Devas and nature spirits. See what "devas" are in other dictionaries Devas and asuras in the physical body

A large number of beings work as members of the Hierarchy, whom the Christians call angels, and the inhabitants of the East - devas. Many of them passed through the human stage many centuries ago and are now working as part of a large evolution parallel to the human and called the deva evolution. This evolution includes, among other factors, the builders of the objective planet and the forces that create through these builders all forms, familiar and unfamiliar. Therefore, the devas cooperating with the Hierarchy deal with the aspect of form, while the other members of the Hierarchy deal with the development of consciousness within the form.

Humans and devas (we distinguish devas from the lesser Builders) form the SOUL of the Heavenly Man. Other lives form his BODY, and it is the body and Soul that we are considering in these two sections of our treatise on FIRE. One group manifests the fire of matter, and the other the fire of mind, since the devas personify the active universal mind, while man is considered manasic in a different sense. Man builds bridges in essence, devas in matter.

The devas are the life that produces the coherence of form. The Devas are the Third and Second Aspects merged into one and must be considered as the life of all sub-human forms.

Another fact that should also be noted is the close connection between all these evolutions of nature, from the Sun in the sky to the humblest violet, is carried out throughdeva evolution, which serves as a transmitting transforming force in the entire System.

The devas, with the exception of those great devas who in previous cycles have passed through the human kingdom and are now taking part in the evolution of man, are not self-conscious. They grow and develop through feeling rather than through the capacity for conscious thought. Man, however, grows through the expansion of self-conscious realization, self-initiated and voluntary. This is the line of striving and conscious effort, and it is the most difficult line of development in solar system, because it does not follow the line of least resistance, but is directed towards initiation and the imposition of a higher rhythm. The devas follow the line of least resistance and try to perceive and feel vibration in the maximum surge of feeling (sensitivity). things as they are. Therefore, their method is an ever-increasing intensity of feeling the present moment, and not, as in humans, an ever-increasing disregard for the visible side of things, or the material aspect, which leads to the desire to reach and include in one's consciousness a subjective reality, or spiritual things, as opposed to an objective one. unreality, or material things. Devas seek to feel, while man seeks to know. Therefore, for the devas, such expansions of consciousness, which we call Initiation, do not exist, with the exception of those advanced beings who, having passed through the human stage, both feel and know, and who, according to the evolutionary law, constantly increase the volume of their knowledge.

The Host of the Voice, the devas in close ranks, work unceasingly. Let the student devote himself to the study of his methods, let him learn the rules by which this Host works behind the veils of Maya.

These "devas in close ranks" are the agents of the divine energy which accomplishes the purposes of Deity on the physical plane. They operate only on the etheric levels - either on our physical plane or on the cosmic etheric levels. Thus their activity takes place in the sphere of maya, which is the etheric plane as we usually understand it, or on the planes of the Spiritual Triad. They do not operate on the three gross physical levels, nor on the astral and mental planes, nor on the higher or logoic plane. They are only present there, but implicitly, or latently, and not actively. They represent an important driving force in manifestation, which organizes substance and governs the multitude of lives and beings that make up the forms through which God expresses divinity. In a sense, they are the embodiment of the divine purpose on the planes of the Monad or the Triad, as the totality of the energies of the etheric body of a person is the result of his internal control and the cause of his external manifestation. In order to better understand the function of the deva forces, a person needs to somehow understand the function of the forces of his own etheric body, the properties of which, in turn, are consequence the level he has reached - the level demonstrated by the astral (emotional) and mental components of his nature and activity, which demonstrate the level of his development.

The Devas are agents of the divine will, being the effect of the point of attainment of our planetary Logos insofar as He exists outside the seven planes of our sphere of existence, the cosmic physical plane. They are conditioned by His cosmic astral and mental vehicles. In a certain sense they essence agents of the Universal Mind, though Not mental in our understanding. They are sometimes seen as blind forces, but only because they draw inspiration from levels of divine awareness beyond the reach of human consciousness, no matter how high it may be and no matter how widely understood.

The agent controlling them in manifestation is that Triangle of Energy which we call the "Three Buddhas of Action". Thus the devas are closely related to the third aspect of divinity. In fact, they form an "eye in the Triangle" - a symbol that is well known to many today. They represent the active expression of the "All-Seeing Eye". Through them God sees, with their help He controls the creative process, directing energy through them. They are wholly controlled by the three Buddhas of Action who are the cosmic prototypes of the Lords of the three major Rays, but not in the usual sense when the Rays are considered in relation to man. The Devas correspond to the three Rays mentioned and are responsible for the entire manifested universe, but only within the third aspect, within the limits of the expression of the Universal Mind.

They come from the cosmic mental plane, just as the energy - characteristic of the second aspect - comes from the cosmic astral plane. God is mind. God is an intellectual functioning. God is creative activity. These are the qualities of deva evolution. God is love. God is relationship. God is consciousness. These are the three qualities of Christ's evolution. This evolution takes place in the created sphere of influence of the third aspect. God is life. God is fire. God is pure being. These are the qualities of the spirit aspect, the omnipotent aspect of Deity.. All three aspects are focused and find an outlet for expression at the levels of the cosmic etheric planes and at the levels of the etheric planes known to mankind in the three worlds. The Law of Correspondences is infallible if understood and applied correctly.

This broad generalization must be properly understood in order to accurately understand the rule for disciples and initiates.

You have been told that illusion is a feature that the initiate must overcome by occultly "escaping" from the three worlds through the mental plane (" Obsession: World Problem"). Glamor, as you are told, is a peculiarity of the astral plane and must be dispelled by the disciple who mystically "eludes" along the Path of Initiation, just as the initiate (having overcome illusion) finds himself on the Path of Higher Evolution. Maya is the conditioning factor of the etheric levels that must be circumvented or overcome by the probationary student "escaping" from the bondage of the physical plane. Thus he masters the Path of Discipleship. These features, however, are only a reaction of humanity to the activity of the evolution of the devas, divinely and correctly fulfilling their task of carrying out the divine will. When the sphere of their activity affects the human intellect, people (who have not overcome illusion) "wander in the fields of maya, drown in the sea of ​​glamour, and succumb to the attraction of illusion."

