3000
BLASTING THEOSOPHY WALES
INTO THE THIRD MILLENNIUM
Bangor, Cardiff,
Conwy & Swansea
Swans at Llyn Padarn,
Snowdonia,
Theosophy Wales
has no controlling body
and is made up of
independent groups
Nobody owns Theosophy and
everything
in Theosophy is negotiable
Sunset over Gospel Pass in the black
Mountains
in South East Wales near the border with
Herefordshire, England.
_________________
The Seven Principles of Man
By
Annie Besant
Principle
IV
The
Desire Body
In building up our man we have now reached the
principle sometimes described as the animal soul, in Theosophical parlance Kāma
Rūpa, or the desire-body. It belongs to in constitution, and functions on, the
second or astral plane. It includes the whole body of appetites, passions,
emotions, and desires which come under the head of instincts, sensations,
feelings and emotions, in our Western psychological classification, and are
dealt with as a subdivision of mind.
In Western psychology mind is divided by the modern school
into three main groups, feelings, will, intellect. Feelings are again divided
into sensations and emotions , and these are divided and subdivided under
numerous heads. Kāma, or desire, includes the whole group of
"feelings," and might be described as our passional and emotional
nature.
All animal needs, such as hunger, thirst, sexual
desire, come under it; all passions, such as love (in its lower sense), hatred,
envy, jealousy. It is the desire for sentient experience, for experience of
material joys "the lust of the flesh, the lust of the eyes, the pride of
life".
This principle is the most material in our nature, it
is the one that binds us fast to earthly life. "It is not molecularly
constituted matter, least of all the human body, Sthula Sharira, that is the
grossest of all our principles but verily the middle principle, the real
animal centre ; whereas our body is but its shell, the irresponsible factor and
medium through which the beast in us acts all its life" ( Secret Doctrine,
vol. I, p. 280-81).
United to the lower part of Manas, the mind, as
Kāma-Manas, it becomes the normal human brain-intelligence, and that aspect of
it will be dealt with presently. Considered by itself, it remains the brute in
us, the "ape and tiger" of Tennyson, the force which most avails to
keep us bound to earth and to stifle in us all higher longings by the illusions
of sense.
Kāma joined to Prāna is, as we have seen, the
"breath of life," the vital sentient principle spread over every
particle of the body. It is, therefore, the seat of sensation, that which
enables the organs of sensation to function. We have already noted that the
physical organs of sense, the bodily instruments that come into immediate
contact with the external world, are related to the organs of sensation in the
etheric double (ante p. 14).
But these organs would be incapable of functioning did
not Prāna make them vibrant with activity, and their vibrations would remain
vibrations only, motion on the material plane of the physical body, did not
Kāma, the principle of sensation translate the vibration into feeling. Feeling
indeed, is consciousness on the kāmic plane, and when a man is under the
domination of a sensation or a passion, the Theosophist speaks of him as on the
kāmic plane, meaning thereby that his consciousness is functioning on that
plane.
For instance, a tree may reflect rays of light, that
is ethereal vibrations, and these vibrations striking on the outer eye will set
up vibrations in the physical nerve-cells ; these will be propagated as
vibrations to the physical and on to the astral centres, but there is no sight
of the tree until the seat of the sensation is reached, and Kāma enables us to
perceive.
Matter of the astral plane including that called
elemental essence is the material of which the desire-body is composed, and
it is the peculiar properties of this matter which enable it to serve as the
sheath in which the Self can gain experience of sensation. (The constitution of
the elemental essence would lead us too far from an elementary treatise).
The desire body, or astral body, as it is often
called, has the form of a mere cloudy mass during the earlier stages of
evolution, and is incapable of serving as an independent vehicle of
consciousness. During deep sleep it escapes from the physical body, but remains
near it, and the mind within it is almost as much asleep as the body. It is,
however, liable to be affected by forces of the astral plane akin to its own
constitution, and gives rise to dreams of a sensuous kind.
In a man of average intellectual development the
desire-body has become more highly organised, and when separated from the
physical body is seen to resemble it is outline and features ; even then,
however, it is not conscious of its surroundings on the astral plane, but
encloses the mind as a shell, within which the mind may actively function,
while not yet able to use it as an independent vehicle of consciousness.
Only in the highly evolved man does the desire-body
become thoroughly organised and vitalised, as much the vehicle of consciousness
on the astral plane as the physical body is on the physical plane.
After death, the higher part of man dwells for awhile
in the desire-body, the length of its stay depending on the comparative grossness
or delicacy of its constituents. When the man escapes from it, it persists for
a time as a "shell" and when the departed entity is of a low type,
and during earth life infused such mentality as it possessed into the passional
nature, some of this remains entangled with the shell.
It then possesses consciousness of a very low order,
has brute cunning, is without conscience an altogether objectionable entity,
often spoken of as a "spook." It strays about, attracted to all
places in which animal desires are encouraged and satisfied, and is drawn into
the currents of those whose animal passions are strong and unbridled.
