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Death and the adjective dead are mere words by which the human mind seeks to express thoughts which
it gathers from a more or less consistent observation of the phenomena of the material world. Death is
dissolution of a component entity or thing. The dead, therefore, are merely dissolving bodies -- entities
which have reached their term on this our physical plane. Dissolution is common to all things, because
all physical things are composite: they are not absolute things. They are born; they grow; they reach
maturity; they enjoy, as the expression runs, a certain term of life in the full bloom of their powers; then
they "die." That is the ordinary way of expressing what men call death; and the corresponding adjective
is dead, when we say that such things or entities are dead.
Do you find death per se anywhere? No. You find nothing but action; you find nothing but movement;
you find nothing but change. Nothing stands still or is annihilated. What is called death itself shouts forth
to us the fact of movement and change. Absolute inertia is unknown in nature or in the human mind; it
does not exist.
Devachan
[Tibetan, bde-ba-can, pronounced de-wa-chen] A translation of the Sanskrit sukhavati, the "happy place"
or god-land. It is the state between earth-lives into which the human entity, the human monad, enters and
there rests in bliss and repose.
When the second death after that of the physical body takes place -- and there are many deaths, that is to
say many changes of the vehicles of the ego -- the higher part of the human entity withdraws into itself
all that aspires towards it, and takes that "all" with it into the devachan; and the atman, with the buddhi
and with the higher part of the manas, become thereupon the spiritual monad of man. Devachan as a state
applies not to the highest or heavenly or divine monad, but only to the middle principles of man, to the
personal ego or the personal soul in man, overshadowed by atma-buddhi. There are many degrees in
devachan: the highest, the intermediate, and the lowest. Yet devachan is not a locality, it is a state, a state
of the beings in that spiritual condition.
Devachan is the fulfilling of all the unfulfilled spiritual hopes of the past incarnation, and an
efflorescence of all the spiritual and intellectual yearnings of the past incarnation which in that past
incarnation have not had an opportunity for fulfillment. It is a period of unspeakable bliss and peace for
the human soul, until it has finished its rest time and stage of recuperation of its own energies.
In the devachanic state, the reincarnating ego remains in the bosom of the monad (or of the monadic
essence) in a state of the most perfect and utter bliss and peace, reviewing and constantly reviewing, and
improving upon in its own blissful imagination, all the unfulfilled spiritual and intellectual possibilities
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of the life just closed that its naturally creative faculties automatically suggest to the devachanic entity.
Man here is no longer a quaternary of substance-principles (for the second death has taken place), but is
now reduced to the monad with the reincarnating ego sleeping in its bosom, and is therefore a spiritual
triad. (See also Death, Reincarnating Ego)
Deva(s)
(Sanskrit) A word meaning celestial being, of which there are various classes. This has been a great
puzzle for most of our Occidental Orientalists. They cannot understand the distinctions that the
wonderful old philosophers of the Orient make as regards the various classes of the devas. They say, in
substance: "What funny contradictions there are in these teachings, which in many respects are profound
and seem wonderful. Some of these devas or divine beings are said to be less than man; some of these
writings even say that a good man is nobler than any god. And yet other parts of these teachings declare
that there are gods higher even than the devas, and yet are called devas. What does this mean?"
The devas or celestial beings, one class of them, are the unself-conscious sparks of divinity, cycling
down into matter in order to bring out from within themselves and to unfold or evolve self-consciousness,
the svabhava of divinity within. They then begin their reascent always on the luminous arc, which never
ends, in a sense; and they are gods, self-conscious gods, henceforth taking a definite and divine part in
the "great work," as the mystics have said, of being builders, evolvers, leaders of hierarchies. In other
words, they are monads which have become their own innermost selves, which have passed the
ring-pass-not separating the spiritual from the divine.
Dharana
(Sanskrit) A state in the practice of yoga as taught in Hindustan when the mind or percipient intelligence
is held with inflexible firmness, with fortitude of soul, and with indomitable resolution upon the object of
investigation to be attained through this form of yoga practice. (See also Samadhi)
Dharma
(Sanskrit) A noun derived from the verbal root dhri. The meaning is right religion, right philosophy, right
science, and the right union of these three; hence the Law per se. It also means equity, justice, conduct,
duty, and similar things. It has also a secondary meaning of an essential or characteristic quality or
peculiarity; and here its significance approaches closely to that of svabhava. The duty of a man, for
instance, is his dharma, that which is set or prescribed or natural to him to do.
Dharmakaya
(Sanskrit) This is a compound of two words meaning the "continuance body," sometimes translated
equally well (or ill) the "body of the Law" -- both very inadequate expressions, for the difficulty in
translating these extremely mystical terms is very great. A mere correct dictionary-translation often
misses the esoteric meaning entirely, and just here is where Occidental scholars make such ludicrous
errors at times.
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The first word comes from the root dhri, meaning "to support," "to sustain," "to carry," "to bear," hence
"to continue"; also human laws are the agencies supposed to carry, support, sustain, civilization; the
second element, kaya, means "body." The noun thus formed may be rendered the "body of the Law," but
this phrase does not give the idea at all. It is that spiritual body or state of a high spiritual being in which
the restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remains
only in the seed, latent -- if even so much. It is pure consciousness, pure bliss, pure intelligence, freed
from all personalizing thought.
In the Buddhism of Central Asia, the dharmakaya is the third and highest of the trikaya. The trikaya
consists of (1) nirmanakaya, (2) sambhogakaya, and (3) dharmakaya. We may look upon these three
states, all of them lofty and sublime, as being three vestures in which the consciousness of the entity
clothes itself. In the dharmakaya vesture the initiate is already on the threshold of nirvana, if not indeed
already in the nirvanic state. (See also Nirmanakaya, Sambhogakaya)
Dhyana
(Sanskrit) A term signifying profound spiritualintellectual contemplation with utter detachment from all
objects of a sensuous and lower mental character. In Buddhism it is one of the six paramitas of
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