Theos-Talk Archives (January 2006 Message tt00242)

1/22/2006 3:06 PM

 

Friends:

 

I have read a number of interesting comments concerning man’s intelligence
and the use of mind.

 

Perhaps some of these theosophical doctrines and ideas may be of help?

 

Best wishes,.

 

Dallas

 

 

=============================================

 

 

SOME BASIC CONCEPTS

 

 

Theosophical doctrines draw our attention to some basic concepts:--

 

 

1. The Universe is All. IT has no limits, either in space  

or in time. It is Immortal. It is Life.

 

 

2. The Universe operates under cyclic Law. Law cannot be

broken. It supports universal
progression. Morally 

It can be said to provide justice and
compassion to 

all beings. Universe = Nature in toto.

 

 

3. Each being is a unit of Life. In its essence it is a


ray of the Universal One. The unit is variously  

called" Monad, or "Life-atom," etc... it is a


"perpetual motion machine" and is an immortal
entity, 

it passes through all evolutionary
processes, 

acquiring intelligence and experience.

It is analogous to a solar system, or to a galaxy.

 

 

 

4. Every being shares in the immortality of the One in its 

essence. It therefore cannot be destroyed or 

annihilated as a Unit of Life. Life or energy

is universal, and in its diversity it animates

every "unit of life."

 

 

5. In essence each "part" (Unit of Life), is united 

through 'electro-magnetic' links with all others.

There is one whole; only the 'units' seem to be 

separate, divided from one-another in terms of our


gross perceptions of "matter." Their unity is the


basis for cooperation expressed in brief as 

Universal Brotherhood.

 

 

5. To make a physical form each 'unit' draws together


other units of lesser experience than itself on the


"Ladder of Being." In doing that it makes itself 

responsible for their growth and well-being. Just


as a "teacher" makes himself responsible for the


progress of many pupils. It should be noted that


while the "Teacher" offers instruction based on  

his experience, it is the responsibility of the


"pupils" to test and adopt it when they are 

satisfied as to its accuracy. We call this, in


general terms : Evolution, when viewed as a whole.

 

 

6. Any "form," serves temporarily as a place for those  

beings of lesser experience to acquire more ex- 

perience and thus have opportunity to "advance."

Under the operation of LAW, Karma, they acquire,


each in its own way, a wider experience, a higher 

degree of consciousness. All those who have not


yet reached the "human-mind" state, are called  

non-self-conscious "life-atoms." They are
in-      

cipient men-to-be. They inform for the moment,

the elemental, mineral, vegetable and animal  

kingdoms, or divisions, of Nature.

 

 

7. When the level of self-consciousness (mind, manas, man,  

soul) is achieved by any of the "lives," it


proceeds further, as a human being, through the


process of reincarnation, using many successive

physical bodies. All live in the same framework

of law, progression and mutual support. The  

whole evolutionary scheme is a vast brotherhood.

In the man-mind condition/stage, progress is by

trial/error, and thus the awareness or attentive

faculty is developed as the individual studies 

the operation of universal laws operating in and

around him.

 

 

8. Like the Universe, man is seven-fold in constitution:

 

1. Spirit - Atman, (a "Ray" of the Divine.

 

2. Discrimination-Intuition-Conscience 

- Buddhi, ( memory of experiences)

 

3. Thinking, Intellection, Reason,  

- Mind - Manas, (choice & free will

 

4. Emotion, Sensation, Selfishness -      

- Kama, ( desire, passion )

 

5. Vitality, Life-energy, magnetism -      

- Prana, Jiva (vitality, life-force)

 

6. Electro-magnetic model form - 

- Astral body, (electro-magnetic form)

 

7. Physical Body. (Known to us.)

 

 

9. The Universe, Man, and all other beings go through an 

evolutionary cycle which is seven-fold, covering an immense time, during
which each being passes through every one of the seven phases that this
seven-fold scheme provides, so that each may secure the highest degree of
perfection by its own experiences and voluntary decisions. All progress is
by self-effort. [ Very much as in our educational system.]

 

 

10. The self-conscious man, in which Manas (mind) or self-

consciousness is the active principle, makes decisions. Motive actuates
Karma. If the decisions are universally-based, 'good' and progress for the
unit, and the whole accrues rapidly. Should decisions be self-focused, as
opposed to the general good, 'evil' results. Karma thus actuated, teaches
the unit through disciplining circumstances what the ideal decisions ought
to be. Thus evolution proceeds. All karmic events are the direct result of
the choices that are individually made.

    

 

11. Graduates from this "School-of-Life" face the choice

or responsibility of becoming, in their turn, "teachers."  

That is, of actively assisting in the process of diffusing  

and explaining this universal process. They are superior


men. [ Similar to the Professors in our Universities.]

 

 

12. These are designated Sages, Wise Men, Adepts,  

Masters-of-Wisdom, Arhats, Bodhisattvas, Buddhas, Dhyan

Chohans, Tathagatas, Prophets, etc... [ In history we may  

name Jesus, Gautama the Buddha, Krishna, Pythagoras, Lao  

Tse, Plato, Shankaracharya, Apollonius of Tyana, and many  

others.] they all came as reformers, and if their original

teachings are compared it will be found that they all 

taught the same metaphysical doctrines and practical 

ethics.

 

 

13. The process of securing experience by mankind is 

called reincarnation. The "Life-atom" that is self-

conscious, or the Real Man, uses a physical body which is

assembled, as above described for it to live in. In this

life process it not only advances (or recedes) depending on

its choices, but at the same time serves to assist and 

elevate by its example the whole mass of "life-atoms" for

which it has specific karmic responsibilities.   

 

At death the man-consciousness passes first into a


state called Kama-Loka, where a separation between the  

moral, and the immoral occurs. A 2nd "death" occurs in a


short while and the immoral side of one's nature is allowed 

to disintegrate gradually in the astral plane of Kama-Loka.  

 

 

 

The higher, immortal Ego, the moral side of our being, 

passes into a state called Devachan, which has three stages

1st the rupa-loka, where the consciousness of the Ego is


occupied with the aspirational and noble feelings, thoughts


and actions of the last personal life. This process of  

assimilation being over, the MIND-EGO enters a spiritual


plane where, united with the "Ray" of the Universal Spirit,

it is quasi-omniscient. This 2nd stage is called the

arupa-loka [formless stage]. In that condition it is able

to review the life last lived within the perspective of all 

previous lives, and thus trace the line of its Karma. The


3rd stage is one of preparation for a new incarnation, and


it begins to draw to itself those personal elements 

(skandhas) which will be used to make up its new 

personality. 

