Students, who should know better, perpetually speak as though the hidden side of things were intentionally concealed, as though knowledge with regard to it. The Hidden Side of Things Charles Leadbeater - Google Search - Download as PDF File .pdf), Text File .txt) or read online. The Hidden Side. , Canadian Theosophical Association [pdf file]. Articles, CWL World The Hidden Side of Things, / 4th Edition, Anand Gholap. How Theosophy.
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caite.infope: application/pdf caite.info: English caite.infot. keywords: Hidden Side Of Things caite.infods: C W. The Hidden Side Of Things Vol by Leadbeater,c.w.. Publication date dc caite.infope: application/pdf caite.info: English. The Hidden Side of Things By Charles Webster Leadbeater. Format: Global Grey free PDF, epub, Kindle ebook. Pages (PDF): Publication Date:
Each of these great living Centres has a sort of orderly periodic change or motion of his own, corresponding perhaps on some infinitely higher level to the regular beating of the human heart, or to the inspiration and expiration of the breath. While we are what we call awake, this physical elemental is perpetually occupied in self-defence; he is in a condition of constant vigilance, and he keeps the nerves and muscles always tense. Human Beings. For example, what we call indigo is divided between the violet ray and the blue ray, so that we find only two divisions there instead of three; but on the other hand what we call red is divided into two-- rose red and dark red. Not only does he often suffer positive pain, but he also misses so much of the pleasure of life. In exactly the same way if we realise that the sun is the physical manifestation of the Solar Deity, we shall see that the mighty life behind it will assuredly keep up its temperature, as long as may be necessary for the full evolution of the system. How Theosophy Came to Me, chapters 3 and 4:
Lives of Alcyone , by Annie Besant and C. Leadbeater, , Anand Gholap. Masters of Wisdom , , Adyar Pamphlets No. Occult Chemistry: Leadbeater, Revised Edition edited by A. Sinnett, , Anand Gholap. Sinnett, Project Gutenberg.
Occult Chemistry , by Annie Besant and C. Leadbeater, 3rd Edition, , Edited by C. Jinarajadasa and Elizabeth W. Preston, Subtle Energies web site. Occult View of the War , , Anand Gholap. Our Relation to Children , abridged , Anand Gholap. An Outline of Theosophy , Anand Gholap.
The Science of the Sacraments , , Anand Gholap.
The Smaller Buddhist Catechism , compiled by C. Leadbeater, translated by C. Jinarajadasa, Adyar Pamphlets No. Some Fundamental Teachings , Anand Gholap. Spiritualism and Theosophy: Talks on the Path of Occultism, Vol.
Leadbeater, , Anad Gholap. A Textbook of Theosophy , , Project Gutenberg. Thought-Forms , by Annie Besant and C. A Surgical Operation. A Lecture. A Political Meeting. A Religious Revival. A Wave of Patriotism. A Remarkable Case. The Vision Investigated. The Etheric Shell. A Warning.
The Astral Shell. The Mental Shell. The Best Use of a Shell. A Beautiful Story.
Intoxicating Liquors. Occult Hygiene. Physical Exercise. Reading and Study. System and Thoroughness. Novel and Newspaper-Reading.
Things We Carry About. Recurrent Thoughts. Falling in Love. Unset Blossom. Occultism and Marriage. The Effects of Thought. The Thought-Wave. The Thought-Form. What We can do by Thought. The Force of the Master. The Manufacture of Talismans. Varieties of Talismans. Do Little Things Well.
Writing a Letter. Effect upon the Dead. Saving Souls. People who Dislike Ceremonies. The Plasticity of Childhood. The Influence of Parents.
The Aura of a Child. Carelessness of Parents. The Necessity for Love.
Religious Training. Inanimate Surroundings. A Ship. Unlucky Ships. Stone used in Building. A Summary. In the mind of the ignorant it was, even recently, synonymous with magic, and its students were supposed to be practitioners of the black art, veiled in flowing robes of scarlet covered with cabalistic signs, sitting amidst uncanny surroundings with a black cat as a familiar, compounding unholy decoctions by the aid of satanic evocations.
