[1] The Eidophone Voice Figures. Margaret Watts Hughes.
[2] Mr Joseph Gould, Stratford House, Nottingham, supplies the twin-elliptic pendulum by which these wonderful figures may be produced.
The following description is taken from a most interesting essay entitled Vibration Figures, by F. Bligh Bond, F.R.I.B.A., who has drawn a number of remarkable figures by the use of pendulums. The pendulum is suspended on knife edges of hardened steel, and is free to swing only at right angles to the knife-edge suspension. Four such pendulums may be coupled in pairs, swinging at right angles to each other, by threads connecting the shafts of each pair of pendulums with the ends of a light but rigid lath, from the centre of which run other threads; these threads carry the united movements of each pair of pendulums to a light square of wood, suspended by a spring, and bearing a pen. The pen is thus controlled by the combined movement of the four pendulums, and this movement is registered on a drawing board by the pen. There is no limit, theoretically, to the number of pendulums that can be combined in this manner. The movements are rectilinear, but two rectilinear vibrations of equal amplitude acting at right angles to each other generate a circle if they alternate precisely, an ellipse if the alternations are less regular or the amplitudes unequal. A cyclic vibration may also be obtained from a pendulum free to swing in a rotary path. In these ways a most wonderful series of drawings have been obtained, and the similarity of these to some of the thought-forms is remarkable; they suffice to demonstrate how readily vibrations may be transformed into figures. Thus compare fig. 4 with fig. 12, the mother's prayer; or fig. 5 with fig. 10; or fig. 6 with fig. 25, the serpent-like darting forms. Fig. 7 is added as an illustration of the complexity attainable. It seems to us a most marvellous thing that some of the drawings, made apparently at random by the use of this machine, should exactly correspond to higher types of thought-forms created in meditation. We are sure that a wealth of significance lies behind this fact, though it will need much further investigation before we can say certainly all that it means. But it must surely imply this much—that, if two forces on the physical plane bearing a certain ratio one to the other can draw a form which exactly corresponds to that produced on the mental plane by a complex thought, we may infer that that thought sets in motion on its own plane two forces which are in the same ratio one to the other. What these forces are and how they work remains to be seen; but if we are ever able to solve this problem, it is likely that it will open to us a new and exceedingly valuable field of knowledge.
General Principles.
Three general principles underlie the production of all thought-forms:—
- Quality of thought determines colour.
- Nature of thought determines form.
- Definiteness of thought determines clearness of outline.
THE MEANING OF THE COLOURS
The table of colours given in the frontispiece has already been thoroughly described in the book Man Visible and Invisible, and the meaning to be attached to them is just the same in the thought-form as in the body out of which it is evolved. For the sake of those who have not at hand the full description given in the book just mentioned, it will be well to state that black means hatred and malice. Red, of all shades from lurid brick-red to brilliant scarlet, indicates anger; brutal anger will show as flashes of lurid red from dark brown clouds, while the anger of "noble indignation" is a vivid scarlet, by no means unbeautiful, though it gives an unpleasant thrill; a particularly dark and unpleasant red, almost exactly the colour called dragon's blood, shows animal passion and sensual desire of various kinds. Clear brown (almost burnt sienna) shows avarice; hard dull brown-grey is a sign of selfishness—a colour which is indeed painfully common; deep heavy grey signifies depression, while a livid pale grey is associated with fear; grey-green is a signal of deceit, while brownish-green (usually flecked with points and flashes of scarlet) betokens jealousy. Green seems always to denote adaptability; in the lowest case, when mingled with selfishness, this adaptability becomes deceit; at a later stage, when the colour becomes purer, it means rather the wish to be all things to all men, even though it may be chiefly for the sake of becoming popular and bearing a good reputation with them; in its still higher, more delicate and more luminous aspect, it shows the divine power of sympathy. Affection expresses itself in all shades of crimson and rose; a full clear carmine means a strong healthy affection of normal type; if stained heavily with brown-grey, a selfish and grasping feeling is indicated, while pure pale rose marks that absolutely unselfish love which is possible only to high natures; it passes from the dull crimson of animal love to the most exquisite shades of delicate rose, like the early flushes of the dawning, as the love becomes purified from all selfish elements, and flows out in wider and wider circles of generous impersonal tenderness and compassion to all who are in need. With a touch of the blue of devotion in it, this may express a strong realisation of the universal brotherhood of humanity. Deep