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If we ask more closely as to the activities that belong to Devachan, and how man will function in that lofty region when he becomes self-conscious there, again we must look to experience for the answer - the experience of those who have outrun their fellows and are already familiar with many of its powers and its possibilities. Service there takes on a new aspect, for as mind touches mind the lesser comes into direct contact with the Great Ones - so far as the lesser can touch the greater - and the knowledge they impart is so full, so rich, that as it is studied new possibilities seem always to be welling up within it, and what is told is not a hundredth part of that which is placed within reach; it seems to encircle and penetrate the mind till the man is plunged into a sea of wisdom and knowledge which permeates him through and through. There again compassion expands, rejoicing in the new channels which it finds for its outward flowing. The man on the devachanic plane reaches downwards to all planes, sending down the forces that belong to those higher regions to strengthen and illuminate the minds of men, affecting them by masses instead of one by one, affecting numbers by farreaching thoughts, helping them to see truth as true, and impressing on the inner mind that which the outer brain is unable to comprehend. Thus part of the help given to those who are aided consists in the working on the inner or higher mind, suggesting a new idea, a scientific “discovery”, a missing link of knowledge, and this higher mind grasping the presented truth works it down into its own lower nature, so that this innermost conviction overpowers all logic and all the slow processes of reasoning, illuminating the lower mind, making comprehensible the thought, dominating the will, until all the lower nature is enlightened by the ray from its higher Self. That is part of the help rendered to men by those who have reached the devachanic region, and it will be rendered more and more fully to the backward of the race as larger numbers learn to function on the devachanic plane. Here are possibilities that as yet are hardly dreamed of, the training of thought to reach heights unimagined, the making of mighty elementals and the sending them forth to aid into the world of men, the guiding of minds groping after truth, the breathing of loftiest inspirations into those who have fitted themselves to receive them. As thought takes form and the forces of devachanic life are thrown into it, such a form becomes a most potent agent, and thus one worker can aid myriads of his fellow-men.
Theosophy : The Spiritual Life by Annie Besant- Volume II
There is very much more to be said as regards this matter of state power and state interference with the lives of men. I ought to point out the extravagance and bad management of state departments. It is not often that we see people spend the money that belongs to others either quite honestly or quite intelligently, and state departments are no exception to the rule. I ought to point out the jobbery and the stupidity that so often cling to state undertakings; the unfitness of the agents that governments are obliged to employ; the necessarily bad methods, whether by competition or official nomination, of selecting them; the unfitness of the universal systems which are applied to all parts of a nation, to those who ought by the very law of their being to be differing from each other, and yet are forced to be alike; the dull, heavy routine into which these undertakings fall within a few years after they have been commenced and have ceased to attract public attention–a routine only broken by the spasmodic revolutions in their management to which they are subject, when some flagrant abuse brings them now and again under the public eye. I ought to point out how reckless in all countries becomes the rivalry of the great political parties which hope to obtain the good things that go under the name of office; the increasing deterioration of the people when invited on all hands to judge everything from the one standpoint of their own immediate advantage; the inconsistency of what is said and done by each party, when acting as government or as opposition, and the hypocrisy that is begotten while they serve their own interests under the cloak of the interests of the people. I ought to point out how heavy and sore a discouragement for labor is the load of taxation, that is thrown upon the nation to support all the grand institutions, which politicians love to look at as their own handiwork; and I ought to show that the really successful nation in the industrial competition that is now springing up so fiercely between all nations will be the one that has fewest taxes, fewest officials, and fewest departments to support, and at the same time possesses the greatest power in its individual units to adapt themselves readily to the industrial changes that come so quickly in the present day. I ought to show you that all that encourages routine, dislike of change, dependence upon external authority and direction, is fatal to this habit of self-adaptation, and that this self-adaptation can only come where the free life is led. I ought to show that all great uniform systems–clumsy and oppressive as they must always be in their rude attempt to embrace every part of a nation–clumsy and oppressive, for example, as our education system and our Poor Law system are—are always tending (sometimes in very subtle and unsuspected ways) to stupefy and brutalize a nation in character; and, as far as the richer classes are concerned, to destroy those kindly feelings, that sympathy for the pains of others, and that readiness to help those who need help, which grow, and only can grow, on a free soil. If by official regulations you prescribe for me my moral obligations toward others, you may be sure that in a short time my own moral feelings will cease to have any active share in the matter. They will soon learn to accept contentedly the official limit you have traced for them, and to drowse on, unexercised because unrequired, within that limit. Indeed, I believe that if you only taxed us enough, for so-called benevolent purposes, you would presently succeed in changing all the really generous men into stingy men. Again I ought to show how all great uniform state systems are condemned by our knowledge of the laws of nature. It has been owing to the differences of form that come into existence that the ever-continuous improvement of animal and plant life has taken place; the better fitted form beating and replacing the less-fitted form. But our great uniform systems, by which the state professes to serve the people, necessarily exclude difference and variety; and in excluding difference and variety, exclude also the means of improvement. I ought to show how untrue is the cry against competition. I ought to show that competition has brought benefits to men tenfold–nay, a hundredfold–greater than the injuries it has inflicted; that every advantage and comfort of civilized life has come from competition; and that the hopes of the future are inseparably bound up with the still better gifts which are to come from it and it alone. I ought to show, even if this were not so, even if competition were not a power fighting actively on your side, that still your efforts would be vain to defeat or elude it. I ought to show that all external protection, all efforts to place forcibly that which is inferior on the same level as that which is superior, is a mere dream, born of our ignorance of nature's methods. The great laws of the world cannot change for any of us. There is but one way, one eternally fixed way, and no other, of meeting the skill, or the enterprise, or the courage, or the frugality, or the greater honesty that beats us in any path of life, whether it be in trade or in social life, in accumulating wealth or in following knowledge, in opening out new countries or in conquering old vices, and that way is to develop the same qualities in ourselves. The law is absolute, and from it there is no appeal. No Chinese walls, no system based upon exclusion and disqualification and suppression, can do this thing for us; can bring efficiency to a level with inefficiency, and leave progress possible. I ought to show how far more flexible, adaptive, and efficient a weapon of progress is voluntary combination than enforced combination; how every want that we have will be satisfied by means of voluntary combination, as we grow better fitted to make use of this great instrument; whether it be to provide against times of depression in trade and want of employment, of sickness, of old age; whether it be to secure to every man his own home and his own plot of ground; or to place within his reach the higher comforts and the intellectual luxuries of life.