Even now, and among those whom education has raised above such superstition as this, there still remains a good deal of misapprehension. For them its derivation from the Latin word occultus ought to explain at once that it is the science of the hidden; but they often regard it contemptuously as nonsensical and unpractical, as connected with dreams and fortune-telling, with hysteria and necromancy, with the search for the elixir of life and the philosopher' s stone.
Students, who should know better, perpetually speak as though the hidden side of things were intentionally concealed, as though knowledge with regard to it ought to be in the hands of all men, but was being deliberately withheld by the caprice or selfishness of a few; whereas the fact is that nothing is or can be hidden from us except by our own limitations, and that for every man as he evolves the world grows wider and wider, because he is able to see more and more of its grandeur and its loveliness.
As an objection against this statement may be cited the well-known fact that, at each of the great Initiations which mark the advance of the neophyte along the path of the higher progress, a definite new block of knowledge is given to him. That is quite true, but the knowledge can be given only because the recipient has evolved to the point at which he can grasp it. It is no more being withheld from ordinary humanity than the knowledge of conic sections is being withheld from the child who is still struggling with the multiplication-table.
When that child reaches the level at which he can comprehend quadratic equations, the teacher is ready to explain to him the rules which govern them. In exactly the same way, when a man has qualified himself for the reception of the information given at a certain Initiation, he is forthwith initiated.
But the only way to attain the capacity to imbibe that higher knowledge is to begin by trying to understand our present conditions, and to order our lives intelligently in view of the facts which we find. Occultism, then, is the study of the hidden side of nature; or rather, it is the study of the whole of nature, instead of only that small part of it which comes under the investigation of modern science. At the present stage of our development, by far the greater part of nature is entirely unknown to the majority of mankind, because they have as yet unfolded only a minute proportion of the faculties which they possess.
The ordinary man, therefore, is basing his philosophy so far as he has any upon entirely inadequate grounds; his actions are moulded more or less in accordance with the few laws of nature which he knows, and consequently both his theory of life and his daily practice are necessarily inaccurate. The occultist adopts a far more comprehensive view; he takes into account those forces of the higher worlds whose action is hidden from the materialist, and so he moulds his life in obedience to the entire code of Nature' s laws, instead of only by occasional reference to a minute fragment of it.
It is difficult for the man who knows nothing of the occult to realise how great, how serious and how all-pervading are his own limitations. The only way in which we can adequately symbolise them is to suppose some form of consciousness still more limited than our own, and to think in what directions it would differ from ours.
Suppose it were possible that a consciousness could exist capable of appreciating only solid matter-- the liquid and gaseous forms of matter being to it as entirely non-existent as are the etheric and astral and mental forms to the ordinary man. We can readily see how for such a consciousness any adequate conception of the world in which we live would be impossible. Solid matter, which alone could be perceived by it, would constantly be found to be undergoing serious modifications, about which no rational theory could be formed.
For example, whenever a shower of rain took place, the solid matter of the earth would undergo change; it would in many cases become both softer and heavier when charged with moisture, but the reason of such a change would necessarily be wholly incomprehensible to the consciousness which we are supposing.
The wind might lift clouds of sand and transfer them from one place to another; but such motion of solid matter would be entirely inexplicable to one who had no conception of the existence of the air. Without considering more examples of what is already so obvious, we see clearly how hopelessly inadequate would be such an idea of the world as would be attainable by this consciousness limited to solid matter.
What we do not realise so readily, however, is that our present consciousness falls just as far short of that of the developed man as this supposed consciousness would fall short of that which we now possess. Theosophical students are at least theoretically acquainted with the idea that to everything there is a hidden side; and they also know that in the great majority of cases this unseen side is of far greater importance than that which is visible to the physical eye.
To put the same idea from another point of view, the senses, by means of which we obtain all our information about external objects, are as yet imperfectly developed; therefore the information obtained is partial. What we see in the world about us is by no means all that there is to see, and a man who will take the trouble to cultivate his senses will find that, in proportion as he succeeds, life will become fuller and richer for him.
For the lover of nature, of art, of music, a vast field of incredibly intensified and exalted pleasure lies close at hand, if he will fit himself to enter upon it. Above all, for the lover of his fellow-man there is the possibility of far more intimate comprehension and therefore far wider usefulness. We are only halfway up the ladder of evolution at present, and so our senses are only half-evolved.
