Mahatma Letter No. 104

This is Letter No. 25 in Barker numbering. See below for Context and background.

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Cover sheet

Devachan Notes Latest Additions. Received Feb. 2nd, 1883.

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ANSWERS TO QUERIES

(1) Why should it be supposed that devachan is a monotonous condition only because some one moment of earthly sensation is indefinitely perpetuated — stretched, so to say, throughout aeons? It is not, it cannot be so. This would be contrary to all analogies and antagonistic to the law of effects under which results are proportioned to antecedent energies. To make it clear you must keep in mind that there are two fields of causal manifestation, to wit: the objective and subjective. So the grosser energies, those which operate in the heavier or denser conditions of matter manifest objectively in physical life, their outcome being the new personality of

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each birth included within the grand cycle of the evoluting individuality. The moral and spiritual activities find their sphere of effects in "devachan." For example: the vices, physical attractions, etc. — say, of a philosopher may result in the birth of a new philosopher, a king, a merchant, a rich Epicurean, or any other personality whose make-up was inevitable from the preponderating proclivities of the being in the next preceding birth. Bacon, for inst: whom a poet called —

"The greatest, wisest, meanest of mankind" —

might reappear in his next incarnation as a greedy money-getter, with extraordinary intellectual capacities. But the moral and spiritual qualities of the previous Bacon would also have to find a field in which their energies could

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expand themselves. Devachan is such field. Hence — all the great plans of moral reform of intellectual and spiritual research into abstract principles of nature, all the divine aspirations, would, in devachan come to fruition, and the abstract entity previously known as the great Chancellor would occupy itself in this inner world of its own preparation, living, if not quite what one would call a conscious existence, at least a dream of such realistic vividness that none of the life-realities could ever match it. And this "dream" lasts — until Karma is satisfied in that direction, the ripple of force reaches the edge of its cyclic basin, and the being moves into the next area of causes. This, it

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may find in the same world as before, or another, according to his or her stage of progression through the necessary rings and rounds of human development.

Then — how can you think that "but one moment of earthly sensation only is selected for perpetuation"? Very true, that "moment" lasts from the first to last; but then it lasts but as the key-note of the whole harmony, a definite tone of appreciable pitch, around which cluster and develop in progressive variations of melody and as endless variations on a theme, all the aspirations, desires, hopes, dreams, which, in connection with that particular "moment" had ever crossed the dreamer's brain during his life-time, without having ever found their realization on earth, and which he now finds fully realized

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in all their vividness in devachan, without ever suspecting that all that blissful reality is but the progeny begotten by his own fancy, the effects of the mental causes produced by himself. That particular one moment which will be most intense and uppermost in the thoughts of his dying brain at the time of dissolution will of course regulate all the other "moments"; still the latter — minor and less vivid though they be — will be there also, having their appointed plan in this phantasmagoric marshalling of past dreams, and must give variety to the whole. No man on earth, but has some decided predilection if not a domineering passion; no person, however humble and poor — and often because of all that —

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but indulges in dreams and desires unsatisfied though these be. Is this monotony? Would you call such variations ad infinitum on the one theme, and that theme modelling itself, on, and taking colour and its definite shape from, that group of desires which was the most intense during life "a blank destitution of all knowledge in the devachanic mind" — seeming "in a measure ignoble"? Then verily, either you have failed, as you say, to take in my meaning, or it is I who am to blame. I must have sorely failed to convey the right meaning, and have to confess my inability to describe the — indescribable. The latter is a difficult task, good friend. Unless the intuitive perceptions of a trained chela come to the rescue, no amount of description — however graphic — will help. Indeed,

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— no adequate words to express the difference between a state of mind on earth, and one outside of its sphere of action; no English terms in existence, equivalent to ours; nothing — but unavoidable (as due to early Western education) preconceptions, hence — lines of thought in a wrong direction in the learner's mind to help us in this inoculation of entirely new thoughts! You are right. Not only "ordinary people" — your readers — but even such idealists and highly intellectual units as Mr. C. C. M. will fail, I am afraid, to seize the true idea, will never fathom it to its very depths. Perhaps, you may some day, realize better than you do now, one of the chief reasons for our unwillingness

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to impart our Knowledge to European candidates. Only read Mr. Roden Noel's disquisitions and diatribes in Light! Indeed, indeed, you ought to have answered them as advised by me through H.P.B. Your silence is a brief triumph to the pious gentleman, and seems like a desertion of poor Mr. Massey.

"A man in the way to learn something of the mysteries of nature seems in a higher state of existence to begin with on earth than that which nature apparently provides for him as a reward for his best deeds."

Perhaps "apparently" — not so in reality. When the modus operandus of nature is correctly understood. Then that other misconception:

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"The more merit, the longer period of devachan. But then in Devachan . . . all sense of the lapse of time is lost: a minute is as a thousand years . . . a quoi bon then, etc."

