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Lapika


 

LIFE AFTER DEATH, REINCARNATION AND DEVACHAN,

by Roger Fritz, 5-19-13


INTRODUCTION:

In the seventies I started having precognitive dreams, and I've had them ever since. The farthest ahead I've seen my future is 13 years. This makes me suspect my life is laid out ahead of time before I'm born like rails for a train to run on.

So here's the question. Who laid it out? If it was me, what was I thinking? If it wasn't me, who was it? And what were they thinking?

Since my belief system is somewhere between buddhism and paganism, I naturally plunged into the theosophical literature, which happens to be available free online.

The short answer is this. It wasn't me. It was a class of angels called the Lipika. These are the same people who keep the Akashic Records. They used a portion of my stored karma that was ripe to fashion a thought form who guides my life.

And what were they thinking? They want me to have all the joy I can, "commensurate with the ultimate goal of returning the embodied soul to unending perfect bliss." They want me to have opportunities to strengthen myself in the areas I'm weakest in. In other words, they're the source of the warrior training we all get in life. Well, I knew it came from somewhere...


ARTICLE:

(Note: WOK = The Working Out Of Karma, TMB = The Mental Body, TCB = The Causal Body, FDA = From Death- and After)

Part 1: Reincarnation:

When the Soul has lived out its devachanic life, and has assimilated all that it can of the material gathered during its last period on earth, it begins to be drawn again towards earth by the links of Desire that bind it to material existence.

Passing on to the astral plane on its earthward journey, it clothes itself anew in a Body of Desire, the first result of the workings out of its past Karma.

Then the Ego stands in the karmic vesture he has prepared for himself, ready to receive from the hands of the agents of the Great Lords of Karma the etheric double built for him according to the elements he has himself provided, after which shall be shaped his physical body. (WOK7)


Mighty Spiritual Intelligences are spoken of as the Lipika and the Four Maharajahs. The Lipika are an angelic order connected with the records of our world, the direct Recorders of karma. They keep the Astral Records, filled with Akashic Images. They are connected with the destiny of every man, and the birth of every child. (WOK7)

The parabda karma of an individual divides itself into two parts. That which is to express itself in the physical body is made by the Devarajas into the elemental which builds the body, as described in the Etheric Double , Chapter XV. The other far larger block, which is to indicate his fate through life, the good or evil fortune which is to come to him, is made into another thought–form which does not descend. Hovering over the embryo, it remains upon the mental plane. From that level it broods over the man, and takes or makes opportunities, to discharge itself by sections, sending down from itself a flash like lightening. (TCB107)

It seems probable that, in the majority of cases, the exact time and manner of a man's death are not decided before or at his birth. These are left open for later decision, depending largely upon the modifications introduced by the action of the man, during his life, and by the use which he makes of his opportunities. (TCB108)


The Lapika give the mould of the Etheric Double to The Four Maharajahs, who are the protectors of mankind and also the agents of Karma on Earth.

Receiving the mould from the Lipika, the Maharajahs choose for the composition of the etheric double the elements suited to the qualities that are to be expressed through it, and this etheric double thus becomes a fitting karmic instrument for the Ego, giving it alike the basis for expression of the faculties it has evolved, and the limitations imposed upon it by its own past failures and wasted opportunities. This mould is guided by the Maharajahs to the country, the race, the family, the social surroundings, which afford the most suitable field for the working out of the Karma allotted to the particular life-span. (WOK7)


The actions of the Lipika although governed strictly by kosmic consciousness are nevertheless rigidly automatic, for their work is as automatic as is the action of karma itself. (WOK7)

Service rendered to the full measure of opportunity in one life will produce, as effect, enlarged opportunities of service in another; thus one who in a very limited sphere helped each who came in the way, would in a future life be born into a position where openings for giving effective help were many and far-reaching.