But it is possible for us to hurry up that ladder-- possible, by hard work, to make our senses now what all men' s senses will be in the distant future. The man who has succeeded in doing this is often called a seer or a clairvoyant.
A fine word that-- clairvoyant. All this is irregular and unscientific; in many cases it is mere charlatanry and bare-faced robbery. But not always; to foresee the future up to a certain point is a possibility; it can be done, and it has been done, scores of times; and some of these irregular practitioners unquestionably do at times possess flashes of higher vision, though usually they cannot depend upon having them when they want them. But behind all this vagueness there is a bed-rock of fact-- something which can be approached rationally and studied scientifically.
It is as the result of many years of such study and experiment that I state emphatically what I have written above-- that it is possible for men to develop their senses until they can see much more of this wonderful and beautiful world in which we live than is ever suspected by the untrained average man, who lives contentedly in the midst of Cimmerean darkness and calls it light. The truth is all about you, if you will only take the bandage from your eyes and look; and it is so wonderful, so beautiful, so far beyond anything that men have ever dreamt of or prayed for, and it is for ever and for ever.
He assuredly meant far more than this of which I am writing now, but this is a step on the way towards that glorious goal of perfect realisation. If it does not yet tell us quite all the truth, at any rate it gives us a good deal of it.
It removes for us a host of common misconceptions, and clears up for us many points which are considered as mysteries or problems by those who are as yet uninstructed in this lore. It shows that all these things were mysteries and problems to us only because heretofore we saw so small a part of the facts, because we were looking at the various matters from below, and as isolated and unconnected fragments, instead of rising above them to a standpoint whence they are comprehensible as parts of a mighty whole.
It settles in a moment many questions which have been much disputed-- such, for example, as that of the continued existence of man after death. It explains many of the strange things which the Churches tell us; it dispels our ignorance and removes our fear of the unknown by supplying us with a rational and orderly scheme.
Besides all this, it opens up a new world to us in regard to our every-day life-- a new world which is yet a part of the old. It shows us that, as I began by saying, there is a hidden side to everything, and that our most ordinary actions often produce results of which without this study we should never have known.
By it we understand the rationale of what is commonly called telepathy, for we see that just as there are waves of heat or light or electricity, so there are waves produced by thought, though they are in a finer type of matter than the others, and therefore not perceptible to our physical senses. By studying these vibrations we see how thought acts, and we learn that it is a tremendous power for good or for ill-- a power which we are all of us unconsciously wielding to some extent-- which we can use a hundredfold more effectively when we comprehend its workings.
The occultist studies carefully all these unseen effects, and consequently knows much more fully than other men the result of what he is doing. He has more information about life than others have, and he exercises his common-sense by modifying his life in accordance with what he knows.
In many ways we live differently now from our forefathers in mediaeval times, because we know more than they did. We have discovered certain laws of hygiene; wise men live according to that knowledge, and therefore the average length of life is decidedly greater now than it was in the Middle Ages. There are still some who are foolish or ignorant, who either do not know the laws of health or are careless about keeping them; they think that because disease-germs are invisible to them, they are therefore of no importance; they don't believe in new ideas.
Those are the people who suffer first when an epidemic disease arrives, or some unusual strain is put upon the community. They suffer unnecessarily, because they are behind the times.
But they injure not only themselves by their neglect; the conditions caused by their ignorance or carelessness often bring infection into a district which might otherwise be free from it. The matter of which I am writing is precisely the same thing at a different level. The microscope revealed disease-germs; the intelligent man profited by the discovery, and rearranged his life, while the unintelligent man paid no attention, but went on as before.
Clairvoyance reveals thought-force and many other previously unsuspected powers; once more the intelligent man profits by this discovery, and rearranges his life accordingly. Once more also the unintelligent man takes no heed of the new discoveries; once more he thinks that what he cannot see can have no importance for him; once more he continues to suffer quite unnecessarily, because he is behind the times. Not only does he often suffer positive pain, but he also misses so much of the pleasure of life.
