If turn to Plate II we shall see there a cathedral stained glass of these planes of nature, and we shall also observe the names which have been employed to designate the vehicles or bodies of man which correspond to them. It will be noticed that the names used in theosophical literature for the higher planes are derived from Sanskrit, for in Western philosophy we have as yet no terms for these worlds composed of finer states of matter. Each of these names has its especial meaning, though in the case of the higher planes it indicates only how little we know of those conditions. Nirvana has for ages been the term employed in the East to convey the idea of the highest conceivable spiritual attainment. To reach Nirvana is to pass beyond humanity, to gain a level of peace and bliss far above earthly comprehension. So absolutely is all that is earthly left behind by the aspirant who attains its transcendent glory, that some European Orientalists fell at first into the mistake of supposing that it was an entire annihilation of the man - an idea than which nothing could be more utterly the opposite of the truth. To gain the full use of the exalted consciousness of this exceedingly elevated spiritual condition is to reach the goal appointed for human evolution during this aeon or dispensation - to become an adept, a man who is some-thing more than man. For the vast majority of humanity such progress will be attained only after cycles of evolution, but the few determined souls who refuse to be daunted by difficulties, who as it were take the kingdom of heaven by violence, may find this glorious prize within their reach at a much earlier period. Of the states of consciousness above this we naturally know nothing, except that they exist. “Para” signifies “beyond”, and “Maha” means “great”, so all the information conveyed by the names of these conditions is that the first is “the plane beyond Nirvana”, and the second is “the greater plane beyond Nirvana” - showing that those who bestowed these appellations thousands of years ago either possessed no more direct information than we have, or else, possessing it, despaired of finding any words in which it could be expressed. The name of Buddhi has been given to that principle or component part of man which manifests itself through the matter of the fourth plane, while the mental plane is the sphere of action of what we call the mind in man. It will be observed that this plane is divided into two parts, which are distinguished by a difference in color and the names of “rupa” and “Arupa”, meaning respectively “having form” and “formless”. These are names given in order to indicate a certain quality of the matter of the plane; in the lower part of it the matter is very readily moulded by the action of human thought into definite forms, while on the higher division this does not occur, but the more abstract thought of that level expresses itself to the eye of the clairvoyant in flashes or streams. A fuller account of this will be found in the book Thought forms, where are portrayed many of the interesting figures created by the action of thoughts and emotions. The name “astral” is not of our choosing; we have inherited it from the medieval alchemists. It signifies “starry”, and is supposed to have been applied to the matter of the plane next above the physical because of the luminous appearance which is associated with the more rapid rate of its vibration. The astral plane is the world of passion, of emotion and sensation; and it is through man’s vehicle on this plane that all his feelings exhibit themselves to the clairvoyant investigator. The astral body of man is therefore continually changing in appearance as his emotions change, as we shall presently show in detail. In our literature certain tints have usually been employed to represent each of the lower planes, follow-ing a table of colors given by Madame Blavatsky in her monumental work The Secret Doctrine; but it should be clearly understood that these are employed simply as distinctive marks - that they are merely symbolical, and are not in any way intended to imply a preponderance of a particular hue in the plane to which it is applied. All known colors, and many which are at present unknown to us, exist upon each of these higher planes of nature; but as we rise from one stage to another, we find them ever more delicate and more luminous, so that they might be described as higher octaves of color. An attempt is made to indicate this in our illustrations of the various vehicles appropriate to these planes, as will be seen later. It will be noticed that the number of planes is seven, and that each of them in turn is divided into seven sub-planes. This number seven has always been considered as holy and occult, because it is found to underlie manifestation in various ways. In the lower planes which are within the reach of our investigation the sevenfold subdivision is very clearly marked; and all indications seem to warrant the assumption that in those higher realms which are as yet beyond our direct observation a similar arrangement obtains, allowing for the difference of conditions. As man learns to function in these higher types of matter, he finds that the limitations of the lower life are transcended, and fall away one by one. He finds himself in a world of many dimensions, instead of one of three only; and that fact alone opens up a whole series of entirely new possibilities in various directions. The study of these additional dimensions is one of the most fascinating that can be imagined. Short of really gaining the sight of the other planes, there is no method by which so clear a conception of astral life can be obtained as by the realization of the fourth dimension. It is not my object at the moment to describe all that is gained by the wonderful extension of conscious-ness which belongs to these higher planes - indeed, I have done that already to some extent in a previous book. For the present we need refer only to one line of investigation - that connected with the constitution of man, and how he came to be what he is. The history of his earlier evolution can be obtained by examination of those ineffaceable records of the past from which all that has happened since the solar system came into existence may be recovered, and caused to pass before the mind’s eye; so that the observer sees everything as though he had been present when it occurred, with the enormous additional advantage of being able to hold any single scene as long as may be required for careful examina-tion, or to pass a whole century of events in review in a few moments if desired. This wonderful reflection of the divine memory cannot be consulted with perfect certainty below the mental plane, so for the ready reading of this earlier history it is necessary that the student shall at least have learnt to use with freedom the senses of his mental body; and if he is so fortunate as to have under his control the faculties of the still higher causal body, his task will be easier still. The question of these records has been more fully dealt with in Chapter VII of my little book on Clairvoyance, to which the reader may be referred for further details.
Man Visible and Invisible
Examples of Different Types of Men as
Seen by Means of Trained Clairvoyance
C. W. Leadbeater
WITH FRONTISPIECE, THREE DIAGRAMS,
AND TWENTY-TWO COLOURED ILLUSTRATIONS
THE THEOSOPHICAL PUBLISHING HOUSE
Adyar, Madras 600 020, India
Wheaton Ill., USA. London, England
First Edition 1902
Second Edition: revised and enlarged
