A New Beginning: Theosophy Here & Now

Sevenfold Spiritual Nature Of The Human Being: Part One:

Sevenfold Spiritual Nature Of The Human Being: Part Two:

Meditation Practice: The First Form:

Wisdom Path Meditation: Ancient Roots

Meditation Diagram: H.P.B. Teaches Total Spiritual Liberation:

Read the important vision statement article by Star: Applied Theosophy

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“I adjure thee, Heaven, holy work of the great God; I adjure thee, Voice of the Father, uttered in the beginning when the universal world was framed; I adjure thee by the word, only Son of the Father who upholds all things; be favourable, be favourable.”

This just preceded by the following: “Thus the Ideal Light was before the Ideal Light, and the luminous Intelligence of Intelligence was always, and its unity was nothing else than the Spirit enveloping the Universe. Out of whom is neither God nor Angels, nor any other essentials, for He is the Lord of all things and the power and the Light; and all depends on Him and is in Him, etc.” (Fragments of the writings of Hermes to Ammon.) ~ Dr Anna Kingsford

The flashing gaze of those seers has penetrated into the very kernel of matter, and recorded the soul of things there, where an ordinary profane, however learned, would have perceived but the external work of form.

But modern science believes not in the “soul of things,” and hence will reject the whole system of ancient cosmogony.

It is useless to say that the system in question is no fancy of one or several isolated individuals. That it is the uninterrupted record covering thousands of generations of Seers whose respective experiences were made to test and to verify the traditions passed orally by one early race to another, of the teachings of higher and exalted beings, who watched over the childhood of Humanity.

That for long ages,the “Wise Men” of the Fifth Race, of the stock saved and rescued from the last cataclysm and shifting of continents, had passed their lives in learning, not teaching. How did they do so? It is answered: by checking, testing, and verifying in every department of nature the traditions of old by the independent visions of great adepts; i.e., men who have developed and perfected their physical, mental, psychic, and spiritual organisations to the utmost possible degree.

No vision of one adept was accepted till it was checked and confirmed by the visions — so obtained as to stand as independent evidence — of other adepts, and by centuries of experiences. ~ secret doctrine 1888 page 272.

You are outside late in the clear and cloudless night far from the lights of the city; you gaze up into the vast reaches of the star filled night, wonder awe and gratitude well up spontaneously from within you. A heartfelt longing reaches out into the vast light-filled indigo heavens; you know where you really come from and where you will one day return and you are at peace.

Something has awakened deep within you and now you remember who you really are. If you are otherwise thoughtful and given to self reflection and contemplation you will know how easily you will forget this state of Self remembering and wonder if you can cultivate this awakened awareness state. This is the awakening of the higher Self while you yet live in this world. You have realized that your awareness is capable of engaging all space and with it all time. The perfume of immortality fills the fresh night air.

You have an intuited sense of identification with the feeling of belonging in all space and time and this is the awakening of what theosophy calls Spiritual Soul or Buddhi; at the same time you know that all the wonders of space and time are there to be understood as real knowledge and this is the awakening of the Spirit Self or Manas.

We must not make the mistake of believing that the awakening of Manas is a purely intellectual affair. After all what does it mean to actually and really know something? When we look more deeply into Manas we discover the the word itself is from the Sanskrit verbal root: Man the thinker. It is the ground of mentation and the individuation of egoic self consciousness. Ultimately self consciousness must embrace and utilize every level and capacity on the entire Seven Fold human spiritual nature.

This Manas is the third principle in the descending scale of the sevenfold spiritual constitution of the human being. It is the fifth in the ascending scale. Manas is the human person, the reincarnating ego, immortal in essence, enduring in its higher aspects through the entire great age or cycle of necessity.

When incarnated fully in the body or four lower principles , manas is dual, gravitating toward buddhi – spiritual soul in its higher aspects and in its lower aspects it becomes integrated with kama or desire hence the designation desire-mind. Manas grounded in spiritual soul buddhi, is intuitive mind, as desire-mind it is the the animal, rationalistic consciousness, the lower mentality and passions of the personality.

“ ‘Manas is dual — lunar in the lower, solar in its upper portion’ . . . and herein is contained the mystery of an adept’s as of a profane man’s life, as also that of the post-mortem separation of the divine from the animal man” (SD 2:495-6).

In this current stage of human spiritual evolution Manas remains very far from fully developed in humanity. We still show a marked tendency to rationalize dominated by personal desires, in this way we take many wrong turns and introduce disturbances into our lives and the lives of others. In the distant future during a time theosophists call “the fifth round” Manas will be fully active and developed in the entire human race.