The present teaching, though in a slightly different way, presents you with the ancient problem of duality, which necessarily involves the colossal power of deva evolution. This evolution undoubtedly affects humanity, and this is explained by the fact that it expresses the volitional aspect of Shambhala. As a person develops the volitional aspect, he learns to break out of the aura of deva evolution, and the main task of the Hierarchy (among the most basic ones) is to “provide shelter” to those who have freed themselves from the ocean of deva energies, in which they must move and live and exist involuntarily their guides, but with which they have no points of contact, when, thanks to their own efforts and will, they freed themselves “from the angels”.

If only man would realize that the devas of the astral plane are now in a very great measure controlling what he does and says, and also that the aim of his evolution (his immediate aim) is to free himself from their control so that he, the real The Ego, or the Thinker, was the dominant influence! For complete clarity, I will illustrate this point as follows: the small elemental lives that form the body of emotions, and the positive life of the evolutionary deva, associated (due to the similarity of vibration) with individual and giving it an astral body of coherent and positive power as long as it is actually controlled, and this is true for most people. A person usually does what his desires and instincts lead him to do. If the evolutionary deva is of a high order (as is the case in the case of highly evolved man), the vibration will be high and the desires and instincts good and exoterically correct. However, if a person is controlled by them, he is still under the influence of the devas and must free himself. If the life of a deva is of a low order, the person will demonstrate evil, vicious instincts and low desires.

If these explanations are correctly taken, there will be some understanding of what is meant when it is said that the deva evolution is a "parallel evolution" in relation to the human. In the three worlds, these two lines of evolution run parallel to each other and should not be consciously connected. On the planes of the Triad they are known as the unity that produces the Divine Hermaphrodite or Heavenly Man, the self-conscious human units embodying the three aspect divinity, while the conscious deva units embody the divine attributes. These two evolutions, united, form the body of manifestation, the centers and the substance of the Heavenly Man. Great is this mystery, and until man knows his place within the conscious whole, it is better for him to refrain from any opinion as to its meaning.

It must always be remembered that the devas are qualities and attributes of matter, active builders, consciously or unconsciously working on any plane. Here I want to point out that all the devas of the higher levels of the Mental plane, for example, as well as the systemic planes, from the highest Mental to the Logoic (the Divine plane, the plane of the Logos, sometimes called Adi), consciously cooperate and occupy a high position in the System, analogous to all ranks and degrees of the Hierarchy, from the initiate of the First Degree up to the Lord of the World himself, although they cannot occupy this highest office itself. Below these levels, where there is contact with the concrete, we see devas of lesser degrees working unconsciously, with the exception of those who are conscious forces and entities and occupy a high position, namely:

• a) Raja-Lord of the plane;
• b) The seven devas who work under him and are the entities that saturate the matter of the seven subplanes.
• c) Fourteen representatives of the Rays who cyclically gain and lose power depending on whether the Ray comes or goes.
• d) The four devas who are representatives of the four Maharajas (Lords of Karma) on the plan and focal points of karmic influence in relation to a person. The four Maharajas are the distributors of the karma of the Heavenly People, and therefore the cells, centers and organs of their bodies; however, the whole system works through representatives different degrees. These agents of karma are governed by the same laws as for the systemic and cosmic Lords of Karma, and during the manifestation of any plane, for example, they are the only one of the Essences in the shape of, who are allowed to go beyond the “ring-pass-not” of this plane. All other units manifested on the plane have to stop using the vehicle through which they function before moving on to subtler levels.

We have a considerable number of tables to deal with, because all that is meaningful and possible to do at the present time is to give some facts, names and outlines, which can only be demonstrated through the Law of Correspondences. The key to understanding is always given by this law. The basic differentiation in the solar system is as follows:

• How electric fire The Logos manifests itself as the seven aspects of Will, the spiritual impulse or purpose.
• How solar fire It manifests as the seven Rays, or as the Light of Wisdom, Consciousness, radiating through form.
• How friction fire He manifests as the seven Sons of Fohat, the seven great fires, or the active warmth of intellectual substance.

These three aspects of the God of Fire and the fire of God are the three Essences of the logoic Trinity, and each of Them, in turn, manifests through the seven other Essences that make up Their combined manifestation.

Septenary electrical fire. Seven types of spiritual existence, or seven Spirits before the Throne in Their innermost essence; the dynamic force or will underlying all manifestation. On their own plane They form a kind of logoic "Jewel in the Lotus" and are therefore incomprehensible to our understanding in the present solar system, since They are not revealed until the "Son is perfected" or when the logoic consciousness is fully awakened. Esoterically, They are the "Spirits of Darkness".

Septenary solar fire. Seven Heavenly People, the totality of Light, seven Rays of manifestation of the Spiritual Sun. In time and space these seven Rays of Light become nine (the three main ones, of which the third is manifested as seven), being thus the nine petals of the logoic Ego manifested in Its physical vehicle. Esoterically they are "Sons of Light".

Septenary fire of friction. The Seven Brothers of Fohat. Seven manifestations of electricity, or electrical phenomena. These are the seven Raja Lords or Devas of the seven planes; these are the seven Fires or the seven states of activity through which consciousness expresses itself. These are the vehicles of consciousness and the seven vibrations. Esoterically they are "Brothers of Energy".

Therefore, it is obvious that the totality of the logoic manifestation, as it is observed in time and space, is:

The last group is literally the seven spirillae or force vibrations within the logoic physical permanent atom. This should be carefully considered. The seven rays are the total sum of the psychic nature of the Logos radiating through His physical form - His seven qualities, the sum total of the expression of His desire or love nature. The Seven Spirits are the total sum of His Will-to-be aspect, the synthetic Life of His total manifestation, that which conditions form and its evolution as the logoic Ego strives for physical expression.

Developing this analogy in the direction of higher planes, and thus taking into account the similarity between microcosmic and macrocosmic development, we have:

1. Seven Spirits who receive Their original urge:

• a) At the Cosmic lower mental levels;
• b) In the logoic Jewel in the Lotus;
• c) On the cosmic atmic plane.

2. Seven Heavenly People who are on the line of power going:

• a) From the Cosmic Astral Plane;
• b) From the logoic nine-petalled lotus;
• c) From the Cosmic Buddhic Plane (seven Rishis of Ursa Major).

3. Seven Sons of Fohat, whose life force emanates:

• a) From the Cosmic physical plane;
• b) From the logoic permanent atoms (within the causal body);
• c) From the Cosmic higher mental levels.

