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Apr 04, 2006 06:57 AM
by W.Dallas TenBroeck




“… the Dhyani-Buddhas of the two higher groups, namely, the "Watchers" or
the "Architects," furnished the many and various races with divine kings and
leaders.   It is the latter who taught humanity their arts and sciences, and
the former who revealed to the incarnated Monads that had just shaken off
their vehicles of the lower Kingdoms—and who had, therefore, lost every
recollection of their divine origin—the great spiritual truths of the
transcendental worlds.”   (See Book II., "Divine Dynasties.")
Thus, as expressed in the Stanza, the Watchers descended on Earth and
reigned over men—" who are themselves." The reigning kings had finished
their cycle on Earth and other worlds, in the preceding Rounds.  

In the future manvantaras they will have risen to higher systems than our
planetary world; and it is the Elect of our Humanity, the Pioneers on the
hard and difficult path of Progress, who will take the places of their

The next great Manvantara will witness the men of our own life-cycle
becoming the instructors and guides of a mankind whose Monads may now yet be
imprisoned—semi-conscious—in the most intellectual of the animal kingdom,
while their lower principles will be animating, perhaps, the highest
specimens of the Vegetable world.”	 SD  I,  267

...neither the collective Host (Demiurgos), nor any of the working powers
individually, are proper subjects for divine honours or worship. All are
entitled to the grateful reverence of Humanity, however, and man ought to be
ever striving to help the divine evolution of Ideas, by becoming to the best
of his ability a co-worker with nature in the cyclic task.  The ever
unknowable and incognizable Karana alone, the Causeless Cause of all causes,
should have its shrine and altar on the holy and ever untrodden ground of
our heart—invisible, intangible, unmentioned, save through "the still small
voice" of our spiritual consciousness.   Those who worship before it, ought
to do so in the silence and the sanctified solitude of their Souls*; making
their spirit the sole mediator between them and the Universal Spirit, their
good actions the only priests, and their sinful intentions the only visible
and objective sacrificial victims to the Presence.  (See Part II., "On the
Hidden Deity.") 	SD  I, 280



And this weary round of birth upon birth must be ever and ever run through,
until the being reaches the end of the seventh round, or — attains in the
interim the wisdom of an Arhat, then that of a Buddha and thus gets relieved
for a round or two, — having learned how to burst through the vicious
circles — and to pass periodically into the Paranirvana.

But suppose it is not a question of a Bacon, a Gœthe, a Shelley, a Howard,
but of some hum-drum person, some colourless, flaxless personality, who
never impinged upon the world enough to make himself felt: what then? 

Simply that his devachanic state is as colourless and feeble as was his
personality. How could it be otherwise since cause and effect are equal? 


Yes, certainly there is “a change of occupation,” a continual change in
Devachan, just as much — and far more — as there is in the life of any man
or woman who happens to follow his or her whole life one sole occupation
whatever it may be; with that difference, that to the Devachanee his special
occupation is always pleasant and fills his life with rapture. 

Change then there must be, for that dream-life is but the fruition, the
harvest-time of those psychic seed-germs dropped from the tree of physical
existence in our moments of dreams and hopes, fancy-glimpses of bliss and
happiness stifled in an ungrateful social soil, blooming in the rosy dawn of
Devachan, and ripening under its ever fructifying sky. 

No failures there, no disappointments! If man had but one single moment of
ideal happiness and experience during his life — as you think — even then,
if Devachan exists, it could not be as you erroneously suppose, the
indefinite prolongation of that “single moment,” but the infinite
developments, the various incidents and events, based upon, and outflowing
from, that one “single moment” or moments, as the case may be; all in short
that would suggest itself to the “dreamer’s” fancy. 


“That one note, as I said, struck from the lyre of life, would form but the
Key-note of the being’s subjective state, and work out into numberless
harmonic tones and semi-tones of psychic phantasmagoria. There — all
unrealized hopes, aspirations, dreams, become fully realized, and the dreams
of the objective become the realities of the subjective existence. And there
behind the curtain of Maya its vapours and deceptive appearances are
perceived by the adept, who has learnt the great secret how to penetrate
thus deeply into the Arcana of being.

Doubtless my question whether you had experienced monotony during what you
consider the happiest moment of your life has entirely misled you. This
letter, thus, is the just penance for my laziness to amplify the
		MAHATMA LETTER  No  114 (Manila)

Best wishes,


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