Again, wasted opportunities re-appear transmuted as limitations of the instrument, and as misfortunes in the environment. For instance, the brain of the etheric double will be built defectively, thus bringing about a defective physical brain; the Ego will plan, but will find itself lacking in executive ability, or will grasp an idea, but be unable to impress it distinctly on the brain. The wasted opportunities are transformed into frustrated longings, into desires which fail to find expression, into yearnings to help blocked by the absence of power to render it, whether from defective capacity or from lack of occasion.

This same principle is often at work in the cutting away from tender care of some well-loved child or idolized youth. If an Ego treats unkindly or neglects one to whom he owes affectionate duty and protection, or service of any kind, he will but too likely again find himself born in close relationship with the neglected one, and perhaps tenderly attached to him, only for early death to snatch him away from the encircling arms.

The despised poor relation may re-appear as the much-honoured heir, the only son, and when the parents find their house left unto them desolate, they marvel at the unequal ways of Providence that deprive them of their only one, on whom all their hopes have been set, and leave untouched the many children of their neighbour. Yet are the ways of Karma equal, though past finding out, save for those whose eyes have been opened. Congenital defects result from a defective etheric double, and are life-long penalties for serious rebellions against law, or for injuries inflicted upon others. All such arise from the working of the Lords of Karma, and are the physical manifestation of the deformities necessitated by the errors of the Ego, by his excesses and defects, in the mould of the etheric double made by Them.

The development of artistic faculties — to take another type of qualities — will be answered by the Lords of Karma by the provision of a mould for the etheric double after which a delicate nervous system can be physically built, and often by the guiding of it to a family in whose members the special faculty developed by the Ego has found expression, sometimes for many generations. For the expression of such a faculty as that of music, for instance, a peculiar physical body is needed, a delicacy of physical ear and of physical touch, and to such delicacy an appropriate physical heredity would be most conducive. (WOK7)

So much then of the total Karma as can be arranged for in one life-period, has a suitable etheric double provided for it, the mould of that double being guided to a suitable field. It is placed where the Ego may come into relations with some of such Egos, with whom it has been related in its past, as are present in, or are coming into, incarnation during its own life-period. (WOK7)


Chapter 2: Devachan:

The "average time in devachan is from ten to fifteen centuries," H. P. Blavatsky tells us. (FDA36)

While in Devachan, in one sense we can acquire more knowledge; that is, we can develop further any faculty which we loved and strove after during life, provided it is concerned with abstract and ideal things, such as music, painting, poetry, etc. (FDA36)

In spite of devachan being to a certain extent illusory, as indeed is all manifested life, in varying degree, nevertheless there is much greater reality in the heaven-life than there is in the earth life.

The man moulds the matter of the plane into thought-images of his friends, and egos of the friends express themselves through the images. Nevertheless, even at the worst the expression of a friend through an image is much fuller and more satisfying than it ever was in the physical life. For in earth-life we see our friends but partially; our knowledge of them must always be exceedingly defective, and our communion with them imperfect; even when we do believe we know our friend truly and wholly, it is still only part of him which is in incarnation that we can know, there being far more behind in the real ego which we cannot reach at all.

But in every case, the ego of the friend is reached by affection, and whatever may be its stage of development it at once responds by pouring itself into the image which has been made.

If the friend is still living in the physical body, he will of course be entirely unaware in his physical consciousness that his true self, or ego, is enjoying the additional manifestation; but this in no way affects the fact that the manifestation is a more real one and contains a nearer approximation to his true self than the one on the physical plane, which is all that most of us can as yet see.

From all these considerations it follows that a man who has made himself generally beloved, who has many real friends, will have a large number of thought-images in the devachans of his friends, and will thus evolve with far greater rapidity than a more ordinary man.

An ordinary man in devachan is living in a shell of his own thoughts; he has thus shut himself off absolutely from the rest of the world, i.e., both from the mental plane and from the lower planes. But, although he is shut away from the full enjoyment of the possibilities of the mental world, he is not in the slightest degree conscious of any curtailment of his activities or his feelings. On the contrary, he is filled with bliss to the very utmost of which he is capable, and it is to him incredible that there can be any greater joy than that which he is himself experiencing.

