# The Inner Life, v. II/Fifth Section/I

THE AURA OF THE DEVA
THE devas are a mighty kingdom of spirits, the next above humanity, just in the same way as the animal kingdom is the next one below it. You may think of them as great and glorious angels, but of course they are of many different kinds, and different degrees of evolution. None of them are so low down as to have physical bodies such as we have. The lowest kind are called kamadevas, and they have astral bodies, while the next higher variety have bodies made of lower mental matter, and so on. They will never be human, because most of them are already beyond that stage, but there are some of them who have been human beings in the past. When men come to the end of their evolution as men, and become something greater than human, several paths open before them and one of these is to join this beautiful deva evolution.
Devas and men differ in appearance. For one thing devas are more fluidic — capable of far greater expansion and contraction. Secondly, they have a certain fiery quality which is clearly distinguishable from that of any ordinary human being. The only kind of human being with whom it might be possible to confound them would be the highly-developed — an arhat, for example, who had a large and well-arranged aura; but even then one who had seen both would not be likely to mistake them. The aura of the ordinary man is capable of a certain amount of temporary expansion. It has a definite size, which is the same as that of a section of the causal body, and as the causal body grows, that section becomes larger, and the man has a larger aura; but such increase comes only gradually.
If you remember the plates in Man Visible and Invisible, you will recollect that the ordinary man, as far as the causal body is concerned, is far from being fully developed. When you look at the causal body of the developed man, you will see that it is full of colour, so the first stages of improvement in the case of the ordinary man consists in its filling up, not its enlargement. He must get the ovoid filled with different colours, and then expansion begins.
If any sudden rush of feeling comes over the ordinary man, it shows itself, as depicted in the book, by the flashing in the aura, and out from it, of the colour of the quality expressed — rose for affection, blue for devotion or green for sympathy; and also in the pulsating bands of that colour, and in the general intensification of everything connected with that emotion. It does not do more than that for the ordinary man; an exceedingly vivid rush of affection, for example, fills the aura with rose and sends out thought-forms of that colour in the direction of its object; but it does not usually appreciably increase, even temporarily, the size of the aura.
The developed man, however, has already filled the causal body with colour, so in his case the effect produced by such a rush of affection or devotion or sympathy is not only to suffuse the body with colour and cause a great outrush of thought-forms, but also to produce a considerable temporary expansion, though the aura afterwards contracts to its normal size. Each such outrush of feeling makes the aura permanently just a little larger than before. The more it increases the more power the man has to feel. Intellectual development also increases the aura, but in that case yellow is the predominant colour.
Remember that utterly unselfish affection or devotion belongs not to the astral but to the buddhic plane, and that is why when a wave of such feeling rushes over a man it causes great temporary expansion of his aura; yet it never increases to the same tremendous extent as with a deva. The fluctuations in the aura of a deva are so great as to be startling to those who are not used to them. One who recently did us the honour to pay us a visit at Adyar, to give us information about the foundation of the sixth root-race, had normally an aura of about one hundred and fifty yards in diameter; but when he became interested in the teaching which he was giving to us, that aura increased until it reached the sea, which is about a mile away from us.
No human being could feel sufficient emotion to produce such an increase as this. Even in the case of a Master the proportionate temporary enlargement would never be so great. I do not mean anything derogatory to the deva, when I say that the Master is steadier, and that the permanent growth of His aura would be as great as that of the deva, but the temporary expansion less in proportion. The texture of the deva's aura is, as it were, looser. The same extent of aura in a human being contains more matter, because it is more condensed or concentrated. The deva in question was no further advanced than an arhat, whose aura might probably extend a third of the distance. But it might easily happen that a clairvoyant who had not seen either before might realise only that he was surrounded by a cloud of glory in either case, and he probably would not know the difference.
Expansion and growth take place in the astral and mental bodies as well as in the causal. These three bodies are all of the same extent, although you must remember one is dealing with only sections, and even sections of sections. There used to be a theory afloat that the causal body of the ordinary was about the size of a pea, and that it gradually increased; but that is not correct. The undeveloped causal body is the same size as any other, until the expansion begins.