orange imports pride or ambition, and the various shades of yellow denote intellect or intellectual gratification, dull yellow ochre implying the direction of such faculty to selfish purposes, while clear gamboge shows a distinctly higher type, and pale luminous primrose yellow is a sign of the highest and most unselfish use of intellectual power, the pure reason directed to spiritual ends. The different shades of blue all indicate religious feeling, and range through all hues from the dark brown-blue of selfish devotion, or the pallid grey-blue of fetish-worship tinged with fear, up to the rich deep clear colour of heartfelt adoration, and the beautiful pale azure of that highest form which implies self-renunciation and union with the divine; the devotional thought of an unselfish heart is very lovely in colour, like the deep blue of a summer sky. Through such clouds of blue will often shine out golden stars of great brilliancy, darting upwards like a shower of sparks. A mixture of affection and devotion is manifested by a tint of violet, and the more delicate shades of this invariably show the capacity of absorbing and responding to a high and beautiful ideal. The brilliancy and the depth of the colours are usually a measure of the strength and the activity of the feeling.
Another consideration which must not be forgotten is the type of matter in which these forms are generated. If a thought be purely intellectual and impersonal—for example, if the thinker is attempting to solve a problem in algebra or geometry—the thought-form and the wave of vibration will be confined entirely to the mental plane. If, however, the thought be of a spiritual nature, if it be tinged with love and aspiration or deep unselfish feeling, it will rise upwards from the mental plane and will borrow much of the splendour and glory of the buddhic level. In such a case its influence is exceedingly powerful, and every such thought is a mighty force for good which cannot but produce a decided effect upon all mental bodies within reach, if they contain any quality at all capable of response.
If, on the other hand, the thought has in it something of self or of personal desire, at once its vibration turns downwards, and it draws round itself a body of astral matter in addition to its clothing of mental matter. Such a thought-form is capable of acting upon the astral bodies of other men as well as their minds, so that it can not only raise thought within them, but can also stir up their feelings.
THREE CLASSES OF THOUGHT-FORMS
From the point of view of the forms which they produce we may group thought into three classes:—
1. That which takes the image of the thinker. When a man thinks of himself as in some distant place, or wishes earnestly to be in that place, he makes a thought-form in his own image which appears there. Such a form has not infrequently been seen by others, and has sometimes been taken for the astral body or apparition of the man himself. In such a case, either the seer must have enough of clairvoyance for the time to be able to observe that astral shape, or the thought-form must have sufficient strength to materialise itself—that is, to draw round itself temporarily a certain amount of physical matter. The thought which generates such a form as this must necessarily be a strong one, and it therefore employs a larger proportion of the matter of the mental body, so that though the form is small and compressed when it leaves the thinker, it draws round it a considerable amount of astral matter, and usually expands to life-size before it appears at its destination.
2. That which takes the image of some material object. When a man thinks of his friend he forms within his mental body a minute image of that friend, which often passes outward and usually floats suspended in the air before him. In the same way if he thinks of a room, a house, a landscape, tiny images of these things are formed within the mental body and afterwards externalised. This is equally true when he is exercising his imagination; the painter who forms a conception of his future picture builds it up out of the matter of his mental body, and then projects it into space in front of him, keeps it before his mind's eye, and copies it. The novelist in the same way builds images of his character in mental matter, and by the exercise of his will moves these puppets from one position or grouping to another, so that the plot of his story is literally acted out before him. With our curiously inverted conceptions of reality it is hard for us to understand that these mental images actually exist, and are so entirely objective that they may readily be seen by the clairvoyant, and can even be rearranged by some one other than their creator. Some novelists have been dimly aware of such a process, and have testified that their characters when once created developed a will of their own, and insisted on carrying the plot of the story along lines quite different from those originally intended by the author. This has actually happened, sometimes because the thought-forms were ensouled by playful nature-spirits, or more often because some 'dead' novelist, watching on the astral plane the development of the plan of his fellow-author, thought that he could improve upon it, and chose this method of putting forward his suggestions.
