Spiritual Inquiries: 8. The Mental World - Part 2 of 2

[Guest guest]

Pippa's Song

------------

The year's at the spring,

And day's at the morn;

Morning's at seven;

The hill-side's dew-pearl'd;

The lark's on the wing;

The snail's on the thorn;

God's in His heaven --

All's right with the world!

 

--Robert Browning (1812–1889)

 

In the first part of this article, we examined the nature of the

human mind and had a look at the mental world and its sub-planes.

In this part we get to know the scenery and inhabitants of the

mental world.

 

The Scenery of the Mental World

-------------------------------

It is not possible to describe the scenery of the mental world in

the way we can describe the scenery of the astral world, which

largely corresponds to the physical world. This is because in one

sense the mental world has no scenery, except the personal

sceneries created by individual thoughts.

 

Each person is surrounded by the world of the individual's own

making, in which he or she lives. Even to look outside the

personal world, the individual has to come out of personal

thoughts and move about without thinking, in order to see the

world outside. This is because, even a trace of a single thought

shapes up the matter and creates a form! Such a scenario gives an

idea about the power as well as the limitation of thoughts.

 

In another sense, the conditions of the mental plane, however, are

so difficult to describe in words that it would perhaps be more

accurate to say that all possible scenery exists there; there is

nothing conceivable of loveliness which is not there with a

fullness and intensity beyond all power of imagination. But out of

this splendour of living reality each man sees only that which his

development enables him to perceive.

 

Anyone who wishes to abstract himself from his surroundings on the

mental plane and devote himself to quiet thought, may live in a

world of his own without possibility of interruption. He will also

have the additional advantage of seeing all his ideas, and their

consequences, full worked out, passing before him in a sort of

panorama.

 

If, however, he wishes instead to observe the plane upon which he

is, he must very carefully suspend his own thought for a time, so

that he may not influence the readily impressible matter around

him.

 

With successul suspension of thoughts, he will observe that the

light, colour, sound and form of the world around him has not

ceased to exist: on the contrary, its harmonies and coruscations

are grander than ever. Presently he will perceive that he is

seeing the colour-language of the devas, the expression of thought

or conversation of beings far higher than himself in the scale of

evolution. By experiment and practice he will also find that he

can himself use this mode of expression, and thus hold converse

with, and learn from, these lofty non-human entities.

 

It is possible also for a visitor to the mental plane to form

round himself a huge shell, through which none of the thought or

conversation of other entities can penetrate. Then holding his own

mind perfectly still, he can examine the conditions inside his

shell.

 

He is now able to perceive another, and entirely different, series

of regular pulsations, which the other more artificial phenomena

had obscured. These are universal, and cannot be checked or turned

aside by any shell made by human power. They produce no colour or

form, but flow with resistless regularity through all the matter

of the plane, outwards and in again, like the exhalations and

inhalations of a great breath.

 

There are several sets of these, clearly distinguishable from one

another by volume, period of vibration, and the tone of the

harmony which they bring. Grander than them all sweeps one great

wave which seems the very heart-beat of the system –a wave which,

welling up from unknown centres on far higher planes, pours out

its life through all our world, and then draws back in its

tremendous tide to That from which it came.It comes in one long

undulating curve, and the sound of it is like the murmur of the

sea. Yet in it and through it there echoes a ringing chant of

triumph, the very music of the spheres. This could be the sound of

aum, the pranava mantra, the nada or the note of Brahman.

 

A man who has once heard that glorious song of nature never quite

loses it again. Even in the physical world, so dreary by

comparison, he hears it always as a kind of undertone.

 

If the man has reached a certain degree of spiritual development,

it is possible for him to merge his consciousness with the sweep

of the wave and let it bear him upward to its source. But it is

not wise to do this, unless a Master stands beside him to draw him

back at the right moment; for otherwise its irresistible force

will carry him away into still higher planes, whose far greater

glories his ego is as yet unable to sustain. He will lose

consciousness, with no certainty as to when and where he will

regain it.

 

Whilst the attainment of such unity is the ultimate object of

man's evolution, he must reach that goal in full and perfect

consciousness, and not drift into absorption in a state of blank

unconsciousness that is little removed from annihilation.

 

On the mental plane a man may circle the world with the speed of

thought; he is at the other side of it even as he formulates the

wish to be there, for the response of mental matter to thought is

immediate, and it is very readily controlled by the will. The term

mano vegah is used in Hindu puranas to indicate such maximum

speed.

