Death--and After? by Annie Besant (good e books to read .txt) 📖
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The spiritual Ego of the man moves in eternity like a pendulum between the hours of life and death, but if these hours, the periods of life terrestrial and life posthumous, are limited in their continuation, and even the very number of such breaks in eternity between sleep and waking, between illusion and reality, have their beginning as well as their end, the spiritual Pilgrim himself is eternal. Therefore the hours of his posthumous life, when unveiled he stands face to face with truth, and the short-lived mirages of his terrestrial existence are far from him, compose or make up, in our ideas, the only reality. Such breaks, in spite of the fact that they are finite, do double service to the Sûtrâtmâ, which, perfecting itself constantly, follows without vacillation, though very slowly, the road leading to its last transformation, when, reaching its aim at last, it becomes a Divine Being. They not only contribute to the reaching of this goal, but without these finite breaks Sûtrâtmâ-Buddhi could never reach it. Sûtrâtmâ is the actor, and its numerous and different incarnations are the actor's parts. I suppose you would not apply to these parts, and so much the less to their costumes, the term of personality. Like an actor the soul is bound to play, during the cycle of births up to the very threshold of Parinirvâna, many such parts, which often are disagreeable to it, but like a bee, collecting its honey from every flower, and leaving the rest to feed the worms of the earth, our spiritual individuality, the Sûtrâtmâ, collecting only the nectar of moral qualities and consciousness from every terrestrial personality in which it has to clothe itself, forced by Karma, unites at last all these qualities in one, having then become a perfect being, a Dhyân Chohan.[30]
It is very significant, in this connection, that every devachanic stage is conditioned by the earth-stage that precedes it, and the Man can only assimilate in Devachan the kinds of experience he has been gathering on earth.
A colourless, flavourless personality has a colourless, feeble Devachanic state.[31]
Husband, father, student, patriot, artist, Christian, Buddhist—he must work out the effects of his earth-life in his devachanic life; he cannot eat and assimilate more food than he has gathered; he cannot reap more harvest than he has sown seed. It takes but a moment to cast a seed into a furrow; it takes many a month for that seed to grow into the ripened ear; but according to the kind of the seed is the ear that grows from it, and according to the nature of the brief earth-life is the grain reaped in the field of Aanroo.
There is a change of occupation, a continual change in Devachan, just as much and far more than there is in the life of any man or woman who happens to follow in his or her whole life one sole occupation, whatever it may be, with this difference, that to the Devachanî this spiritual occupation is always pleasant and fills his life with rapture. Life in Devachan is the function of the aspirations of earth-life; not the indefinite prolongation of that "single instant," but its infinite developments, the various incidents and events based upon and outflowing from that one "single moment" or moments. The dreams of the objective become the realities of the subjective existence.... The reward provided by Nature for men who are benevolent in a large systematic way, and who have not focussed their affections on an individual or speciality, is that, if pure, they pass the quicker for that through the Kâma and Rûpa Lokas into the higher sphere of Tribhuvana, since it is one where the formulation of abstract ideas and the consideration of general principles fill the thought of its occupant.[32]
Into Devachan enters nothing that defileth, for gross matter has been left behind with all its attributes on earth and in Kâmaloka. But if the sower has sowed but little seed, the devachanic harvest will be meagre, and the growth of the Soul will be delayed by the paucity of the nutriment on which it has to feed. Hence the enormous importance of the earth-life, the field of sowing, the place where experience is to be gathered. It conditions, regulates, limits, the growth of the Soul; it yields the rough ore which the Soul then takes in hand, and works upon during the devachanic stage, smelting it, forging it, tempering it, into the weapons it will take back with it for its next earth-life. The experienced Soul in Devachan will make for itself a splendid instrument for its next earth-life; the inexperienced one will forge a poor blade enough; but in each case the only material available is that brought from earth. In Devachan the Soul, as it were, sifts and sorts out its experiences; it lives a comparatively free life, and gradually gains the power to estimate the earthly experiences at their real value; it works out thoroughly and completely as objective realities all the ideas of which it only conceived the germ on earth. Thus, noble aspiration is a germ which the Soul would work out into a splendid realisation in Devachan, and it would bring back with it to earth for its next incarnation that mental image, to be materialised on earth when opportunity offers and suitable environment presents itself. For the mind sphere is the sphere of creation, and earth only the place for materialising the pre-existent thought. And the soul is as an architect that works out his plans in silence and deep meditation, and then brings them forth into the outer world where his edifice is to be builded; out of the knowledge gained in his past life, the Soul draws his plans for the next, and he returns to earth to put into objective material form the edifices he has planned. This is the description of a Logos in creative activity:
Whilst Brahmâ formerly, in the beginning of the Kalpas, was meditating on creation, there appeared a creation beginning with ignorance and consisting of darkness.... Brahmâ, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested.... Beholding this creation also imperfect, Brahmâ again meditated, and a third creation appeared, abounding with the quality of goodness.[33]
The objective manifestation follows the mental meditation; first idea, then form. Hence it will be seen that the notion current among many Theosophists that Devachan is waste time, is but one of the illusions due to the gross matter that blinds them, and that their impatience of the idea of Devachan arises from the delusion that fussing about in gross matter is the only real activity. Whereas, in truth, all effective action has its source in deep meditation, and out of the Silence comes ever the creative Word. Action on this plane would be less feeble and inefficient if it were the mere blossom of the profound root of meditation, and if the Soul embodied passed oftener out of the body into Devachan during earth-life, there would be less foolish action and consequent waste of time. For Devachan is a state of consciousness, the consciousness of the Soul escaped for awhile from the net of gross matter, and may be entered at any time by one who has learned to withdraw his Soul from the senses as the tortoise withdraws itself within its shell. And then, coming forth once more, action is prompt, direct, purposeful, and the time "wasted" in meditation is more than saved by the directness and strength of the mind-engendered act.
Devachan is the sphere of the mind, as said, it is the land of the Gods, or the Souls. In the before quoted "Notes on Devachan" we read:
There are two fields of causal manifestations: the objective and the subjective. The grosser energies find their outcome in the new personality of each birth in the cycle of evoluting individuality. The moral and spiritual activities find their sphere of effects in Devachan.
As the moral and spiritual activities are the most important, and as on the development of these depends the growth of the true Man, and therefore the accomplishing of "the object of creation, the liberation of Soul", we may begin to understand something of the vast importance of the devachanic state.
The Devachanî.When the Triad has shaken off its last garment, it crosses the threshold of Devachan, and becomes "a Devachanî". We have seen that it is in a peaceful dreamy state before this passage out of the earth sphere, the "second death", or "pre-devachanic unconsciousness". This condition is otherwise spoken of as the "gestation" period, because it precedes the birth of the Ego into the devachanic life. Regarded from the earth-sphere the passage is death, while regarded from that of Devachan it is birth. Thus we find in "Notes on Devachan":
As in actual earth-life, so there is for the Ego in Devachan the first flutter of psychic life, the attainment of prime, the gradual exhaustion of force passing into semi-consciousness and lethargy, total oblivion, and—not death but birth, birth into another personality, and the resumption of action which daily begets new congeries of causes that must be worked out in another term of Devachan, and still another physical birth as a new personality. What the lives in Devachan and upon earth shall be respectively in each instance is determined by Karma, and this weary round of birth must be ever and ever run through until the being reaches the end of the seventh Round, or attains in the interim the wisdom of an Arhat, then that of a Buddha, and thus gets relieved for a Round or two.
When the devachanic entity is born into this new sphere it has passed beyond recall to earth. The embodied Soul may rise to it, but it cannot be drawn back to our world. On this a Master has spoken decisively:
From Sukhâvatî down to the "Territory of Doubt," there is a variety of spiritual states, but ... as soon as it has stepped outside the Kâmaloka, crossed the "Golden Bridge" leading to the "Seven Golden Mountains," the Ego can confabulate no more with easy-going mediums. No Ernest or Joey has ever returned from the Rûpa Loka, let alone the Arupa Loka, to hold sweet intercourse with men.
In the "Notes on Devachan," again, we read:
Certainly
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