Death--and After?, Annie Besant [books for 8th graders TXT] 📗

for the lower Manas to so entangle itself with Kâma as to wrench itself away from its source, and this is spoken of in Occultism as "the loss of the Soul."[26] It is, in other words, the loss of the personal self, which has separated itself from its Parent, the Higher Ego, and has thus doomed itself to perish. Such a Soul, having thus separated itself from the Immortal Triad during its earth-life, becomes a true Elementary, after it has quitted the dense and etheric bodies. Then, clad in its desire body, it lives for awhile, for a longer or shorter time according to the vigour of its vitality, a wholly evil thing, dangerous and malignant, seeking to renew its fading vitality by any means laid open to it by the folly or ignorance of still embodied souls. Its ultimate fate is, indeed, destruction, but it may work much evil on its way to its self-chosen doom.

The word Elementary is, however, very often used to describe the lower Manas in its garment the desire body, not broken away from the higher Principles, but not yet absorbed into its Parent, the Higher Manas. Such Elementaries may be in any stage of progress, harmless or mischievous.

Some writers, again, use Elementary as a synonym for Shell, and so cause increased confusion. The word should at least be restricted to the desire body plus lower Manas, whether that lower Manas be disentangling itself from the kâmic elements, in order that it may be re-absorbed into its source, or separated from the Higher Ego, and therefore on the road to destruction.

Devachan.

Among the various conceptions presented by the Esoteric Philosophy, there are few, perhaps, which the Western mind has found more difficulty in grasping than that of Devachan, or Devasthân, the Devaland, or land of the Gods.[27] And one of the chief difficulties has arisen from the free use of the words illusion, dream-state, and other similar terms, as denoting the devachanic consciousness—a general sense of unreality having thus come to pervade the whole conception of Devachan. When the Eastern thinker speaks of the present earthly life as Mâyâ, illusion, dream, the solid Western at once puts down the phrases as allegorical and fanciful, for what can be less illusory, he thinks, than this world of buying and selling, of beefsteaks and bottled stout. But when similar terms are applied to a state beyond Death—a state which to him is misty and unreal in his own religion, and which, as he sadly feels, is lacking in all the substantial comforts dear to the family man—then he accepts the words in their most literal and prosaic meaning, and speaks of Devachan as a delusion in his own sense of the word. It may be well, therefore, on the threshold of Devachan to put this question of "illusion" in its true light.

In a deep metaphysical sense all that is conditioned is illusory. All phenomena are literally "appearances", the outer masks in which the One Reality shows itself forth in our changing universe. The more "material" and solid the appearance, the further is it from Reality, and therefore the more illusory it is. What can be a greater fraud than our body, so apparently solid, stable, visible and tangible? It is a constantly changing congeries of minute living particles, an attractive centre into which stream continually myriads of tiny invisibles, that become visible by their aggregation at this centre, and then stream away again, becoming invisible by reason of their minuteness as they separate off from this aggregation. In comparison with this ever-shifting but apparently stable body how much less illusory is the mind, which is able to expose the pretensions of the body and put it in its true light. The mind is constantly imposed on by the senses, and Consciousness, the most real thing in us, is apt to regard itself as the unreal. In truth, it is the thought-world that is the nearest to reality, and things become more and more illusory as they take on more and more of a phenomenal character.

Again, the mind is permanent as compared with the transitory physical world. For the "mind" is only a clumsy name for the living Thinker in us, the true and conscious Entity, the inner Man, "that was, that is, and will be, for whom the hour shall never strike". The less deeply this inner Man is plunged into matter, the less unreal is his life; and when he has shaken off the garments he donned at incarnation, his physical, ethereal, and passional bodies, then he is nearer to the Soul of Things than he was before, and though veils of illusion still dim his vision they are far thinner than those which clouded it when round him was wrapped the garment of the flesh. His freer and less illusory life is that which is without the body, and the disembodied is, comparatively speaking, his normal state. Out of this normal state he plunges into physical life for brief periods in order that he may gain experiences otherwise unattainable, and bring them back to enrich his more abiding condition. As a diver may plunge into the depths of the ocean to seek a pearl, so the Thinker plunges into the depths of the ocean of life to seek the pearl of experience; but he does not stay there long; it is not his own element; he rises up again into his own atmosphere and shakes off from him the heavier element he leaves. And therefore it is truly said of the Soul that has escaped from earth that it has returned to its own place, for its home is the "land of the Gods", and here on earth it is an exile and a prisoner. This view was very clearly put by a Master of Wisdom in a conversation reported by H.P. Blavatsky, and printed under the title "Life and Death."[28] The following extracts state the case: