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

Jan 08, 2006 06:55 AM
by saidevotee

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 (18121889) 

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 

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 

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 

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 

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 

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)

1. Rupadevas 
2. Animal Group Souls 
3. Individualised Animals 
4. Second Elemental Kingdom 

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. 

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 

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. 

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 

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 

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 

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 

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 

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 

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. 

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 


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