THEOSOPHY, Vol. 24, No. 5, March, 1936
(Pages 215-217; Size: 12K)
(Number 3 of a 4-part series)

DREAMS AND THE DREAMER

III

CLAIRVOYANCE, which in its normal, instead of its abnormal, development means direct perception, is the "characteristic quality" of the fifth state or sub-state of "matter": that state otherwise known variously as the "astral light"(1), as Akasa, as Aether. Every state and form of the One Element or Substance is, by virtue of its identity, its inherent energy, its self-moving and self-directing power, capable of being metamorphosed into any and every other. This is the sum and substance of Esoteric philosophy as of practical Occultism.

Normal clairvoyance, then, is "seeing through" what otherwise is merely an "object of perception" -- matter, so-called. At once, on perceiving any object, whether physical or metaphysical, that metamorphosis commences. True, in most cases the transformation does not proceed to fruition. Thus these "psychic embryos" give birth, not to preter-human but to sub-human visions. It does not open the door for man himself, their Creator, into a higher world of understanding.

Unless we are prepared, for the time being at least, to recognize that every form of matter is at the same time a form of consciousness, we shall be unable to "see" what Theosophy means as its Teachers are able to perceive. In other words, we will be unable to exercise normal clairvoyance at all, but will have to content ourselves with such gleanings in "the field of Aanroo"(2) as our familiar modes of perception afford us here -- "as through a glass, darkly". No more than our scholastics in theology, science and philosophy will we be able to see other than as the mirrors of our senses and our human minds reflect to us the objects of the sense-world, the subjects of the mental universe. Subject and object, mind and matter, are the phantasmagoria of our present state of consciousness, and possess no independent validity. Their "reality" is in terms of our definitions, is dependent on our perception of self, dependent in its turn on the nature of the mirror in use.

Our senses are a five-faced prism, each of which offers a different perspective. Used independently they afford "naught but broken images"; so we have to correct the use of any one of them by checking its reflections against the others, by correlating them as best we can. The senses themselves correlate nothing. Correlation is the province of the mind. But the instant the five senses are unified or synthesized a miracle of transformation or metempsychosis(3) occurs. The plane of the senses is focalized to a point, a center of perception of another nature altogether, which, whether we call it instinct, idea, or intuition, at once introduces us into another world -- the psychic or noetic universe of internal, as opposed to external perception, or vision, or clairvoyance. Is this inner universe of subjects and objects any the less "real" to us, because it can neither be perceived nor defined in the terms of waking consciousness except allegorically and symbolically? If sense -- and psychic -- perception were the only means of vision, then were we all as limited in our range of life-experience as are the kingdoms below the human. Well, are we?

From the plane of the senses the world of mind is absolutely non-existent. Where there is no perception there can be no conception, hence no rapport, no sympathy nor antipathy. But since everything in nature manifests rapport or relation, sympathy or antipathy the instant it is brought into contact, it follows that there are both psychic -- and sense -- planes of perception and action everywhere and in every thing. "Universal Mind", "Universal Ideation", "Cosmic Consciousness", and similar expressions are but varying modes of recognition that Intelligence is infinite, all-pervasive, omnipresent; that LIFE is One, however vast the numbers of beings, however dissimilar their existing states, forms and conditions.

When one sees all this in himself and for himself, what shall we denominate this deific exercise of his Intelligence -- his power to perceive without let or hindrance? Shall we call it God, as so many do, and thus put that Power, that Intelligence outside ourselves -- regard it as an Object or Subject? Shall we deal with this Omnipotent SELF as a Force, a Law, a "fortuitous concurrence of circumstances", as the intelligible effect of an unintelligent cause? The first query is answered in the affirmative by religions in general; the second by speculative science, otherwise materialism. Is either of these two perspectives true clairvoyance? The facts of nature external, the correlations of nature internal, continually replace these perceptions and conceptions with new ones, without our will and against our will -- for the religionist or scientist does not exist whose daily use of mind and senses does not compel him to cast aside today as unreal the images which he worshiped yesterday -- only, alas, to bow down to some new object or subject of adoration.