This is significant because it means that humanity has not yet arrived at the time of making a fully conscious choice about where we really stand within the greater life and what path we will take into the future. During “the fifth round” each and every individual Self will be compelled by the immense pressure of accumulated individual and collective karma to choose. That choice which is already being made in embryo, by each and everyone of us will be final to everything that then follows.

The fifth round decision will be clear and inescapable either choose the Right hand of Ascent or the Left hand path of Descent. The Right hand path leads directly to the consummation of a complete and conscious union with Atma or Spirit Man and a universe of even higher possibilities.

Those human beings who cannot rise to the Spirit Self [higher manasic] and Spiritual Soul [buddhic] aspects of themselves in the fifth round will fall into their nirvanic rest for the remainder of this embodiment of the earth-chain, to re-emerge at the beginning of the next embodiment of the earth to pick up their evolutionary journey.

The Self is obviously a work in progress each and everyone of us is involved in this work. You could even say that the purpose of life from an individual point of view is the development of a self capable of relating to the whole of life as it really is. Awakening Manas incarnates ever deeper into the Four outer forms; as this occurs the Psyche [astral body] is transformed to a radical degree and becomes a highly evolved and sensitive faculty of perception and awareness. Relationships take on their true meaning as authentic spiritual paths in their own right. Every relationship is a karmic relationship which includes heightened awareness, higher emotions, and creativity in love, wisdom and freedom.

When Spirit Self [manas] awakens in the appropriate way so too does Spiritual Soul [buddhi]. This awakening and incarnation of Spiritual Soul has the Energy or Etheric for its vehicle or form in this world. The individual is awakened to the the most subtle shifts in energy and the information and awareness contained in these energetic movements. The body is at one with the larger awareness organism of the Earth. This is real Deep Ecological Awareness.

Lower Mind/self [kama manas] is definitely a ‘head centred faculty’ but Spiritual Self [higher manas] along with Spiritual Soul [buddhi] transcends the head and has the entire awareness organism for its ‘brain’, not only that it has access to Akasha in a fully conscious way. This is an important part of what we mean by “The Heart Doctrine”, and the journey of the Self.

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In the earlier stages of the development of 1875 Theosophy, it was sometimes called Esoteric Buddhism; partly to distinguish it from the nihilistic forms of Buddhism which deny the existence of the real Self. For Theosophy and Mahayana Buddhism there is a real reincarnating Self that is not reducible to mere skandhas or karmic conditions.

Theosophy understands that when awareness is limited to the fourth principle and its three lower vehicles; the ‘lower’ self can arrive at the conclusion that the self is a mirage or epiphenomenon produced by purely cultural, biological and neurological forms and experiences. It is this mistake about self identity that empowers nihilistic Buddhism and indeed nihilism in general.

For theosophy the answer to the apparent enigma of the Self is not less conscious awareness but more, and heightened awareness. While nihilistic Buddhism and crass materialism, continues to lead those of a reductive persuasion astray; nihilism has also begun to gain the semblance of scientific respectability in the theories of Eliminative Materialism, which is also called eliminativism.

For eliminativism the Self is nothing more than an illusion produced by the clusters of neurological reactions and responses taking place in the brain. The entire history of the Self spanning over two and a half thousand years in the west is a universal illusion on par with the illusion that the Sun once revolved around the Earth which was thought to be flat. There is no Self only neurological events which we mistake for a Self.

The complexity of the brain and neurological system is rapidly being mapped and the various specific areas responsible for the complex range of perceptions and responses inherent in human neurological and sensory experience are being identified and understood within the paradigm of materialism. However the one thing that remains elusive, naturally enough is the Self.

Human subjectivity whether we define it as merely psychological or are capable of apprehending spiritual subjectivity is nowhere to be found in the brain or in the neurological system. Subjectivity is unique and ultimately immeasurable in each and every human individual. Eliminative materialists, unable to account for the Self have decided to deny its existence all together. This is dogma and not science. Those scientists who remain true to pure science would never make nonscientific statements based on flimsy evidence and reductive inferences:

“The sensation of colour cannot be accounted for by the physicist’s objective picture of light-waves. Could the physiologist account for it, if he had fuller knowledge than he has of the processes in the retina and the nervous processes set up by them in the optical nerve bundles and in the brain? I do not think so.” ~ Erwin Shrodinger.

The very notion of ‘materialism’ is problematic for theosophy because theosophy denies the very existence of dead or totally unconscious matter. For theosophy all matter, energy and space is both spiritual and material; having arisen out of an eternal spiritual source. Science functioning in the areas of consciousness where the ‘lower’ and ‘higher’ minds meet is not subject to error if it remains true to the scientific method. Science is however limited by the level of consciousness or manas, at which it is currently functioning.