And yet, these three are only expressions of the One Existence, since behind the Logos in physical incarnation stands the logoic Monad, expressing Itself through the logoic Ego and its reflection - the logoic Personality.

All these spiritual Essences are self-conscious Individuals, and "Fiery Lives" are real, conscious, life-filled Existences. Thus we see that the Logos manifests itself as a Unity, but this Unity is threefold; we see how the threefold Unity is differentiated into seven great Lives, Which contain all lesser lives in Itself.

Students should clearly distinguish between the centers and the rest of the body when they examine the construction of the body of the Solar or Planetary Logos.

The centers are connected, or connected, with consciousness and are composed of self-conscious units - human Monads. The rest of the body is composed of deva-substance, but together these two components form a unity. Therefore the deva units far outnumber the human ones, and besides, the deva substance is feminine and negative, while the human Hierarchy is masculine. The positive activity of the centers affects the negative deva-substance, builds it up and saturates it with energy. This is true of the Solar Logos, the Planetary Logos and the human being.

Here is an opportunity to clarify something that is very often overlooked in the fog that surrounds this subject. Human and deva units on the ascending arc, which are the cells of the body of the Heavenly Man, are part of the centers, and not the rest of the cellular life substance of His vehicles. In man, the body consists of matter, which is used for various purposes, but forms a whole. In this overall, some areas are in terms of energizing power more vital than others. So, for example, in terms of strength value, you can compare the region of the heart with the region of the calves. Essence - man - uses both, but heart center is of paramount importance. It is the same with the Heavenly Man. The two great Hierarchies, deva and human, are power centers in the body of the Planetary Logos; other evolutions of an involutionary nature present in the scheme, and the rest of the active substance of the globes with everything they contain, form the rest of His body.

Perhaps some idea of ​​what I am trying to convey can be gained from the following illustration. The Occult Hierarchy is concerned with the opening of the nine-petalled Lotus in the Heavenly Man and in man (in the former this is done by virtue of the reciprocal action of the Cosmic physical plane on the Cosmic mental), while the great deva Hierarchy is concerned with the permanent atoms, the egoic body and the development of the spirillae. Thus, a wise student can see and understand the function of the Agnichaitans of the lowest furnaces - on a macrocosmic and microcosmic scale.

Deva-substance is of many kinds, and perhaps the subsequent process may be made clearer if we say that with the destruction of form, the lesser builders and devas return to their own. group soul. Some of them, those that form the bodies of the fourth kingdom in nature and are therefore the highest type of substance through which consciousness can manifest in the three worlds, are on the way to individualization,- they are closer to the human stage than the substances of the other three kingdoms. They occupy a place in the deva evolution analogous to that which a man who approaches the Path occupies in the human kingdom (note that I say "kingdom" and not "evolution"). The aim of the devas (who are below the Solar Pitris in rank) is individualization; their goal is to become human in some future cycle. The goal of man is to receive initiation, or become a conscious Dhyan Chohan, in order to do in some distant cycle for the humanity of that age what the Solar Pitris did for him, and to enable people to self-conscious expression. The goal of the Solar Pitris, as previously mentioned, is to become a logoic Ray.

It must be remembered that the devas we have dealt with earlier are the sources of momentum and those who manipulate the energy of the appropriate level on their own plane. Therefore, receivers of force, or that multitude of elemental lives, which forms the sum of the matter of the plane, must be connected with them. On the waves of energy, the impulse of Breath and as a result of vibrational action, they are built into all forms known to us on the physical plane. Therefore, in connection with the manifestation on the physical plane the devas can be divided into three groups:

1. Messengers of the will of God, initiators of activity in deva-substance. These are the larger builders, organized into different groups.
2. Manipulators initiated energy. These are myriads of power-manipulating workers, who in turn transmit the impulse to the elemental essence or essence. These are builders of a lesser degree, but they are also on the evolutionary arc, like the first group.
3. power receivers, the totality of the living substance of the plane. These lives are passive in the hands of builders of a greater degree.

In this connection, students should remember that all dense physical forms, whether wood, animal, mineral, drop of water, or gem, are themselves elemental lives formed from living substance by living manipulators working under the direction of conscious architects. Then it will immediately become obvious why it is not possible to somehow systematize this special lower group. A beautiful diamond, a majestic tree, or a fish in the water are, after all, only the devas. It is the recognition of this essential vitality that constitutes the basic fact of all occult research and the secret of all beneficent magic...

bird kingdom connected in a special way with the deva evolution. This is the bridge between the deva's evolution pure form and two other manifestations of life.

• First. Certain groups of devas who wish to pass into the human kingdom may, by developing certain faculties, do so through the bird kingdom; so may some devas who wish to establish contact with human beings. There is a hint of this truth in christian bible and Christian religious beliefs about angels, or devas, as beings with wings. There are few such cases, for the usual method of the devas is to advance progressively towards individualization through expanding feeling. However, in some cases that do occur, the devas go through several cycles in the bird kingdom, building up a response to the vibration that will eventually lead them to the human family. In this way, they are assimilated using the gross material form, bypassing the limitations and impurity inherent in the animal kingdom.
• Second. Many devas, seeking to become manipulative lives, emerge from the group of passive lives through the bird realm and spend a certain number of cycles in the bird realm before becoming fairies, elves, gnomes, or other such spirits.

Why both of these facts take place will remain unclear to the unsophisticated reader, and the true connection between birds and devas will not be accurately realized by the student of occultism, unless he the role that birds play in the mysteries. This is the key. Moreover, he must bear in mind the fact that every life of any level, from God down to the most insignificant of the lesser devas or builders, must at one time or another pass through the human family.

The devas of the sixth physical sub-plane may be divided into three groups, and those again into seven and forty-nine; thus, they correspond with all groups in the solar system. These groups (in their essential nature) respond "to that which is above more than that which is below", an occult expression of the intimate connection between the fire devas and the water devas, as well as a denial of the close connection between the water and earth devas. Speaking occultly, the devas of water come to liberation through the action of the devas of fire.