3. That which takes a form entirely its own, expressing its inherent qualities in the matter which it draws round it. Only thought-forms of this third class can usefully be illustrated, for to represent those of the first or second class would be merely to draw portraits or landscapes. In those types we have the plastic mental or astral matter moulded in imitation of forms belonging to the physical plane; in this third group we have a glimpse of the forms natural to the astral or mental planes. Yet this very fact, which makes them so interesting, places an insuperable barrier in the way of their accurate reproduction.
Thought-forms of this third class almost invariably manifest themselves upon the astral plane, as the vast majority of them are expressions of feeling as well as of thought. Those of which we here give specimens are almost wholly of that class, except that we take a few examples of the beautiful thought-forms created in definite meditation by those who, through long practice, have learnt how to think.
Thought-forms directed towards individuals produce definitely marked effects, these effects being either partially reproduced in the aura of the recipient and so increasing the total result, or repelled from it. A thought of love and of desire to protect, directed strongly towards some beloved object, creates a form which goes to the person thought of, and remains in his aura as a shielding and protecting agent; it will seek all opportunities to serve, and all opportunities to defend, not by a conscious and deliberate action, but by a blind following out of the impulse impressed upon it, and it will strengthen friendly forces that impinge on the aura and weaken unfriendly ones. Thus may we create and maintain veritable guardian angels round those we love, and many a mother's prayer for a distant child thus circles round him, though she knows not the method by which her "prayer is answered."
In cases in which good or evil thoughts are projected at individuals, those thoughts, if they are to directly fulfil their mission, must find, in the aura of the object to whom they are sent, materials capable of responding sympathetically to their vibrations. Any combination of matter can only vibrate within certain definite limits, and if the thought-form be outside all the limits within which the aura is capable of vibrating, it cannot affect that aura at all. It consequently rebounds from it, and that with a force proportionate to the energy with which it impinged upon it. This is why it is said that a pure heart and mind are the best protectors against any inimical assaults, for such a pure heart and mind will construct an astral and a mental body of fine and subtle materials, and these bodies cannot respond to vibrations that demand coarse and dense matter. If an evil thought, projected with malefic intent, strikes such a body, it can only rebound from it, and it is flung back with all its own energy; it then flies backward along the magnetic line of least resistance, that which it has just traversed, and strikes its projector; he, having matter in his astral and mental bodies similar to that of the thought-form he generated, is thrown into respondent vibrations, and suffers the destructive effects he had intended to cause to another. Thus "curses [and blessings] come home to roost." From this arise also the very serious effects of hating or suspecting a good and highly-advanced man; the thought-forms sent against him cannot injure him, and they rebound against their projectors, shattering them mentally, morally, or physically. Several such instances are well known to members of the Theosophical Society, having come under their direct observation. So long as any of the coarser kinds of matter connected with evil and selfish thoughts remain in a person's body, he is open to attack from those who wish him evil, but when he has perfectly eliminated these by self-purification his haters cannot injure him, and he goes on calmly and peacefully amid all the darts of their malice. But it is bad for those who shoot out such darts.
Another point that should be mentioned before passing to the
consideration of our illustrations is that every one of the
thought-forms here given is drawn from life. They are not imaginary
forms, prepared as some dreamer thinks that they ought to appear; they
are representations of forms actually observed as thrown off by ordinary
men and women, and either reproduced with all possible care and fidelity
by those who have seen them, or with the help of artists to whom the
seers have described them.
For convenience of comparison thought-forms of a similar kind are grouped together.