The Self in every individual is an undeniable subjective event which is simply unreachable by current science. The human being is both mortal and immortal. The Fourth principle is subject to the mortality of the “three bodies” but the inner centre of the Fourth is immortal to the extent to which it has assimilated and integrated into itself the influences of the higher Self.

The 4th Principle or Personal Self is a real level of the immortal higher Self, it has agency and free will. It is not powerless in the face of any psycho-spiritual condition, even though it may be unable to alter purely biological conditions such as allergies or other chronic physical illnesses or conditions. The more attuned the personal Self becomes to its higher Self the more free and decisive it becomes.

The Fourth principle lacking a conscious magnetic connection to its higher Self is a natural nihilist, psychologically vulnerable to reductive notions about the meaninglessness of existence. In a world where Atheism is everywhere promoted as the intelligent persons response to traditional religion nihilism in its various stages spreads.

Theosophy doesn’t support the exoteric and shallow dogmas of any of the religions, but does however affirm that the human being is a complex spiritual being; found currently on earth at the mid stages of its development. At this mid stage of human spiritual development where original living thought is still beyond the reach of the majority of people, and where the content of the human mind is still at the ‘received information’ stage, the human being is highly vulnerable to misinformation and propaganda of all kinds.

The fact however remains that the human being is a Self a spiritual Self. In part three of this writing we will look directly into what theosophy calls the “Higher Self”.

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What is the Self? This question resonates from the earliest beginnings of self conscious human life. Everywhere that man has awoken to the true wonder and terror of existence this question has already been there waiting for him.

This question is the same question as arises at the dawn of all human awareness and inquiry: Why is there anything rather than nothing? This question heralds the beginning of Philosophy and our entire entry into full self consciousness which embraces and inquires into all that exists.

What is the Self? Only by being a Self can the question arise and naturally, and not too tautologically; only an authentic Self can answer it. For thousands of years rivers of ink have been spilled and often squandered on this question. The earliest writings we know of stretching back into the earliest Hieroglyphs of Ancient Egypt and the earliest Vedas of India; the Self is there contemplating and even answering the question of the Self.

What is the Self? At some time while still a child we awaken to the inevitability and uniqueness of this very Self that only “I” myself am and can be; no other can be “I” and “I” no other. It is a moment of profound awakening and wonder, and with it the realization, that the Earth the world the entire Universe was here an infinitely long time before we arrived. At this moment of Self awakening in a human moment that feels like eternity; we discover ourselves, in all our strange and familiar uniqueness. There is longing in the awakening whether subtly or passionately felt; yes a longing for Self realization, the call of unique destiny is heard in the silence of the mind and felt in the innermost heart.

Who is this Self? Each and every unique awakening Self is given over absolutely and often helplessly to this question. Who am “I” ? What am “I” ? Is there a purpose to my life ?

For theosophy the Self is a complex blend or fusion of seven distinct and identifiable principles. Three of these principles are permanent, though not necessarily unchanging, and four of them are periodic, which is to say impermanent.

The “I’ the Self can light up and apprehend the fact that it exists unto itself as a physical being with five senses, sight, hearing, touch,taste, smell, organs of experience, and an array of organic needs like hunger, thirst, the need for activity and rest. The need to expel waste.
This is the densest principle and in the enumeration that counts from the most to the least dense this the physical is called principle one. [1]

The “I” the Self also lights up as a field of inter-merged and vibrant energies, which are capable of complex flow and focus. We are energetic beings and experience measurable rises and falls in the energy field in which the physical is merged and embedded. This energy field acts as a consciousness mirror, in which both our objective and subjective perceptions and desires are reflected back to us. When healthy this energy field is both subtle and intense. At its most localized this field extends out beyond the physical, to a degree determined by its strength and wellness. This energy field however permeates every level of mans being. In theosophical literature it is called “Prana”, also the “Etheric Body” and represents the densest level of Akasha. This is called principle two. [2]

The “I” the Self lights up as a Psyche a personal Soul; a field of surging emotions and desires. The accumulated psychological content of the Psyche is highly responsive and also reactive. All purely personal and subjective needs and desires, of a repetitive nature are imprinted in the Psyche and respond and react in an automatic and highly conditioned way.Subjective desires that we can visualize and experience as private fantasies, which are capable of producing a reaction and response in the energy field [2] and physical [1] arise here in the Psyche [3].

All of our personal emotions and sense of personal private psychic space. Are formed and sustained as personal likes and dislikes in this field we call the Psyche. In theosophical literature it is also called the “Astral Body” and is also the site for our often irrational dream life. It is also called “Kama Rupa” Kama = Desire; Rupa= Form. The content of the Psyche can alter its form and the way sensations and desires resonate within it. This is the site for what is called the Astral Light, that state of imaginative consciousness where all perceptions appear as animated images and beings. Every imagined truth is wrapped in the many coloured robes of wishful thinking and illusion. [3].

