Some Factors of Occult Philosophy

T Subba Row gives out some factors of Occult Philosophy, when he answered questions put by some delegates to the Annual Convention of the Theosophical Society in 1884 and 1885. These answers focus more light on three distinct topics: Devachan; Human Monad and Logos. Devachan is a word that can be mentioned as Swarga and Logos indicates Iswara in the Indian context. An attempt is made here to provide the gist of his saying.

Devachan: The time-scale here is longer compared to what we experience on earth. Energy exerted on astral/mental planes of Nature produces effects lasting for a long period. The definite length of time one spends in Devachan depends ‘a great deal upon the nature and development of the spiritual monad in the man’ and also on the impulse it generates in the effects, and on the nature of one’s aspirations.

‘Good work on the physical plane helps on our spiritual development.’ Good work means ‘formation of habits’ and ‘concentration of good influences on the doer in subtler planes.’ Action is to be judged a) by their effects and b) by the inward impulses prompting the act.

Devachanic existence is immediate after death for ‘very good people.’ The transition of Kama-loka is not felt.

Human Monad: It is not identical with the seventh principle, the Atma or Logos. It is the energy which works through the sixth principle. It is the energy diffused from the Logos, the One Life proceeding from the Logos as an active entity.

Logos: Parabrahmam is the One element-emergence as an active force. Logos is also One element in its active condition. This is also the Will-power of Nature. This produces Consciousness and every other physical fact in the manifested universe.

Monad is latent in the One Life through out. Its appearance as ‘an active energy’ makes it the germ of consciousness. This is Atma. Each Logos has a consciousness of its own- consciousness which is ‘non-consciousness’, i.e.; a state of consciousness unlike the state of consciousness with which we are familiar or acquainted with.

The information he conveyed in 1885 mainly concerns the ‘Thought transference.’

There is an existence of Astral-fluid throughout the Solar system, the manifested one, and not beyond it.

He defines certain terms for our clear understanding.

A)     Akasa: It is a much higher kind of Cosmic ether. It exists as a link between our Solar system and the. It is as ‘infinite’ as the Original Cosmic matter. It is the result of motion in Cosmic matter.

B)     Astral Light is not Akasa but a different kind of cosmic matter. It is that entity in the manifested Solar system which corresponds to what is called the fourth principle in man. It is a manifestation of undifferentiated matter. It is a kind of matter far more ethereal than what we are familiar with. Matter in its ultra-gaseous condition, radiant matter. It exists uniformly through out space in the Solar system, yet denser around certain objects, by reason of their molecular action, eg. Brain and Spinal chord of human beings. Hence it forms the ‘aura’. It is this ‘aura’ round the nerve cells and nerve tubes which enables a man to catch the impressions made upon the Astral Light in the Cosmos.

Mental phenomenon is divided by modern psychologists into three classes: Intellectual Images; Emotions; Volition.

Volition makes itself felt by an increase of vibration in the actual aura.

Intellectual image makes itself felt by the impression of the Image on the matter.

There is change of color which changes the spiritual feelings. Color corresponds to Emotions.

This division is different in occultist’s point of view.

All mental ideas have their pictures in Astral Light. Then they move to pictures in brain.

‘Nerve current’ in the brain is the intermediate link between the two. This is the medium for Thought transference.

Astral Light is the object of direct perception to the Adepts.’ Existence astral Light and the fact that it concentrates itself more thickly around the brain and nervous system than elsewhere --- is the factor that makes the thought transference possible. Nature has provided this to man. Mind must be ‘passive’ to receive the thought transferred. That is the reason for the child to be more effective compared to an adult. Every thought is accompanied by ‘an alteration in the nervous fluid (the aura surrounding it).’

Nerve fluid has its own aura, which is “odic” aura of man. Prime ether has its on aura, which is Akasa. All auras have a common base; they are all akin to the magnetic fluid in the Cosmos.

Every thought affects the nerve currents of the brain or nerve. This is the vibration which is caught up by the Astral aura. This aura communicates with the astral fluid with which it is in contact.

This vibration affects the odic aura round the thinker’s brain, and is transmitted to the brain to which the thought is transferred. It is converted into a particular kind of motion in his aura and thus immediately transmitted to his brain. If the Will-power of the operator is not strong enough to give a direction to the vibration generated in the Astral fluid, “touch” is generally required.

Astral fluid comes into existence when certain kinds of differentiation take place in the original Mula Prakriti.

For ordinary thought-transference, mo mediation of any elemental is necessary.

T Subba Row gives many examples, but concludes that there can be no detailed explanation without further particulars in each case.

                                                                                                                                       Dr N C Ramanujachary