Mediums of low type inevitably attract these eminently
undesirable visitors, whose fading vitality is reinforced in their séance
rooms, who catch astral reflections, and play the part of "disembodied
spirits" of a low order. Nor is this all; if at such a séance there be
present some man or woman of correspondingly low development, the spook will be
attracted to that person, and may attach itself to him or to her, and thus may
be set up currents between the desire-body of the living person and the dying
desire-body of the dead person, generating results of the most deplorable kind.
The longer or shorter persistence of the desire-body
as a shell or a spook depends on the greater or less development of the animal
and passional nature in the dying personality. If during earth-life the animal
nature was indulged and allowed to run riot, if the intellectual and spiritual
parts of man were neglected or stifled, then, as the life-currents were set
strongly in the direction of passion, the desire-body will persist for a long
period after the body of the person is dead.
Or again, if earth-life has been suddenly cut short by
accident or by suicide, the link between Kāma and Prāna will not be easily
broken, and the desire-body will be strongly vivified. If, on the other hand,
desire has been conquered and bridled during earth-life, if it has been purified
and trained into subservience to mans higher nature, then there is but little
to energise the desire-body and it will quickly disintegrate and dissolve away.
There remains one other fate, terrible in its
possibilities, which may befall the fourth principle, but it cannot be clearly
understood until the fifth principle has been dealt with.
____________________________
Annie Besant with Mahatma Gandhi
___________________________
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Tekels Park,
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Article
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cherished
wildlife by Theosophist and long
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A B C D EFG H IJ KL M N OP QR S T UV WXYZ
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What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
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Root Races
Karma
Ascended Masters After Death States Reincarnation
The Seven Principles of Man Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical Society
History of the Theosophical Society
Theosophical Society Presidents
History of the Theosophical Society in Wales
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An Outstanding
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By a student of
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
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What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
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The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known? The Method of Observation
General Principles The Three Great Truths The Deity
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The Constitution of Man The True Man Reincarnation
The Wider Outlook Death Mans Past and Future
Cause and Effect What Theosophy does for us
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Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
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A Juggler in action on Colwyn Bay beach
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__________________
Camberley, Surrey,
England GU15 2LF
Concerns about
the fate of the wildlife as
Tekels Park is to
be Sold to a Developer
Concerns are
raised about the fate of the
wildlife as The Spiritual
Retreat,
Tekels Park in
Camberley, Surrey,
England is to be
sold to a developer.
Tekels Park is a
50 acre woodland park,
purchased
for the Adyar
Theosophical
It doesnt
require a Diploma in Finance and
even someone with
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concern about the park,
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future
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Theosophy talks
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Confusion as the Theoversity moves
out of
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Chorley in Lancashire while the
leadership claim
that the Theosophical Society will
carry on using
Tekels Park despite its sale to a developer
Anyone planning a
Spiritual stay at the
Tekels Park Guest
House should be aware of the sale.
Future of Tekels Park Badgers in Doubt
Party On! Tekels Park Theosophy NOT
Tekels Park & the Loch Ness Monster
A Satirical view of
the sale of Tekels Park
in Camberley,
Surrey to a developer
The Toffs Guide to the Sale of Tekels Park
What the men in
top hats have to
say about the sale
of Tekels Park
Magnificent Tekels Park to be Sold to a Developer
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कार्डिफ थियोसोफिकल सोसायटी
मिशन स्टेटमेंट
कार्डिफ थियोसोफिकल सोसायटी के प्रमुख और मुख्य गतिविधि
थियोसोफिकल शिक्षाओं का अध्ययन को बढ़ावा देने के लिए और सहायता के लिए है
के रूप में Helena Petrovna Blavatsky के लेखन से परिभाषित,
William Quan Judge, Alfred Percy Sinnett और उनके वंश.
इस मिशन स्टेटमेंट बाधा नहीं थियोसोफिकल गैर
गतिविधियों लेकिन ये एक आध्यात्मिक प्रकृति की होनी चाहिए
और / या सोसायटी की वस्तुओं के साथ संगत.
Kārḍipha
thiyōsōphikala sōsāyaṭī
Miśana sṭēṭamēṇṭa
Kārḍipha
thiyōsōphikala sōsāyaṭī kē pramukha aura mukhya gatividhi
Thiyōsōphikala śikṣā'ōṁ kā adhyayana kō baṛhāvā dēnē kē li'ē
aura
sahāyatā
kē li'ē haiKē rūpa mēṁ Helena Petrovna Blavatsky kē lēkhana
sē
paribhāṣita
William Quan Judge, Alfred Percy Sinnett, Aura unakē vanśa.
Isa miśana sṭēṭamēṇṭa bādhā nahīṁ thiyōsōphikala gaira
Gatividhiyōṁ
lēkina yē ēka ādhyātmika prakr̥ti kī hōnī cāhi'ē
Aura/ yā sōsāyaṭī
kī vastu'ōṁ
kē sātha saṅgata.