The “I” the Self lights up into the world of consensus reality as a member of a family a community, of friends and coworkers, a member of ethnic inheritance, the recipient of a culture and language. When we are called upon to be conscious in the everyday world; to perform a function, and to give an account of ourselves and provide our ID it is the “I” as the Fourth Principle [4] that shows up.

The fourth principle is called the personal Self within the perceptual horizon of the ‘lower mind’; which can internalize received information knowledge and training. As a known person in a world of others its existence and reality is confirmed to it by the agreement and contradictions it receives from others. Both objectively and subjectively it contains the three principles in which it is embodied and embedded.

The “I” the Self in this state is the one to whom the Cartesian axiom “I think therefore I am” most appeals. There is truth in in the axiom for the fourth because it is the fourth principles capacity to think that most clearly distinguishes it from principles [1] [2] [3]. However the ability to actually think new thoughts does not originate in the fourth principle as such, but originates in the fifth [5] which is integrated into the “higher self”; the permanent or immortal part of the human being.

In order to describe the experiences of the Self in the higher states of after death existence it is necessary to enter into the Self in its true and immortal states which in theosophy is called the Higher Self. It is important to form an understanding of the Higher Self in order to comprehend the after death experiences that extend beyond the Four states already described.

What is the Self? Part Two: Will describe these higher principles and states of being.

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In this life we are consciously aware of two distinct worlds of experience: Our internal world of subjective private experience, which is going on inside the physical organism with its senses and natural capacity for cognition, and the external material world with its objects and sentient beings of many kinds.

We experience the outer objective material world with its beings, events and relationships; we register and understand this experience within ourselves based upon our knowledge of the world, our instincts, reactions and responses, and our memories of past experiences.

For some both the external and internal world are subjective; this may be true in some ways, but that is not how the consensual reality of the world functions or how we actually behave within it or towards it. Our responses to the outer world may be partly subjective but the external world in no way behaves towards us as if it were simply a subjective extension of ourselves.

We experience ourselves as singular individual beings distinct from all others, at the same time we know that we share a fundamentally common human nature and experience with all other human beings. We take what we understand as human nature for granted while recognizing that many aspects of human nature remain outside our comprehension. Our knowledge and understanding of the world, ourselves and others remains incomplete.

We acquire knowledge of the world through upbringing, training and education within a language and culture. We gain knowledge and understanding of ourselves, through our capacity and willingness to understand others and know the truth about ourselves. In the course of a lifetime many experiences and understandings imprint themselves upon us in a deep compelling and long-term way.

In addition to our ability to balance and order our lives so that the inner subjective and objective external worlds are brought into a reasonable working harmony; we also have the natural power of free imagination. Through thought, memory and imagination, we are able to present alternative futures to ourselves and find creative solutions to perceived problems and challenges.

Mind is not only the limited and confined result of the brain developed through the process of biological and neurological evolution, neither is mind the product of language and imagination alone. For theosophy all of life and existence is the expression of a vast mind-field within which all life remains and continues to develop and evolve. This mind-field is called Akasha.

While we exist and have our being within the physical awareness organism, with its senses and inner subjective life, we are compelled by the objective external material world to act in ways that permit us to share the everyday world with others. If we make mistakes about how to best survive in society, consensus reality corrects us and we are forced to learn and adapt to the world around us. Failure to bring our lives in to a working accord with the world around us can result in failure or punishment.

As awareness organisms our lives are experienced through the information, knowledge and impressions coming from the surrounding world. As subjective beings with the capacity to learn, think thoughts and imagine possible futures we function at a higher more subtle level of the mind-field or Akasha than we experience through the organism and senses.

In the after death states of kama loka three and four we continue to experience a surrounding world distinct from our subjective inner awareness of ourselves, but we are much more strongly connected to and integrated into that surrounding world. We are connected to and integrated into that surrounding soul world by the corresponding level of the mind-field or Akasha. This connection is highly magnetic, energetic and intense.

Even though we are in a familiar world of experience that at the same time strikes us as completely new we have the confidence that comes from being able to easily understand a great deal of what is happening around us and the ability to recognize our lack of understanding of those beings and experiences which are new to us.

We experience errors in our perception and understanding as incomprehensible hallucinations; when we wonder about what we are perceiving and experiencing the Akasha reveals the truth to our enquiring minds .Having transcended the polarity of emotional reactivity, of like and dislike, we quickly see the mistake in our perceptions and correct them by understanding how beings and events are really connected.

