The Inner Life, v. II/Third Section/IV

THOUGHT-CENTRES In the higher levels of the mental plane our thoughts act with greater force because we have the field almost to ourselves. We have not many other thoughts to contend with in that region. All people when thinking of the same thing tend to come to some extent into rapport with one another. Any strong thought anywhere in the world may be attracted to you, and you may be influenced by the thinker of it. Strong thought acts fairly constantly, and is more likely to act in connection with those subjects about which comparatively few are thinking, because in those cases the vibrations are more distinctive, and have freer play. Any sudden idea or vision which comes to you may be simply the thought-form of some person who is keenly interested in the subject in hand. The person may be at any distance from you, though it is true that physical proximity makes such transference easier. There is such a thing as a kind of psychometrisation of a thought-form. Masses of thought on a given subject are very definite things, which have a place in space. Thoughts on the same subject and of the same character tend to aggregate. For many subjects there is a thought-centre, a definite space in the atmosphere; and thoughts on one of these subjects tend to gravitate to its centre, which absorbs any amount of ideas, coherent and incoherent, right and wrong. In this definite centre you would find all the thought about a given subject drawn to a focus, and might then psychometrise the different thought forms, follow them to their thinkers, and acquire other information from them. It is easy to see that when one thinks of something a little difficult, one may attract the thought of another person who has studied the same subject, and even the person himself if he be on the astral plane. In the latter case the person may be either conscious or unconscious. Plenty of people, either dead or asleep, do try to help others along their particular lines; any one of such, seeing another struggling with some kind of conception, would be likely to go and try to suggest the way in which he thinks that other man ought to think of it. It does not follow, of course, that his ideas would be correct. If you think you will see that this is perfectly natural. You would help people on this physical plane simply from pure good-nature. So also after death. You feel the same sympathies without a physical body; and though your idea may be wrong or right, you give it. I do not know of any method that is open to the ordinary student for ascertaining the exact source of an idea which strikes him. One has to develope the astral and mental sight in order to see the thought-form, and trace from whom it conies. It is connected by vibration with its creator. Sometimes such an idea may come in symbolic form; the serpent and elephant, for example, are often used to signify wisdom. There are many sets of symbolisms. Each ego has his own system, though some forms seem general in dreams. It is said that to dream of water signifies trouble of some sort, though I do not see any connection. But even though there be no real connection, an ego (or for that matter some other entity who desires to communicate) may use the symbol if he knows that it is understood by the personality. Water has no necessary relation to trouble, but an ego who could not convey a clear message to his personality, and knew that it held that peculiar belief about water, might very likely impress such a dream on its brain when he wished to warn it of some impending misfortune. When a passing thought crosses the mind, it is usually caused by suggestion. The power or thought and the multiplicity of thought-forms are tremendously great, and yet they are but little understood and taken into account. In the ease of a particular idea coming into the mind, any one of half-a-dozen things may have happened. It is only speculation to offer suggestions in any particular case without actual knowledge of what took place. One is quite likely to be affected by one's own thought-forms. You may make thought-forms about a subject which will hover about you and persist proportionately to the energy you put into them; and these often react upon you just as though they were new suggestions from outside. In a place like Adyar any new-comer will find a mass of thought-forms already floating about, and probably he may accept some of these ready-made rather than set to work to produce new ones for himself. One should take up thought-forms with caution. I have seen a man take up thought-forms and be converted by them when they were quite wrong, and he himself had before been perfectly accurate in his opinion. Sometimes, however, it is advantageous to try to put oneself in touch with a thought-form at the beginning of study. There are upon the astral plane vast numbers of thought-forms of a comparatively permanent nature, often the result of the accumulative work of many generations of people. Many such thought-forms refer to alleged religious history, and the seeing of them by sensitive people is responsible for a great many quite genuine accounts given by untrained seers and seeresses — such for example as Anne Catherine Emmerich. She had visions in the most perfect detail of the events of the passion of Jesus exactly as it is recorded in the Gospels, including many events which we know never really occurred. Yet I have no doubt that the statements of that seeress were perfectly genuine; she was not labouring under an hallucination, but only under a mistake as to the nature of what she saw. To read the records clearly and correctly needs special training; it is not a matter of faith or of goodness, but of a special kind of knowledge. There is nothing whatever to show that the saint in question had this particular form of knowledge; on the contrary, she probably never heard of such records at all. She would therefore most likely be quite incapable of reading a record clearly, and certainly, if she did happen to see one, she would be unable to distinguish it from any other kind of vision. In all probability what she saw was a set of such collective thought-forms as we have described. It is well-known to all investigators that any great historical event upon which much is supposed to depend has been constantly thought of and vividly imaged to themselves by successive generations of people. Such scenes would be, for the English, the signing of Magna Charta by King John, and for the Americans the signing of the Declaration of Independence. Now these vivid images which people make are real things, and are clearly to be seen by anyone who possesses a little psychic development. They are definite forms existing in the first place upon the mental plane, and wherever there is any strong emotion connected with them they are brought down to the astral plane and materialised there in astral matter. They are also perpetually strengthened by all the new thoughts which are ever being turned upon them. Naturally, different people imagine these scenes differently, and the eventual result is often something like a composite photograph; but the form in which such an imagination was originally cast largely influences the thought of all sensitives upon subject, and tends to make them image it as others have done. This product of thought (often, be it observed, of quite ignorant thought) is much easier to see than the true record, for while, as we have said, the latter feat requires training, the former needs nothing but a glimpse of the mental plane, such as frequently comes to almost all pure and high-minded ecstatics. Indeed in many cases it does not need even this, because the thought-forms exist upon the astral levels as well. Another point to be borne in mind is that it is not in the least necessary for the creation of such a thought-form that the scenes should ever have had any real existence. Few scenes from real history have been so strongly depicted by popular fancy in England as have some of the situations from Shakespeare's plays, from Bunyan's Pilgrim's Progress, and from various fairy stories, such as Cinderella or Aladdin's Lamp. A clairvoyant obtaining a glimpse of one of these collective thought-forms might very easily suppose that he had come across the real foundation of the story; but since he knows these tales to be fictions he would be more likely to think that he had simply dreamt of them. Now, ever since the Christian religion materialised the glorious conceptions originally committed to its charge, and tried to represent them as a series of events in a human life, devout souls in all countries under its sway have been striving as a pious exercise to picture the supposed events as vividly as possible. Consequently we are here provided with a set of thought-forms of quite exceptional strength and prominence — a set which can hardly fail to attract the attention of any ecstatic the bent of whose mind is at all in their direction. No doubt they were seen by Anne Catherine Emmerich, and by many another. But when such clairvoyants come, in the course of their progress, to deal with the realities of life, they will be taught, as are those who have the inestimable privilege of the guidance of the Masters of Wisdom, how to distinguish between the result of devout but ignorant thought and the imperishable record which is the true memory of nature; and then they will find that these scenes, to which they have devoted so much attention, were but symbols of truths higher and wider and grander far than they had ever dreamt, even in the highest flights which were made possible for them by their splendid purity and piety.