To painting, to music, to poetry, to literature, to religious ceremonies, to the beauties of nature there is always a hidden side-- a fulness, a completeness beyond the mere physical; and the man who can see or sense this has at his command a wealth of enjoyment far beyond the comprehension of the man who passes through it all with unopened perceptions. The perceptions exist in every human being, though as yet undeveloped in most. To unfold them means generally a good deal of time and hard work, but it is exceedingly well worth while.
Only let no man undertake the effort unless his motives are absolutely pure and unselfish, for he who seeks wider faculty for any but the most exalted purposes will bring upon himself a curse and not a blessing. But the man of affairs, who has no time to spare for a sustained effort to evolve nascent powers within himself, is not thereby debarred from sharing in some at least of the benefits derived from occult study, any more than the man who possesses no microscope is thereby prevented from living hygienically.
The latter has not seen the disease-germs, but from the testimony of the specialist he knows that they exist, and he knows how to guard himself from them.
Just in the same way a man who has as yet no dawning of clairvoyant vision may study the writings of those who have gained it, and in this way profit by the results of their labour.
True, he cannot yet see all the glory and the beauty which are hidden from us by the imperfection of our senses; but he can readily learn how to avoid the unseen evil, and how to set in motion the unseen forces of good. So, long before he actually sees them, he can conclusively prove to himself their existence, just as the man who drives an electric motor proves to himself the existence of electricity, though he has never seen it and does not in the least know what it is.
We must try to understand as much as we can of the world in which we live.
We must not fall behind in the march of evolution, we must not let ourselves be anachronisms, for lack of interest in these new discoveries, which yet are only the presentation from a new point of view of the most archaic wisdom. There is a difference, however, between theoretical acquaintance and actual realisation; and I have thought that it might help students somewhat towards the grasp of the realities to have a description of the unseen side of some of the simple transactions of every day life as they appear to clairvoyant vision-- to one, let us say, who has developed within himself the power of perception through the astral, mental and causal bodies.
Their appearance as seen by means of the intuitional vehicle is infinitely grander and more effective still, but so entirely inexpressible that it seems useless to say anything about it; for on that level all experience is within the man instead of without, and the glory and the beauty of it is no longer something which he watches with interest, but something which he feels in his inmost heart, because it is part of himself.
The object of this book is to give some hints as to the inner side of the world as a whole and of our daily life. We shall consider this latter in three divisions, which will resemble the conjugations of our youthful days in being passive, middle and active respectively-- how we are influenced, how we influence ourselves, and how we influence others; and we shall conclude by observing a few of the results which must inevitably flow from a wider diffusion of this knowledge as to the realities of existence.
WHEN we look upon the world around us, we cannot hide from ourselves the existence of a vast amount of sorrow and suffering. True, much of it is obviously the fault of the sufferers, and might easily be avoided by the exercise of a little self-control and common-sense; but there is also much which is not immediately self-induced, but undoubtedly comes from without.
It often seems as though evil triumphs, as though justice fails in the midst of the storm and stress of the roaring confusion of life, and because of this many despair of the ultimate result, and doubt whether there is in truth any plan of definite progress behind all this bewildering chaos.
It is all a question of the point of view; the man who is himself in the thick of the fight cannot judge of the plan of the general or the progress of the conflict.
To understand the battle as a whole, one must withdraw from the tumult and look down upon the field from above. In exactly the same way, to comprehend the plan of the battle of life we must withdraw ourselves from it for the time, and in thought look down upon it from above-- from the point of view not of the body which perishes but of the soul which lives for ever.
We must take into account not only the small part of life which our physical eyes can see, but the vast totality of which at present so much is invisible to us. Until that has been done we are in the position of a man looking from beneath at the under side of some huge piece of elaborate tapestry which is in process of being woven. The whole thing is to us but a confused medley of varied colour, of ragged hanging ends, without order or beauty, and we are unable to conceive what all this mad clatter of machinery can be doing; but when through our knowledge of the hidden side of nature we are able to look down from above, the pattern begins to unfold itself before our eyes, and the apparent chaos shows itself as orderly progress.
A more forcible analogy may be obtained by contemplating in imagination the view of life which would present itself to some tiny microbe whirled down by a resistless flood, such as that which rushes through the gorge of Niagara. Boiling, foaming, swirling, the force of that stream is so tremendous that its centre is many feet higher than its sides.
