The Devachanic Plane/Inhabitants/II

II. NON-HUMAN

When we attempt to describe the non-human inhabitants of the mental plane, we at once find ourselves face to face with difficulties of the most insuperable character. For in touching the seventh heaven we come into contact for the first time with a plane which is cosmic in its extent — on which, therefore, may be met many an entity which mere human language has no words to portray. For the purposes of our present paper it will probably be best to put aside altogether those vast hosts of beings whose range is cosmic, and confine our remarks strictly to the inhabitants peculiar to the mental plane of our own chain of worlds. It may be remembered that in the manual on The Astral Plane the same course was adopted, no attempt being made to describe visitors from other planets and systems; and although such visitors as were there only occasional would here be very much more frequent, it seems best in this case also to adhere to the same rule. A few words, therefore, upon the elemental essence of the plane and the sections of the great Deva kingdom which are especially connected with it will be as much as it will be useful to give here; and the extreme difficulty of presenting even these comparatively simple ideas will conclusively show how impossible it would be to deal with others which could not but be far more complicated.

The Elemental Essence
It may be remembered that in one of the earlier letters received from an Adept teacher the remark was made that to comprehend the condition of the first and second of the elemental kingdoms was impossible except to an initiate — an observation which shows how partial must be the success which can attend any effort to describe them down here upon the physical plane. It will be well first of all that we should endeavour to form as clear an idea in our minds as possible of what elemental essence really is, since this is a point upon which much confusion often seems to exist, even amongst those who have made considerable study of Theosophical literature.

What it is
Elemental essence, then, is merely a name applied during certain early stages of its evolution to the monadic essence, which in its turn may be defined as the outpouring of the Divine Life from the Second Logos into matter. We are all familiar with the fact that before this outpouring arrives at the stage of individualization at which it forms the causal body of a man, it has passed through and ensouled in turn six lower phases of evolution — the animal, vegetable, mineral and three elemental kingdoms. When energizing through those respective stages it has sometimes been called the animal, vegetable or mineral monad — though this term is distinctly misleading, since long before it arrives at any of these kingdoms it has become not one but many monads. The name was, however, adopted to convey the idea that, though differentiation in the monadic essence had already long ago set in, it had not yet been carried to the extent of individualization. Now when this monadic essence is energizing through the three great elemental kingdoms which precede the mineral, it is called by the name of "elemental essence."

The Veiling of the Spirit
Before, however, the nature of the monadic essence and the manner in which it manifests itself on the various planes can be understood, the method in which spirit enfolds itself in its descent into matter must be realized. We are not now dealing with the original formation of the matter of the planes, but simply with the descent of a new wave of evolution into matter already existing.

Before the period of which we are speaking, this wave of life has spent countless ages evolving, in a manner of which we can have very little comprehension, through the successive encasements of atoms, molecules and cells; but we will leave all that earlier part of its stupendous history out of account for the moment, and consider only its descent into the matter of planes somewhat more within the grasp of human intellect, though still far above the merely physical level.

Be it understood, then, that when spirit resting on any plane (it matters not which), on its path downward into matter, is driven by the resistless force of its own evolution to pass onward to the plane next below, it must, in order to manifest itself there, enfold itself in at least the atomic matter of that lower plane — draw round itself as a body a veil of that matter, to which it will act as soul or energizing force. Similarly, when it continues its descent to a third plane, it must draw round itself some of its matter, and we shall have then an entity whose body or outer covering consists of the atomic matter of that third plane.

But the force energizing in this entity — its soul, so to speak — will not be spirit in the condition in which it was upon the higher plane on which we first found it; it will be that spirit plus the veil of the atomic matter of the second plane through which it has passed. When a still further descent is made to a fourth plane, the entity becomes still more complex, for it will then have a body of the matter of that fourth plane, ensouled by spirit already twice veiled, in the atomic matter of the second and third planes. It will be seen that since this process repeats itself for each plane of the solar system, by the time the original force reaches our physical level it is so thoroughly veiled that it is small wonder that men often fail to recognize it as spirit at all.

