English
Just as in the case of the astral plane, the Devachanic is divided into regions the characteristics of which differ very widely among themselves, although it must be remembered that the “lowest”? sub-plane of Devachan is already of so glorified a nature that it seems like perfection and infinity itself, for those whose perceptions are first awakened there. But in truth it is but the first stage on a-snew septenary ladder of perfection. There are seven distinctly marked stages in Devachanic progress, which for the convenience of description,—though all materialistic language begins to be embarrassing in dealing with such topics,—we must speak of as seven sub-planes. The first four are spoken of as the “ Rupa ”’ or form-planes of Devachan, the other three as the “ Arupa ” or form-less regions. These distinctions can only be appreciated and under- stood by the enlightened or initiated visitor, who has acquired the complete freedom, so to speak, of the Devachanic plane. The departed entity established for his blissful rest in Devachan, finds himself in the region to which his affinities have naturally drawn THE SPIRITUAL PLANE. 249 him, and is not in a position to study the circumstances of Nature above or below that region. He may pass upward, indeed, from one to the other. On first awakening in Devachan, he finds himself established,— or rather, he zs established, without knowing anything about the matter scientifically,—on that sub-plane which has to do with the full development of the most commanding body of emotions in his own nature,— among those, of course, which are capable of expansion on a spiritual plane of consciousness. I must go back at this point to the earlier part of the subject—but while first attempting to define the aspects of Devachan as presented to the departed entities, it was inconvenient to handle the question of the sub-planes. As I say, that division can only be understood by the enlightened visitor, so the explanation is properly taken up now. On the first or lowest Rupa plane (some writers numbering these planes count from the top, but I prefer to follow the rule we always adopt in dealing with the Seven Principles)—the first or lowest plane has to do mainly with the development of the human affections. Of course, the rapturous and blissful atmos- phere of feeling which belongs to the Devachanic con- dition pervades all planes. The second and third have to do with the intense developments of religious devotion—in its purest and loftiest aspect, which quite transcends the conventional ecclesiastical aspect which asserts itself on the sixth astral sub-plane. The fourth belongs pre-eminently to the loftiest kind of artistic genius, including the spiritual-intellectual development, —that which is concerned not merely with the pursuit 250 THE GROWTH OF THE SOUL. of knowledge in its essential aspects—without excessive regard to material detail,—but which is infused with some zeal, for the benefit of inankind. There must be an altruistic touch in the intellectual fervour which conduces to the development of consciousness on the fourth Rupa plane; and so with the artistic enthusiasm concerned. This must not be infected with the ambition of being recognised as a great artist, it must be an unself-regarding love of art, ennobled by the feeling that by means of the art pursued, the world is to be elevated and improved. Whichever enthusiasm amongst those capable of carrying a soul to Devachan is the most commanding in its force,—the soul is carried to the appropriate plane, and first awakens there. But if the first awaken- ing is thus on one of the higher planes, that does not mean that the development of the human love emotion specially belonging to the first, is in any way denied to the individuality concerned. The higher,—for such purposes,—includes the lower, and the devout religious enthusiast will find his loved companions around him in his beatific vision on the second or third plane, just as the sublime artist will be able to enrich his vision in the same way, and to find it glorified by the religious vision also, if that is required for the perfection of his happiness. Supposing human love is distinctly the predominant need of any given Ego’s nature, he will awake on the first Devachan plane to begin with, and if his nature also includes, though in a secondary degree, the religious or artistic fervour, will pass on later, carrying his THE SPIRITUAL PLANE. 251 predominant vision with him. For many pages I might go on amplifying the idea of this gradual unfold- ment of Devachanic consciousness, but it will be seen to have almost infinite ramifications, which it would be impossible to follow out completely, while the broad principle is easily grasped without going into details at all. It would obviously be on the highest of the Rupa planes that the soul, entitled, so to speak, to such a privilege, would begin to avail itself freely of Nature’s all but infinitely responsive power on Devachanic levels. Whatever thirst for knowledge in any exalted direction has stirred its consciousness during earth life will, as time goes on, evolve itself from memory and instantaneously evoke its appropriate response. For the soul so situated there can be no more possibility of an uusatisfied feeling in regard to the desire for knowledge than for an unsatisfied aspiration that has to do with human love. In the normal course of pro- gress the realisation in this way of higher knowledge, sought for by the early stirring of thought in that direction during earth life, constitutes the actual growth of the Ego for which the earlier stirring has provided. No new Karma, to speak technically, is being engendered during the Devachanic period, no fresh causes are being set in motion, but those which are already established as force within the conscious- ness are thus blossoming out into the maturity of effect. Adequate attention to this thought will reconcile two views in connexion with occult teaching concerning the soul’s growth which sometimes present embarrassment 252 THE GROWTH OF THE SOUL. when ill-understood. All the work, so to speak, towards growth has been done during earth life, and the moment that is over the qualifications of the next earthly vehicle of consciousness which the Ego will occupy have been already determined. His fitness, as it were, to occupy that vehicle is provided for by the experi- ences he goes through during the Devachanic period, themselves the fruit of the seed he has originally planted. And now patiently endeavouring to pick up all our threads, though it is impossible to follow them up all at once, let us go back to the question what Devachan ‘looks like.” Every one must instinctively crave for some description of its external aspect, for however matter exists, no matter how refined it may be, the mind cannot escape from the conception that it must have an external aspect. By the very terms employed, it is recognised as having an objective existence. And this inference is in no way misleading in regard to the Devachanic plane, but the aspect of nature in that region differs so widely from that with which we are familiar here, that the required conception can only be arrived at in the mind, and then but imperfectly, step by step, as we begin to realise the various features of this very exalted Nature. To every consciousness first touching the Devachanic plane, the predominant impression, in the first instance, seems to be that of light ; light of a brilliancy to which the experience of physical eyes in relation to bright light can hardly be truly related, because we have to think of that light as inconceivably brilliant, but in no sense dazzling. The very thought of being dazzled, is associated with THE SPIRITUAL PLANE. 253 the imperfections of the sense by which, on the physical plane, the phenomenon of light is appreciated. The light of the spiritual planes is attractive in proportion, so to speak, to its brilliancy. It must be thought of as associated in some hardly imaginable way with life. It is described by those who can cognise it as “living light,’ and withal it is not a mere white brilliancy, but embodies an infinite and variegated play of colour,—colour running thus into a great variety of distinctions entirely beyond the range that can be appreciated by the physical senses. Even before getting on to Devachanic levels, some persons in the waking state, whose astral senses are in activity, are enabled to perceive, in what for most of us is the invisible margin of the spectrum, colours which are unlike any of those known to the painter. These in themselves are wholly indescribable, for no colour can be described except in terms of those already known. More colours than are discernible to astral sight become manifest in the marvellous iridescence of Devachanic nature, and they are not alone manifestations of beauty ; they have a significance which on some levels of the Devachanic plane, becomes definitely perceptible to consciousness functioning there. As the vibrations of sound have acquired for ourselves, through the use of language, a definite intellectual signification, so the vibrations of colour on certain Devachanic levels carry significance from mind to mind, and from the lowest to the highest region of that plane, constitute one of its foremost characteristics. Next we have ever to remember that the plasticity 254 THE GROWTH OF THE SOUL. of matter on the Devachanic plane, and its obedience to impulse and will, is such that thought becomes a creative power there in an enormously higher degree than is the case on even the higher levels of the astral plane. We may recognise the distinction as having to do with some sense of intentional effort.