 

On the mental plane there is no alternation of day and night, and

nothing to correspond to waking or sleeping, except of course on

first entering the plane and on finally leaving it.

 

As the physical world is three-dimensional, and the astral world

four-dimensional, so is the mental world five-dimensional. But it

is probably more accurate to say that consciousness on each plane

is able to appreciate the world in which it is functioning in the

number of dimensions given above.

 

The three known forms of energy have their appropriate

manifestations on every plane which Theosophy students have yet

reached. Hence Fohat, Prana and Kundalini all exist on the mental

plane, thought at present little is known of the details of their

workings.

 

A man in full consciousness on the mental plane will, of course,

see the whole of humanity, excepting those who are living in their

causal bodies only, for every man who is in physical or astral

life must also possess a mental body. Those, however, who are

confined in their own shells of thoughts in their heavens can

scarcely be considered as companions, for they have excluded

themselves from any outward influence.

 

Between those who are fully conscious on the mental plane there is

far closer union than is possible at any lower level. A man can no

longer deceive another with regard to what he thinks, for all

mental operations lie open for every one to see. Opinions or

impressions can now be exchanged, not only with the quickness of

thought, but also with perfect accuracy, for each now receives the

exact idea of the other, clean, clear-cut, instantaneous, without

having to puzzle his way through the maze of words.

 

On the astral plane difference of language is a barrier to

communication, as thoughts must be definitely formulated in words

in order to be comprehensible to another entity on that plane. On

the mental plane, however, men communicate directly by

thought-transference, whatever their language may be.

 

Space is no barrier, for a man can come into touch with any other

man merely by directing his attention to him. The real barrier

between men are those due to the difference in their evolution. A

smaller vessel can only contain much less than a larger one, but

this limitation is felt only by the larger vessel, as the smaller

one is filled to its capacity. In other words, the less evolved

can know only as much of the more evolved as he is able to respond

to, and such limitations can obviously be felt, only by the more

evolved, as the lesser has all he can contain.

 

The method of finding a man on the mental plane, whether he be

living or dead, is as follows. For each of a man's vehicles there

is what may be called a keynote, a sort of average tone of the

man's various forces and qualities on the plane concerned. There

have never been found two persons whose keynotes were identical at

all levels, ie., etheric, astral, mental and causal, so as to make

the same chord, when struck simultaneously.

 

Thus the chord of each man is unique, and whether he be sleeping

or waking, living or dead, his chord is always the same, and he

can always be found by it.

 

If the man is in the higher world, in his causal body alone, he

still has his chord with him, because his permanent atoms are

quite sufficient to give out the distinctive sound.

 

The trained seer, who is able to sense the chord, attunes his own

vehicles for the moment exactly to its notes, and then by an

effort of will sends forth its sound. Wherever in the three worlds

the man sought may be, there is an instantaneous response from

him. His causal body lights up instantly, like a great flame, and

this is at once visible to the seer, so that a magnetic line of

communication is established.

 

The seer can use that line as a kind of telescope, or, if he

prefers, he can send his consciousness flashing along it with the

speed of light, and see from the other end of it, as it were.

 

The man's chord is his true occult name. The chord is not actually

either heard or seen; it is received by a complex perception which

requires the practically simultaneous activity of the

consciousness in the causal body and in all the lower vehicles.

 

Thus every man pronounces his own true name. Just as he has his

own odour materially, by which a bloodhound can track him, so he

has his sound spiritually. Those who can hear that sound of his in

the inner worlds know where he stands on the ladder of evolution,

and what he can and cannot do.

 

This name is different from the more permanent name of Augoeides

of a man, which is the chord of the three principles of the ego,

produced by the vibrations of the atmic, buddhic and mental atoms,

and the monad behind them. (Theosophy uses the term monad for the

ultimate element of godliness in man and all other beings of the

universe.) Obviously, the level of spiritual development of the

monadic element differs among men.

 

The Augoeides, the glorified man, is a name sometimes given to the

three higher principles of a man, viz., Atma-Buddhi-Manas, which

constitute the Ego, in the causal body. This, of course, is not an

image of any one of the man's past vehicles, but contains within

itself the essence of all that was best in each of them; it is the

body which indicates more or less perfectly, as through experience

it grows, what the deity means that man shall be.