ILLUSTRATIVE THOUGHT-FORMS
AFFECTION
Vague Pure Affection.—Fig. 8 is a revolving cloud of pure affection, and except for its vagueness it represents a very good feeling. The person from whom it emanates is happy and at peace with the world, thinking dreamily of some friend whose very presence is a pleasure. There is nothing keen or strong about the feeling, yet it is one of gentle well-being, and of an unselfish delight in the proximity of those who are beloved. The feeling which gives birth to such a cloud is pure of its kind, but there is in it no force capable of producing definite results. An appearance by no means unlike this frequently surrounds a gently purring cat, and radiates slowly outward from the animal in a series of gradually enlarging concentric shells of rosy cloud, fading into invisibility at a distance of a few feet from their drowsily contented creator.
Vague Selfish Affection.—Fig. 9 shows us also a cloud of affection, but this time it is deeply tinged with a far less desirable feeling. The dull hard brown-grey of selfishness shows itself very decidedly among the carmine of love, and thus we see that the affection which is indicated is closely connected with satisfaction at favours already received, and with a lively anticipation of others to come in the near future. Indefinite as was the feeling which produced the cloud in Fig. 8, it was at least free from this taint of selfishness, and it therefore showed a certain nobility of nature in its author. Fig. 9 represents what takes the place of that condition of mind at a lower level of evolution. It would scarcely be possible that these two clouds should emanate from the same person in the same incarnation. Yet there is good in the man who generates this second cloud, though as yet it is but partially evolved. A vast amount of the average affection of the world is of this type, and it is only by slow degrees that it develops towards the other and higher manifestation.
Definite Affection.—Even the first glance at Fig. 10 shows us that here we have to deal with something of an entirely different nature—something effective and capable, something that will achieve a result. The colour is fully equal to that of Fig. 8 in clearness and depth and transparency, but what was there a mere sentiment is in this case translated into emphatic intention coupled with unhesitating action. Those who have seen the book Man Visible and Invisible will recollect that in Plate XI. of that volume is depicted the effect of a sudden rush of pure unselfish affection as it showed itself in the astral body of a mother, as she caught up her little child and covered it with kisses. Various changes resulted from that sudden outburst of emotion; one of them was the formation within the astral body of large crimson coils or vortices lined with living light. Each of these is a thought-form of intense affection generated as we have described, and almost instantaneously ejected towards the object of the feeling. Fig. 10 depicts just such a thought-form after it has left the astral body of its author, and is on its way towards its goal. It will be observed that the almost circular form has changed into one somewhat resembling a projectile or the head of a comet; and it will be easily understood that this alteration is caused by its rapid forward motion. The clearness of the colour assures us of the purity of the emotion which gave birth to this thought-form, while the precision of its outline is unmistakable evidence of power and of vigorous purpose. The soul that gave birth to a thought-form such as this must already be one of a certain amount of development.
Radiating Affection.—Fig. 11 gives us our first example of a thought-form intentionally generated, since its author is making the effort to pour himself forth in love to all beings. It must be remembered that all these forms are in constant motion. This one, for example, is steadily widening out, though there seems to be an exhaustless fountain welling up through the centre from a dimension which we cannot represent. A sentiment such as this is so wide in its application, that it is very difficult for any one not thoroughly trained to keep it clear and precise. The thought-form here shown is, therefore, a very creditable one, for it will be noted that all the numerous rays of the star are commendably free from vagueness.
Peace and Protection.—Few thought-forms are more beautiful and expressive than this which we see in Fig. 12. This is a thought of love and peace, protection and benediction, sent forth by one who has the power and has earned the right to bless. It is not at all probable that in the mind of its creator there existed any thought of its beautiful wing-like shape, though it is possible that some unconscious reflection of far-away lessons of childhood about guardian angels who always hovered over their charges may have had its influence in determining this. However that may be, the earnest wish undoubtedly clothed itself in this graceful and expressive outline, while the affection that prompted it gave to it its lovely rose-colour, and the intellect which guided it shone forth like sunlight as its heart and central support. Thus in sober truth we may make veritable guardian angels to hover over and protect those whom we love, and many an unselfish earnest wish for good produces such a form as this, though all unknown to its creator.
