OBSESSION AND INSANITY
We must distinguish carefully between obsession and insanity. The latter is a break in the connection between the ego and his vehicles, while the former is the ousting of the ego by some other entity. Only a weak ego would permit obsession — an ego, I mean, who had not much hold upon his vehicles. It is not as a rule true that children are more easily obsessed than adults, because though it is true that the hold of the ego upon its bodies is less strong in childhood, it is also true that the adult is far more likely to have in him qualities which attract undesirable entities and make obsession easy. In the case of a little child, any entity trying to obsess the body would have first to face the elemental who is in charge of the building of it, and he is not at all likely to succeed in ousting that. After the age of seven, when the elemental has been withdrawn, obsession might take place if the ego was very weak; but it is fortunately rare.
Obsession may be permanent or temporary, and it is undertaken for various reasons. Often some dead person is filled with burning anxiety to come again into touch with the physical plane, generally for the satisfaction of the lowest and grossest desires, and in his desperate yearning he seizes upon any vehicle which he can steal. Sometimes, on the other hand, obsession is a definite and calculated act of revenge — not always upon the person obsessed. I knew a case in which man who hated another deliberately went to work to obtain control of and obsess his enemy's favorite daughter; I know also of another instance even worse than that. Sometimes the obsessing entity is not human at all, but only a nature-spirit who desires experience of human life. In any and all cases obsession should be determinedly resisted by the victim.
Insanity is an entirely different matter. Let us try to look at it from the occult point of view. Every cell in the physical brain and every particle of its matter has its corresponding and interpenetrating astral matter; and behind (or rather within) that, it has also the still finer mental matter. Of course the brain is a cubical mass, but for the purposes of our examination let us suppose that it could be spread out upon a surface so that it should be only one particle thick. Then further suppose that the astral and mental matter belonging to it could also be laid out in layers in a similar manner, the astral layer a little above the physical, and the mental a little above the astral.
Then we should have three layers of matter of different degrees of density, all corresponding one to the other. Now suppose that each physical particle is joined to the corresponding astral particle by a little tube, and each astral particle is joined to its corresponding mental particle in the same way, and even (higher up still) each mental particle to something which corresponds to it in the causal body. So long as these tubes were perfectly in alignment there would be clear communication between the ego and his brain; but if any one of the sets of tubes were bent, closed, or knocked partially aside, it is obvious that the communication might be wholly or partially interrupted.
From the occult standpoint, therefore, we divide the insane into four great classes, each of course having many sub-divisions.
1. Those who are insane merely from a defect of the dense physical brain — from its insufficient size, perhaps, or from some accident like a heavy blow, or some growth which causes pressure upon it or from gradual softening of the tissue.
2. Those whose defect is in the etheric part of the brain, so that its particles no longer correspond perfectly with the denser physical particles, and so cannot properly bring through the vibrations from the higher vehicles.
3. Those in whom the astral body is defective instead of the etheric — in whom its tubes are bent, as it were, so that there is a want of accurate adjustment between its particles and those of the vehicles either above or below it.
4. Those in whom the mind-body itself is in some way out of order, and consequently is unable to bring through the instructions or wishes of the ego.
It makes a very great difference to which of these classes an insane person belongs. Those of the first and second types are quite sensible when out of the body during sleep, and of course also after death, so that the ego loses only the expression of himself during walking life. Those of the third type do not recover until they reach the heaven-world, and the fourth class not until they return into the causal body; so that for this last class the incarnation is a failure. But fortunately more than ninety per cent of the insane belong to the first and second classes.
Three questions are asked upon the unsavory subject of obsession; I will proceed to answer them. The first is: “What is the best way to get rid of an excarnate human being who persists in occupying one's body?”