As I have said, the aura of a deva has fiery characteristics which are not easy to describe, though very readily recognisable. All of the colours are more fluidic, and of the nature of flame rather than of cloud. A man looks like an exceedingly brilliant, yet delicate cloud of glowing gas, but a deva looks like a mass of fire.
The human form inside the aura of a deva is very much less defined than in a man. He lives more in the circumference, more all over his aura than a man does. Ninety-nine per cent of the matter of a man's aura is within the periphery of the physical body, but the proportion is far less in the case of a deva. Devas usually appear as human beings of gigantic size. Somebody has suggested that there are devas who look as though they were feathered. There is some justification for this idea; I know exactly the appearance that that man was trying to describe, but it is not easy to put it into words. The great green devas whom I saw in Ireland have a very striking appearance, being enormous in size and most majestic. One cannot describe them accurately; in words it is only possible to approximate. The painters usually represent angels with wings and feathers, but I think where these are mentioned in the Christian scriptures they are always symbolical, for when real angels appear they are sometimes mistaken for human beings (as by Abraham, for example); so obviously they could not have had wings.
In many cases a deva may be distinguished by the form which he happens to be taking inside his ovoid. It is nearly always a human form. You remember that nature-spirits take human form almost invariably, but with a peculiarity of some sort — always a little odd. I should be disposed to say the same of the devas; but it would be wrong to think of their forms as in any way distorted, for they have a great dignity and majesty.
The devas produce thought-forms as we do, but theirs are not usually so concrete as ours until they reach a high level. They have a wide generalising nature, and are constantly making gorgeous plans. They have a colour-language, which is probably not as definite as our speech, though in certain ways it may express more.
As regards the size of the aura, that of an ordinary man extends about eighteen inches on each side of the body. If he puts his elbow against his side and stretches out his arm and hand, his finger-tips will be near the circumference. The average Theosophist may be a trifle larger than the quite uninterested person; but there are fine, large auras outside the Society as well. Intense feeling means a larger aura.
We may have a distortion of the aura — it may be a little out of shape. As I have explained before, most people have the small end of the egg upwards, but we who are students tend to grow larger at the top, because the characteristics which we are developing express themselves in matter which naturally floats in the upper part of the aura because of its specific gravity. The increased size of the aura is a prerequisite for initiation, and the qualifications should be visible in it. The aura of a Buddha is said in the books to be three miles in radius; at one stage below His, I have myself seen one which extends about two miles. It naturally increases with each initiation.
The devas do not come along our line of development, and do not take such initiations as we do, for the two kingdoms converge at a point higher than the adept. There are ways in which a man can enter the deva evolution, even at our own stage, or lower.
You ask if the devas are often near at hand and willing to teach men. They are usually quite willing to expound and exemplify subjects along their own line to any human being who is sufficiently developed to appreciate them. Much instruction is being given in this way; but most people have not prepared themselves for it yet, and so are unable to profit by it. We know nothing of any rule or limit for the work of the devas; they have more lines of activity than we can imagine.
There are usually plenty of them here at Adyar. We have many great advantages here, where the Masters come so frequently. In order to see them, all that is required is a little clairvoyance at the right moment. There is a stimulus from these Beings, which some feel in one way and some in others. Perhaps in the earlier incarnation of the Lord Gautama as the first Zoroaster, the fire which is one of the signs of His development may have been one of the reasons why He was mistaken for a deva. It is said that during meditation flames leapt from the aura of the Lord Buddha; but we must remember that an ordinary thought-form would often appear flame-like to a person who was not used to such things. The shining of the Christ at the transfiguration is a similar case.
There are plenty of glorious influences all around us here, but their effect upon each one of us can be in proportion to his receptivity. We can take from all this just what we make ourselves fit to take, and no more. A person who is thinking of himself all the while may bathe in this glowing magnetism for a year, and not be one iota the better for it. He may even be the worse; for these tremendously strong vibrations tend to intensify a man's qualities, and sometimes the undesirable are strengthened as well as the desirable; or he may be altogether upset, and become unbalanced and hysterical. To a man who is wise enough to take it, a stay at Adyar is an opportunity such as few men have ever had during history; but what we make of it depends entirely upon ourselves.