The water devas find their way of service in the great work of nourishing all plant and animal life on the planet. Their aim is to enter into that higher group of devas which we call the gaseous or fiery devas. The latter, as a result of the action of their fire on the waters, produce that succession of evaporation, condensation, and final precipitation which—continually occurring—nourishes all life on earth. Therefore, the work of the psychic laws of love can be observed again and again both in the deva kingdom and in the human: first, the removal, or isolation, of the unit from the group (called individualization in man, and evaporation in the watery kingdom), then condensation, or merging of the unit. with a new, higher group. We call this process condensation for the water devas and initiation for man; then follows the sacrifice of a group of human or deva atoms for the good of the whole. Thus the law of service and sacrifice governs the second divine aspect in all its great and small varieties. That is the law. However, in the human kingdom, although love is the fulfillment of the law, it is achieved on the path of pain and suffering, and every true loving servant of humanity is crucified on the cross until the sixth principle prevails in him, and the sixth type of matter in his body does not completely submit to the higher energy. .

Among the devas, love is the fulfillment of the law without pain or suffering. It is for them the line of least resistance, because they are the maternal aspect, the feminine side of manifestation, and it is easy for them to give, nourish and care for. Therefore the devas of the waters pour themselves out in service to the vegetable and animal kingdoms, and everything that keeps them on the sixth sub-plane will eventually be overcome in the transmuting fires. Through occult "distillation and evaporation" these devas eventually form part of the gaseous fiery group, becoming those fires that are the basis of divine alchemy.

Generally speaking, it must be remembered that the earth devas of the densest matter become in the course of evolution the water devas and eventually find their way to the astral plane, or cosmic liquid sub-plane. The devas of the waters of the physical plane, through service, find their way to the gaseous, and then to the cosmic gaseous sub-plane, becoming the devas of the mental plane. This process is literally and occultly the transmutation of desire into thought.

The gaseous devas eventually become the devas of the fourth ether, and from there, over long eons, find their way into the cosmic fourth ether, the buddhic plane...

Five Postulates

Postulate I. All matter is living matter, or the vital substance of deva entities. For example, if we consider a certain plane and the forms built from the substance of this plane, then all this is the material form, or shell, of the Great Deva, who is the essence behind the manifestation and the Soul of this plane.

Postulate II. All forms that vibrate on any key note are produced by the building devas from the matter of their own bodies. The Devas are called the great Mother aspect as they create form from their own substance.

Postulate III. The devas are the life that produces the coherence of form. The Devas are the merged Third and Second Aspects and must be considered as the life of all subhuman forms. Thus the magician transmuting in the mineral kingdom is working practically with the deva essence in its most primitive form on the ascending arc of evolution and must bear in mind three things:

• a) About the effect of the reverse attraction of the involutionary lives behind the mineral, that is, in fact, about one's heredity.
• b) On the septenary nature of a particular group of devas who, in an occult sense, constitute it creature.
• c) About the next transitional stage, the vegetable kingdom, or about the occult influence of the second kingdom on the first.

Postulate IV. All deva-entities and builders on the Physical Plane are especially dangerous for man, since they work on ethereal levels and are, as I pointed out earlier, transmitters of prana, or vital, life-giving substance, and therefore direct a fiery essence to the ignorant and careless, which burns and destroys.

Postulate V. The Devas do not work, like individual conscious units, towards the realization of self-proclaimed ends, as does man, the Heavenly Man, or the solar Logos (regarded as the Ego); they work in teams reporting to:

• a) Their inherent impulse or latent active intelligence;
• b) Orders given by the big Builders;
• c) Ritual or coercion through color and sound.

If these facts are kept in mind and reflected upon, one may come to a certain understanding of the part played by the devas in transmutation. The place that fire occupies in this process is especially important in this case, since it clearly reveals the difference in the methods of both schools.

In the transmutation process carried out by the Brotherhood, the inner fire that animates an atom, a form, or a person is stimulated, kindled and intensified until it (thanks to its own inner power) burns its shells and radiates from its “ring- transgress not. It is interesting to observe during the final Initiations, when the causal body is destroyed by fire. The inner fire burns everything and the electrical fire is released. Thus the true alchemist in the future will in any case endeavor to stimulate the radioactivity of the element or atom with which he is working, and will concentrate his attention on positive core. By raising his vibration, his activity, or positivity, he will achieve the desired goal. Teachers do the same, activating the human spirit, without touching its "deva" aspect at all. The same basic rule will apply to both mineral and man.

The process carried out by the Dark Brotherhood is completely reversed. It focuses its attention on the form, tries to loosen and break that form, or combination of atoms, in order to release the central electrical life. They achieve this result by external means, using the destructive nature of the substance itself (the deva essence). They burn and destroy the material shell, trying to capture the volatile essence released during the decay of the form. This interferes with the evolutionary plan of the life thus liberated, delays the attainment of its goal, disturbs a certain course of development, and puts all the factors involved in a difficult position. A barrier is placed before life (or essence), the devas work destructively without taking part in the implementation of the Plan, and the Black Magician is in danger under the Law of Karma and due to the materialization of his own substance due to affinity with the Third aspect. Black magic of this kind creeps into all religions, through the method of destroying form by external means, and not by liberating life through inner development and preparation. This method creates the vices of Hatha Yoga in India and similar methods practiced in some religious and occult orders in the West. They all work with matter on some plane in the three worlds, and for the sake of good they do evil; both control the devas and attempt to achieve specific goals through the manipulation of form matter. The Hierarchy works with the soul within the form and creates intelligent, self-generated, enduring results. Whenever attention is focused on form and not on Spirit, there is a tendency to worship the devas, to associate with them and to Black magic, since form consists of deva-substance on all planes.

In all considerations concerning these energies, it must be remembered that these energies come to us through, or rather forming, the bodies of certain lives, which we call devas, larger or smaller groups of devas. Thus, we are constantly working in the bodies made up of these lives, and therefore we influence them. Those who have studied "Treatise on Cosmic Fire" find it useful to highlight the following points:

1. The lower types of devas or builders on the evolutionary Path are the violet devas; next come the green and finally the white devas. All of them are controlled by the fourth special group. They control the exoteric processes, the processes of the existence of the physical plane.
2. It should not be forgotten, however, that on the lowest rung of the ladder of evolution are other groups of lives, erroneously called devas, who work in accordance with the law and are controlled by higher entities ...

