thought we cannot organise the body in the world which is nearest to the physical.
Now, supposing that we recognise that our consciousness working in the physical brain, the instrument over which we have complete control, is continually at work contacting the outer world, using the brain as an instrument on which it can play, and continually bringing down from higher worlds impressions which it transmits more or less perfectly to the physical plane, we need not dwell upon our ordinary thinking. Let us take thinking a little more unusual, where the finer part of the brain, its etheric matter, is being more largely vitalised, more definitely used. The powers of the imagination—the creative power—the artistic powers, all creative in their nature, these utilise most the ethers of the brain, and, by working in those, bring into activity the lower and coarser matter of the dense brain. Now, the thought passes from the consciousness through vehicle after vehicle to find its clear expression here. But do you not have many mental impressions that are not clear, not well defined, and yet which impress you deeply, and of which you feel sure? They are of many kinds, and reach you in many ways. What is important to you is simply this for the moment: that being surrounded by the astral and mental worlds, contacts from these are continually touching you, continually causing changes in your consciousness. If your astral body were thoroughly organised like your physical, the impressions made would be clear and sharp like the physical. If your mental body were well organised, the impressions of that plane, the heavenly plane, would be clear and sharp like the physical. But as the astral and mental bodies at this stage of evolution are not well organised, the impressions received by them, causing changes in the consciousness, are vague and indeterminate, and it is these which are generally called "psychic." And when you have a Psychical Research Society, it is not dealing with the ordinary processes of thought, but with those which are not ordinary; and all those things to which it gives many strange names are all workings of the consciousness, in sheaths or bodies of which it has not yet gained the mastery, which it has not yet definitely organised for its purposes. Slowly and gradually they become organised, and strenuous thinking is the method for the astral body, and the working of the pure reason is the method for the mental body. Let us consider with regard to this, whether there is any other way of bringing the astral body and mental body into activity. For you may have noticed that I used the word "normal" evolution, orderly evolution on the lines of natural evolution, always from above. But you may stimulate it from below. It is possible to stimulate the astral body, at least, from the physical plane, but you do it at the cost of higher evolution a little later on, and the reason you can do it is simple enough. In the astral body are all the centres of your senses. You know how after death a man's desires are the same as they were during his physical life. You know how in dreams your desires resemble desires that you may have in your waking consciousness. The centre of all your psychic powers, of your conscious powers, the centres of these are in the astral, and if (especially with your senses, each of which has its own centre in the astral body) you overstrain the physical senses down here, you will get an action on the astral plane, but an unhealthy, because disorderly one, one not going along the line of evolution but trying to create from below instead of from above. None the less, you may have some results, and in the two famous Indian systems for developing the powers of the consciousness, and for unfolding the consciousness itself, you have this recognised, and you read of Râja Yoga and of Hatha Yoga, of the Kingly Yoga and of the Yoga of Effort. The Yoga of Effort is Hatha Yoga, and is practised by physical means and followed by physical effects. The eye is stimulated in certain ways, and the effect of straining the physical eye is to bring about a certain limited kind of clairvoyance. You can gain it in that way by gazing into crystals, and so on. They do stimulate the centre of physical sight, but not the astral; and that is why they cannot go very far. You can get a certain amount of clairvoyance by these means, but you are only expanding your physical sight, and working on centres of the astral body connected with the physical organ of vision, the eye. The true astral sight is an entirely different thing. That comes from a centre of its own in the astral body. It has to be created from the mental body, as the organ of the physical was from the astral. The centre of that sight will be in the mental body and not in the astral, and only the organ of it in the astral body. The method of the Kingly, the Râja Yoga, is always by thought—concentrate, meditate, contemplate, think: by that means, in a healthy, normal, natural way you will inevitably develop the powers of sight on the astral, as in the course of Nature the powers of sight were developed on the physical plane. And if you realise that your consciousness is one, building its bodies for its fuller and more complete expression, that you are here in order to become masters of matter instead of its slaves, to become lords of matter, using every organ of matter for knowledge of the world to which that matter belongs, and not to be blinded by it, as we are for so long a time in our climb upwards, then you will see that this natural development of astral powers is inevitable in the course of evolution, and all that you can do is to quicken it, following the line which Nature has traced. As Nature slowly will evolve in every human being the power of using the astral body as freely as you use the physical body now, so can you quicken the coming of that day for yourselves by understanding the powers of thought and turning them to the object you desire to obtain. There are many ways in which this may be done, and many rules you may learn for your guidance. Those rules may be summed up under two heads: clear and strenuous thinking, discipline for the bodies that you are trying to evolve; and also, I should add, for the body below them in evolution. Those are the two great laws for the safe evolution of these so-called psychic powers, what I call the powers of the consciousness on the astral and mental planes. There must be a discipline for the bodies, for you have to choose the material which will serve you best in the work you are doing out of the innumerable combinations of matter with which Nature presents you. You must choose the combinations that will serve your purpose, which you can utilise in the building of the organs of sense on plane after plane. Just as really as the man who is a drunkard will injure his nervous system by his excesses, and by supplying coarse and over-active compounds will injure the physical body, so making it a less useful instrument for the man—as any excess, not only drunkenness, but gluttony, profligacy, and so on—as these injure the physical body as an instrument of consciousness, and to have full and perfect consciousness here we must train, discipline, build up our body with knowledge and with self-control, so also is that true on the higher planes. A regimen is necessary when you are dealing with the organisation of the subtler matter of the astral and mental worlds, for you cannot build up your physical body out of the coarser combinations of matter on the physical, and have finer combinations on the astral and mental. The bodies have to match each other. They have to correspond with each other; and as you find all sorts of combinations related the one to the other on every plane, you must choose your combinations on the physical if you desire to choose them also on the astral and mental. You cannot make your physical body coarse, and organise the astral and mental bodies for the finer purposes of the man; and you must settle that in your minds if you wish to try to develop these higher powers of consciousness. Not only because if you gather together the coarser materials of the astral world, you will find yourself hampered by them in the higher expression of consciousness, but also because the presence of these combinations in you exposes you to a number of dangers on the astral plane. The purer the elements of your astral body, the safer you are in your earlier wanderings on that plane. It is important to mention this, because in some of the schools of thought which are trying only to develop astral powers, you will find that they deliberately use other methods in order to make their astral body active. Many schools of the "left hand path" in India will use spirits, wines, meats of all sorts, in order to bring about a certain astral condition, and they succeed, because by these means they attract to themselves, and for a time govern, the elemental powers of those lower planes—the elementals of the lower astral worlds. So that you may find that an Indian, who knows a little of this and wants to use it for his own purposes, will deliberately use these things which are attractive to the elementals of those lower worlds, and gather them around him and use them. But he does it knowing what he does, and aiming at that which he desires to conquer. But amongst those who practise black magic of the higher kinds—of the mental kinds—you have an asceticism as stern and rigid as has ever been used by those who are trying to develop their higher bodies for nobler ends. It is a mistake to think that the brothers of the dark side are, as a rule, licentious and indifferent to what you call morality. On the contrary, they are exceedingly strict. Their faults are the faults of the mind, not the faults of the lower desires, of the organs