 

 

DEVACHAN

 

 

A brief, concise and helpful description of Devachan is found reprinted
on p. 258-9 of PRACTICAL OCCULTISM 

by W. Q. Judge:

 

"...Devachan is a state where the Ego enjoys and does not suffer, suffering
being reserved for the earth life. It is not a question of memory strictly
speaking, but is a state where the causes generated on this earth which can
exhaust in no other state, do so exhaust themselves, leaving the causes
relating to this plane of earth life to be afterwards exhausted here, and as
it is, like this life, a state of illusion, the Ego naturally enlarges all
its conceptions of what it thought best and highest when it was alive, for
such are the causes that relate to that state." WQJ--Pract. Occ. p. 258-9

 

He published in the Path for May-June 1890: "Notes on Devachan" [
reprinted p. 242, Theosophical Articles and Notes.] Here, the whole scheme
as it operates in Nature is outlined.

 

Two other articles will be found in the same book: "The Worship of the
Dead," p. 236, Path Aug. 1889), and "Kama-Loka -- Suicides--Accidental
Deaths," p. 239, Path Nov. 1889). Devachan is incidentally mentioned or
implied therein.  

 

 

Earlier in that book are three articles written and published under
HPB's editorship in The Theosophist, Aug. 1883, p.17: "The Real and the
Unreal;" p. 23:- "Dream Life;" p. 29: and "The Various States of
Devachan."

 

The last article has particular reference to the states called: Rupa
and Arupa in Devachan. [ p.32 in particular ]

 

"As physical existence has its cumulative intensity from infancy to
prime, and its diminishing energy thenceforward to dotage and death, so the
dream-life of devachan is lived correspondentially...[bottom] As in actual
earth-life, so there is for the Ego in devachan--the first flutter of
psychic life, the attainment of prime, the gradual exhaustion of force
passing into semi-unconsciousness, gradual oblivion and lethargy, total
oblivion and--not death but birth: birth into another personality, and the
resumption of action which daily begets new congeries of causes, that must
be worked out in another term of Devachan, and still another physical
rebirth as a (196) new personality..." M L p. 195

 

"Who in the West knows anything of true Sahalo-Kadhatu, the mysterious
Chiliocosm out of the many regions of which but three can be given out to
the outside world, the Tribhuvana (three worlds) namely: Kama, Rupa, and
Arupa-Lokas." M L p. 199

 

Lower in the same page we find:-- 

 

"...the sensations, perceptions and ideation of a devachanee in
Rupa-Loka, will of course, be of a less subjective nature than they would be
in Arupa-Loka, in both of which the devachanic experiences will vary in
their presentation to the subject-entity, not only as regards form, color,
and substance, but also in their formative potentialities. But not even the
most exalted experience of a monad in the highest devachanic state in
Arupa-Loka (the last of the seven states)--is comparable to that perfectly
subjective condition of pure spirituality from which the monad emerged to
"descend into matter," and to which at the completion of the grand cycle it
must return. [ on to p. 200]...The "reward provided by nature for men who
are benevolent in a large, systematic way" and who have not focused their
affections upon an individual or specialty, is that--if pure--they pass the
quicker for that through the Kama and Rupa Lokas into the higher sphere of
Tribhuvana, since it is one where the formulation of abstract ideas and the
consideration of general principles fill the thought of its occupants."
M L p. 199

 

Tribhuvana is in the T. Glossary, p. 338, but there is not much given.
Trikaya, and Trailokya ( p. 336 ) will be found to have some relevancy.
There we come across the equivalents: Rupadhatu, and Arupadhatu.

 

In her article The Mysteries of After Life, ( HPB Articles, Vol. II, 203 )
HPB writes:  

 

"The spiritual Ego of man moves in Eternity like a pendulum
between the hours of life and death. But if these hours marking the periods
of terrestrial and spiritual life are limited in their duration, and if the
very number of such stages in Eternity between sleep and awakening, illusion
and reality, has its beginning and its end, on the other hand the spiritual
"Pilgrim" is eternal.  

 

"Therefore are the hours of his post-mortem life--when,
disembodied he stands face to face with truth and not the mirages of his
transitory earthly existences during the period of that pilgrimage which we
call "the cycle of rebirths"--the only reality in our conception..."

HPB Art. II 203

 

 

"Every Spiritual Individuality has a gigantic evolutionary journey
to perform, a tremendous gyratory progress to accomplish...from first to
last of the man-bearing planets, as on each of them, the monad has to pass
through seven successive races of man...Each of the 7 races send 7 ramifying
branchlets from the Parent Branch: and through each of these in turn man
has to evolute before he passes on to the next higher race; and that seven
times...The branchlets typify varying specimens of humanity--physically and
spiritually--and no one of us can miss one single rung of the ladder...There
are other and innumerable manvantaric chains of globes bearing intelligent
beings--both in and out of our solar system--the crowns or apexes of
evolutionary being in their respective chains, some--physically and
intellectually--lower, others immeasurably higher than the man of our
chain." M L p. 119

 

 

In magazine Theosophy, for July 1932, there appeared a series of
articles on "Death and Rebirth." That which is most significant in this
study appears on p. 391-3 of Vol. 20 of this journal, and should be
carefully compared with those other references given here, and elsewhere, in
The Key to Theosophy, The Ocean of Theosophy, and a number of relevant
articles. 