When we enter kama loka four the Akasha plays the same role in stabilizing our awareness as the physical body and brain did in the material world. The Akasha ‘remembers everything’ including who we really are, who the people we are in ‘bi-location’ with really are, and the underlying truth of every moment. “Heightened Awareness” is really ‘heightened awareness’ within the Akasha.

Akasha; the mind-field of the universe is highly complex, but looked at from this perspective we can regard it as the conscience and guide of the universe the perfectly perceived truth in every situation. This is possible because we are awakening to a higher level of Akasha. Akasha is totally impersonal.

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As we cross over from soul world kama loka three into kama loka four and free ourselves from purely personal matters of concern we discover that there is a vast open world stretched out all around us. We are still essentially in kama loka three but now we see its real context and location. We are still involved in the “life review” process involving “bi-location” within “heightened awareness”; now we experience larger open soul worlds where these experiences are taking place.

Our experience on earth takes place on a landscape in a country, perhaps several countries. Our experiences with others also unfolds within the urban-scape with its interiors; houses, apartments, rooms, in buildings on streets and roads. The places where we participated in society and experienced much; in schools, colleges, factories, farms, shops, office buildings, concert halls, hotels, bars and restaurants, perhaps universities, and also hospitals, jails and penitentiaries. Who we were with and where we were, when we were with them, is all an integral part of the life review process in the soul worlds after death.

As we awaken to this larger context and sense of connectedness we experience more of what was around and influencing the people we shared experiences with in life. Many things that were concealed from us or were not registered and understood by us at the time become clear to us. Having transcended crude like and dislike we enter a much more accurate and insightful cognitive experience. Our understanding of our own motives and the motives of others and how our mutual motives and desires combined to form connections in life become clearer to us. People are more or less real to us in the soul worlds based on this mutual understanding and shared attraction.

Those people with whom we shared authentic love and affinity, those spiritual relationships are naturally the most real containing the most depth and energy. We begin to fully understand the true meaning of what for many is a cliche: “Life is relationship”. We begin to see how we have influenced the world through relationships and how the world has influenced us through relationships. We catch glimpses of the tapestry of life, and of how we are all involved in a far greater event than our personal lives and personal relationships. These authentic love relationships and our acts of free creativity and service, our awakening to a greater spiritual life is all we can take with us beyond the grave.

We begin to understand why we had to be born in that particular time in that particular place to that particular family in order to find the right entry point into the fabric and dance of life. Reincarnation is an important appointment on earth with other important people. We again understand something we have always known and repeatedly forgotten: real relationships are not based upon pleasure only, but upon real mutual engagement. Each unique relationship establishes its own reality and its own shared world of experience. A real relationship is filled with love, contradictions and potentials for challenge and deepened understanding.

We may have experienced a disrupted childhood either through adoption, death of one or more parent, divorce, or emigrated to a foreign land; still the stream of karmic time holds sway over all of these eventualities and more. What we innately and truly are, within the depths of ourselves, acts as an ‘attractor’ calling up experiences, situations, and relationships. During life we often ask “why me ?” both in the face of tragedy and great good fortune.

As we ascend up out of kama loka three passing over into kama loka four we begin to feel welling up from deep inside the inevitability of who we really are and the nature of the life we have just led and ended in death. This awakening can be called: “the inevitable self I am”. As fear leaves us and we begin to feel a ‘higher love’ as an essential basis for ‘heightened awareness’ we feel gratitude for the way in which our karma and destiny has unfolded leading us always back onto the true path of spiritual emancipation.

This spiritual and heartfelt gratitude is all encompassing, we feel grateful for both the joy and pain we have experienced. Here we fully understand the essential meaning of forgiveness; and how the inability to forgive, the wrong done to us, and what are often imagined wrongs hold us back spiritually. The “why me ?” is answered in the slow dawning realization that our life and destiny is being directed from a deeper higher level of ourselves. The higher self is the real ‘attractor’ and director of our destiny.

The mind is a dual principle in living human beings and remains so during the first three stages of kama loka and the early stages of kama loka four, but as the influence of emotional reactivity wanes the mind principle is returned to its natural unity. Lower mind and higher mind blend into one. We experience a significant increase in I.Q. but this is not experienced as a new revelation or ability, we feel instead as if we are waking up from sleep, from the awareness numbing trance of worldly life.

We are astounded at how completely we forgot our true identity and individuality while we were in the lifetime, that has by now, ended quite a while ago. We may also see, depending upon our stage of spiritual development and karma, how necessary to the greater good that forgetting was. There is always some sadness in the reawakening to ourselves particularly if we were obliged to live in fear and ignorance. When we see that even in the face of these obstacles we still had a good moral compass and tried to live honestly and do the right thing, we also see that the progress made will allow us to reincarnate when the time comes with a stronger awareness of our true identity.