For example, let us suppose the ordinary untrained clairvoyant trying to investigate the mineral monad — to examine the life-force behind the mineral kingdom. The sight of such an one would be practically certain to be limited to the astral plane, and would quite probably be exceedingly imperfect even there; so to him that force would appear simply astral. But a trained student, examining it with higher power, would see that what the clairvoyant had taken for astral force was merely astral atomic matter set in motion by a force coming thither from the atomic part of the mental plane. The more advanced student would be able to see that that atomic mental matter in its turn was only a vehicle in which something from the highest buddhic sub-plane was working, while the Adept would perceive that the buddhic matter was but the vehicle of the nirvanic, and that the force which entered into and worked through all these successive veils came in reality from outside this cosmic-prakritic plane altogether, and was in truth simply one of the manifestations of the Divine Force.

The Elemental Kingdoms
The elemental essence which we find on the mental plane constitutes the first and second of the great elemental kingdoms. A wave of the Divine Life, having finished in some previous eon its downward evolution through the buddhic plane, pours down into the seventh heaven, and ensouls great masses of the atomic mental matter, thus becoming the elemental essence of the first great kingdom. In this, its simplest condition, it does not combine the atoms into molecules in order to form a body for itself, but simply applies by its attraction an immense compressing force to them. We may imagine the force, on first reaching this plane on its downward swoop, to be entirely unaccustomed to its vibrations, and unable at first to respond to them. During the eon which it spends on this level, its evolution will consist in accustoming itself to vibrate at all rates which are possible there, so that at any moment it can ensoul and use any combination of the matter of that plane. During this long period of evolution it will have taken upon itself all possible combinations of the matter of the three arûpa levels, but at the end of the time it returns to the atomic level — not, of course, as it was before, but bearing latent within it all the powers which it has gained.

In the succeeding eon it pours itself down into the fourth sub-plane of the mental — that is to say, the highest of the rûpa levels — and draws to itself as a body some of the matter of that subdivision. It is then the elemental essence of the second kingdom in its simplest condition; but as before, in the course of its evolution it takes on garbs many and various, composed of all possible combinations of the matter of the lower sub-planes.

It might naturally be supposed that these elemental kingdoms which exist and function upon the mental plane must certainly, being so much higher, be further advanced in evolution than the third kingdom, which belongs exclusively to the astral plane. This, however, is not so; for it must be remembered that in speaking of this phase of evolution the word "higher" means not, as usual, more advanced, but less advanced, since here we are dealing with the monadic essence on the downward sweep of its arc, and progress for the elemental essence therefore means descent into matter instead of, as with us, ascent towards higher planes. Unless the student bears this fact constantly and clearly in mind, he will again and again find himself beset by perplexing anomalies, and his view of this side of evolution will be lacking in grasp and comprehensiveness.

The general characteristics of elemental essence were indicated at considerable length in the manual on The Astral Plane, and all that is there said as to the number of subdivisions in the kingdoms and their marvellous impressibility by human thought is equally true of these celestial varieties. A few words should perhaps be said to explain how the seven horizontal subdivisions of each kingdom arrange themselves in connection with the various parts of the mental plane. In the case of the first kingdom, its highest subdivision corresponds with the first sub-plane, while the second and third sub-planes are each divided into three parts, each of which is the habitat of one of the elemental subdivisions. The second kingdom distributes itself over the lower heaven-world, its highest subdivision corresponding to the fourth sub-plane, while the fifth, sixth and seventh sub-planes are each divided into two to accommodate the remainder.

How the Essence Evolves
So much was written in the earlier part of this manual as to the effect of thought upon the mental elemental essence that it will be unnecessary to return to that branch of the subject now; but it must be borne in mind that it is, if possible, even more instantaneously sensitive to thought-action here than it is on the astral plane, the wonderful delicacy with which it responds to the faintest action of the mind being constantly and prominently brought before our investigators. We shall grasp this capability the more fully if we realize that it is in — such response that its very life consists — that its progress is greatly helped by the use made of it in the process of thought by the more advanced entities whose evolution it shares.