It would be interesting to understand at least a little the point of view of those great Devas Who consciously cooperate with the Plan of evolution. They have their own way of expressing these ideas with color that can be heard and sound that can be seen. A person has the opposite process: he sees colors and hears sounds. Here is a hint of the need for symbols, as they are signs that convey cosmic truths and instructions and can equally understood by advanced representatives of both evolutions. It was previously stated (and should be kept in mind) that:

• a) Man demonstrates aspects of divinity. The devas display the attributes of divinity.
• b) Man develops inner vision and must learn to see. Devas develop inner hearing and must learn to hear.
• c) Both are still imperfect, and the result of this is an imperfect world.
• d) Man develops through contact and experience. It's expanding. The devas develop through the contraction of contact. Restriction is the law for them.
• e) The goal of man is self-control. The devas must develop through submission to outside control.
• f) Man is an innate Love - a Force that generates coherence. The Devas are essentially an innate Intelligence - a Force that produces activity.
• g) The third type of force, the type of Will, balancing electrical phenomena, must act equally on and through both evolutions, but in one it is shown as self-consciousness, and in the other as a constructive vibration.

In the Heavenly Man these two great aspects of divinity are equally combined, and as the mahamanvantara progresses, the imperfect Gods become perfect. These broad, general character traits are indicated to the extent that they shed light on the relationship of Man with the devas.

It must be emphasized here that although we are primarily interested in Manas in human cells of the body of the Planetary Logos, we must remember that some schemes are dominated by deva units. Although from the point of view of a human being, the devas are by no means considered to be under the influence of Manas in the way that we understand it, nevertheless, if you look at them from a different angle, they are manas itself, the active creative force, the Fifth and Sixth Hierarchies in full manifestation. We should think about the relationship (inevitably close) between the Fifth Deva Hierarchy and the fifth logoic principle, and also grasp that (looking at the whole matter from the point of view of a Heavenly Man) the devas are integral part His nature, and He is Manasaputra, the creative Builder, the fivefold aspect of Brahma. The totality of manas is pure deva essence, and it is only when the union between the fivefold Third aspect and the other two aspects is made that what we call HUMAN appears - whether it be a Heavenly Man or an ordinary person. The devas unite with the other two factors, and the result is:

• a) Solar Logos;
• b) Heavenly Man;
• c) a human being.

This is the great mystery connected with the mystery of electricity (or fohatic life) mentioned by H.P.B. Messengers, Builders, devas are blazing fire, radiant electrical matter. And it is only in time and space, only in the course of manifestation and through the cycles of objectivity, that such an entity as man becomes possible, or that a Heavenly Man can come into existence. For example, beyond the solar ring-pass-not, and as far as our evolution is concerned, there is a radiant electrical substance, an active intellectual ether, animated by the deva evolution.

They act blindly, obeying the laws of cosmic electricity. (One must clearly distinguish between cosmic electricity and the electrical akasha of the system, which is an electrical substance limited and brought into the sphere of action of another set of laws due to another factor - the factor of Pure Spirit). Beyond the ring-pass-not is that abstraction which we call pure Spirit. This “pure Spirit”, or abstract, conscious Being, being aware of Karma, periodically strives to manifest itself and embody the plan, obeying the laws of its own being, and thereby is prompted by the attracting quality of Its opposite pole (that is, intellectual substance) to merge with it. The meeting of both polarities and the point of their merging creates in the cosmic Universe that flash, which we call the Sun, and leads to the formation of light, or objectivity. Thus, within the “pass-not-ring” the electric fire of pure Spirit can manifest only through fusion or union with electrical substance, and therefore this limits it during evolution, or rather, during most of this process. Moreover, however little it may be realized, the deva evolution governs the greater part of manifestation until the beginning of the transmutation process. The devas are constantly building a limiting form.

Devas, divas or daevas, in Zoroastrian mythology, evil spirits submissive to Ahriman, created by him to counter the Amshaspandas and in general to fight the kingdom of light. Devas are known: Araska - the demon of anger, Astovidot - the demon of death, Vianga - the demon of drunkenness and others. They are related to the female devas, who are called peri, and other evil beings. In one of the Indo-Iranian regions of Iran, the devas were revered as gods. Xerxes, an Iranian king of the fifth century BC, destroyed their sanctuary and exalted the cult of Ahuramazda. In the Avestan texts, a set of laws and religious prescriptions against the devas "Videvdat" is known, which states that the devas are the offspring of "evil thoughts and lies" (Yasna, Gata, 32, 3), they serve the leader of the demons Angro-Mainyu.

Dev and Rustam, miniature "Shah-name" by Ferdowsi
from the collection of Sultan Muhammad, 1526

Dev Dahaka,
stylized image

Ideas about devas have been preserved in the folklore of many ancient Iranian peoples. In mythological tales, the devas are represented as giants covered with wool, with sharp claws on their hands and feet, with terrible faces. Devas live in their lairs, called devlokh, in wild, hard-to-reach places, or inside mountains, at the bottom of lakes, in the bowels of the earth. There they guard the treasures of the earth - precious metals and stones; famous for their jewelry. The landslides in the mountains and earthquakes were explained by the work of the devas in their workshops or by the fact that "the devas are raging." The devas hate people, kill them or keep them in dungeons in their dwellings and devour two people every day. They are insensitive to the entreaties of captives and respond to curses in the name of the god with blasphemy.

There are countless of them, the images of devas are weakly individualized. Legendary Iranian kings and bogatyrs act as Davobortsy; in "Yashts" Ardvisura Anahita grants victory and power over the devas to Yime, Kai Kavus and other heroes. Rustam was the main Devo-fighter in ancient Persian mythology. According to a fragment of an early Sogdian work of the fifth century that has come down to us, Rustam laid siege to the devas in their city, and those, having decided to die or get rid of shame, went on a sortie: "many climbed on chariots, many on elephants, many on pigs, many on foxes, many on dogs, many on snakes and lizards, many on foot, many walked flying like kites, and also many walked with their heads turned upside down and feet up They brought rain, snow, hail and great thunder; they made screams; emitted fire, flame and smoke." But Rustam defeated the devas.

royal book Persian poet Firdousi's "Shah-name" is replete with plots of struggle with the devas: the son of the first king Kayumars Siyamak dies at the hands of a black deva, but his son Hushang, together with his grandfather, kills the black deva and restores the kingdom of good that he destroyed. The king of Iran, Kai Kavus, wishing to destroy the evil spirits, goes on a campaign against the kingdom of the devas of Mazandaran, and, blinded by their sorcery, is captured by a white deva with his retinue. Kay Kavus calls Rustam for help, and he defeats Shah Mazenderan deva Arshang, and then kills the white deva, frees the king and restores his sight with a drug from the deva's liver. As a mythological character, devas are most common among the Uzbek and Tajik peoples, while among other peoples they often act as fairy-tale images, although they retain mythological features.

