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Updated: May 26, 2025
The biologist will explain this as due to the physical character of the brain. The Buddhist affirms, that when that human soul last came from the oblivion which closes the Devachanic state, it chose unconsciously, but by natural affinity, out of all the possible conditions and circumstances of mortal life, that embryonic human body, for which its spiritual condition rendered it fit.
It has frequently been stated in Theosophical literature that when the pupil reaches a certain stage he is able with the assistance of his Master to escape from the action of what is in ordinary cases the law of nature which carries a human being into the devachanic condition after death, there to receive his due reward in the full working out of all the spiritual forces which his highest aspirations have set in motion while on earth.
Fortunately this, the most incomprehensible part of the vast subject, does not come within the province of this manual, as those first and second elemental kingdoms exist and function respectively upon the arûpa and rûpa levels of the devachanic plane.
But he has to learn not only to see correctly but to translate the memory of what he has seen accurately from one plane to the other; and to assist him in this he is trained to carry his consciousness without break from the physical plane to the astral or devachanic and back again, for until that can be done there is always a possibility that his recollections may be partially lost or distorted during the blank interval which separates his periods of consciousness on the various planes.
For it must be understood that after death the true man is withdrawing into himself, and just as at the first step of that process he casts off the physical body, and almost directly afterwards the etheric double and the Prâna, so it is intended that he should as soon as possible cast off also the astral or kâmic body, and pass into the devachanic condition, where alone his spiritual aspirations can find their full fruition.
Behind that, and consisting of a finer grade of matter that of the rûpa levels of Devachan lies the devachanic body or aura of the lower Manas, whose colours, changing only by slow degrees as the man lives his life, show the disposition and character of the personality; while still higher and infinitely more beautiful, where at all clearly developed, is the living light of the Kârana Sharîra, the aura or vehicle of the higher Manas, which shows the stage of development of the real Ego in its passage from birth to birth.
This body is the artificial vehicle used on the four lower or rûpa divisions of the devachanic plane by those capable of functioning there during earth-life, and is formed out of the substance of the mind-body.
The Shade. When the separation of the principles is complete, the Kâmaloka life of the person is over, and, as before stated, he passes into the devachanic condition. But just as when he dies to this plane he leaves his physical body behind him, so when he dies to the astral plane he leaves his Kâmarûpa behind him.
We see the same thing in any decadent people; by which I mean, any people at the end of one of its manvantaras, and on the verge of a pralaya. And remember that a pralaya, like a night's rest or the Devachanic sleep between two lives, is simply a means for restoring strength and youth.
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