 

 

 

 

Nature of Consciousness--Monad--Man's Evolutionary Rounds

 

 

"...Man (physically) is a compound of all the kingdoms, and
spiritually--his individuality is no worse for being shut up within the
casing of an ant than it is for being inside a king. It is not the outward
or physical shape that dishonors and pollutes the five principles--but the
mental perversity. Then it is but at his fourth round when arrived at the
full possession of his Kama-energy and is completely matured, that man
becomes fully responsible, as at the sixth he may become a Buddha and at
the seventh before the Pralaya--a "Dhyan Chohan."...He starts downward as a
simply spiritual entity--an unconscious seventh principle (a Parabrahm in
contradistinction to Para-parabrahm)--with the germs of the other six
principles lying latent and dormant in him...(76) [ follows a description of
stages of differentiation, round by round, a kind of 'gestation' process
]...Volition and consciousness are at the same time self-determining and
determined by causes, and the volitions of man, his intelligence and
consciousness will awake but when his (77) fourth principle Kama is matured
and completed by its (seriatim) contact with the Kamas or energizing forces
of all the forms man has passed through in his previous three rounds. The
present mankind is at its fourth round (...as a genus...)...so the
individual entities in them are unconsciously to themselves performing their
local earthly sevenfold cycles--hence the vast difference in the degrees of
their intelligence, energy and so on. Now every individuality will be
followed on its ascending arc by the Law of retribution--Karma and death
accordingly. The perfect man or the entity which reaches full perfection,
(each of his seven principles being matured) will not be reborn here. His
local terrestrial cycle is completed...(The incomplete entities have to be
reborn or reincarnated)...On their fifth round after a partial Nirvana when
the zenith of the grand cycle is reached, they will be held responsible
henceforth in their descents from sphere to sphere, as they will have to
appear on this earth as a still more perfect and intellectual race. This
downward course has not begun but will soon...The above is the rule. The
Buddhas and Avatars form the exception as verily we have yet some Avatars
left to us on earth." M L p. 75-77

 

 

 

Absorption of Lower Principles into Higher Ones after Death

 

 

"The world of effects are not lokas or localities. They are the
shadow of the world of causes their souls--worlds having like men their
seven principles which develop and grow simultaneously with the body. Thus
the body of man is wedded to and remains for ever within the body of his
planet; his individual jivatma life principle that which is called in
physiology (72) animal spirits returns after death to its source--Fohat;
his linga shariram will be drawn into Akasa; his kamarupa will recommingle
with the Universal Sakti--the Will-Force, or universal energy; his 'animal
soul' borrowed from the breath of Universal Mind will return to the Dhyan
Chohans; his sixth principle--whether drawn into or ejected from the matrix
of the Great Passive Principle must remain in its own sphere--either as part
of the crude material or as an individualized entity to be reborn in a
higher world of causes. The seventh will carry it from the Devachan and
follow the new Ego to its place of re-birth..." M.L. p.
71-2

 

 

 

After Death:--Pure Spirits cannot Communicate, but can be
Visited in Spirit

 

 

"... but, you are mistaken when adding to the above the
assurance that 'the spirits of the departed hold direct psychic
communication with Souls that are still connected with a human body'--for,
they do not."...I trust you have given up the queer idea...that there can
possibly be human intelligences inhabiting purely spiritual regions
?...However ethereal and purified of gross matter they may be, the pure
Spirits are still subject to the physical and universal laws of matter.
They cannot if even they would span the abyss that separates their worlds
from ours. They can be visited in Spirit, their Spirit cannot descend and
reach us. They attract, they cannot be attracted, their Spiritual polarity
being an insuperable difficulty in the way."
Mahatma Letters, p. 45

 

 

"You want to know why it is deemed supremely difficult if not
utterly impossible for pure disembodied Spirits to communicate with men
through mediums...        

 

(a) On account of the antagonistic atmospheres       

respectively surrounding these worlds;

(b) Of the entire dissimilarity of physiological and     

spiritual conditions; and --

(c) Because that chain of worlds I have just been telling you about,
is not only an epicycloid but an elliptical orbit of existences, having, as
every ellipse, not one but two points--two foci, which can never approach
each other; Man being at one focus of it and pure Spirit at the other...but
there is still another and far mightier impediment...the concatenation of
worlds of Causes and worlds of Effects, the latter--the direct result
produced by the former. Thus it becomes evident that every sphere (48) of
Causes and our Earth is one--is not only interlinked with, and surrounded
by, but actually separated from its nearest neighbor--the higher sphere of
Causality--by an impenetrable atmosphere (in its spiritual sense) of effects
bordering on, and even interlinking, never mixing with--the next sphere:
for one is active, the other--passive, the world of causes positive, that of
effects--negative..." M.L. p. 45

 

 

 

Devachan or 'Gestation' Spheres Between Births

 

 

"The intermediary spheres, being but the projected shadows of
the Worlds of Causes--are negatived by the last. They are the great halting
places, the stations in which the new Self-Conscious Egos to be--the
self-begotten progeny of the old and disembodied Egos of our planet--are
gestated." M.L. p. 48

 

 

 

 

Kama-Loka -- Rupa-Loka and Arupa-Loka

 

 