 

>From that vehicle, on the causal levels, it is possible to see not

only what the man's past history has been, but also to a

considerable extent the future that lies before him.

 

The Inhabitants of the Mental World

--

We can classify the inhabitants of the mental world into three

categories: 1. Human, 2. Non-Human and 3. Artificial.

 

Inhabitants of the astral world also fall under these categories,

but in the mental world, the sub-divisions of the categories are

far fewer, because the products of man's evil passions, which bulk

so largely the astral world, cannot exist on the mental plane.

 

The following table sets out the main classes:

 

Lower Mental World Inhabitants

------------------------------

Human Embodied (alive)

----------------------

1. Adepts

2. Initiates

3. Highly developed men

 

Human Disembodied (dead)

------------------------

Human beings in devachan (heaven)

 

Non-Human

---------

1. Rupadevas

2. Animal Group Souls

3. Individualised Animals

4. Second Elemental Kingdom

 

Artificial

----------

Elementals (thought-forms)

 

Human Embodied

--------------

Human beings cannot move with freedom on the lower mental planes

until suitably trained by a master on the use of the mental body.

Every one of us might make it to the mental world in deep sleep,

but we are not conscious of it either during or after the sleep.

People who can traverse the mental world in full consciousness

while still attached to the physical body are: adepts, initiates

and highly developed men.

 

The Hierarchy

-------------

A brief look at the hierarchy is useful in knowing about the

adepts (or masters) and their initiates.

It should be borne in mind here that humanity comprises people

following different religions in different regions, but these

differences exist only among common people. The main task of the

Hierarchy, according to Theosophy, is to lead the human evolution

to a Universal White Brotherhood. The term White here refers to

the White Path to Godhood to distinguish it from the Black Path of

the black magicians.

 

The Hierarchy starts with Sanat Kumara, the Lord of the World.

(Sanat Kumaras are the 'mind-born' sons of Brahma). Under him are

his three pupils Sananda, Sanaka and Sanatana. The other masters

of the Hierarchy are: 5. Lord Gautama Buddha, 6. Lord Maitreya, 7.

The Mahachohan, 8. and 9. The Manus, Lord Chakshusha and Lord

Vaivasvata, 10. The 'Nilgiri Master' or Rishi Agastya, 11. Master

M. (Morya), 12. Mater K.H. (Kuthumi), 13. The Venetian Master, 14.

The Master 'Serapis', 15. Master Hilarion, 16. Master Jesus, 17.

Master Rakoczi, 18. Master D.K. (Djwal Kul), 19. Sir Thomas Moore

and 20. Thomas Vaughan. (Source: Theosophy Explained in Questions

and Answers by P.Pavri).

 

Except for the four Sanat Kumaras, who have bodies of eternal

youth, the other masters have the facility to choose a new

physical body when their existing ones are worn out. Since they

are liberated men, they usually function in their causal bodies at

the higher mental planes. Masters who are at the Jivanmukta or

Asekha level usually do not possess physical, astral, mental or

causal bodies, and reside at their highest level, but when they

need to function at a lower level they create a temporary vehicle

for them in the matter of that plane.

 

Adepts

------

The terms Adept and Master in theosophical literature are used to

denote certain human beings who have completed their human

evolution, attained human perfection and therefore liberation.

These people, insteading of choosing the paths to the kingdom of

God, have sacrificed it to take incarnations and serve humanity

under the Hierarchy. They are generally referred to by the term

Nirmanikaya.

 

Initiates

---------

Initiates are pupils of the Masters at varying levels of

evolvement, in the Path comprising nine levels of initiation.

 

Adepts and Initiates appear in the mental world as splendid globes

of living colour, driving away all evil influence wherever they

go, shedding around them a feeling of restfulness and happiness,

of which even those who do not see them are often conscious. It is

in the mental world that much of their most important work is

done, more especially upon the higher levels, where the

individuality or ego can be acted upon directly. It is from this

plane that they shower the grandest spiritual influences upon the

world of thought. From it also they impel great and beneficent

movements of all kinds.

 

On the higher mental planes much of the spiritual force poured out

by the self-sacrifice of the Nirmanakayas is distributed. The

Initiates are also given their teaching on these planes.

 

Since unselfishness and spirituality are the characteristics of

the mental world, the black magician and his pupils cannot find a

place there, because whatever be their level of development, it is

tainted by personal desire of some sort, and therefore gets

entangled with the matter of the astral world.