True self remembering deepens and we realize yet again that this life in the soul and spiritual wolds is our real life. The weight of all the fear, worry, suffering and pain of physical life falls away and we feel ourselves again. The soul expands freely and we find our natural awareness space filled with nothing other than our real self presence; “the inevitable self I am”.. There is spiritual passion and joy in this true self presence, grounded in a profound seriousness and awareness of our destiny and purpose. We begin to understand what spiritual immortality really means.

We see that we have a great deal of work to do here in the soul and spiritual worlds, the real significance of the life just lived begins to dawn upon us and we see that the life review must pass through us and into us fully. We have major decisions to make when we have fully internalized and understood the meaning of our life on earth and the ever deepening of our current existence in the soul worlds.

Spiritual immortality is grounded in a strong connection with the higher self and a loyalty to the voice of conscience. In turn this spiritual relationship is grounded in the Logos. To break a spiritual relationship in life is not only a betrayal of the other but also a profound betrayal of the higher self and of all those other people whose lives and destinies are made to suffer delay and regression because of that betrayal.

It is the recognition of this spiritual fact that causes so many cultures and individuals to hold loyalty as the highest good between people. The breaking and betrayal of spiritual relationships introduces disorder and chaos into the proper unfolding of timely karma and must be compensated for in this life, the soul and spiritual worlds and inevitably in future lifetimes.

If we have strong reincarnational spiritual relationships and have achieved merit through them then we can never really be separated, and will meet again in order to accomplish more and greater things.

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After Death Experience: Part One:

After Death Experience: Part Two:

After Death Experience: Part Three:

After Death Experience: Part Four:

After Death Experience: Part Five:

After Death Experience: Part Six:

After Death States Part Seven:

The “second death” is the result of the soul being overwhelmed by feelings of self hate, to the point where it is unable to rise above the polarity of kama loka three and is slowly dissolved in the atmosphere of personal love and hate. This hatred combined with a selfish disregard for others has become a judgment upon the self.Ultimately the fragmented psyche and personal ego disintegrate into their many disparate parts, thus becoming instinct driven ‘elementals’. When justified self esteem which is grounded in moral and ethical worth is lost, so also is all soul buoyancy and energy. The soul slowly lapses into the unending darkness and oblivion of unrelieved self hatred.

We see here the meaning and purpose, held as an essential spiritual duty for thousands of years, of praying for the dead and sending them, not our grief or loss but love. The dead need to be loved, they need to be prayed for in the light of a god of love and forgiveness. In the world of the dead we reap what we have sown in this world with the accumulation of all our thoughts and deeds. Ever has it been thus.

In the absence of any actual worth within the personal soul the Higher Self will let go of it because there is nothing in it that can be integrated into the eternal higher self. Originally, organized religions were devised and promulgated as a fail safe against the ‘second death’.The spiritual life of ancient and classical Egypt took this for granted as does Christianity which in its essential message descends to us from that ancient tree of spiritual wisdom.

The unworthy abandoned astral soul can persist in the soul world for a long time before it is overtaken by self hate, disintegration and oblivion. Theosophy calls this an “astral shell” which can persist for years by drawing energy from the living in this world, and by preying upon beings weaker than itself in kama loka. In its early stages it may be able to acquire energy by appearing at spiritualist seances as the soul of a dearly departed member of the family. It contains the lower level akashic recordings, often garbled, of someones most recent lifetime on earth.

Good people also leave behind some kind of partial astral shell composed of those qualities experiences and energies that failed to integrate into the higher self. It dissolves into the stream of karmic time and any unresolved spiritual issues make their reappearance in the next lifetime as character traits in a new personality. This is the natural order of things. A human being who lives an exemplary life in love, wisdom and freedom leaves no ‘astral shell’ of any kind behind them in kama loka three.

A sensible human being will regularly look at their lives from a moral and ethical perspective in a fearless and honest way. Having understood their real worth as a human soul they will honestly strive to become a better human being. In this way the strength and content of their potential ‘astral shell’ in kama loka three is greatly reduced.

Summoning the dead through seances or other forms of necromancy is one of the worst most destructive things that living human beings can do to other human beings who are in the after death states. It is impossible to summon someones Higher Self but only their ‘astral shell’. By providing the ‘spook’ with additional energy it holds back the natural course of after death events, and intensifies traits that the late individual was unable to integrate into their higher self.

The very act of attempting to summon the dead reveals a criminal disrespect for the being of the deceased. Death is natural, so too is grief and a near unbearable sense of loss. Why should someone we pretend to love be interfered with and called back into a regressive and perverted experience? There are consequences too for the seance attending necromancer when in the fulness of time they find themselves earthbound and trapped in kama loka three.