This remark and such ways of looking at things might as well apply to the whole of Eternity, to Nirvana, Pralaya, and what not. Say, at once that the whole system of being, of existence separate and collective, of nature objective and subjective are but idiotic, aimless facts, a gigantic fraud of that nature, which meeting with little sympathy with Western philosophy, has, moreover, the cruel disapprobation of the best "lay-chela." A quoi bon, in such

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from the East, since it is evidently unable to digest that which can never meet the requirements of the special tastes of its Esthetics. Sorry outlook for us, since even you fail to take in the whole magnitude of our philosophy, or to even embrace at one scope a small corner — the devachan — of those sublime and infinite horizons of "after life." I do not want to discourage you. I would only draw your attention to the formidable difficulties encountered by us in every attempt we make to explain our metaphysics to Western minds, even among the most intelligent. Alas, my friend, you seem as unable to assimilate our mode of thinking, as to digest our food, or enjoy our melodies!

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No; there are no clocks, no timepieces in devachan, my esteemed chela, though the whole Cosmos is a gigantic chronometer in one sense. Nor do we, mortals, — ici bas meme — take much, if any, cognizance of time during periods of happiness and bliss, and find them ever too short; a fact that does not in the least prevent us from enjoying that happiness all the same — when it does come. Have you ever given a thought to this little possibility that, perhaps, it is because their cup of bliss is full to its brim, that the "devachanee" loses "all sense of the lapse of time" and that it is something that those who land in Avitchi do not, though as much as the devachanee, the Avitchee has no cognizance of time — i.e., of our earthly calculations of periods of time? I may also remind you in this connection

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that time is something created entirely by ourselves; that while one short second of intense agony may appear, even on earth, as an eternity to one man, to another, more fortunate, hours, days, and sometimes whole years may seem to flit like one brief moment; and that finally, of all the sentient and conscious beings on earth, man is the only animal that takes any cognizance of time, although it makes him neither happier nor wiser. How then, can I explain to you that which you cannot feel, since you seem unable to comprehend it? Finite similes are unfit to express the abstract and the infinite; nor can the objective ever mirror the subjective. To realize the bliss in

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that time is something created entirely by ourselves; that while one short second of intense agony may appear, even on earth, as an eternity to one man, to another, more fortunate, hours, days, and sometimes whole years may seem to flit like one brief moment; and that finally, of all the sentient and conscious beings on earth, man is the only animal that takes any cognizance of time, although it makes him neither happier nor wiser. How then, can I explain to you that which you cannot feel, since you seem unable to comprehend it? Finite similes are unfit to express the abstract and the infinite; nor can the objective ever mirror the subjective. To realize the bliss in

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between the matter and the form of our knowledge of sensible objects, we can never arrive at correct, definite conclusions. The case in hand, as defended by me against your (very natural) misconception is a good proof of the shallowness and even fallacy of that "system of pure (materialistic) reason." Space and time may be — as Kant has it — not the product but the regulators of the sensations, but only so far, as our sensations on earth are concerned, not those in devachan. There we do not find the a priori ideas of those "space and time" controlling the perceptions of the denizen of devachan in respect to the objects of his sense;

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but, on the contrary, we discover that it is the devachanee himself who absolutely creates both and annihilates them at the same time. Thus, the "after states" so called, can never be correctly judged by practical reason since the latter can have active being only in the sphere of final causes or ends, and can hardly be regarded with Kant (with whom it means on one page reason and on the next — will) as the highest spiritual power in man, having for its sphere that WILL. The above is not dragged in — as you may think — for the sake of an (too far stretched, perhaps) argument, but with an eye to a future discussion "at home," as you express it, with students

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and admirers of Kant and Plato that you will have to encounter.

In a plainer language, I will now tell you the following, and, it will be no fault of mine if you still fail to comprehend its full meaning. As physical existence has its cumulative intensity from infancy to prime, and its diminishing energy thenceforward to dotage and death, so the dream-life of devachan is lived correspondentially. Hence you are right in saying that the "Soul" can never awake to its mistake and find itself "cheated by nature" — the more so, as strictly speaking, the whole of the human life and its boasted realities, are no better than such "cheating."

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But you are wrong in pandering to the prejudices and preconceptions of the Western readers (no Asiatic will ever agree with you upon this point) when you add that "there is a sense of unreality about the whole affair which is painful to the mind," since you are the first one to feel that, it is no doubt due much more to "an imperfect grasp of the nature of the existence" in devachan — than to any defect in our system. Hence — my orders to a chela to reproduce in an Appendix to your article extracts from this letter and explanations calculated to disabuse the reader, and to obliterate, as far as possible, the painful impression this confession

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of yours is sure to produce on him. The whole paragraph is dangerous. I do not feel myself justified in crossing it out, since it is evidently the expression of your real feelings, kindly, though — pardon me for saying so — a little clumsily white-washed with an apparent defence of this (to your mind) weak point of the system. But it is not so, believe me. Nature cheats no more the devachanee than she does the living, physical man. Nature provides for him far more real bliss and happiness there, than she does here, where all the conditions of evil and chance are against him, and his inherent helplessness — that of a straw violently blown hither and

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thither by every remorseless wind — has made unalloyed happiness on this earth an utter impossibility for the human being, whatever his chances and condition may be. Rather call this life an ugly, horrid nightmare, and you will be right. To call the devachan existence a "dream" in any other sense but that of a conventional term, well suited to our languages all full of misnomers — is to renounce for ever the knowledge of the esoteric doctrine — the sole custodian of truth. Let me then try once more to explain to you a few of the many states in Devachan and — Avitchi.