DEVAS AND NATURAL SPIRITS

Deva aura

The devas are a powerful realm of spirits. You may think of them as magnificent angels, but of course they come in many varieties and are at different stages of evolution. None of them have such physical bodies as we do. The lowest type is called kamadeva, and they have astral bodies, while the next higher variety has bodies composed of lower mental matter, and so on. They will never become human because some of them have already transcended the human stage, but there are some among them who were human beings in the past. When humans reach the end of their human evolution and become something greater, several paths will open before them, and one of them is to join the beautiful evolution of the devas.

Devas and humans differ in appearance. First, the devas are more fluid - capable of far greater expansion and contraction. Second, they have a certain fiery quality that makes them easily distinguishable from any ordinary human being. Only those human beings can be confused with them who are highly developed - these are, for example, arhats, who have a large and well-formed aura, but even then, having seen both of them, it is unlikely that they will be confused. The aura of an ordinary person can only temporarily expand to some extent. It has a certain size, corresponding to the section of the causal body, and as it grows, this section also increases; the aura of a person becomes larger, but this increase occurs only gradually.

The illustrations in Man Visible and Invisible show an ordinary man whose causal body is far from being fully developed. If you look at the causal body of a developed person, you will see that it is full of color, so that for an ordinary person the first stages of improvement consist in filling it, not increasing it. He must fill his ovoid with different colors, and then the expansion will begin.

If a sudden outburst of feelings rolls over an ordinary person, it is expressed, as shown in that book, observed both in the aura itself and out of it in flashes of color corresponding to the expressed quality - pink for love, blue for religious feelings or green for compassion - and also by pulsing stripes of this color and the general amplification of everything connected with this emotion. Nothing more happens to the ordinary person; for example, a very lively outburst of love fills the aura with pink and sends out thought forms of that color in the direction of the sense object, but this usually does not give a noticeable increase, even temporarily, in the size of the aura.

developed person, however, has already filled the causal body with color, so that the effect of a rush of love, awe, or compassion not only floods the body with color and causes a huge outflow of thought forms, but also gives a noticeable temporary expansion of the aura, although it then shrinks to its usual size. But each such outburst of feelings permanently makes the aura a little more than bigger. And the more it expands, the greater the person's ability to feel. Intellectual development also increases the aura, but in this case the predominant color is yellow.

Remember that completely disinterested love or reverence does not belong to the astral payment, but to the buddhic, and that is why, when a person is captured by a wave of these feelings, this causes a temporary expansion of his aura, but still this does not happen to such a huge extent as with a deva . The fluctuations in the deva's aura are so great that they amaze those who are not accustomed to them. One of them, who recently did us the honor of visiting Adyar to tell us about the founding of the sixth root race, had an aura that was normally about 140 meters in diameter, but due to the interest in the teaching he gave us, it increased. so much so that it reached the sea, which is about one and a half kilometers from us.

No human being is capable of feeling emotion sufficient for such an increase. Even with the Masters, the proportional temporal increase is never so great. I do not belittle the deva at all when I say that the Master is more stable, and that his aura can constantly reach the same size, although temporary increases are proportionately smaller. The very structure of the deva's aura is, as it were, less dense. The same size of aura in a human being contains more matter because it is more condensed or concentrated. The deva I have mentioned is not ahead of the development of the arhat, whose aura will probably extend a third of the distance. But it can easily happen that a clairvoyant who has not seen them before, in each case only feels that he is surrounded by a cloud of splendor, and perhaps does not understand the difference.

Expansion and growth take place with both the astral and mental bodies the same as with the causal. All three of these bodies extend the same distance, but you must remember that you are dealing here with sections, and even with sections of sections. There is a popular theory that the causal body of an ordinary person was at first the size of a pea, and then gradually increased, but this is not true. The undeveloped causal body is the same size as the others, as long as their expansion has not yet begun.

As I said before, the deva aura has fiery characteristics that are not easy to describe, although easy to recognize. All colors are more fluid in character, more like a flame than a cloud. Man looks like a very bright and at the same time subtle cloud of radiant gas, while deva looks like a mass of fire.

The human form within a deva's aura is much less defined than that of a human. He is much more than a man, he lives with his entire aura, right down to the periphery. Ninety-nine percent of the matter in a person's aura is within the boundaries of the physical body, but in the case of a deva, the proportion is much less. Devas usually look like gigantic human beings. Some have suggested the existence of devas who looked as if they were feathered. This idea is somewhat justified, and I know what kind of appearance this person was trying to describe, but it is not easy to convey in words. The great green devas I saw in Ireland have a very striking appearance - they are huge in size and majestic. It is impossible to accurately describe them - words will only give an approximate result. Artists usually draw angels with wings and feathers, but I think in Christian writings this is just a symbol, because when angels appeared, they were sometimes mistaken for human beings, as Abraham did, for example, so obviously they should not have wings.

In many cases, the deva can be distinguished by the form it takes inside the ovoid. It is almost always the human form. Nature spirits assume human form almost invariably, but it is always peculiar and strange looking. I am inclined to say the same about the devas, but it would be wrong to think that their forms are somehow distorted, since they have great dignity and greatness.

The devas produce thought-forms as we do, but usually, until they reach a high level, their thought-forms are not as concrete as ours. The devas have a broad generalizing nature, and they constantly make magnificent, bright plans. They use a language of color that may not be as definite as our speech, but is in some ways more expressive.

As for the size of the aura, in the average person it extends about 45 centimeters on each side of the body. If you press your elbows to your sides, and point your arms to the sides, then your fingertips will be close to the border. The average Theosophist has a slightly larger aura than a person who is completely uninterested in such matters, but of course there are beautiful and large auras outside our Society. Strong feeling means more aura.

The aura may have a slightly distorted shape. As I explained earlier, in most people it is located with the sharp end of the egg upwards, but in those who study, it tends to grow from above, since the properties we develop express themselves in that matter, which, by virtue of a specific attraction, naturally flows into the upper part of the aura. An enlarged aura is a requirement for initiation, and developed qualities must be seen in it. About the aura of the Buddha in the books it is said that it was about five kilometers in radius, and I myself, who was a step below him, saw an aura extending for about three kilometers. Naturally, with each initiation it increases.