If it could be imagined as entirely free for a moment from the action of thought, it would appear as a formless conglomeration of dancing infinitesimal atoms — instinct indeed with a marvellous intensity of life, yet probably making but little progress on the downward path of its involution into matter. But when thought seizes upon it and stirs it into activity, throwing it on the rupa levels into all kinds of lovely forms, and on the arûpa levels into flashing streams, it receives a distinct additional impulse which, often repeated, helps it forward on its way. For whenever a thought is directed from those higher levels to the affairs of earth, it naturally sweeps downward and takes upon itself, the matter of the lower planes. In doing so it brings into contact with that matter the elemental essence of which its first veil was formed, and so by degrees habituates that essence to answering to lower vibrations; and this greatly assists its downward evolution into matter.

Very noticeably also is it affected by music — by the splendid floods of glorious sound of which we have previously spoken as poured forth upon these lofty planes by the great masters of melody who are carrying on there in far fuller measure the work which down here on this dull earth they had only commenced.

Another point which should be remembered is the vast difference between the grandeur and power of thought on this plane and the comparative feebleness of the efforts that we dignify with that name down here. Our ordinary thought begins in the mind-body on the lower mental levels and clothes itself as it descends with the appropriate astral elemental essence; but when a man has advanced so far as to have his consciousness active in the true self in the higher heaven-world, his thought commences there and clothes itself first in the elemental essence of the lower levels of the mental plane, and is consequently infinitely finer, more penetrating, and in every way more effective. If the thought be directed exclusively to higher objects, its vibrations may be of too fine a character to find expression on the astral plane at all; but when they do affect this lower matter they will do so with much more far-reaching effect than those which are generated so much nearer to its own level.

Following this idea a stage further we see the thought of the initiate taking its rise upon the buddhic plane, above the mental world altogether, and clothing itself with the elemental essence of the highest heavens for garment, while the thought of the Adept pours down from Nirvâna itself, wielding the tremendous, the wholly incalculable powers of regions beyond the ken of mere ordinary humanity. Thus ever as our conceptions rise higher we see before us wider and wider fields of usefulness for our enormously increased capacities, and we realize how true is the saying that the work of one day on levels such as these may well surpass in efficiency the toil of a thousand years on the physical plane.

The Animal Kingdom
The animal kingdom is represented on the mental plane by two main divisions. In the lower heaven-world we find the group-souls to which the vast majority of animals are attached, and on the third sub-plane the causal bodies of the comparatively few members of the kingdom who are yet individualized. These latter, however, are not, strictly speaking, animals any longer; they are practically the only examples now to be seen of the quite primitive causal body, undeveloped in size and as yet coloured only very faintly by the first vibrations of newly-born qualities.

After his deaths on the physical and astral planes, the individualized animal has usually a very prolonged, though often somewhat dreamy life in the lower heaven-world. His condition during that time is analogous to that of the human being on the same level, though with far less mental activity. He is surrounded by his own thought-forms, even though he may be but dreamily conscious of them, and these are sure to include the forms of his earth-friends in their very best and most sympathetic moods. And since the love which is strong enough and unselfish enough to form such an image must also be strong enough to reach the soul of the loved one, and draw a response from him, even the pets upon whom our kindness is lavished may do their little trifle in return towards helping on our evolution.

When the individualized animal retires into his causal body to await the turn of the wheel of evolution which shall give him the opportunity of a primitive human incarnation, he seems to lose almost all consciousness of outer things, and to spend the time in a sort of delightful trance of the deepest peace and contentment. Even then interior development of some sort is surely taking place, though its nature is difficult for us to comprehend. But at least it is certain that for every entity which comes into connection with it, whether he be only just entering upon human evolution or preparing to pass beyond it, the heaven-world means the highest bliss of which that entity is at its level capable.

The Devas or Angels
But little can be expressed in human language about these wonderful and exalted beings, and most of what we know of them has already been written in The Astral Plane. For the information of those who have not that manual at hand I will repeat here somewhat of the general explanation there given with reference to these entities.

The highest system of evolution specially connected with this earth, so far as we know, is that of the beings whom Hindus call the Devas, and who have elsewhere been spoken of as angels, sons of God, etc. They may, in fact, be regarded as a kingdom lying next above humanity, in the same way as humanity in turn lies next above the animal kingdom, but with this important difference, that while for an animal there is no possibility of evolution through any kingdom but the human, man, when he attains the level of the Asekha, of full Adept, finds various paths of advancement opening before him, of which this great Deva evolution is only one (see Invisible Helpers, page 124).