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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-unconsciousness, gradual oblivion 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 rebirth as a new personality. What the lives in devachan and upon Earth shall be respectively in each instance is determined

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by Karma. And this weary round of birth upon 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, — having learned how to burst through the vicious circles — and to pass periodically into the Paranirvana.

But suppose it is not a question of a Bacon, a Goethe, a Shelley, a Howard, but of some hum-drum person, some colourless, flaxless personality, who never impinged upon the world enough to make himself felt: what then?

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Simply that his devachanic state is as colourless and feeble as was his personality. How could it be otherwise since cause and effect are equal. But suppose a case of a monster of wickedness, sensuality, ambition, avarice, pride, deceit, etc.: but who nevertheless has a germ or germs of something better, flashes of a more divine nature — where is he to go? The said spark smouldering under a heap of dirt will counteract, nevertheless, the attraction of the eighth sphere, whither fall but absolute nonentities; "failures of nature" to be remodelled entirely, whose divine monad separated itself from the five principles during their life-time, (whether in the next preceding or several preceding births,

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since such cases are also on our records), and who have lived as soulless human beings. (1) These persons whose sixth principle has left them (while the seventh having lost its vahan (or vehicle) can exist independently no longer) their fifth or animal Soul of course goes down "the bottomless pit." This will perhaps make Eliphas Levi's hints still more clear to you, if you read over what he says, and my remarks on the margin thereon (see Theosophist, October, 1881, Article "Death") and reflect upon the words used: such as drones, etc. Well, the first named entity then, cannot, with all its wickedness go to the eighth sphere — since his wickedness is of a too spiritual, refined nature. He is a monster — not a mere Soulless brute. He must not be simply

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annihilated but PUNISHED; for, annihilation, i.e. total oblivion, and the fact of being snuffed out of conscious existence, constitutes per se no punishment, and as Voltaire expressed it: "le neant ne laisse pas d'avoir du bon." Here is no taper-glimmer to be puffed out by a zephyr, but a strong, positive, maleficent energy, fed and developed by circumstances, some of which may have really been beyond his control. There must be for such a nature a state corresponding to Devachan, and this is found in Avitchi — the perfect antithesis of devachan — vulgarized by the Western nations into Hell and Heaven, and which you have entirely lost sight of in your

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"Fragment." Remember: "To be immortal in good one must identify himself with Good (or God); to be immortal in evil — with evil (or Satan)." Misconceptions of the true value of such terms as "Spirit," "Soul," "individuality," "personality," and "immortality" (especially) — provoke wordy wars between a great number of idealistic debaters, besides Messrs. C.C.M. and Roden Noel. And, to complete your Fragment without risking to fall again under the mangling tooth of the latter honourable gentleman's criticism — I found it necessary to add to devachan — Avitchi as its complement and applying to it the same laws as to the former. This is done, with your permission, in the Appendix.

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Having explained the situation sufficiently I may now answer your query No. 1 directly. Yes, certainly there is "a change of occupation," a continual change in Devachan, just as much — and far more — as there is in the life of any man or woman who happens to follow his or her whole life one sole occupation whatever it may be; with that difference, that to the Devachanee his special occupation is always pleasant and fills his life with rapture. Change then there must be, for that dream-life is but the fruition, the harvest-time of those psychic seed-germs dropped from the tree of physical existence in our moments of dreams and hopes, fancy-glimpses of bliss and happiness stifled in

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an ungrateful social soil, blooming in the rosy dawn of Devachan, and ripening under its ever fructifying sky. No failures there, no disappointments! If man had but one single moment of ideal happiness and experience during his life — as you think — even then, if Devachan exists, — it could not be as you erroneously suppose, the indefinite prolongation of that "single moment," but the infinite developments, the various incidents and events, based upon, and outflowing from, that one "single moment" or moments, as the case may be; all in short that would suggest itself to the "dreamer's" fancy. That one note, as I said, struck from the

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lyre of life, would form but the Key-note of the being's subjective state, and work out into numberless harmonic tones and semi-tones of psychic phantasmagoria. There — all unrealized hopes, aspirations, dreams, become fully realized, and the dreams of the objective become the realities of the subjective existence. And there behind the curtain of Maya its vapours and deceptive appearances are perceived by the adept, who has learnt the great secret how to penetrate thus deeply into the Arcana of being.

Doubtless my question whether you had experienced monotony during what you consider the happiest moment of your life has entirely misled you. This letter thus, is the just penance for my laziness to amplify the explanation.

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