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In man's physical body there is etheric matter as well as the solid matter which is visible to us (see Plates XXIV and XXV); and this etheric matter is readily visible.
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All our powers rest upon that One Spiritual Nature. The limitations placed upon the power to express are not made by any external force whatever, but made by ourselves, by the ideas that we hold. Our range of perception is governed by the ideas we hold in regard to ourselves, our nature, and the life about us. These ideas that control our physical lives and our minds are, in fact, the limitations in ourselves; yet, however varied, however high, however low they may be, their very permanency rests on the Spirit itself and every one of them springs from perceptions of Spirit.
Truth and error both spring from perceptions of Spirit, and by the very power of Spirit are sustained. Ideas rule actions, and, as ideas have, like actions, their cycle of return, so we create a vicious cycle in which we become involved, from the one single fact that we constantly identify ourselves with this, that, or the other condition.
But this very power of self-identification is from Spirit.
Man Visible and Invisible
Visible man—his body, his physical instrument—alone is a growth from below upwards. The physical body is merely the shell of the man, made of matter of the earth, from the three lower kingdoms—mineral, vegetable, and animal—and is being constantly renewed from day to day, constantly worn out from day to day. Man, himself, is that invisible power and entity which inhabits the body, which is the cause of its present construction and development from lower forms of consciousness. Man, himself, is above all physicality. From the physical point of view, man, himself, is absolutely invisible.
He is that which acts. No form may restrain him. No form can in any real sense contain him. Any form may be the focus from which he may and can act. The Real Teaching is that the man himself, as spiritual being, descends from the plane of spirituality, or spiritual self-consciousness, step by step, through all the stages of condensation of matter; that he meets the uprising tide of form from the lower kingdoms, and when the most perfect form of all has been brought to its highest stage of development, he enters it.
Not until the invisible man enters the physical instrument, could there be humanity at all. So we, as human beings, are the product of the higher Divine Spirit, of all the knowledge of a past immensity of time, and also, of all that lies in the lower kingdoms, which constitutes our lower nature. It is constant, eternal and true. The lower nature is impermanent and changing, but the invisible man within is the one who makes the changes, who forces on the changes, and who gathers experience and knowledge through them. There is no static condition for any instrument whatever in all the kingdoms, in all the worlds and in all systems.
Never-ceasing motion, the power to move on and on, in greater and greater ranges of perception, is the birth-right of every human being. Such is the whole object of the ancient Wisdom Religion—that man may resume his own birthright. No being or beings of any grade can confer upon man the knowledge that he alone can get. That knowledge is all in reserve in the invisible part of his nature, the result of every experience of all his immense past; it is right with him, although he has made his physical instrument of such a nature that it will not register what he, as the real being—the invisible man—knows.
Man, the invisible being, eternally is; for him there is never for an instant cessation of consciousness. The curtain rings down on one scene to immediately rise on another. He spent some years in Sri Lanka working for the revival of Buddhism, and later became the Presiding Bishop of the Liberal Catholic Church, which seeks to combine the preservation of the Catholic sacraments with the widest measure of freedom of thought and interpretation of the scriptures.
He was a highly developed clairvoyant and the author of over thirty books on the spiritual life and on the psychic nature of man. He unfolded and perfected his own psychic faculties under the guidance of his Adept teacher and in began his clairvoyant investigations, on occasion collaborating with Annie Besant, the second President of the Theosophical Society. His worldwide lectures presented a new viewpoint to thousands of people.
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