Grasping Animal Affection.—Fig. 13 gives us an instance of grasping animal affection—if indeed such a feeling as this be deemed worthy of the august name of affection at all. Several colours bear their share in the production of its dull unpleasing hue, tinged as it is with the lurid gleam of sensuality, as well as deadened with the heavy tint indicative of selfishness. Especially characteristic is its form, for those curving hooks are never seen except when there exists a strong craving for personal possession. It is regrettably evident that the fabricator of this thought-form had no conception of the self-sacrificing love which pours itself out in joyous service, never once thinking of result or return; his thought has been, not "How much can I give?" but "How much can I gain?" and so it has expressed itself in these re-entering curves. It has not even ventured to throw itself boldly outward, as do other thoughts, but projects half-heartedly from the astral body, which must be supposed to be on the left of the picture. A sad travesty of the divine quality love; yet even this is a stage in evolution, and distinctly an improvement upon earlier stages, as will presently be seen.
DEVOTION
Vague Religious Feeling.—Fig. 14 shows us another shapeless rolling cloud, but this time it is blue instead of crimson. It betokens that vaguely pleasurable religious feeling—a sensation of devoutness rather than of devotion—which is so common among those in whom piety is more developed than intellect. In many a church one may see a great cloud of deep dull blue floating over the heads of the congregation—indefinite in outline, because of the indistinct nature of the thoughts and feelings which cause it; flecked too often with brown and grey, because ignorant devotion absorbs with deplorable facility the dismal tincture of selfishness or fear; but none the less adumbrating a mighty potentiality of the future, manifesting to our eyes the first faint flutter of one at least of the twin wings of devotion and wisdom, by the use of which the soul flies upward to God from whom it came.
Strange is it to note under what varied circumstances this vague blue cloud may be seen; and oftentimes its absence speaks more loudly than its presence. For in many a fashionable place of worship we seek it in vain, and find instead of it a vast conglomeration of thought-forms of that second type which take the shape of material objects. Instead of tokens of devotion, we see floating above the "worshippers" the astral images of hats and bonnets, of jewellery and gorgeous dresses, of horses and of carriages, of whisky-bottles and of Sunday dinners, and sometimes of whole rows of intricate calculations, showing that men and women alike have had during their supposed hours of prayer and praise no thoughts but of business or of pleasure, of the desires or the anxieties of the lower form of mundane existence.
Yet sometimes in a humbler fane, in a church belonging to the unfashionable Catholic or Ritualist, or even in a lowly meeting-house where there is but little of learning or of culture, one may watch the deep blue clouds rolling ceaselessly eastward towards the altar, or upwards, testifying at least to the earnestness and the reverence of those who give them birth. Rarely—very rarely—among the clouds of blue will flash like a lance cast by the hand of a giant such a thought-form as is shown in Fig. 15; or such a flower of self-renunciation as we see in Fig. 16 may float before our ravished eyes; but in most cases we must seek elsewhere for these signs of a higher development.
Upward Rush of Devotion.—The form in Fig. 15 bears much the same relation to that of Fig. 14 as did the clearly outlined projectile of Fig. 10 to the indeterminate cloud of Fig. 8. We could hardly have a more marked contrast than that between the inchoate flaccidity of the nebulosity in Fig. 14 and the virile vigour of the splendid spire of highly developed devotion which leaps into being before us in Fig. 15. This is no uncertain half-formed sentiment; it is the outrush into manifestation of a grand emotion rooted deep in the knowledge of fact. The man who feels such devotion as this is one who knows in whom he has believed; the man who makes such a thought-form as this is one who has taught himself how to think. The determination of the upward rush points to courage as well as conviction, while the sharpness of its outline shows the clarity of its creator's conception, and the peerless purity of its colour bears witness to his utter unselfishness.
The Response to Devotion.—In Fig. 17 we see the result of his thought—the response of the Logos to the appeal made to Him, the truth which underlies the highest and best part of the persistent belief in an answer to prayer. It needs a few words of explanation. On every plane of His solar system our Logos pours forth His light, His power, His life, and naturally it is on the higher planes that this outpouring of divine strength can be given most fully. The descent from each plane to that next below it means an almost paralysing limitation—a limitation entirely incomprehensible except to those who have experienced the higher possibilities of human consciousness. Thus the divine life flows forth with incomparably greater fulness on the mental plane than on the astral; and yet even its glory at the mental level is ineffably transcended by that of the buddhic plane. Normally each of these mighty waves of influence spreads about its appropriate plane—horizontally, as it were—but it does not pass into the obscuration of a plane lower than that for which it was originally intended.