Dreams, then, have far more than a conventional or academic signification. What are they in reality? -- for a shadow, an image, an eidolon of any kind is "real" as long as it lasts and when taken for what it is -- a more or less permanent projection of the mind in nature or the mind of man. The Varaha Upanishad, the Yajur Veda, the Bhagavad-Gita, answer the question of the actual nature of "dreams", as does every other ancient Scripture, and as does H. P. Blavatsky's Secret Doctrine -- for all alike are treatises on Dreams and the Dreamer. They say:

The Universe itself, with all that it contains, is begotten, born, evolved, through Sankalpa; it is sustained and preserved through Sankalpa; it is changed, destroyed, re-created through Sankalpa and through Sankalpa alone.
Sankalpa is the power of Intelligence, the exercise of that power, the effect of that exercise. "I am born", says Krishna, "but through my own maya(4), the mystic power of self-ideation, the eternal thought in the eternal mind." True clairvoyance is "the vision of the Divine Form as including all forms." Thus, to "see through" anything is to reduce the mind, as we know it, from its present plane of vision to another focalization entirely than the ego-centric conception of self, which excludes all forms but our own. Then when the hitherto "real" is seen to be an illusion, when "to himself his form appears unreal, as do on waking all the forms he sees in dreams," then the Dreamer "awakens to the true Self, the SELF of all that is."


COMPILER'S NOTE: The following is a separate item which followed the above article but was on the same page. I felt it was useful to include it here:

SOUND ADVICE

Here is advice given by many Adepts: every day and as often as you can, and on going to sleep and as you wake, think, think, think, on the truth that you are not body, brain, or astral man, but that you are THAT, and "THAT" is the Supreme Soul. For by this practice you will gradually kill the false notion which lurks inside that the false is the true, and the true is the false. By persistence in this, by submitting your daily thoughts each night to the judgment of your Higher Self, you will at last gain light. -- W.Q.J.


Next article:
Dreams and the Dreamer -- IV
(Part 4 of 4)

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FOUR (4) FOOTNOTES LISTED BELOW:

COMPILER'S NOTE: I added these footnotes; they were not in the article. If any of them don't paint an accurate enough picture, or are incorrect, I hope the Editors of THEOSOPHY magazine will spot them and point the inaccuracies out to me, so that I can make the necessary corrections.

(1) "Astral Light": "Astral" means the Electro-Magnetic spectrum at every level. The "Astral Body" is the electromagnetic design body that the physical molecules adhere to in the building up of every form, in every kingdom, on the physical plane. The theosophical "Astral Light" is the "Ether" of modern science. It is the source of the idea known as the "Recording Angel" -- because every thought, word, and deed is recorded, stored, and magnetically reflected back to its source at a dynamically proper time: in other words, when conditions naturally warrant or permit it. We call this Karma, or Lawful action and reaction. All of us are also magnets for imprints in the "Astral Light" which were put there by others and which are similar to us in character. So we constantly affect and infect each other in this way -- for good or for bad. "Akasa" is the subtle, supersensuous spiritual essence which pervades all space. The "Astral" plane or planes, or the Electro-Magnetic spectrum at every level, where everything is naturally registered and recorded, are all to be considered the physical records, no matter how subtle the substance that makes up each level or plane, that we sometimes call the "Akasic records". But the plane called the Akasa (or Akasic) is to the Astral plane what Spirit is to Matter.
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(2) "Aanroo" -- "The field of Aanroo" is basically the "field" of most if not all of the different subjective levels of relatively high and low states of consciousness and dreams that we each enter into and experience according to our karma -- you know, it all being based on our own particular beliefs, points of view, actions; our levels of understanding, of development, and so on. You could even say that it is the "field of Astral Light".
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(3) "Metempsychosis" is the progress of the soul from one stage of existence to another.
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(4) "Maya" means Illusion. And when speaking of any form being "Mayavic", it means being Illusionary: not permanent.
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