"The speculations of the Western mind have hitherto scarcely ever
depicted any higher future life than that of the Kama and Rupa lokas, or the
lower, intra-terrestrial "spirit-worlds."...beings are divided into 3
classes of--(1) Kamawachera, or those who are still under the dominion of
the passions in Kamaloka; (2) Rupawachera, or those who have progressed to
a higher stage, but still retain vestiges of their old form in Rupa loka;
and (3) Arupa lokas of the highest Devachan. All depends on the degree of
the monad's spirituality and aspirations. The astral body of the 4th
principle--called Kama, because inseparable from Kama loka, the monad has
to work itself free of the still finer yet equally potent attractions of its
Manas before it ever reaches in its series of Devachanic states, the
upper-Arupa regions. Therefore there are various degrees of Devachanees.
In those of the Arupa lokas the entities are as subjective and truly "not
even as material as that ethereal body-shadow--the Mayavirupa." And yet
even there, we affirm there is still "actual companionship." But only very
few reach there skipping the lower degrees. There are those Devachanees,
men of the highest moral caliber and goodness when on earth, who, owing to
their sympathy for old intellectual researches and especially for unfinished
mental work, are for centuries in the Rupa-lokas in a strict Devachanic
isolation--literally so, since men and loved relatives have all vanished out
of sight before this intense and purely spiritual passion for intellectual
pursuit. For an example of the study-bound...condition, take the mental
state of the dying Berzelius...despair that his work should be interrupted
by death. This is Tanha (Hindu Trishna) or an unsatisfied yearning which
must exhaust itself before the entity can move on to the purely a-rupa
condition. A provision is made for every case, and in each case it is
created by the dying man's last, uppermost desire. The scholar who has
mainly lived under the influence of manas, and for the pleasure of
developing his highest physical intelligence, kept absorbed in the mysteries
of the material universe, will still be magnetically held by his mental
attractions to scholars and their work, (33) influencing and being
influenced by them subjectively--(though in a manner quite different from
that known in seance-rooms and by mediums), until the energy exhausts itself
and Buddhi becomes the only regnant influence. The same rule applies to all
the activities, whether of passion or sentiment, which entangle the
traveling monad (the Individuality) in the relationships of any given birth.
The disincarnate must consecutively mount each ring of the ladder of being
upward from the earthly subjective to the absolutely subjective. And when
this limited Nirvanic state of Devachan is attained, the entity enjoys it
and its vivid though spiritual realities until that phase of Karma is
satisfied and the physical attraction to the next earth-life asserts
itself...According to the Esoteric Doctrine this evolution is not viewed as
the extinguishment of individual consciousness but its infinite expansion.
The entity is not obliterated, but united with the universal entity, and its
consciousness becomes able not merely to recall the scenes of one of its
earth-evolved Personalities, but each of the entire series around the Kalpa,
and then those of every other Personality. In short from being finite it
becomes infinite consciousness...The record of those relationships
imperishably endures in the Akasa, and they can always be reviewed when in
any birth, the being evolves his latent spiritual powers to the "4th stage
of Dhyana;"...when the personal links--magnetic or psychic, as one may
prefer to call them--binding the Devachanee to other entities of that next
previous life, whether relatives, friends, or family, are worn out, he is
free to move on in his cyclic path. Were this obliteration of personal ties
not a fact, each being would be traveling around the Kalpa entangled in the
meshes of his past relationships with his myriad fathers, mothers, sisters,
brothers, wives, etc., etc., of his numberless births: a jumble indeed!
..." Theos Articles. & Notes p. 32-4

 

 

 

Bardo - Inter-birth State - Rupa-Loka - Rebirth

 

 

"Bardo" is the period between death and rebirth--and may last
from a few years to a kalpa. It is divided into three sub-periods (1) when
the Ego delivered of its mortal coil enters into Kama-Loka (the abode of
Elementaries); (2) when it enters into its "gestation State" [Devachan];
(3) when it is reborn in the Rupa-Loka of Deva-Chan. Sub-period (1) may
last from a few minutes to a number of years...sub-period (2) is "very
long;"... yet proportionate to the Ego's spiritual stamina; sub-period (3)
lasts in proportion to the good Karma, (106) after which the monad is again
reincarnated...an Ego is borne thither then begins fading out and finally
"dies," i.e., falls into that unconscious condition which precedes rebirth;
and... they leave the world of bliss to be reborn in a world of causes."
M L p. 105-6

 

 

Devachan -- Sukhavati

 

"The Deva-Chan, or land of "Sukhavati," is allegorically (100)
described by our lord Buddha as follows [follows description translated ]
..."

M L p. 99-100

 

 

"Who goes to Deva Chan ?" The personal Ego of course, but
beatified, purified, holy. Every Ego--the combination of the sixth and
seventh principles--which, after the period of unconscious gestation is
reborn into the Deva-Chan, is of necessity as innocent and pure as a
new-born babe. The fact of his being (101) reborn at all, shows the
preponderance of good over evil in his old personality. And while the Karma
(of evil) steps aside for the time being to follow him in his future
earth-reincarnation, he brings along with him but the Karma of his good
deeds, words, and thoughts into this Deva-Chan...all those who have not
slipped down into the mire of unredeemable sin and bestiality--go to
Deva-Chan. They will have to pay for their sins, voluntary and involuntary,
later on. Meanwhile they are rewarded; receive the effects of the causes
produced by them."

 

Of course it is a state, one, so to say, of intense selfishness,
during which an Ego reaps the reward of his unselfishness on earth. He is
completely engrossed in the bliss of all his personal earthly affections,
preferences and thoughts, and gathers in the fruit of his meritorious
actions. No pain, no grief nor even the shadow or a sorrow comes to darken
the bright horizon of his unalloyed happiness: for, it is a state of
perpetual "Maya."...Since the conscious perception of one's personality on
earth is but an evanescent dream that sense will be equally that of a dream
in the Deva-Chan--only a hundred fold intensified. So much so, indeed, that
the happy Ego is unable to see through the veil the evils, sorrows and woes
to which those it loved on earth may be subjected to. It lives in that
sweet dream with its loved ones--whether gone before, or yet remaining on
earth; it has them near itself, as happy, as blissful and as innocent as
the disembodied dreamer himself; and yet, apart from rare visions, the
denizens of our gross planet feel it not. It is in this, during such a
condition of complete Maya that the Souls or astral Egos of pure, loving
sensitives, laboring under the same illusion, think their loved ones come
down to them on earth, while it is their own Spirits that are raised towards
those in the Deva-Chan. Many of the subjective spiritual
communications--most of them when the sensitives are pure minded--are real;
but it is most difficult for the uninitiated medium to fix in his mind the
true and correct pictures of what he sees and hears...The spirit of the
sensitive getting odylised, so to say, by the aura of the Spirit in the
Deva-Chan, becomes for a few minutes that departed personality, and writes
in the hand writing of the latter, in his language and in his thoughts, as
they were during his life time. The two spirits become blended in one;
and, the preponderance of one over the other during such phenomena
determines the preponderance of personality in the characteristics exhibited
in such writings, and "trance speaking." M L p. 101

 

 

 

Devachan not Monotonous -- Unaware of Death Event

Time spent in Kama-Loka

 

 

"Love and Hatred are the only immortal feelings, the only
survivors from the wreck of Ye-damma, of the phenomenal world. Imagine
yourself in Deva-Chan with those you may have loved with such immortal
love...--a perfect blank for everything else relating to your interior,
social, political, literary and social life. And then, in the face of that
spiritual, purely cogitative existence, of that unalloyed felicity which, in
proportion with the intensity of the feelings that created it, lasts from a
few to several thousand years,--call it the "personal remembrance of
A.P.S."--if you can.  