 

The Masters and other sages usually reside in the highest of the

arupa levels (the first subdivision) of the mental world, but

sometimes visit the rupa levels on some mission. Annie Besant

describes their work in her book The Ancient Wisdom, thus:

 

"From this world of subtlest mental forces the Masters carry on

Their beneficent work for humanity, raining down noble ideals,

inspiring thoughts, devotional aspirations, streams of spiritual

and intellectual help for men.

 

"Every force there generated, rays out in myriad directions, and

the noblest, purest souls catch most readily these helpful

influences. A discovery flashes into the mind of the patient

searcher into Nature's secrets; a new melody entrances the ear of

the great musician; the answer to a long studied problem illumines

the intellect of a lofty philosopher; a new energy of hope and

love suffuses the heart of an unwearied philanthropist. Yet men

think that they are left uncared for, although the very phrases

they use; 'the thought occurred to me; the idea came to me; the

discovery flashed on me' unconsciously testify to the truth known

to their inner selves though the outer eyes be blind."

 

Highly Developed Men

--------------------

As we said at the beginning of this article, the arupa level of

the three higher subdivisions of the mental world is the habitat

of man, the Thinker. He dwells either in the second or the third

level, depending on his evolution. The vast majority live on the

third level, while a comparatively few of the highest intellectual

live on the second.

 

Human Disembodied

-----------------

This class comprises all those in devachan or the heaven world.

The term Devachan is derived from the Sanskrit Devasthan, the land

of the Gods. A person in devachan is described as a devachani.

Devachan is a specially guarded part of the mental world from

which sorrow and evil are kept away by the action of certain

Devas. More than being a place, devachan is best described as a

state of consciousness, and is here around us at this very moment,

as near to us as the air we breathe. We shall have a look at the

heavens in a separate article.

 

Non-Human

---------

Visitors from other planets and systems, who are occasionally

found in the astral world, are frequently seen on the mental

world. They are very lofty beings and are concerned, not with

individuals, but with great cosmic processes. Those in touch with

our world are the immediate agents for the carrying out of the law

of karma, especially in connection with changes of land and sea

brought about by earthquakes, tidal waves, and all other seismic

causes.

 

Rupadevas: The beings known to the Hindus and Buddhists as Devas,

to Zoroastrians as the Lords of the heavenly and the earthly, to

the Christians and Mohammedans as angels, and elsewhere as Sons of

God, etc., are a kingdom of spirits belonging to an evolution

distinct from that of humanity, an evolution in which they may be

regarded as a kingdom next above humanity, much as humanity is

next above the animal kingdom. There is here however, an important

difference; for, whilst an animal can pass only into the human

kingdom, a human being, when he attains the Asekha or Jivanmukta

level, has several choices, of which the deva line is one.

 

Devas are connected with the earth, but not confined to it, since

their evolution is through a grand system of seven chains, each

chain having seven globes of evolution.

 

There are at least as many types of angels or devas as there are

races of men, and in each type there are many grades of power, of

intellect, and of general development, so that altogether there

are hundreds of varieties. According to Hinduism, Devas are 33

crores in number, falling under several categories, and headed by

Indra.

 

Angels have been divided into nine Orders, the names used in the

Christian Church being Angels, Archangels, Thrones, Dominations,

Princedoms, Virtues, Powers, Cherubim and Seraphim.

 

In each Order there are many types; in each there are some who

work; some who assist those in trouble and sorrow; others who work

among the vast hosts of the dead; some who guard, some who

meditate, while others are at the stage where they are mainly

concerned with their own development.

 

There are also angels of music, called Gandharvas in Hinduism, who

express themselves in music as we express ourselves in words; to

them an arpeggio is a greeting, a fugue a conversation, an

oratorio an oration. There are angels of colour, who express

themselves by kaleidoscopic changes of glowing hues. There are

also angels who live in and express themselves by perfumes and

fragrances. A sub-division of this type includes the angels of

incense, who are drawn by its vibrations and find pleasure in

utilising its possibilities.

 

There is still another kind, belonging to the kingdom of

nature-spirits or elves, who do not express themselves by means of

perfumes, but who live by and on such emanations and so are always

found where fragrance is disseminated. There are may varieties,

some feeding upon coarse and loathsome odours, and others only

upon those which are delicate and refined. Amongst these are a few

types who are especially attracted by the smell of incense, and

who are therefore to be found in churches where incense is used.