These ‘astral shells’ can also be occupied by much more powerful vampiric beings in order to deceive the living and bring about their ruination. These more advanced demonic beings can also present themselves to the gullible as ‘spiritual guides’ often channelled through some hapless Trance Channeler. These so called ‘spiritual guides’ are known to spout endless spiritual platitudes to spiritually lazy persons who think they can game the system and avoid the blood sweat and tears of authentic spiritual work.

The ‘astral shell’ once bloated with unnatural energies is driven by an insane personal ego and lust. It is by definition psychopathic in nature and develops a truly insidious cunning in pursuit of its depraved appetites. The existence of these ‘astral shells’ bloated with the energy of the living are the source of all legends about Vampires, and the ‘undead’.

In this writing the term “you” is addressing the fourth principle which is the normal human identity level in this era in the world and exists as a dual principle. At its highest levels it continually seeks accurate knowledge about itself and the world; it wants to know the truth regardless of what that might turn out to be. There is a well founded belief that there are as yet unrealized higher potentials which remain unawakened in the depths of the self. There is also the conviction that life is a learning experience designed to enrich the quality of our awareness and deepen the meaningfulness and affinity of our relationships.

The thinking conscious part of us is also embedded in our instinctive, desire and emotional nature. We show a marked tendency to pursue selfish goals and to indulge our personal desires sometimes with little thought to the ethical meaning of our actions. We feel free to indulge our reactive likes and dislikes as if these constituted absolute justifications in themselves. We act as if we know things that we do not. We feel free to lie and cheat in order to satisfy our desires or fulfil our ego driven ambitions. Many of us harbour hatreds for others and attempt to spread that hatred, but more often cowardice prevents this and we falsely smile into the faces of those we hate, and seek to secretly harm them. We pretend that there is no accountability in this universe; yet all of these things, good and bad, become fully revealed in kama loka three.

The central issue here in kama loka three is “Judgment”. We are judged by our Higher Selves for what we are as human beings; what we have made of ourselves, not by what we know or what we have read about spiritual matters or how well we have succeeded in presenting ourselves as a spiritual person to our friends and society.

The ‘judgement’ is final. Either the human principle ascends into higher worlds of greater spiritual complexity and illumination, having integrated valuable experience and understanding. Or the ‘second death’ occurs and in the end it will be as if they never were.

Kama Loka Three is the crossover stage, the “ring pass not” out of the polarized world of love and hate; which is also the realm of personal desire motivated wish fulfilment, and self serving beliefs and pseudo-thought. The wise human being will prepare themselves during life in this world, for this after-death inevitability.

For long ages ‘second death’ was a relatively rare event, but it has turned into an epidemic during the last century. Kama loka three is now littered with ‘astral shells’ their pernicious soul polluting influence reflected in the Astral Light is having a detrimental effect on the nonspiritual during sleep. The current Zombie craze in this world is a reflection of these ‘astral shells’ which could just as easily be called ‘astral zombies’.

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After Death Experience: Part One:

After Death Experience: Part Two:

After Death Experience: Part Three:

After Death Experience: Part Four:

After Death Experience: Part Five:

After Death Experience: Part Six:

Like and Dislike; Sympathy and Antipathy; Love and Hate. These are the emotional boundaries within which all other feeling and emotions take place in Kama Loka Three. Consciousness is a polarity of opposites. Any feeling upon which we repeatedly dwell, for a sufficiently long time, becomes indistinguishable from a self evident idea or ‘truth’.Organized religions are particularly apt at generating these unassailable convictions which set the boundaries of sympathy and antipathy in their followers. So too are political ideologies expert in containing and controlling the minds of their supporters. We call this “brain washing” and deplore it but in actuality the critics of any given form of ‘brain washing’ are simply advocating their own version of ‘brain washing’ in place of a version that they dislike.

Anyone who takes the trouble to separate what they really know and can prove, from what they believe or think is true, will have the rather sobering experience of realizing that most of what passes for thought in their minds is merely based on like and dislike. A wise man said “the ideas of which we must be the most suspicious are the ones we like the most”.

In the everyday world our likes and dislikes are constantly met with the likes and dislikes of others. Our favourite ideas and beliefs are challenged at every turn, if we fail to develop a real respect for the likes and dislikes of others and a tolerance towards their beliefs and ideas we become increasingly enclosed within ourselves and become rigid and opinionated. In this way we may develop an over solidified soul body and encounter real problems in the everyday world and in the after death soul worlds.

“Basically you are experiencing “bi-location” being in two places at the same time. This does not seem in anyway unusual or strange to you. There is the living present time re-play of events and relationships from your worldly life and the self presence you are now experiencing in heightened awareness. It is a polarity; these two realities flow into and through each other”.

