[Date Prev] [Date Next] [Thread Prev] [Thread Next]

in one place at a time but seen in many places

Jan 10, 1994 07:29 AM
by eldon

Speaking of someone as an individual Monad, there is a particular,
single place where his consciousness is experienced at any moment in
time. That place could be defined by consciousness, in a body or form,
defined by locality of expression, on a formless plane, or defined by
a state of pure consciousness with self-created images and forms in
attendence, in an unmanifest state. Regardless of the state of
manifestation, be it in worlds of form, formless worlds, or an
unmanifest state, there is a single place for one, a sense of locality.

It is possible to cast forth images of oneself, images with a living
power of their own, images with one's own personal characteristics.
We do this all the time, and those living images are often called
thoughtforms. They are much more than that, though, for they contain
all seven principles, and are full beings in their own right. They are
members of one of the three elemental kingdoms, and we give birth to
them, and their embodiment in our Globe is based upon how we have
fashioned their forms out of our consciousness.

There are two ways to picture our emanations into the world, the
effects that we radiate out upon the other living creatures of the
earth. One is in terms of discrete living forms, like thoughtforms,
or elementals. The other is in terms of waves of energy, where we
broadcast images that only take on conscious form in others when they
tune into our broadcast, when they receive and are affected by our

We might speak of a magical ability to express ourselves in many
places at once. I would agree that we can *express* ourselves in many
places, and we do so at all times. We express ourselves through the
elementals that carry our stamp, and through our emanations, which
others may tune into and be affected by.

The actions of our elementals in the world, and the numbers of people
whom can tune into our spiritual, mental, and feeling emanations,
is limited solely by the extent of our consciousness, by its depth and
scope. When we are lofty and far-reaching in thought, we affect more
than when we dwell in the selfish, in the narrow-minded.

When we speak of a Yogi emanating thousands of different forms, to
meet the needs of sentient beings, we are speaking of these elementals.
Each could be considered a living photograph of us, bearing our image,
carrying the unique stamp of our own consciousness and insight. Each
such image is alive, self-conscious in its own right, and free to
act in the world, independent of us.

It may be possible to speak of the Yogi as being in those thousands of
different forms, appearing to thousands of people at the same time,
and in a poetical sense, he may be. But not literally. As a single
human or spiritual Ego, he is a single self, a single being, the
manifestation of a single Monad. The thousands of living images that
he may throw off bear his likeness, and carry some of his thoughts,
feelings, and spiritual aspirations. But they are not him.

Using the power of the mind, of the higher mind, it is possible in
meditation to fashion thoughts to aid the world, and to send out
positive influences of a higher, spiritual nature. People will be
affected and changed. If the elementals are sufficiently powerful,
some people may actually see them and believe they have seen the
actual meditator himself. The image will have a life of its own, and
can interact with its perceiver. It might be easy to confuse the living
image with the actual person.

The mayavi rupa is different, though. It is not a broadcast image, it
is a mind-created form or rupa wherein the initiant can exist on a
world of forms. With it, the person can exist apart from his body,
should he have one. The existence includes all the principles or
elements of conscious down through sense perception, the Linga Sharira,
and then instead of the Sthula Sharira, the body of flesh and bone,
the person has an illusory body.

It might be better, though, to speak of it in terms of the leaving
behind of the vital-astral-physical portion of our constitution, the
Prana, Linga-Sharira, and Sthula-Sharira, and creating out of our
own mind another, temporary set of these principles. The reason for
this is that these three principles cannot be separated without
physical death. So when we speak of creating an illusory body elsewhere,
we are referring to creating all of these three principles.

With the mayavi rupa, we have projected his consciousness elsewhere,
apart from the physical body or form, projected it to another place.
Taking on that sense of locality, moving out *space* there, our
interaction with others, and sensory input then comes from there.
But there is always somewhere, a single place, locality, or state,
wherein we exist. And that is because we are, in our inmost natures,
Monads, that we are unique points or sparks of the divine. Our likeness,
the affects of our existence, may be widely felt throughout the world,
but still we are not fragmented, we are where we are, a single place,
and that place is our *space*, our essential *being*.

                 Eldon Tucker (

[Back to Top]

Theosophy World: Dedicated to the Theosophical Philosophy and its Practical Application