectedness of each new experience. In trying to picture to oneself what will be the nature of any new power of consciousness, one is apt always to build up from past experience, to regard the anticipated phase of experience as strictly sequential with the old, as, to put it colloquially, merely a glorified version of that already enjoyed. Experience shows us that in reality this is a mistake. The fresh power of consciousness is in the nature of an altogether new dimension of experience, rather than a mere extension of the old. It is profoundly true to assert: “As above, so below," but in practice it is false to rejoin: “As below, so above." We can perhaps make the point clear by a concrete illustration. The student who is trying to develop clairvoyance, accustomed by years of previous experience to associate the power of vision with the physical eyes, expects to continue in the use of his eyes when exercising his new faculty; it never occurs to him to think otherwise, and one of his first surprises will be to find that the eyes play no part in clairvoyance.[Except in a variety of the etheric sight] Hence it is clear that in dealing with this kind of development the old adage is peculiarly applicable: "An ounce of practice is worth a ton of theory."
***
An excerpt from the beginning of:
CHAPTER 1 - LOWER AND HIGHER PSYCHISM
We can most profitably embark upon our voyage of psychic investigation, perhaps, by setting ourselves to deal with one problem which perplexes not only the outside world but many thoughtful students also.
“Why is it," the question is often asked, “that psychics are usually uneducated people, devoid of critical ability, ignorant and untutored?" We must admit the impeachment. In fact we may go rather further and say that it is not so much that such people are uneducated — for that is often a man's misfortune and does not necessarily imply stupidity on his part — but that a great many seem incapable of making much use of the mind. Into the psychism of these people there enters not infrequently a considerable element of fortune-telling, and even fraud and chicanery; so that much prejudice is created against the whole subject. On the other hand, there are other psychics, quite a minority, whose work entitles them to a position in the forefront of progressive thought.
Now the Theosophical scheme of evolution not only explains this well-defined phenomenon, but shows how perfectly natural it is in the sequence of evolution. At the outset, we must distinguish between a lower psychism and a higher psychism. The one is a relic of the earlier evolution of man, the other an anticipation of the future development of the race.
We may picture man's pilgrimage in matter as differentiating itself into three main stages — they correspond perhaps to those of which Paracelsus spoke when he referred to the three ages of man. There is first the gradual descent from spirit into matter, from the subtle to the gross. Secondly, the period of deepest immersion in matter, the turning point, the battlefield of Kurukshetra. Thirdly, the stage of the re-ascent from matter to spirit. In Hindu Philosophy the first stage is called the Pravritti Marga, the Path of Forth-going, and the last the Nivritti Marga, the Path of Return. This three-fold scheme of progress runs throughout the whole of nature. We see it in the large cycle of a Scheme of Evolution, where the first three Chains constitute a downward arc of progressive densification, the fourth the turning-point, and the fifth, sixth, and seventh an upward arc. Similarly in the smaller cycle of the passage of the Life-Wave round the seven globes of a Chain. And the same process is repeated in the seven successive Root-Races which inhabit a globe, and within those in the sub-races again. Thus, in studying the development of mankind, we naturally expect to see these three phases of progress faithfully reproduced. And it is so.
In the earlier stages, man's consciousness is focussed more in the higher worlds, and there is little effective touch with the physical. In a limited sense only would it be true to say that man was more "spiritual" then than now. True, the consciousness was more centred in the higher bodies, but it was comparatively inward-turned, as that of a man in a "brown study" — and we may suppose that this also is very much the state of those out of the body at night, or in the post-mortem life, who are not "awake" to the plane which they are...
Occult development consists in the gradual opening up of new phases of consciousness, and the extension of the faculties of sense-observation. Putting aside the sense of pleasure which results in a marked degree from this process of self-expansion or opening out into “moreness," there is no other feeling which stands out so strongly as the utter unexpectedness of each new experience. In trying to picture to oneself what will be the nature of any new power of consciousness, one is apt always to build up from past experience, to regard the anticipated phase of experience as strictly sequential with the old, as, to put it colloquially, merely a glorified version of that already enjoyed. Experience shows us that in reality this is a mistake. The fresh power of consciousness is in the nature of an altogether new dimension of experience, rather than a mere extension of the old. It is profoundly true to assert: “As above, so below," but in practice it is false to rejoin: “As below, so above." We can perhaps make the point clear by a concrete illustration. The student who is trying to develop clairvoyance, accustomed by years of previous experience to associate the power of vision with the physical eyes, expects to continue in the use of his eyes when exercising his new faculty; it never occurs to him to think otherwise, and one of his first surprises will be to find that the eyes play no part in clairvoyance.[Except in a variety of the etheric sight] Hence it is clear that in dealing with this kind of development the old adage is peculiarly applicable: "An ounce of practice is worth a ton of theory."
***
An excerpt from the beginning of:
CHAPTER 1 - LOWER AND HIGHER PSYCHISM
We can most profitably embark upon our voyage of psychic investigation, perhaps, by setting ourselves to deal with one problem which perplexes not only the outside world but many thoughtful students also.
“Why is it," the question is often asked, “that psychics are usually uneducated people, devoid of critical ability, ignorant and untutored?" We must admit the impeachment. In fact we may go rather further and say that it is not so much that such people are uneducated — for that is often a man's misfortune and does not necessarily imply stupidity on his part — but that a great many seem incapable of making much use of the mind. Into the psychism of these people there enters not infrequently a considerable element of fortune-telling, and even fraud and chicanery; so that much prejudice is created against the whole subject. On the other hand, there are other psychics, quite a minority, whose work entitles them to a position in the forefront of progressive thought.
Now the Theosophical scheme of evolution not only explains this well-defined phenomenon, but shows how perfectly natural it is in the sequence of evolution. At the outset, we must distinguish between a lower psychism and a higher psychism. The one is a relic of the earlier evolution of man, the other an anticipation of the future development of the race.
We may picture man's pilgrimage in matter as differentiating itself into three main stages — they correspond perhaps to those of which Paracelsus spoke when he referred to the three ages of man. There is first the gradual descent from spirit into matter, from the subtle to the gross. Secondly, the period of deepest immersion in matter, the turning point, the battlefield of Kurukshetra. Thirdly, the stage of the re-ascent from matter to spirit. In Hindu Philosophy the first stage is called the Pravritti Marga, the Path of Forth-going, and the last the Nivritti Marga, the Path of Return. This three-fold scheme of progress runs throughout the whole of nature. We see it in the large cycle of a Scheme of Evolution, where the first three Chains constitute a downward arc of progressive densification, the fourth the turning-point, and the fifth, sixth, and seventh an upward arc. Similarly in the smaller cycle of the passage of the Life-Wave round the seven globes of a Chain. And the same process is repeated in the seven successive Root-Races which inhabit a globe, and within those in the sub-races again. Thus, in studying the development of mankind, we naturally expect to see these three phases of progress faithfully reproduced. And it is so.
In the earlier stages, man's consciousness is focussed more in the higher worlds, and there is little effective touch with the physical. In a limited sense only would it be true to say that man was more "spiritual" then than now. True, the consciousness was more centred in the higher bodies, but it was comparatively inward-turned, as that of a man in a "brown study" — and we may suppose that this also is very much the state of those out of the body at night, or in the post-mortem life, who are not "awake" to the plane which they are...
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Product Details
| BN ID: | 2940015823370 |
|---|---|
| Publisher: | OGB |
| Publication date: | 11/30/2012 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| File size: | 660 KB |
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