The devas do not follow our line of development and do not take initiations as we do, for the two realms unite at a point higher than the state of the adept. But there are ways for a person to pass into the deva evolution - even at our stage or even lower.

You ask how often the devas are around and willing to teach people. Usually they are quite willing to explain and illustrate things that fit their line to any person who is sufficiently developed to appreciate them. A lot of instruction is given in this way, but most people are not yet ready for it and unable to benefit from it. We know nothing of any rules and restrictions regarding the work of the devas; they have more lines of business than we can imagine.

Here in Adyar they are usually numerous. In this place frequented by the Masters, we have many great benefits. All it takes to see these devas is a bit of clairvoyance at the right moment. From these creatures comes a stimulus that some feel this way and others feel differently. Perhaps in the former incarnation of Lord Gautama as the first Zoroaster, fire, which was one of the signs of his development, was among the reasons that he was mistaken for a deva. It is said that while Lord Buddha was meditating, tongues of flame burst out of his aura, but we must remember that for people who are not accustomed to such things, even an ordinary thought form can often seem like a flame. Like him, Christ also shone at the transfiguration.

Here, around us, there are many magnificent influences, but their effect on each of us occurs only in proportion to our receptivity. We can take from them everything that we have prepared ourselves for, but no more. A person who thinks only of himself can bathe in this radiant magnetism for a whole year and not improve one iota. He may become even worse, because these vibrations of great strength tend to increase the qualities of a person, and sometimes unwanted ones are strengthened as well as desirable ones; or he may lose his balance altogether and become hysterical. For a person wise enough to accept these influences, staying in Adyar may be an opportunity that only a few in history have taken advantage of, but how we use it depends entirely on ourselves.

tree spirit

It is not uncommon for the spirit of a huge tree, such as a banyan, to be released, and then it usually takes on a gigantic human form. For example, not far from here, I noticed one such spirit, whose form was about three and a half meters tall and resembled a woman when I last saw her. The features of the face were quite clear, but the form itself was hazy. There are also nature spirits that hug the tree and do not like to be disturbed at all. I have heard it said that the trees that people cut for building materials do not have spirits, but the observations I could make do not confirm this, so it seems to me that this was invented by people who wanted to avoid remorse when cutting down trees.

Although the spirit takes on such a distinct form, it is not individualized, and has not even come close to individualization by any measurable distance. However, he is already far above the lower forms of animal life. He already has his preferences, some he likes and some he doesn't, and they are expressed in his aura, although in color and definition they are naturally more vague than those of an animal. Animals that shine with love often in fact show such a strong color that they sometimes surpass some human beings in this, because their feeling is more directed and concentrated.

The strong attraction that some people feel towards particular species of trees or animals often depends on the line of animal and vegetable evolution through which these people have already passed.

An arhat is one who has passed the fourth initiation; this precedes the stage of the adept.

From the book Experience of Past Lives. How to learn about your own mistakes and correct them by Lynn Denise

Nature's Angels Certain places in the bosom of nature that create special sensations are most often protected by angels. The natural angel is the guardian or protector of a particular area. For example, a mountain may be guarded by a special angel, or

From the book of Pythagoras. Volume II [Wise Men of the East] author Byazyrev Georgy

MANTRAS AND DEVAS White magic, black magic - Many pray to the spirits of the Planets... Here Astrology, touching upon the topic, Reveals the secret of prayers to us... Day after day, the wise Caspar led his leisurely story, unfolding a majestic picture of a difficult, but legendary life

From the book Safe Communication [Magical Practices to Protect Against Energy Attacks] author Penzak Christopher

Nature guardian spirits The guardian spirits of the area are the spirits of forests, meadows, mountains and other sacred places. Ideally, in order not to disturb the harmony of any sacred space and merge with its energies, it is necessary to obtain permission to visit this place of his

From the book Shamans and Gods author Lar Leonid Alekseevich

From the book Find yourself by your birth sign the author Kvasha Grigory

NATURAL OPTIMISTS (Boar, Horse, Ox) Since we have natural optimists, then, therefore, the energy of Horses, Boars and Bulls must be taken directly from nature, swimming in rivers, lakes and seas, walking through the steppes, forests and deserts, climbing mountains, plunging into the abyss,

From book practical magic modern witch. Ceremonies, rituals, prophecies author Mironova Daria

Natural or unconscious mediums There are people (often they are children or adolescents) who have the ability to “accidentally”, “involuntarily” cause certain phenomena. They are aware of their own strengths, and what is happening around them does not seem unusual to them. Usually,

From the book The Golden Rules of Feng Shui. 10 simple steps to success, prosperity and longevity author Ogudin Valentin Leonidovich

Natural landscapes In the worldview of the ancient and medieval Chinese, the natural and social environment was seen as an inseparable animated organism. To describe this integrity, "the unity of man and the universe" - tian ren he and natural philosophers used the term xianghu

From book Moon calendar V Everyday life author Semenova Anastasia Nikolaevna

THE MOON IS A NATURAL CLOCK Two years ago I visited Siberia, near Novokuznetsk. These places have a special energy: it seems that the earth itself radiates a huge unknown force. And the people there are very special. There is one village in those places where people live in a completely different way than we do in

From the book Search for Spiritual Consciousness author Klimkevich Svetlana Titovna

Elements - Natural Spirits 768 = Think about the greatness of the light in yourself and bow to the light in the opposite (3) = "Numeric codes" Kryon Hierarchy 01/09/2010 Hello, Divine Self! I Am Manas! Greetings, Dear! Well What, Svetlana, are we going to write a book further? Yes today

From the book Sex Compilation author Bailey Alice Ann

12. THE DEVAS AND SEXUAL ENERGY 126] (1) ... Another clue to the sad state that is observed in the world (especially in connection with the problem of sex) is that those units of the human family that are part of this particular center (one out of seven), often on

From the book Apocalypse Today or the Gods themselves (book 5) author Malyarchuk Natalya Vitalievna

From the book Judaism. ancient world religion author Lange Nicholas de

Natural inhabitants or immigrants? Here is a paradox: although the Jews rightfully consider themselves to be among the ancient peoples, most of them consider themselves newcomers to the places where they live. Relatively few Jews live where their grandparents lived. Behind

From the book End of the World?! To be continued… author Vecherina Elena Yurievna