The microbe on the surface of such a torrent must be dashed hither and thither wildly amidst the foam, sometimes thrown high in air, sometimes whirled backwards in an eddy, unable to see the banks between which he is passing, having every sense occupied in the mad struggle to keep himself somehow above water. To him that strife and stress is all the world of which he knows; how can he tell whither the stream is going?
But the man who stands on the bank, looking down on it all, can see that all this bewildering tumult is merely superficial, and that the one fact of real importance is the steady onward sweep of those millions of tons of water downwards towards the sea.
If we can furthermore suppose the microbe to have some idea of progress, and to identify it with forward motion, he might well be dismayed when he found himself hurled aside or borne backwards by an eddy; while the spectator could see that the apparent backward movement was but a delusion, since even the little eddies were all being swept onwards with the rest.
It is no exaggeration to say that as is the knowledge of the microbe struggling in the stream to that of the man looking down upon it, so is the comprehension of life possessed by the man in the world to that of one who knows its hidden side. Best of all, though not so easy to follow because of the effort of imagination involved, is the parable offered to us by Mr. Hinton in his Scientific Romances. For purposes connected with his argument Mr. Hinton supposes the construction of a large vertical wooden frame, from top to bottom of which are tightly stretched a multitude of threads at all sorts of angles.
If then a sheet of paper be inserted horizontally in the frame so that these threads pass through it, it is obvious that each thread will make a minute hole in the paper. If then the frame as a whole be moved slowly upwards, but the paper kept still, various effects will be produced. When a thread is perpendicular it will slip through its hole without difficulty, but when a thread is fixed at an angle it will cut a slit in the paper as the frame moves.
Suppose instead of a sheet of paper we have a thin sheet of wax, and let the wax be sufficiently viscous to close up behind the moving thread. Then instead of a number of slits we shall have a number of moving holes, and to a sight which cannot see the threads that cause them, the movement of these holes will necessarily appear irregular and inexplicable.
Some will approach one another, some will recede; various patterns and combinations will be formed and dissolve; all depending upon the arrangement of the invisible threads. Now, by a still more daring flight of fancy, think not of the holes but of the minute sections of thread for the moment filling them, and imagine those sections as conscious atoms. They think of themselves as separate entities, they find themselves moving without their own volition in what seems a maze of inextricable confusion, and this bewildering dance is life as they know it.
Yet all this apparent complexity and aimless motion is in fact a delusion caused by the limitation of the consciousness of those atoms, for only one extremely simple movement is really taking place-- the steady upward motion of the frame as a whole. But the atom can never comprehend that until it realises that it is not a separated fragment, but part of a thread. So long as we confine our consciousness to the atom, and look on life only from this earthly standpoint, we can never understand what is happening in the world.
But if we will raise our consciousness to the point of view of the soul, the thread of which the bodily life is only a minute part and a temporary expression, we shall then see that there is a splendid simplicity at the back of all the complexity, a unity behind all the diversity.
The complexity and the diversity are illusions produced by our limitations; the simplicity and the unity are real. The world in which we live has a hidden side to it, for the conception of it in the mind of the ordinary man in the street is utterly imperfect along three quite distinct lines. First, it has an extension at its own level which he is at present quite incapable of appreciating; secondly, it has a higher side which is too refined for his undeveloped perceptions; thirdly, it has a meaning and a purpose of which he usually has not the faintest glimpse.
To say that we do not see the whole of our world is to state the case far too feebly; what we see is an absolutely insignificant part of it, beautiful though that part may be.
And just as the additional extension is infinite compared to our idea of space, and cannot be expressed in its terms, so are the scope and the splendour of the whole infinitely greater than any conception that can possibly be formed of it here, and they cannot be expressed in any terms of that part of the world which we know.
The extension spoken of under the first head has often been called the fourth dimension. Many writers have scoffed at this and denied its existence, yet for all that it remains a fact that our physical world is in truth a world of many dimensions, and that every object in it has an extension, however minute, in a direction which is unthinkable to us at our present stage of mental evolution.
When we develop astral senses we are brought so much more directly into contact with this extension that our minds are more or less forced into recognition of it, and the more intelligent gradually grow to understand it; though there are those of less intellectual growth who, even after death and in the astral world, cling desperately to their accustomed limitations and adopt most extraordinary and irrational hypotheses to avoid admitting the existence of the higher life which they so greatly fear.