In Oriental literature this word "Deva" is frequently used vaguely to mean almost any kind of non-human entity, so that it would often include the highest of the spiritual powers on the one hand, and nature-spirits and artificial elementals on the other. Here, however, its use will be restricted to the magnificent evolution which we are now considering.

Though connected with this earth, these angels are by no means confined to it, for the whole of our present chain of seven worlds is as one world to them, their evolution being through a grand system of seven chains. Their hosts have hitherto been recruited chiefly from other humanities in the solar system, some lower and some higher than ours, since but a very small portion of our own has as yet reached the level at which for us it is possible to join them; but it seems certain that some of their very numerous classes have not passed in their upward progress through any humanity at all comparable with ours.

It is not possible for us at present to understand very much about them, but it is clear that what may be described as the aim of their evolution is considerably higher than ours; that is to say, while the object of our human evolution is to raise the successful portion of humanity to the position of the Asekha Adept by the end of the seventh round, the object of the Deva evolution is to raise their foremost rank to a very much higher level in the corresponding period. For them, as for us, a steeper but shorter path to still more sublime heights lies open to earnest endeavour; but what those heights may be in their case we can only conjecture.

Their Divisions
Their three lower great divisions, beginning from the bottom, are generally called Kâma-devas, Rûpa-devas, and Arûpa-devas, which may be translated as angels of the astral world, the lower heaven-world, and the higher heaven-world respectively. Just as our ordinary body here — the lowest body possible for us — is the physical, so the ordinary body of a Kâma-deva is the astral; so that he stands in somewhat the same position as humanity will do when it reaches planet F, and he, living ordinarily in an astral body, would go out of it to higher spheres in a mental body just as we might in an astral body, while to enter the causal body would be to him (when sufficiently developed) no greater effort than to use the mental body might be to us. In the same way the Rûpa-deva's ordinary body would be the mental, since his habitat is the four rûpa levels of the mental plane; while the Arûpa-deva belongs to the three higher levels of that plane, and owns no denser body than the causal. Above the Arûpa-devas there are four other great classes of this kingdom, inhabiting respectively the four higher planes of our solar system; and again, above and beyond the Deva kingdom altogether stand the great hosts of the planetary spirits; but the consideration of such glorified beings would be out of place here.

Each of the two great divisions of this kingdom which have been mentioned as inhabiting the mental plane contains within itself many different classes; but their life is in every way so far removed from our own that it is useless to endeavour to give anything but the most general idea of it. I do not know that I can better indicate the impression produced upon the minds of our investigators on the subject than by reproducing the very words used by one of them at the time of the enquiry: "I get the effect of an intensely exalted consciousness — a consciousness glorious beyond all words; yet so very strange; so different — so entirely different from anything I have ever felt before, so unlike any possible kind of human experience, that it is absolutely hopeless to try to put it into words." Equally hopeless is it on this physical plane to try to give any idea of the appearance of these mighty beings, for it changes with every line of thought which they follow. Some reference was made earlier in this paper to the magnificence and wonderful power of expression of their colour-language, and it will also have been realized from some passing remarks made in describing the human inhabitants that under certain conditions it is possible for men functioning upon this plane to learn much from them. It may be remembered how one of them had animated the angel figure in the heaven-life of a chorister, and was teaching him music grander far than any ever heard by earthly ears, and how in another case those connected with the wielding of certain planetary influences were helping forward the evolution of a certain astronomer.

Their relation to the nature-spirits (for an account of whom see Manual V) might be described as somewhat resembling, though, on a higher scale, that of men to the animal kingdom; for just as the animal can attain individualization only by association with man, so it appears that a permanent reincarnating individuality can normally be acquired by a nature-spirit only by an attachment of somewhat similar character to members of some of the orders of Devas.

Of course nothing that has been, or indeed can be, said of this great angelic evolution does more than brush the fringe of a very mighty subject, the fuller elaboration of which it must be left to each reader to make for himself when he develops the consciousness of these higher planes; yet what has been written, slight and unsatisfactory as it is and must be, may help to give some faint idea of the hosts of helpers with which man's advance in evolution will bring him into touch, and to show how every aspiration which his increased capacities make possible for him as he ascends is more than satisfied by the beneficent arrangements which nature has made for him.