 

Dreadfully monotonous!--you may think.--Not in the least--I answer. Have
you experienced monotony during--say--...the moment of highest bliss you
have ever felt?--Of course not...where there is no consciousness of an
external world there can be no discernment to mark differences, hence,--no
perception of contrasts of monotony or variety; nothing in short, outside
that immortal feeling of love and sympathetic attractions whose seeds are
planted in the fifth [manas], whose plants blossom luxuriantly in and around
the fourth [kama], but whose roots have to penetrate deep into the sixth
[buddhi] principle, if it would survive the lower groups...we create
ourselves our devachan as our avitchi while yet on earth, and mostly during
the latter days and even moments of our intellectual, sentient lives. That
feeling (128) which is the strongest in us at that supreme hour; when, as
in a dream the events of a long life, to their minutest details, are
marshaled in the greatest order in a few seconds in our vision, (FN.: That
vision takes place when a person is already proclaimed dead. The brain is
the last organ that dies.)--that feeling will become the fashioner of our
bliss or woe, the life principle of our future existence. In the latter we
have no substantial being, but only a present and momentary
existence,--whose duration has no bearing upon, as no effect, or relation to
its being...The real full remembrance of our lives will come but at the end
of the minor cycle--not before. In Kama Loka those who retain their
remembrance, will not enjoy it at the supreme hour of recollection. --Those
who know they are dead in their physical bodies--can only be adepts
or--sorcerers; and these two are exceptions to the general rule. Both
having been "co-workers with nature," the former for good, the latter--for
bad, in her work of creation and in that of destruction, they are the only
ones who may be called immortal--in the Kabalistic and the esoteric sense of
course. Complete or true immortality,--which means an unlimited sentient
existence, can have no breaks and stoppages, no arrest of
Self-consciousness. And even the shells of those good men whose page will
not be found missing in the great Book of Lives at the threshold of the
Great Nirvana, even they will regain their remembrance and an appearance of
Self-consciousness, only after the 6th [buddhi] and 7th [atma] principles
with the essence of the 5th [manas] (the latter having to furnish the
material for even that partial recollection of personality which is
necessary for the object in Deva-Chan)--have gone to the gestation period,
not before...Thus, when a man dies, his "Soul" (5th prin.) becomes
unconscious and loses all remembrance of things internal as well as
external. Whether his stay in Kama Loka has to last but a few moments,
hours, days, weeks, months or years; whether he died a natural or a violent
death; whether it occurred in his young or old age, and, whether the Ego
was good, bad, or indifferent,-- his consciousness leaves him as suddenly as
the flame leaves the wick when, blown out. When life has retired from the
last particle in the brain matter, his perceptive faculties become extinct
forever, his spiritual powers of cognition and volition--(all those
faculties in short, which are neither inherent in, nor acquirable by organic
matter)--for the time being. His (129) Mayavi Rupa may be often thrown into
objectivity, as in the cases of apparitions after death ..."
M L, p. 127-129

 

 

"...there are great varieties in the Deva-Chan states...As many
varieties of bliss, as on earth there are shades of perception and of
capability to appreciate such reward. It is an ideated paradise, in each
case of the Ego's own making, and by him filled with the scenery, crowded
with the incidents, and thronged with the people he would expect to find in
such a sphere of comprehensive bliss. And it is that variety which guides
the temporary personal Ego into the current which will lead him to be reborn
in a lower or higher condition in the next world of causes. Everything is
so harmoniously adjusted in nature--especially in the subjective world, that
no mistake can be ever committed by the Tathagatas--or Dhyan Chohans--who
guide the impulses."  

M L p. 102

 

 

Food for Devachanic Reflection -- Last Thoughts

 

 

"Very true that "moment" lasts from the first to the last; but
then it lasts but as the key-note of the whole harmony, a definite tone of
appreciable pitch, around which cluster and develop in progressive
variations desires, hopes, dreams, which, in connection with that particular
"moment" had ever crossed the dreamer's brain during his life-time, without
having ever found their realization on earth, and which he now finds fully
realized in all their vividness in devachan, without ever suspecting that
all the blissful reality is but the progeny begotten by his own fancy, the
effects of the mental causes produced by himself.

 

"That particular one moment which will be most intense and
uppermost in the thought of his dying brain at the time of dissolution will
of course regulate all the other "moments;" still the latter--minor and
less vivid though they be--will be there also, having their appointed plan
in the phantasmagorical marshaling of past dreams, and must give variety to
the whole. No man on earth, but has some decided predilection if not a
domineering passion; no person, however humble and poor--and often because
of all that--but indulges in dreams and desires unsatisfied though these be.
Is this monotony? Would you call such variations ad infinitum on the one
theme, and that theme modeling itself, on, and taking color and its definite
shape from, that group of desires which was the most intense during life "a
blank destitution of all knowledge...?" M L 192

 

 

'...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 [in] 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 an fills his entire
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
curtains of Maya its vapors and deceptive appearances are perceived by the
adept, who has learnt the great secret how to penetrate thus deeply into the
Arcana of being." M L 197

 

 

 

Devachan -- Kama-Loka and "Shell" -- 

(Rupa-Loka) --
Child Deaths

 

 

"It is a spiritual condition" only as contrasted with our own
"material condition," and...it is (103) such degrees of spirituality that
constitute and determine the great "varieties" of conditions within the
limits of Deva-Chan...as actual Egos, children prematurely dying before the
perfection of their septenary Entity do not find their way to Deva-Chan, yet
all the same the mother's loving fancy finds her children there, without one
missing that her heart yearns for...man's sixth principle [Buddhi], as
something purely spiritual could not exist, or have conscious being in the
Deva-Chan, unless it assimilated some of the more abstract and pure of the
mental attributes of the fifth principle or animal Soul: its manas (mind)
and memory. When man dies his second [ astral body ] and third [ prana ]
principles die with him; the lower triad disappears, and the fourth [ kama
], fifth [ manas ], sixth [ buddhi ] and seventh [ atma ] principles form
the surviving Quaternary...Thenceforth it is a "death" struggle between the
Upper and Lower dualities. If the upper wins, the sixth, having attracted
to itself the quintessence of Good from the fifth--its nobler affections,
its saintly (though they be earthly) aspirations, and the most Spiritualized
portions of its mind--follows its divine elder (the 7th) into the
"Gestation" State; and the fifth [lower manas ] and fourth [kama] remain in
association as an empty shell--(the expression is quite correct)--to roam in
the earth's atmosphere, with half the (104) personal memory gone, and the
brutal instincts fully alive for a certain period--an "Elementary" in short.
This is the "angel guide" of the average medium...[ follows description of
the annihilation of the personal consciousness, the freeing of the MONAD,
which will bear no recollection of the annihilated personal consciousness
that has gone ]...The purified monad will neither perceive not remember the
series of its past rebirths--which it would, had it gone to the "World of
Forms" (rupa-loka)--and its retrospective glance will not perceive even the
slightest sign to indicate that if had been. The light of
Samma-Sambudh...throws no ray upon that personal life in the series of lives
foregone. To the credit of mankind, I must say, that such an utter
obliteration of an existence from the tablets of Universal Being does not
occur often enough to make a great percentage...an exception, not the rule."
M L p.103-4