Yet there are conditions under which the grace and strength peculiar to a higher plane may in a measure be brought down to a lower one, and may spread abroad there with wonderful effect. This seems to be possible only when a special channel is for the moment opened; and that work must be done from below and by the effort of man. It has before been explained that whenever a man's thought or feeling is selfish, the energy which it produces moves in a close curve, and thus inevitably returns and expends itself upon its own level; but when the thought or feeling is absolutely unselfish, its energy rushes forth in an open curve, and thus does not return in the ordinary sense, but pierces through into the plane above, because only in that higher condition, with its additional dimension, can it find room for its expansion. But in thus breaking through, such a thought or feeling holds open a door (to speak symbolically) of dimension equivalent to its own diameter, and thus furnishes the requisite channel through which the divine force appropriate to the higher plane can pour itself into the lower with marvellous results, not only for the thinker but for others. An attempt is made in Fig. 17 to symbolise this, and to indicate the great truth that an infinite flood of the higher type of force is always ready and waiting to pour through when the channel is offered, just as the water in a cistern may be said to be waiting to pour through the first pipe that may be opened.
The result of the descent of divine life is a very great strengthening and uplifting of the maker of the channel, and the spreading all about him of a most powerful and beneficent influence. This effect has often been called an answer to prayer, and has been attributed by the ignorant to what they call a "special interposition of Providence," instead of to the unerring action of the great and immutable divine law.
Self-Renunciation.—Fig. 16 gives us yet another form of devotion, producing an exquisitely beautiful form of a type quite new to us—a type in which one might at first sight suppose that various graceful shapes belonging to animate nature were being imitated. Fig. 16, for example, is somewhat suggestive of a partially opened flower-bud, while other forms are found to bear a certain resemblance to shells or leaves or tree-shapes. Manifestly, however, these are not and cannot be copies of vegetable or animal forms, and it seems probable that the explanation of the similarity lies very much deeper than that. An analogous and even more significant fact is that some very complex thought-forms can be exactly imitated by the action of certain mechanical forces, as has been said above. While with our present knowledge it would be unwise to attempt a solution of the very fascinating problem presented by these remarkable resemblances, it seems likely that we are obtaining a glimpse across the threshold of a very mighty mystery, for if by certain thoughts we produce a form which has been duplicated by the processes of nature, we have at least a presumption that these forces of nature work along lines somewhat similar to the action of those thoughts. Since the universe is itself a mighty thought-form called into existence by the Logos, it may well be that tiny parts of it are also the thought-forms of minor entities engaged in the same work; and thus perhaps we may approach a comprehension of what is meant by the three hundred and thirty million Devas of the Hindus.
This form is of the loveliest pale azure, with a glory of white light shining through it—something indeed to tax the skill even of the indefatigable artist who worked so hard to get them as nearly right as possible. It is what a Catholic would call a definite "act of devotion"—better still, an act of utter selflessness, of self-surrender and renunciation.