Thus, although he has shut himself within certain limits, he is quite unconscious of those limits, and within them he has all that he can possibly desire or think. He has surrounded himself with images of his friends, and through those images he is actually in closer contact with his friends than he has ever been on any other plane.

For all but very highly advanced persons the heaven-life is absolutely necessary, because it is only under its conditions that aspirations can be developed into faculties, and experiences into wisdom. The progress which is thus made by the soul is far greater than would be possible if by some miracle the man was enabled to remain in physical incarnation for the entire period.

An animal that has attained individualisation, after his death on the physical and astral planes, has usually a very prolonged, though often somewhat dreamy life in the lower heaven-world. His condition is sometimes called "dozing" consciousness, and is analogous to that of a man on the same level, though with far less mental activity. He is surrounded by his own thought-images, even though he may be but dreamily conscious of them, and these will of course include images of his earth-friends in their very best and most sympathetic moods. (TMB, Ch 22)


The main function of Devachan is to manifest appearances that seem real to a particular lifestream. For example, many lifestreams have a desire to live in a large house or an opulent palace. This is obviously difficult to accomplish on earth, but it is very easy for the devas to manifest such conditions in Devachan. The devas can easily manifest a wonderful palace that is all centered around one lifestream. They can manifest what seems to be servants occupying the palace. In some cases the devas themselves even take on characters in people's dreams, as that can give the devas an opportunity to grow.

The obvious purpose for Devachan is to give lifestreams the exact conditions they did not have on earth, so that by experiencing the fulfillment of their wishes, they will eventually reach a saturation point and then become aware that they have a desire for something more than the conditions they have.

On earth, there is a constant struggle, whereas in Devachan there is no struggle, because everything conforms to your wishes. For most lifestreams, this becomes boring, and then they will go one of two ways.

One is that they actually long to go back for the struggle, they long to have someone oppose their wishes, so they have something to struggle against. Which means they can now set aside the particular wish that brought them to Devachan and go back into embodiment on earth.

The second option is that lifestreams long for interaction with beings who are at a higher level of consciousness than themselves. They will be ready to leave the earth behind. They will then either take embodiment on other – higher – planets or begin the ascension process.

As an example, take the fact that many lifestreams on earth have a wish for more sex. Sex has the potential to be both a wish and a desire. If consenting adults seek to fulfill each others wish for more sex, there is nothing inherently wrong with this. Yet if people develop a desire that makes them willing to rape or force others, then we obviously have a karma-making situation. Some people are on the borderline between wish and desire, but still at the point where they can potentially benefit from Devachan. It is surprising how quickly lifestreams get bored with having sex with partners who are exactly as they dreamt about on earth.

The wish to have certain material things is in itself innocent in that it does not necessarily harm other people. Yet if seeking to fulfill it means coercing others, it too can be karma making. Yet in Devachan it is very easy to have this wish fulfilled without hurting anyone, and again it is surprising how quickly it becomes boring to have everything you want.

The wish to be revered as a spiritual teacher is not in itself harmful to others, and it is also easy to fulfill in Devachan. And again, it can quickly become boring to have followers who never give you any contrast, either as opposition or by challenging you from a higher state of consciousness.

In fact, as Devachan is a realm guided by devas, there is a corresponding realm in the astral guided by demons; we might call it Demonchan. The fundamental difference is that lifestreams are magnetized to Demonchan through their negative "wishes," meaning those that can only be fulfilled by harming others. Thus, in Demonchan, you can indeed experience anything you desired to do on earth, including killing Americans, blowing up buildings or bringing down the "Great Satan." (Extract from ascendedmasteranswers.com/spiritual-realm/37-about-devachan)


CHAPTER 3: THE CAUSAL PLANE

The more developed, of course, have a definitely conscious period on the causal plane, living as the ego on its own plane for a time.

But every human being, on his completion of his life on the astral and lower mental plane (Devachan), obtains at least a flash of consciousness of the ego, in the causal body. In that momentary flash of ego-consciousness, the man sees his last life as a whole, and gathers from it the impression of success or failure in the work which it was meant to do.