I should simply and absolutely decline to be so obsessed. The best and kindest plan would be to have an explanation with the dead person, to enquire what he wants and why he makes such persistent attempts. Quite probably, he may be some ignorant soul who does not at all comprehend his new surroundings, and is striving madly to get into touch again with the only kind of life that he understands. In that case if matters are explained to him, he may be brought to a happier frame of mind and induced to cease his ill-directed efforts. Or the poor creature may have something on his mind — some duty unfulfilled or some wrong unrighted; if this be so, and the matter can be arranged to his satisfaction, he may then be at peace.
If, however, he proves not to be amenable to reason, if in spite of all argument and explanation he refuses to abandon his reprehensible line of action, it will be necessary gently but firmly to resist him. Every man has an inalienable right to the use of his own vehicle, and encroachments of this nature should not be permitted. If the lawful possessor of the body will confidently assert himself and use his own will-power no obsession can take place.
When such things occur, it is almost always because the victim has in the first place yielded himself to the invading influence, and his first step therefore is to reverse that act of submission, to determine strongly to take matters into his own hands again and to resume control over his property. It is this reassertion of himself that is the fundamental requirement, and though much help may be given by wise friends, nothing which they can do will take the place of the development of will-power on the part of the victim, or obviate the necessity for it. The exact method of procedure will naturally vary according to the details of the case.
The second question runs thus: “I have long been troubled by entities who constantly suggest evil ideas and make use of coarse and violent language. They are always urging me to take strong drink, and goading me on to the consumption of large quantities of meat. I have prayed earnestly, but with little avail, and am driven to my wits' end. What can I do?”
You have indeed suffered greatly; but now you must make up your mind to suffer no more. You must take courage and make a firm stand. The power of these dead people over you is only in your fear of them. Your own will is stronger than all theirs combined if you will only know that it is; if you turn upon them with vigor and determination they must yield before you. You have an inalienable right to the undisturbed use of your own vehicles, and you should insist on being left in peace. You would not tolerate an intrusion of filthy and disgusting beings into your house on the physical plane; why should you submit to it because the entities happen to be astral? If an indolent tramp forces himself into a man's house, the owner does not kneel down and pray — he kicks the tramp out; and that is precisely what you must do with these astral tramps.
You will no doubt say to yourself that when I give you this advice I do not know the terrible power of the particular demons who are afflicting you. That is exactly what they would like you to believe — what they will try to make you believe; but do not be so foolish as to listen to them. I know the type perfectly, and mean, despicable, bullying villains they are; they will torment a weak woman for months together, but will fly in cowardly terror the moment you turn upon them in righteous anger! I should just laugh at them, but I would drive them out, and hold not a moment's parley with them. Of course they will bluster and show fight, because you have let them have their own way for so long that they will not tamely submit to expulsion; but face them with iron determination, set your will against them like an immovable rock, and down they will go. Say to them: “I am a spark of the divine fire, and by the power of the God within me I order you to depart!” Never let yourself think for an instant of the possibility of failure or of yielding; God is within you and God cannot fail.
The fact of their demanding meat shows what low and coarse entities they are; you should avoid all flesh food and alcohol, because these things minister to such evil beings and make it more difficult for you to resist them.
The third question is: “If it is possible for a man to become obsessed while he has temporarily lost control of his body during a fit of anger, is it not also possible for obsession to take place when one is out of the body during sleep?”
I would submit that the circumstances are entirely different. Sleep is a natural condition, and though the ego leaves the body, he always maintains a close connection with it, so that under ordinary circumstances he would quickly be recalled to it by any attempt that might be made upon it. There are individual cases in which the ego is not so easily recalled, and a sort of temporary obsession is possible which may cause somnambulism, but these cases are abnormal and comparatively rare. A fit of anger on the other hand is unnatural — an infraction of the natural laws under which we live. In this case it is the astral which has escaped from control; the desire-elemental has rebelled against his master and has broken away from the hold of the ego exercised through the mental body, which alone keeps him safe as part of an astral mechanism. The rightful owner being dispossessed, the astral body is in the condition of a vessel whose helm has been abandoned; anyone who happens to be at hand can seize the wheel, and it may be a difficult matter to recover it.