INTELLECT
Vague Intellectual Pleasure.—Fig. 18 represents a vague cloud of the same order as those shown in Figs. 8 and 14, but in this case the colour is yellow instead of crimson or blue. Yellow in any of man's vehicles always indicates intellectual capacity, but its shades vary very much, and it may be complicated by the admixture of other hues. Generally speaking, it has a deeper and duller tint if the intellect is directed chiefly into lower channels, more especially if the objects are selfish. In the astral or mental body of the average man of business it would show itself as yellow ochre, while pure intellect devoted to the study of philosophy or mathematics appears frequently to be golden, and this rises gradually to a beautiful clear and luminous lemon or primrose yellow when a powerful intellect is being employed absolutely unselfishly for the benefit of humanity. Most yellow thought-forms are clearly outlined, and a vague cloud of this colour is comparatively rare. It indicates intellectual pleasure—appreciation of the result of ingenuity, or the delight felt in clever workmanship. Such pleasure as the ordinary man derives from the contemplation of a picture usually depends chiefly upon the emotions of admiration, affection, or pity which it arouses within him, or sometimes, if it pourtrays a scene with which he is familiar, its charm consists in its power to awaken the memory of past joys. An artist, however, may derive from a picture a pleasure of an entirely different character, based upon his recognition of the excellence of the work, and of the ingenuity which has been exercised in producing certain results. Such pure intellectual gratification shows itself in a yellow cloud; and the same effect may be produced by delight in musical ingenuity, or the subtleties of argument. A cloud of this nature betokens the entire absence of any personal emotion, for if that were present it would inevitably tinge the yellow with its own appropriate colour.
The Intention to Know.—Fig. 19 is of interest as showing us something of the growth of a thought-form. The earlier stage, which is indicated by the upper form, is not uncommon, and indicates the determination to solve some problem—the intention to know and to understand. Sometimes a theosophical lecturer sees many of these yellow serpentine forms projecting towards him from his audience, and welcomes them as a token that his hearers are following his arguments intelligently, and have an earnest desire to understand and to know more. A form of this kind frequently accompanies a question, and if, as is sometimes unfortunately the case, the question is put less with the genuine desire for knowledge than for the purpose of exhibiting the acumen of the questioner, the form is strongly tinged with the deep orange that indicates conceit. It was at a theosophical meeting that this special shape was encountered, and it accompanied a question which showed considerable thought and penetration. The answer at first given was not thoroughly satisfactory to the inquirer, who seems to have received the impression that his problem was being evaded by the lecturer. His resolution to obtain a full and thorough answer to his inquiry became more determined than ever, and his thought-form deepened in colour and changed into the second of the two shapes, resembling a cork-screw even more closely than before. Forms similar to these are constantly created by ordinary idle and frivolous curiosity, but as there is no intellect involved in that case the colour is no longer yellow, but usually closely resembles that of decaying meat, somewhat like that shown in Fig. 29 as expressing a drunken man's craving for alcohol.
High Ambition.—Fig. 20 gives us another manifestation of desire—the ambition for place or power. The ambitious quality is shown by the rich deep orange colour, and the desire by the hooked extensions which precede the form as it moves. The thought is a good and pure one of its kind, for if there were anything base or selfish in the desire it would inevitably show itself in the darkening of the clear orange hue by dull reds, browns, or greys. If this man coveted place or power, it was not for his own sake, but from the conviction that he could do the work well and truly, and to the advantage of his fellow-men.
Selfish Ambition.—Ambition of a lower type is represented in Fig. 21. Not only have we here a large stain of the dull brown-grey of selfishness, but there is also a considerable difference in the form, though it appears to possess equal definiteness of outline. Fig. 20 is rising steadily onward towards a definite object, for it will be observed that the central part of it is as definitely a projectile as Fig. 10. Fig. 21, on the other hand, is a floating form, and is strongly indicative of general acquisitiveness—the ambition to grasp for the self everything that is within sight.
ANGER
Murderous Rage and Sustained Anger.—In Figs. 22 and 23 we have two terrible examples of the awful effect of anger. The lurid flash from dark clouds (Fig. 22) was taken from the aura of a rough and partially intoxicated man in the East End of London, as he struck down a woman; the flash darted out at her the moment before he raised his hand to strike, and caused a shuddering feeling of horror, as though it might slay. The keen-pointed stiletto-like dart (Fig. 23) was a thought of steady anger, intense and desiring vengeance, of the quality of murder, sustained through years, and directed against a person who had inflicted a deep injury on the one who sent it forth; had the latter been possessed of a strong and trained will, such a thought-form would slay, and the one nourishing it is running a very serious danger of becoming a murderer in act as well as in thought in a future incarnation. It will be noted that both of them take the flash-like form, though the upper is irregular in its shape, while the lower represents a steadiness of intention which is far more dangerous. The basis of utter selfishness out of which the upper one springs is very characteristic and instructive. The difference in colour between the two is also worthy of note. In the upper one the dirty brown of selfishness is so strongly evident that it stains even the outrush of anger; while in the second case, though no doubt selfishness was at the root of that also, the original thought has been forgotten in the sustained and concentrated wrath. One who studies Plate XIII. in Man Visible and Invisible will be able to image to himself the condition of the astral body from which these forms are protruding; and surely the mere sight of these pictures, even without examination, should prove a powerful object-lesson in the evil of yielding to the passion of anger.