Because the easiest way for most people to arrive at a realisation of the fourth dimension of space is to develop within themselves the power of astral sight, many persons have come to suppose that the fourth dimension is an exclusive appanage of the astral world.
A little thought will show that this cannot be so. Fundamentally there is only one kind of matter existing in the universe, although we call it physical, astral or mental according to the extent of its subdivision and the rapidity of its vibration. Consequently the dimensions of space-- if they exist at all-- exist independently of the matter which lies within them; and whether that space has three dimensions or four or more, all the matter within it exists subject to those conditions, whether we are able to appreciate them or not.
It may perhaps help us a little in trying to understand this matter if we realise that what we call space is a limitation of consciousness, and that there is a higher level at which a sufficiently developed consciousness is entirely free from this. We may invest this higher consciousness with the power of expression in any number of directions, and may then assume that each descent into a denser world of matter imposes upon it an additional limitation, and shuts off the perception of one of these directions.
We may suppose that by the time the consciousness has descended as far as the mental world only five of these directions remain to it; that when it descends or moves outward once more to the astral level it loses yet one more of its powers, and so is limited to the conception of four dimensions; then the further descent or outward movement which brings it into the physical world cuts off from it the possibility of grasping even that fourth dimension, and so we find ourselves confined to the three with which we are familiar.
Looking at it from this point of view, it is clear that the conditions of the universe have remained unaffected, though our power of appreciating them has changed; so that, although it is true that when our consciousness is functioning through astral matter we are able to appreciate a fourth dimension which normally is hidden from us while we work through the physical brain, we must not therefore make the mistake of thinking that the fourth dimension belongs to the astral world only and that physical matter exists somehow in a different kind of space from the astral or mental.
Such a suggestion is shown to be unjustified by the fact that it is possible for a man using his physical brain to attain by means of practice the power of comprehending some of the four-dimensional forms. I do not wish here to take up fully the consideration of this fascinating subject; those who would follow it further should apply themselves to the works of Mr. Hinton-- Scientific Romances and The Fourth Dimension -- the former book for all the interesting possibilities connected with this study, and the latter for the means whereby the mind can realise the fourth dimension as a fact.
For our present purposes it is necessary only to indicate that here is an aspect or extension of our world which, though utterly unknown to the vast majority of men, requires to be studied and to be taken into consideration by those who wish to understand the whole of life instead of only a tiny fragment of it. There is a hidden side to our physical world in a second and higher sense which is well known to all students of Theosophy, for many lectures have been delivered and many books have been written in the endeavour to describe the astral and mental worlds-- the unseen realm which interpenetrates that with which we are all familiar, and forms by far the most important part of it.
A good deal of information about this higher aspect of our world has been given in the fifth and the sixth of the Theosophical manuals, and in my own book upon The Other Side of Death; so here I need do no more than make a short general statement for the benefit of any reader who has not yet met with those works.
Modern physicists tell us that matter is interpenetrated by aether-- a hypothetical substance which they endow with many apparently contradictory qualities. The occultist knows that there are many varieties of this finer interpenetrative matter, and that some of the qualities attributed to it by the scientific men belong not to it at all, but to the primordial substance of which it is the negation. I do not wish here to turn aside from the object of this book to give a lengthy disquisition upon the qualities of aether; those who wish to study this subject may be referred to the book upon Occult Chemistry , p.
Here it must suffice to say that the true aether of space exists, just as scientific men have supposed, and possesses most of the curious contradictory qualities ascribed to it. It is not, however, of that aether itself, but of matter built up out of the bubbles in it, that the inner worlds of finer matter are built, of which we have spoken just now. That with which we are concerned at the moment is the fact that all the matter visible to us is interpenetrated not only by aether, but also by various kinds of finer matter, and that of this finer matter there are many degrees.
To the type which is nearest to the physical world occult students have given the name astral matter; the kind next above that has been called mental, because out of its texture is built that mechanism of consciousness which is commonly called the mind in man; and there are other types finer still, with which for the moment we are not concerned. Every portion of space with which we have to do must be thought of as containing all these different kinds of matter.
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