 

None of the devas have physical bodies such as we have. The lowest

kind are called Kamadevas, who have as their lowest body the

astral; the next class is that of the Rupadevas, who have bodies

of lower mental matter, and who have their habitat on the four

lower, or rupa levels of the mental plane; the third class is that

of the Arupadevas, who live in bodies of higher mental or causal

matter. Above these there are four other great classes, inhabiting

respectively the four higher planes of our solar system. Above and

beyond the deva kingdom altogether stand the great hosts of

planetary spirits.

 

The relationship of devas to nature-spirits somewhat resembles, at

a higher level, that of men to animals. Just as an animal can

attain individualisation only by association with man, so it seems

that a nature-spirit can normally acquire a permanent

reincarnating individuality only by an attachment of a somewhat

similar character to devas.

 

Devas will never be human, most of them already byond that stage,

but there are some who have been human beings in the past.

 

The bodies of devas are more fluidic than those of men, being

capable of far greater expansion and contraction. They have also a

certain fiery quality (tejas) which clearly distinguishes them

from human beings. The fluctuations in the aura of a deva are so

great that, for example, the aura of one which was normally about

150 yards in diameter has been observed to expand to about two

miles in diameter.

 

The colours in the aura of a deva are more of the nature of flame

than of cloud. A man looks like an exceedingly brilliant, yet

delicate cloud of glowing gas, but a deva looks like a mass of

fire.

 

Devas live far more in the circumference, more all over their

auras than a man does. Whilst 99 percent of the matter of a man's

aura is within the periphery of his physical body, the proportion

is far less in the case of a deva.

 

They usually appear as human beings of gigantic size. They possess

vast knowledge, great power, and are most splendid in appearance;

they are described as radiant, flashing creatures, myriad-hued,

like rainbows of changing supernal colours, of stateliest imperial

mien, calm energy incarnate, embodiments of resistless strength.

 

Devas produce thought-forms as we do, but theirs are usually not

so concrete as ours, until they reach a high level. They have a

wide generalising nature, and are constantly making gorgeous

plans. They have a colour language, which is probably not as

definite as our speech, though in certain ways it may express

more.

 

The Initiations which we can take are not taken by devas; their

kingdom and ours converge at a point higher than the Adept.

 

There are ways in which a man can enter the deva evolution, even

at our stage, or lower.

 

The acceptance of this line of evolution is sometimes spoken of,

in comparison with the sublime renunciation of the Nirmanakayas,

as "yielding to the temptation to become a god". But it imust not

be inferred from this expression that any shadow of blame attaches

to the man who makes this choice. The Path which he selects is not

the shortest, but it is a very noble one, and if his developed

intuition impels him toward it, it is certainly the one best

suited to his capacities.

 

Nothing is known of any rule or limit for the work of the devas.

They have more lines of activity than we can imagine. They are

usually quite willing to expound and exemplify subjects along

their own line to any human being who is sufficiently developed to

appreciate them. Much instruction is given in this way, but few

are able to profit by it as yet.

 

Whilst devas are exceedingly beautiful, the lower orders of them

have the vaguest and cloudiest conceptions of things, being

inaccurate so far as facts are concerned. Hence, while a deva

friend may be an exceedingly interesting person, yet, having no

relation to the facts amidst which humanity is evolving, the

greatest care should be exercised in following advice he may give

as to physical actions.

 

In general, the higher order of devas unreservedly co-operate with

the great Plan of the universe; hence the perfect "order" that we

find in nature. In the lower ranks, this perfect obedience is

instinctive and automatic, rather than conscious; they do their

work, feeling impelled in the direction of the One Will which runs

through everything.

 

In the case of National devas, whilst the one at the head of each

nation is a being of lofty intelligence, who always co-operates

with the Plan, the lower national devas are found fighting, for

example, for their own nation on a battlefield. As their

intelligence develops, they co-operate more and more with the

Plan.

 

The Spirit of the Earth, that obscure being who has the earth for

his body, is not of the highest order of devas. Little is known of

him; he may be said to belong more to the Rupa Devas, because he

has the earth for his body.