Explosive Anger.—In Fig. 24 we see an exhibition of anger of a totally different character. Here is no sustained hatred, but simply a vigorous explosion of irritation. It is at once evident that while the creators of the forms shown in Figs. 22 and 23 were each directing their ire against an individual, the person who is responsible for the explosion in Fig. 24 is for the moment at war with the whole world round him. It may well express the sentiment of some choleric old gentleman, who feels himself insulted or impertinently treated, for the dash of orange intermingled with the scarlet implies that his pride has been seriously hurt. It is instructive to compare the radiations of this plate with those of Fig. 11. Here we see indicated a veritable explosion, instantaneous in its passing and irregular in its effects; and the vacant centre shows us that the feeling that caused it is already a thing of the past, and that no further force is being generated. In Fig. 11, on the other hand, the centre is the strongest part of the thought-form, showing that this is not the result of a momentary flash of feeling, but that there is a steady continuous upwelling of the energy, while the rays show by their quality and length and the evenness of their distribution the steadily sustained effort which produces them.
Watchful and Angry Jealousy.—In Fig. 25 we see an interesting though unpleasant thought-form. Its peculiar brownish-green colour at once indicates to the practised clairvoyant that it is an expression of jealousy, and its curious shape shows the eagerness with which the man is watching its object. The remarkable resemblance to the snake with raised head aptly symbolises the extraordinarily fatuous attitude of the jealous person, keenly alert to discover signs of that which he least of all wishes to see. The moment that he does see it, or imagines that he sees it, the form will change into the far commoner one shown in Fig. 26, where the jealousy is already mingled with anger. It may be noted that here the jealousy is merely a vague cloud, though interspersed with very definite flashes of anger ready to strike at those by whom it fancies itself to be injured; whereas in Fig. 25, where there is no anger as yet, the jealousy itself has a perfectly definite and very expressive outline.
SYMPATHY
Vague Sympathy.—In Fig. 18A we have another of the vague clouds, but this time its green colour shows us that it is a manifestation of the feeling of sympathy. We may infer from the indistinct character of its outline that it is not a definite and active sympathy, such as would instantly translate itself from thought into deed; it marks rather such a general feeling of commiseration as might come over a man who read an account of a sad accident, or stood at the door of a hospital ward looking in upon the patients.
FEAR
Sudden Fright.—One of the most pitiful objects in nature is a man or an animal in a condition of abject fear; and an examination of Plate XIV. in Man Visible and Invisible shows that under such circumstances the astral body presents no better appearance than the physical. When a man's astral body is thus in a state of frenzied palpitation, its natural tendency is to throw off amorphous explosive fragments, like masses of rock hurled out in blasting, as will be seen in Fig. 30; but when a person is not terrified but seriously startled, an effect such as that shown in Fig. 27 is often produced. In one of the photographs taken by Dr Baraduc of Paris, it was noticed that an eruption of broken circles resulted from sudden annoyance, and this outrush of crescent-shaped forms seems to be of somewhat the same nature, though in this case there are the accompanying lines of matter which even increase the explosive appearance. It is noteworthy that all the crescents to the right hand, which must obviously have been those expelled earliest, show nothing but the livid grey of fear; but a moment later the man is already partially recovering from the shock, and beginning to feel angry that he allowed himself to be startled. This is shown by the fact that the later crescents are lined with scarlet, evidencing the mingling of anger and fear, while the last crescent is pure scarlet, telling us that even already the fright is entirely overcome, and only the annoyance remains.