 

 

Monad -- Ego in Devachan -- A Triad

 

"...the sixth [buddhi] and seventh [ atma ] principles apart
from the rest constitute the eternal imperishable, but also unconscious
"Monad." to awaken (105) in it to life the latent consciousness, especially
that of personal individuality, requires the monad plus the highest
attributes of the fifth--the "animal Soul;" and it is that which makes the
ethereal Ego that lives and enjoys the bliss of Deva-Chan. Spirit, or the
unalloyed emanations of the ONE--the latter forming with the seventh and
sixth principles the highest triad--neither of the emanations are capable of
assimilating but that which is good, pure and holy; hence, no sensual,
material or unholy recollection can follow the purified memory of the Ego to
the region of Bliss. The Karma for these recollections of evil deeds and
thought will reach the Ego when it changes its personality in the following
world of causes. The Monad, or the "Spiritual Individuality," remains
untainted in all cases. "No sorrow or Pain for those born there (in the
Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in
Space possess such lands (Sakwala), but this land of Bliss is the most
pure." M L p. 104-5

 

 

Monad : Source of Personalities -- Personality -- Individuality

 

"...the many personal entities blended in one Individuality--the
long string of lives emanating from the same Immortal Monad. You will have
to remember them:--

 

1. The Paccika Yana--(in Sanskrit "Pratyeka") means literally

--the "Personal vehicle" or personal Ego, a combi-


nation of the five lower principles. While --

2. The Amita-Yana--(in Sanskrit "Amrita") is translated:--"The


immortal vehicle," or the Individuality, the
Spiritual 

Soul, or the Immortal monad--a combination of the


fifth, sixth and seventh." M L p. 114

 

 

 

Time in Devachan -- Kama-Loka -- Rupa-Loka --

7 Classes of Dwellers in Subjective Spheres

 

 

"(Question: And for how long? Does this state of spiritual
beatitude endure for years? for decades? for centuries? )  

 

Answer: "For years, decades, centuries and millenniums, of ten
times multiplied by something more. It all depends upon the duration of
Karma...Every effect must be proportionate to the cause. And, as man's
terms of incarnate existence bear but a small proportion to his periods of
inter-natal existence in the manvantaric cycle, so the good thoughts, words,
and deeds of any one of these "lives" on a globe are causative of effects,
the working out of which requires far more time than the evolution of the
causes occupied..."Between the Kama-Loka and the Rupa-Loka there is a
locality, the dwelling of 'Mara' (Death)...(lokas are not heavens but
localities or abodes)...Devas into two classes--and called them the
"Rupa-devas" and the "Arupa-devas" (the "form"--or objective, and the
"formless" or subjective Dhyan Chohans;...the same for his class of
"men,"...All these are:

 

1. "Rupa-devas" -- Dhyan Chohans, “Wise Men” having forms;

 

2. "Arupa-Devas" " " having no forms;   

“Wise Men” [Nirmanakayas] Ex-men.

 

3. "Pisachas" -- (two principled) ghosts. 

(see p. 110 described)

 

4. "Mara-rupas" -- Doomed to death (3 principled).

 

5. Asuras--Elementals--having human form        

 

6. Beasts-- " 2nd class--animal Elemental  

Future men.

 

7. Rakshasas (Demons) Souls or Astral Forms of sorcerers;  

men who have reached the apex of knowl-


edge in the forbidden art. Dead or


alive they have, so to say cheated


nature; but it is only temporary--until


our planet goes into obscuration, after


which they have nolens volens to be


annihilated.

 

It is these seven groups that form the principal divisions of
the 

Dwellers of the subjective world around
us." M L p. 107

 

 

 

Kama-Loka -- 7-fold

 

 

"...the seven lokas of the "Kama-Loka"...the seventh, the
"Territory of Doubt."...Every such "world" within the Sphere of Effects has
a Tathagata, or "Dhyan Chohan"--to protect and watch over, not to interfere
with it." M L p. 108         

(see Theosophical Articles & Notes, p 244)


 

 

 

States of Spirituality and Avitchi -- Rupa-Loka

 

 

"From "Sukhavati" down to the "Territory of Doubt" there is a
variety of Spiritual States;...and even of Avitchi--the "Hell" from which
there is no return (see FN)...As soon as it has stepped outside the
Kama-Loka, and crossed the "Golden (109) Bridge" leading to the "Seven
Golden Mountains" the Ego can confabulate no more, with easy-going mediums.
No "Earnest" or "Joey" has ever returned from the Rupa Loka--let alone the
Arupa Loka--to hold sweet intercourse with mortals...[ follows explanations
about the shells of suicides in Kama-Loka...doomed to persist there "until
their natural life-time is finished"...Pisachas, Incubi, Succubi...(111)
]..." 