 

Devas who are beyond the level of the Asekha Adept, i.e., that of

the Fifth Initiation, normally live in what is called in Sanskrit

the Jnanadeha, or the body of knowledge. The lowest part of that

body is an atom of the nirvanic (atmic, janarloka) plane, serving

them as our physical body serves us.

 

Animal Group-Souls and Individualized Animals

------------

Animals do not have individual souls, only group souls. The group

soul is a certain definite quantity of mental matter charged with

the energy of the Logos; this mental matter contains a definite

life at the animal grade of evolution. An animal group soul has

evolved from a vegetable group soul which in turn evolved from a

mineral group soul.

 

The soul of an animal such as a tiger, after death of its physical

body, spends some period of conscious life on the astral world,

and then pours back to its group soul, coloring it with the

experiences acquired by the animal. Then the animal reincarnates

to continue its journey of evolution.

 

The brains and souls of domestic animals that associate with man

evolves faster than those of the wild animals, with the result

that at a certain point in its evolution, the soul of the animal

does not pour back into its group soul, but individualizes and is

ensouled separately by the Third Great Outpouring or Shiva aspect

of the Logos. This results in a human birth for the animal in its

next incarnation. Thus, we humans have a responsibility towards

the evolution of the animal kingdom.

 

While the group souls of animals are found on the lower planes of

the mental world, the individualized souls spend a dreamy life in

the lower heaven world until their egos develop sufficiently to

take a human birth in a future incarnation.

 

Second Elemental Kingdom

------------------------

There are three Elemental Kingdoms: the First ensouls matter of

the higher mental or causal sub-planes; the Second, the matter of

the four lower levels of the mental world; the Third, astral

matter. In the Second Kingdom, the highest subdivision exists on

the fourth sub-plane, whilst there are two classes on each of the

three lower sub-planes, thus making in all seven subdivisions on

these four sub-planes.

 

The mental essence is on the downward arc of evolution, and

therefore is less evolved than astral essence or, of course, than

any of the later kingdoms, such as the mineral. The wonderful

delicacy with which the mental essence responds to the faintest

action of the mind helps its progress in this downard arc.

 

If it could be imagined as entirely free for a moment from the

action of thought, it would appear as a formless conglomeration of

dancing infinitesimal atoms, instinct with marvellous intensity of

life, but probably making but little progress on the downward path

of evolution into matter. But when thought seizes upon it, and

stirs it into activity, throwing it on the rupa levels into all

kinds of lovely forms [and on the arupa levels into flashing

streams], it receives a distinct additional impulse which, often

repeated, helps it forward on its way.

 

For when a thought is directed from higher levels to the affairs

of earth, it sweeps downwards and takes upon itself the matter of

the lower planes. In doing this, it brings the elemental essence,

of which the first veil was formed, into contact with that lower

matter; thus by degrees the essence becomes accustomed to answer

to lower vibrations, and so progresses in its downward evolution

into matter. Thus the saying, "matter descends, spirit ascends".

 

The Essence is also very noticeably affected by music, poured

forth by great musicians in devachan.

 

Artificial Mental Elementals or Mental Thought-Forms

--------------------

The mental plane is even more fully peopled by artificial

elementals than is the astral plane, and they play a large part

among the living creatures that function on the mental plane. They

are, of course, more radiant and more brilliantly coloured than

are astral elementals, are stronger, more lasting, and more fully

vitalised.

 

When it is also remembered how much grander and more powerful

thought is on the mental plane, and that its forces are being

wielded not only by human entities, but by devas, and by visitors

from higher planes, it will be realised that the importance and

influence of such artificial entities can scarcely be exaggerated.

 

Great use is made of these mental elementals by Masters and

Initiates, the elementals which they create having, of course, a

much longer existence and proportionately greater power than any

of those which were described in dealing with the astral world.

 

At the present stage of evolution of humanity, the mental world is

dominated by cloudy and irregularly shaped thoughts, produced by

the ill-trained minds of the majority.

 

Rarely beautiful artistic thoughts are also seen, which give the

inspiration to the painter, or act as the Muse of the poet, as

they struggle to bring down the idea to the limitations of the

physical canvas or language.

 

No description of the mental world would be complete without an

account of the Akashic Records. These will be described in the

next article of this serial on spitirual inquiries.

 

Sources:

1. The Mental Body by Arthur E. Powell

2. The Ancient Wisdom by Annie Besant

3. Theosophy Explained in Questions and Answers by P.Pavri

 

Regards,

saidevo

 

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