“There are many instances when you would have reacted differently or done things differently, if you were to do them again. You extend yourself into the worldly replay in order to change it only to discover that this is impossible given that you are no longer incarnated in a physical body. This can cause considerable emotional distress.” After death experience: Part Four.

Solidified personal emotions and rigidly held opinions are the cause of much of the stress and anxiety experienced in the everyday world. All the more so do we suffer in the soul worlds where we are completely unable to hide our true feelings and are called upon to respond instantly to the soul world and beings around us. Control and manipulation become impossible in a world where communication is nonverbal and instantaneous.

Every true fact based thought, even if our understanding of its deeper significance is limited, appears as light filled energy arising from within us. Living thought is a form of illumination which leads into the deeper realms of a free and vibrant mind. This experience occurs as flashes of a higher state of consciousness within a world that is otherwise ruled by the polarities of like and dislike. For a moment you see the limitations of your state of being before becoming fully entranced by emotional reactivity again.

Everything you like and desire appears to you in its most attractive and seductive form; there is an hallucinatory vividness and colourfulness; the people you desire desire you. You feel affirmed and happy that your wishes are coming true. Every sexual fantasy, perhaps denied or repressed during worldly life, and only registered in erotic dreams is realized and experienced. All of this is defined by the limits of your imagination and the strength of your desires.

You become convinced that others see you as you wish to be seen, you have periods of complete ego gratification; every delusion of grandeur is confirmed as credible reality. You are the centre of every drama, the celebrity in the adoring spotlight. Two forces are at play within your soul so that each episode of delusional self aggrandizement and unrestrained egotism is followed by an experience of conflict enmity and violence.

Unrestrained self indulgence leads to chaos in any realm of experience, we can clearly perceive the difference between sexual intimacy as a mutual act of love and treating the object of desire as a mere thing to be used and forgotten. In the absence of an inner connection during the sexual act in the physical it reappears in the after death soul worlds as an empty caricature of an act of intimacy. In the absence of the physical body and its sensations, the soul is weakened by a profound feeling of pointlessness and futility. Just as much as there is the feeling of ‘self love’ so also is there is the feeling of ‘self hate’.

You are experiencing kama loka three within the context of the life review described earlier where you relive every day of your life in ‘heightened awareness’ with the night side or dream world of the ‘unconscious’ included. All of the sympathies and antipathies, likes and dislikes of your previous earth life are writ large and intensified to a degree you almost never experience in the physical body. This experience is of course highly personal and your personal ego is on the line at every turn as you oscillate from like to dislike, love to hate.

Love is hot, expansive and active, whereas hate is cold, contracted and can produce passive isolating depression. In this world we call this “Bipolar Disorder”. Everyone has latent ‘bipolar disorder’ but in a normally well adjusted life where the cycle of waking and sleeping is occurring naturally, and free of chemical imbalance, our psyches make the ongoing adjustment in our sleep.

All mere opinions and misguided strongly held beliefs cause you to appear dimwitted and hostile. Equally detrimental is unfounded disbelief and the refusal to consider fact based knowledge, merely because it threatens some long held hatred. Waves of irrational belligerence emanate from you; you seem intent on murder and become a monstrous being to be avoided. You find yourself raging in a void.

Secretly wishing others dead is one of the truly ugly things indulged in by the respectable and criminal alike. In kama loka three there is blow-back and that means that you get to die in the manner you wished upon each individual you have hated and wished dead. Hatred towards other individuals or groups ensures that you experience them as raging violent demons intent upon your destruction. The violently intensified fear-waves coming from these apparitions are quite simply terror inducing. These are wrathful deities indeed. If you were spiritually backward and challenged enough during life to indulge in this obscene form of ‘secret violent sinning’ you will be helpless in the face of this terror, and overwhelmed by it.

The love of the influences that come from a higher universal life, the deeply felt gratitude for life itself, the genuine love of others for their own sake, the willingness to develop into a better human being of love wisdom and freedom will tear the illusions of kama loka three from your eyes. You will will understand that the repetitious nature of your loves and hates reveal them to be dangerous and limiting illusions. You make a major spiritual break through, and escape the confines of your personal emotional ego.

If the accumulated emotional and empathic energy field of your life, combined with a sufficiently well developed capacity to face the honest truth, fails to give you the clarity you need to break out of the polarity of early kama loka three then something fatal and final will begin to unfold. It is called “the second death”.

© one use permission granted to newtheosophynetwork.com: all rights reserved.

After Death Experience: Part One:

After Death Experience: Part Two:

After Death Experience: Part Three:

After Death Experience: Part Four:

After Death Experience: Part Five: