In the previous presentation, we used the analogy of a chalice to represent the function of the causal envelope. The third subplane (47:3) was subdivided into three sections, which were described as being analogous to a body (a), an arm (b) and a hand (c).
Every earthly life is an opportunity carefully calculated for the required development, both in quality and quantity, that the soul needs. Failure to make use of this opportunity will result in the need for another similar incarnation, along with the likely added sufferings due to increased karmic burden.
We must balance the progress the soul is entitled to expect from each incarnation against the inevitable losses, especially in the early stages. To effectively engage with lower matter, a deep intimacy is necessary, and it’s often found that not every particle can be recovered, particularly from the connection with the emotional envelope.
Upon separation from the emotional envelope, there’s usually a remnant left behind on the emotional plane instead of just an empty shell. This means that some causal material is lost. However, apart from an exceptionally negative life, the loss should be substantially less than the gain from growth, resulting in an overall profit from the experience.
Diagram A illustrates this case, which may be regarded as the normal state of affairs.
The analogy of the arm and the hand should not mislead the student into thinking of the arm [b] and hand [c] as permanent parts of the soul. During a lifetime, they may be considered separate, but at the end of each life period, they merge into the soul [a], and the experiences gained are distributed throughout its substance. When the soul decides to incarnate again, it does not stretch out the old arm [b] and hand [c] because they have become part of the soul. Like water emptied into a bucket, they cannot be separated from the soul. The qualities developed by experience are distributed throughout the soul just like colour is distributed in a bucketful of water. This process is similar to the concept of group souls, where a group soul may put down many tentacles simultaneously while the soul puts forth only one at a time. In each incarnation, the personality differs from the preceding ones, but the soul remains the same.
In the case of the example described just now, people who live entirely in their passions or their minds, there would be no gain, either in quality or quantity, since the vibrations would not be such as could be stored in the causal envelope. On the other hand, because the entanglement has been so strong, there would certainly be considerable loss when the separation took place.
In cases where the hand (c) has asserted itself against the arm (b) and pressed it back towards the envelope (a), the arm (b) has become weakened and almost paralysed, with its strength and substance withdrawing into the envelope. Meanwhile, the hand (c) has begun to make independent, jerky and spasmodic movements which are not controlled by the brain. If the separation were to become complete, it would be akin to an amputation at the wrist; however, this rarely occurs during physical existence, as some level of communication remains necessary to keep the personality alive. Diagram B illustrates the case just described.
There is still hope in such a case, as even at the last moment, new life can be infused into the paralysed arm through a strong effort, allowing the soul to regain some use of the hand [c], similar to the recovery already achieved in the arm [b]. However, this life has been wasted because even if the person managed to avoid serious loss, they have gained nothing and have wasted a lot of time.
The deliberate practice of black magic is like cutting off the arm at the shoulder or depleting the soul of almost all its resources. Fortunately, it’s not possible to lose everything, as the arm and hand together make up only a small part of the soul, and there’s still a vast undeveloped portion behind it on the first and second mental sub-planes. Thus, no matter how foolish or wicked a person may be, they cannot completely destroy themselves because they cannot activate the higher part of the soul until they have reached a level where such evil is inconceivable.
There are certain people who deliberately oppose nature and, instead of working towards unity, which the entire force of the universe is striving for, they use every faculty they possess for purely selfish ends. They spend their lives striving for separateness, and for a long time, they achieve it: it is said that the sensation of being utterly alone in space is the most awful fate that can befall a person.
This extreme development of selfishness is the hallmark of the black magician. And it is only among their ranks that people can be found who are in danger of this terrible fate. Despite the many loathsome varieties among them, all of them can be classified into one of two major groups. Both groups use any occult arts they possess for selfish purposes, but these purposes differ.
The common and less formidable type pursues the gratification of sensual desires. Naturally, the result of such a life is that a person’s energy is centred on their emotional desires. By eliminating unselfish or affectionate feelings and higher impulses, they become a remorseless, ruthless monster of lust. After death, they are unable and unwilling to rise above the lowest subdivisions of the emotional plane. Their entire mind is in the grip of desire, and during the struggle, the soul cannot recover any of it, consequently weakening themselves.
For the time being, the magician has disconnected themself from the current of evolution. So, until they can return to incarnation, they feel as though they stand outside that evolution, in the condition of avichi. In Buddhism, Avichi is considered the lowest and most severe level of hell (Naraka). It is described as a place of unceasing torment for those who have committed the gravest misdeeds. The name means “without waves” in Sanskrit, implying there are no breaks or respites from the suffering. While Buddhist hells are generally seen as temporary states, Avichi is sometimes regarded as a place of no return. Theosophy presents a somewhat different interpretation of Avichi. It is seen not as a physical location but as a state of consciousness characterised by extreme misery. This state is experienced by those who have consciously devoted their lives to harming others. It can be experienced both after death and during physical incarnation as a “soulless” person. The personality experiencing Avichi may go through one or more incarnations before being annihilated.
Even when such a soul does return to incarnation, it cannot be among those whom they have known before, as they do not have enough available resources left to provide ensoulment for a mind and body at their previous level. Therefore, they must be content to occupy vehicles of a far less evolved type, belonging to some earlier level of evolution.
Leadbeater postulates that the regression is not as severe and that the soul is likely to be born into a society at a lower level of development, and it may rise to become a leader in that society due to the soul’s previous enhanced intelligence. It has been suggested that the soul might regress so much that they can’t find a suitable human form in the current world to fulfil their needs. As a result, they may become incapable of participating further in the process of evolution. They might have to wait in a state of suspended animation for the start of a new phase. The Leadbeater version of events is less drastic, but the best advice that can be given is don’t be so reckless with your soul. It is not you as you are the monad, but if you drill a hole in the boat that contains your treasures, you will lose those treasures to the ocean and find yourself cast adrift. Be nice. It pays dividends.
The amputated personality, having broken the “silver thread that binds it to the Master”, is no longer a permanent evolving entity. It remains full of evil life, without remorse or responsibility, destined to disintegrate amidst the unpleasant surroundings of the “eighth sphere”. It tries to maintain existence on the physical plane as long as possible, often resorting to vampirism. If that fails, it’s been known to seize any available envelope, driving out the lawful owner. It might choose the envelope of a child, expecting it to last longer, and because a soul which had not yet really taken hold could be more easily dispossessed. Despite its frantic efforts, its power seems to fail soon. There are no recorded instances of its successfully stealing a second envelope after its first theft wears out. This creature is a demon of the most terrible type and has no permanent place in our evolutionary scheme.
The natural tendency, therefore, is for the soul to drift away from its intended evolution and be drawn into the emotional turmoil known as the “eighth sphere”. This sphere is outside the cycle of our seven worlds, and once something enters it, it cannot return to our evolution. Here, surrounded by repulsive remnants of all the accumulated vileness of past ages, the soul burns with unfulfilled desires, slowly decaying until its mental and causal components are finally set free. This liberated matter will never reunite with the soul but will be distributed among other matter on that plane, gradually entering into new combinations for better purposes. Such entities are extremely rare and have the power to seize only those with pronounced defects of a similar nature.
On that scary note, let us end this presentation and return next time and look at the other type of black magician.