Natural disasters Events are currently taking place that, with further development, may develop into an ecological disaster. For example, climate warming as a result of the greenhouse effect or the cooling of the Sun and the possible cooling of the climate by

From the book On the Religion of a Little Child the author Hymeran Martha

NATURAL BACKGROUND Among the most remarkable and at the same time touching scenes in the New Testament is the meeting of Jesus Christ with children. All the Gospels unanimously mention that babies were brought to Christ. Luke calls them "babies", and Mark also says that they

by Aurobindo Sri

Chapter XVII. Devas and Asuras The real difficulty of moving from the usual ignorant and enslaved human nature to the freedom of divine and spiritual being becomes evident when we begin to look more closely at this problem and ask ourselves,

From the book of Sri Aurobindo. Essay on the Gita - II by Aurobindo Sri

Chapter XVI. Devas and Asuras 1-3. The virtuous Lord said: Fearlessness, blameless disposition, in the Yoga of Knowledge perseverance, generosity, study of the scriptures, sacrifice, self-control, austerity, sincerity and truthfulness, straightforwardness, non-violence, absence of anger, restraint, peace,

The world inhabited by devas is called devaloka (Skt. देवलोक) or the world (heaven) of the gods.

In Buddhist literature, the description of the worlds of the gods is also connected with a discussion of the inferiority of these worlds - the beings in them still experience some kind of suffering, stays there, although very long, stop sooner or later, and the inhabitants of these worlds do not leave samsara. The Mahayana emphasizes the advantages of the human seat over the heavens of the gods. It is believed that beings, experiencing pleasures in the divine worlds, forget about the goals of their existence and are incapable of conscious decisions, unlike humans. Therefore, a Bodhisattva must necessarily undergo a human birth.

Deva powers
From the point of view of man, the qualities of the devas are not visible to the ordinary eye. The presence of the gods can be seen with the "magic eye" (divyachakshus, Skt. दिव्यचक्षुस्, divyacakṣus, "divine vision"), just as the voices of the gods can be heard with the "magic ear".

Devas can create illusory forms that they show to each other and to the beings of the lower worlds. Higher and lower devas constantly communicate, creating such forms for each other.

Devas do not require the same complex life support as humans, although low-ranking devas also eat and drink. Devas of high rank emit radiation from their inner light.

Devas are able to travel long distances and fly through the air, devas of lower rank fly on flying carts or use magical means for this.

Types of Devas

The concept of deva is not associated with natural beings, but from the point of view of people they are compared in power and happiness with people. The devas are divided into many different worlds and classes, and a complex hierarchy has developed. Devas of the lower rank are closer in nature to people.

In some writings, the asuras are also referred to as gods, but the nature of the asuras is very restless and fighting, and they are in constant conflict, therefore they are separated into a special world at the foot of Mount Sumeru.

Previously, people also possessed many of the powers and capabilities of the devas - they did not require food, emitted light, could fly - but all this was lost, from the use of dense food their bodies became coarser, and magical powers dried up.

Devas are divided into three spheres according to their place of birth and residence.

Sphere of the sensual
The Devas of the Sphere of the Sensible (Kamadhatu) have bodies like humans, but they are larger than humans. Their life is also similar to the life of people, but much more meaningful, including many pleasures. In this area, the demon Mara plays an important role.

The lowest worlds of the gods of the Sphere of the sensual are around Mount Sumeru in the very center of the Earth. The gods of Mount Sumeru are very cheerful and emotional, they enjoy themselves, they can compete and fight.

Devas in a narrower sense are called only the gods of the Sphere of the sensual, the gods of the higher worlds are called brahmans.

Four Heavenly Kings
The world of the four kings is located on the slopes of Mount Sumeru, but its inhabitants live in the air around the mountain. This world is ruled by the Four Kings, whose names are Virudhaka (Virūḍhaka?), Dhirtarashtra (Dhṛtarāṣṭra?), Virūpākṣa?, and their leader Vaishvarana (Vaiśravaṇa?). In this world also live the gods accompanying the Sun and the Moon, and beings subordinate to the kings - the gnomes Kumbhāṇḍas?, Gandharvas (Gandharva), nagas (serpents or dragons) and yakshas (Yakṣas?, goblins). This world also includes sky bird Garuda. The four kings guard the four continents and keep the asuras out of the higher worlds of the gods.

thirty three gods
The world of thirty-three devas is a wide flat area on top of Mount Sumeru, filled with palaces and gardens. The ruler of this world is Shakra, the lord of the gods. In addition to the thirty-three gods themselves, who own the corresponding sectors of the sky, many other gods and fantastic creatures live in this world, including their helpers and nymphs (apsaras). They are compared to the Greek Olympian gods.

Pit Heaven
The heavens (devas) are the four worlds that float through the air above Mount Sumeru.

The world of Yama is also called "heaven without battles" because it is the first level, physically separated from the problems of the earthly world. The world of Yama is ruled by the deva Suyama; his wife is the reincarnation of Sirima, a courtesan from Rajagirhi, who in the time of the Buddha was very generous to the monks.

Tushita Heaven
Gods of the state of bliss - The world of cheerful devas. In this world, the Bodhisattva was born before descending into the human world. Several thousand years ago, the Bodhisattva of this world was Shvetaketu, who was reborn as Siddhartha and became Shakyamuni Buddha; after that, Natha (or Nathadeva) became a Boddhisattva, who will be reborn into Ajita and become the Buddha Maitreya (Pāli: Metteyya).

Heaven Nirmanarati
Here live the Gods, enjoying magical creations. These gods can do anything for their own pleasure. The ruler of this world is called Sunirmita.

Heaven Parinimitra-vashavartin
Here dwell the Gods who control pleasures magically created by others. These gods do not create new magical forms for their own enjoyment, but their desires are satisfied by the actions of other devas for them. The ruler of this world is called Vashavartin, he lives the longest, who is the most powerful and happy and joyful and enthusiastic compared to all the devas. And this world is also the home of a being belonging to the deva race, named Mara, who seeks to keep all beings in the Sphere of the sensual, tying them to sensual pleasures.

Realm of Formlessness
The Devas of the Formless Realm do not have a material body and do not have a material residence, they are in meditation as non-material beings. They occupy the highest levels of meditation, are immersed in themselves and have no contact with the rest of the universe. The Mahayana schools consider these states useless and try to avoid them as "meditation for its own sake."