Together with this, he also has a forecast of the life before him, with the knowledge of the general lesson which that is to teach, or the specific progress which he is intended to make in it. Only very slowly does the ego awaken to the value of these glimpses; but when he comes to understand them, he naturally begins to make use of them.

Eventually he arrives at a stage when this glimpse is no longer momentary, when he is able to consider the question much more fully, and to devote some time to his plans for the life which lies before him.


The first impressions of one who enters the causal plane in full consciousness will be very much as described when dealing with a man awakening, after astral death, in devachan. He will experience intense bliss, indescribable vitality, enormously increased power, and the perfect confidence which flows from these. He finds himself in the midst of what seems to him a whole universe of ever-changing light, colour and sound. He will seem to be floating in a sea of living light, surrounded by every conceivable variety of loveliness in colour and form, the whole changing with every wave of thought that he sends out from his mind, and being indeed, as he will discover, only the expression of his thought in the matter of the plane and its elemental essence. Concrete thoughts, take the shapes of their objects, while abstract ideas usually represent themselves by all kinds of perfect and most beautiful geometrical forms.

The feeling of freedom in the causal world is so great that in comparison with it astral life seems a state of bondage.

Anyone who wishes to abstract himself from his surroundings on the causal plane and devote himself to quiet thought, may live in a world of his own without possibility of interruption; he will also have the additional advantage of seeing all his ideas, and their consequences, full worked out, passing before him in a sort of panorama.

If, however, he wishes instead to observe the plane upon which he is, he must very carefully suspend his own thought for a time, so that he may not influence the readily impressible matter around him.

Having attained to that condition in which he is no longer himself the centre of radiation of light, colour, sound and form, he will find that the harmonies and coruscations around him are grander than ever. Presently he will perceive that he is seeing the colour-language of the devas, the expression of thought or conversation of beings far higher than himself in the scale of evolution. By experiment and practice he will also find that he can himself use this mode of expression, and thus hold converse with, and learn from, these lofty non-human entities. (TMB Ch 27)


It is possible also for a visitor to the mental plane to form round himself a huge shell, through which none of the thought or conversation of other entities can penetrate. Then holding his own mind perfectly still, he can examine the conditions outside his shell. He is now able to perceive another, and entirely different, series of regular pulsations, which the other more artificial phenomena had obscured. These are universal, and cannot be checked or turned aside by any shell made by human power. They produce no colour or form, but flow with resistless regularity through all the matter of the plane, outwards and in again, like the exhalations and inhalations of a great breath. There are several sets of these, clearly distinguishable from one another by volume, period of vibration, and the tone of the harmony which they bring. Grander than them all sweeps one great wave which seems the very heart-beat of the system –a wave which, welling up from unknown centres on far higher planes, pours out its life through all our world, and then draws back in its tremendous tide to That from which it came. It comes in one long undulating curve, and the sound of it is like the murmur of the sea. Yet in it and through it there echoes a ringing chant of triumph, the very music of the spheres. A man who has once heard that glorious song of nature never quite loses it again. Even in the physical world, so dreary by comparison, he hears it always as a kind of undertone.


If the man has reached a certain degree of spiritual development, it is possible for him to merge his consciousness with the sweep of the wave and let it bear him upward to its source. But it is not wise to do this unless a Master stands beside him to draw him back at the right moment; for otherwise its irresistible force will carry him away into still higher lanes, whose far greater glories his ego is as yet unable to sustain. He will lose consciousness, with no certainty as to when and where he will regain it. Whilst the attainment of such unity is the ultimate object of man's evolution, he must reach that goal in full and perfect consciousness, and not drift into absorption in a state of blank unconsciousness but little removed from annihilation. (TMB Ch 27)


The causal world is thus the land of our birth, the realm to which in truth we belong, for our native atmosphere is that of ideas, not of physical phenomena. (TMB, Ch 27)