(see Theos. Articles & Notes, p. 236) M L p. 108-111

 

 

 

Time in Kama-Loka -- Elementaries -- Danger of Mediumship

 

 

"...The rule is, that a person who dies a natural death, will
remain from "a few hours to several short years," within the earth's
attraction, i.e., in the Kama-Loka. But exceptions are, in the case of
suicides and those who die a violent death in general. Hence, one of such
Egos, for instance, who was destined to live--say 80 or 90 years, but who
either killed himself or was killed by some accident, let us suppose at the
age of 20--would have to pass in the Kama-Loka not "a few years," but in his
case 60 or 70 years, as an Elementary, or rather an "earth-walker;" since
he is not, unfortunately for him, even a "shell." Happy, thrice happy,
(113) are those disembodied entities, who sleep their long slumber and live
in dream in the bosom of Space ! And woe to those whose Trishna [desire to
live] will attract them to mediums, and woe to the latter, who tempt them
with such an easy Upadana [vehicle]... [more details on this]...And now,
you may understand why we oppose so strongly Spiritualism and
mediumship...(114)...Could the Spiritualists be only made to understand the
difference between individuality and personality, between individual and
personal immortality and some other truths, they would be more easily
persuaded that Occultists may be fully convinced of the monad's immortality,
and yet deny that of the soul--the vehicle of the personal Ego; that they
can firmly believe in, and themselves practice spiritual communications and
intercourse with the disembodied Egos of the Rupa-Loka, and yet laugh at the
insane idea of "shaking hands" with a "Spirit" !; that finally, that as the
matter stands, it is the Occultists and the Theosophists who are the true
Spiritualists, while the modern sect of that name is composed simply of
materialistic phenomenalists." M L p. 112-4

(see Theosophical Articles & Notes, p. 237-8)

 

 

 

Kama-Loka Consciousness -- Proportionate to Merit

 

 

"The good and pure sleep a quiet blissful sleep, full of happy
visions of earth-life and have no consciousness of being already for ever
beyond that life. Those who were neither good nor bad, will sleep a
dreamless, still a quiet sleep; while the wicked will in proportion to
their grossness suffer the pangs of a nightmare lasting years: their
thoughts become living things, their wicked passions--real substance, and
they receive back on their heads all the misery they have heaped upon
others. Reality and fact if described would yield a far more terrible
Inferno than even Dante had imagined." M L p.123

 

 

 

Adept Immortality (Across the Arupa-Lokas)

 

"Suffice for you, for the present to know, that a man, an Ego
like yours or mine, may be immortal from one to the other Round. Let us say
I begin my immortality at the present fourth Round, i.e., having become a
full adept (which unhappily I am not) I arrest the hand of Death at will,
and when finally (130) obligated to submit to it, my knowledge of the
secrets of nature puts me in a position to retain my consciousness and
distinct perception of Self as an object of my own reflective consciousness
and cognition; and thus avoiding all such dismemberments of principles,
that as a rule take place after the physical death of average humanity, I
remain as - - - in my Ego throughout the whole series of births and lives
across the seven worlds and Arupa-lokas until finally I land again on this
earth among the fifth race of men of the full fifth Round beings. I would
have been in such case--"immortal" for an inconceivable (to you) long
period, embracing many milliards of years. And yet am "I" truly immortal
for all that ? Unless I make the same efforts as I do now, to secure for
myself another furlough from Nature's Law, - - - will vanish and may become
a Mr. Smith or an innocent Babu, when his leave expires. There are men who
become such mighty beings, there are men among us who may become immortal
during the remainder of the Rounds, and then take their appointed place
among the highest Chohans, the Planetary conscious ego-Spirits." Of course
the Monad "never perishes whatever happens..." M L p.
129-130

 

 

 

Conscious State of Victims of Accident -- Dreamless Sleep

 

 

[ Explanation of state of consciousness of violent or accidental death
victims .] "...In cases of good and innocent Egos...the latter gravitates
irresistibly towards the 6th [buddhi] and 7th [atma ], and thus--either
slumbers surrounded by happy dreams, or, sleeps a dreamless profound sleep
until the hour strikes...The victim whether good or bad is irresponsible for
his death, even if his death were due to some action in a previous life or
an antecedent birth; was an act...of the Law of Retribution, still, it was
not the direct result of an act deliberately committed by the personal ego
of that life during which he happened to be killed. Had he been allowed to
live longer he may have atoned for his antecedent sins still more
effectually: and even now, the Ego having been made to pay off the debt of
his maker (the previous Ego) is free from the blows of retributive justice.
The Dhyan Chohans who have no hand in the guidance of the living human Ego,
protect the helpless victim when it is violently thrust out of its element
into a new one, before it is matured and made fit and ready for it. We tell
you what we know, for we are made to learn it through personal experience...
Yes; the victims whether good or bad, sleep, to awake but at the hour of
the last Judgment, which is that hour of the supreme struggle between the
6th and the 7th, and the 5th and 4th at the threshold of the gestation
state. And even after that, when the 6th and 7th carrying off a portion of
the 5th have gone into their Akasic Samadhi [devachan ], even then it may
happen that the spiritual spoil from the 5th will prove too weak to be
reborn (132) in Deva-Chan; in which case it will there and then reclothe
itself in a new body, the subjective "Being" created from the Karma of the
victim (or no victim, as the case may be) and enter upon a new
earth-existence whether upon this or any other planet [read "Globe"]."
M L p. 131-2

 

 

"What you were taught is the Rule. [Bear always in mind that
there are exceptions...] Good and pure "accidents" sleep in the Akasa,
ignorant of their change; very wicked and impure--suffer all the tortures
of a horrible nightmare. The majority--neither very good nor very bad, the
victims of accident or violence (including murder)--some sleep, others
become Nature pisachas [elementals], and while a small minority may fall
victims to mediums and derive a new set of skandhas from the medium who
attracts them. Small as their number may be, their fate is to be the most
deplored." M L p. 132

 

 

 

Motive -- Love, Hatred -- Immediate Rebirth

 

 

"Motive is everything and man is punished in a case of direct
responsibility, never otherwise." M L p,132

 

 

"Love and Hatred are the only immortal feelings..."

M L p. 127

 

"Unless a man loves well or hates as well, he will be neither in
Deva-Chan nor in Avitchi. "Nature spews the lukewarm out of her mouth"
means only that she annihilates their personal Egos (not the shells, nor yet
the 6th principle [buddhi ] ) in the Kama Loka and the Deva-Chan. This does
not prevent then from being immediately reborn--and, if their lives were not
very very bad--there is no reason why the eternal Monad should not find the
page of that life intact in the Book of Life."    

M L p. 134

 

 

            

Kama-Loka - Suicides - Accidental Deaths

 

 

The Adept states: "We tell you what we know, for we are made to
learn it through personal experience." ML p. 131

 

 

1. SUICIDES:--

 

 

Though not separated completely from Buddhi and Atma yet there
is a vast gulf until the day when they would have normally died.

 

These two: Atma-Buddhi are passive for the intervening time, (to
the hour of the last judgment--when the last and final struggle between
Atma-Buddhi on one hand and Kama-Manas on the other occurs).
(Theos. Articles & Notes, p.239-40)

 

Suicide is death brought on voluntarily and with full and
deliberate knowledge of its immediate consequences. TA&N, 240)

 

If, in a fit on insanity a man commits suicide, he falls asleep
like any other victim of accident. TA&N (240)

 

 

SUICIDE & KAMALOKA

 

 

p. 48 Not all suicides are alike. Certainly a thoroughly insane person
who kills himself is not like one who, while sane and cowardly, does the
deed, nor is this last the same as he who from a foolish philosophy or ‘the
want of it cuts off his life. 

 

They all differ one from another, and hence their stay in Kama Loka will
vary. But in those general cases where the person stays in Kama Loka, the
personality, consisting of astral body with the passions and desires, can
and does communicate with the living, whether a medium or not. This is
exactly the danger of mediumship, of suicide, and of legal murder or
execution of criminals.

 

 

 

2. ACCIDENTAL DEATHS:--

                        

 

The victim, good or bad, is irresponsible for his death.

 

Even if the death by accident were due to past Karma, it is not
the direct result of a personal act of the Ego in this life. 

 

The Dhyan-Chohans protect the hapless accident victim when it is
violently thrust out of its life before it has matured and  

been made ready for the new place in a normal way. TA&N, 239

 

In the case of accidental death, the 2 groups of principles
(Atma-Buddhi-Manas) and (Astral-Prana-Kama-Lower Manas) attract each other.
TA&N, 239-240

 

 

 

1. In the case of good and innocent egos the lower 4
gravitate irresistibly towards Atma-Buddhi, and thus sleep,

 

1. a dreamless slumber, or 

 

2. are surrounded by happy dreams until the hour
when death would have normally taken place occurs and the separation between
the "higher" and the "lower" principles occurs just before Devachan
("gestation state").

 

If at that time Atma-Buddhi carrying the essence of Higher

Manasic experience proves to have too little for the operation 

of the process of "Akasic Samadhi" in Devachan the Manasic    

principle will reclothe itself in a new body (the direct      

result of the remaining Karma of the victim) and enter upon a     

new life on earth. [ Quick reincarnation ? ] TA&N (240)

 

 

ACCIDENTAL DEATH 

 

 

P. 48 “…victims of accidental death and suicides do not remain out of
Devachan until the time they would have died naturally shall have come. 

 

 

P. 48 Kama loka, where these and all others go, has its grades in the
same way as human living states. FORUM ANS. 48

 

 

 

3. Seance Room "Spirits":--

 

 

The only "visitors" at seance rooms as astral forms are:

1. suicides, and

 

2. Elementaries -- Kama-lokic remains &
"Black Magi      

cians"

 

3. Executed criminals.

 

No pure Spirits visit any seance room. TA&N (240-1)

 

 

 

4. Victims of Vicious Indulgence:-- ( life shortening )

 

 

The cause of vice receives punishment. Motive IS everything,
and man is punished in a case of direct responsibility only.

 

Vicious indulgence can cause an earlier death than provided

for under the personal karma of that life. TA&N (240)

 

 

 

5. Murderers - Executed Persons:--

 

 

Under the influence of the last violent thoughts and feelings he
felt before execution, the executed person will be ever reviewing on the
Astral Plane his anger and fear, and will be receiving the impact of the
changes made in the lives of others influenced by his acts. TA&N, 240-1

 

Those who are vicious, and not insane, are only partly killed on
execution. From the Astral Plane they will be affecting all those who are
sensitive enough to "feel and receive" them.

 

Especially at spiritualistic seances. There they project  

scenes of blood and punishment into such weak persons, influ-

encing them to copy. [ They may also "haunt" astrally by  

attraction the place of their crime or of execution.]
TA&N 241

 

At scenes of collective murder, where victims are overwhelmed by
a group and killed, the struggle and emotional impact may be reenacted
several times a year for many years. [ Ex.: Marathon ] Those sensitive to
the Astral images will see this.

TA&N (241)

 

 

CAPITAL PUNISHMENT

 

 

P. 48 - 49 “…legal murder or execution of criminals. 

 

The last is a very great danger— one of the unseen but powerful curses of
the times. An executed criminal’s death is the same as ‘that of one whois
accidentally killed in effect, only that it is deliberately done, and 

 

…in most cases the elements of hate, revenge, and anger in the criminal are
added. His fierce and angry personality— compound of astral body and Kama—
is thrust suddenly out of life; 

 

…his higher principles wait in upper Kama Loka in a benumbed or torpid
state; 

 

…but his personal life flits about the abodes of men, attempting to get
revenge or to do other wicked things, and every day injects into the
sensitive human natures it meets all its mass of vile and unappeasable
thoughts. 

 

…It thus creates picture after picture of murder and hate… and the
personality of the criminal has definite attractions towards other persons
[than Mediums]…. 

 

…the Theosophist …knows that one legal execution may and nearly always does
lead to many another sudden murder or suicide… as the astral personalities
of suicides and executed criminals are in closer touch with us than any
other sort of spook

 

 

P. 49 Mediums are not the only ones affected by these astral personages;
…And as the astral personalities of suicides and executed criminals are in
closer touch with us than any other sort of spook, it follows that they also
are more likely to come first to any Spiritualistic séance. 

 

 

 

6. INSANITY:--

 

 

Suicide and murder can be committed while insane. The period
between death of the body and the real death would be passed in sleep.


(Theos. Articles & Notes, p. 240 241)

 

 

===============================

 

 

Some further references:--

 

1. HPB Articles VOL. II, pp. 104, 116, 198-203

2. Ocean P. 100;

3. S.D. II 57 fn, 306;

4. Theosophy Mag. Vol. 2, p. 402, 561;

5. Theosophy Mag. Vol. 19, p. 410, 465-7, 506-8;


6. Key p. 163, 185;

7. Theosophical Movement Mag. Vol. 23, p. 281-2

8. HPB Articles Vol. I 494 top

9. HPB TO APS p. 242-56

 

 

 

 



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