The Inner Life, v. II/First Section/VII
HEAVEN-LIFE CONDITIONS
The principal difficulty in understanding the conditions of the heaven-world comes from our inveterate habit of thinking of the personality as the man. If two friends are bound by ties of affection, we must try to remember that the bond is between the souls and not the bodies — that they are friends now on earth because in quite different bodies they have known and loved each other perhaps for thousands of years. That fact draws their physical bodies together on this plane, but it does not enable them to understand more of one another than their physical capabilities permit; and further, each wears three heavy veils, in the shape of the mental, astral and physical bodies, to conceal his real self from the other.
When one of them dies he passes on to the astral plane, and there he meets his living friend face to face during the sleep of the latter. Even already he can see somewhat more of his friend than before, because for each of them, during those hours of sleep, the heaviest of the three veils has been withdrawn. The dead man is still dealing with the personality of his friend only, and therefore if some great sorrow should fall upon the waking life of that friend, it would inevitably be reflected in his astral life, and the dead man would perceive it. For our sleeping and walking lives are in reality but one, and during our sleep we are aware of that fact, and have the continuous memory of both open before us. You will see, therefore, that the astral body of his living friend (with which the dead man is dealing) is the astral body of the personality, and he is therefore fully conscious of what is happening to that personality.
When the heaven-world is reached all this is changed. The dead man is then functioning in his mental body — the same mental body which he has used during his past earth-life; but he does not meet there the mental body which his friend is using during life. On the contrary, the dead man himself by his thought builds for his friend an entirely separate mental body, and it is the ego of his friend which ensouls it, working from its own level and from the causal body. This is an additional opportunity for mental-plane activity for the friend, and is entirely separate in every way from the personality of his physical life.
It is not possible for one man to ensoul more than one physical body at one time, but it is quite possible for him to ensoul simultaneously any number of the thought-forms which other people may make of him on the mental plane in the course of their heaven-life. I think it is a misunderstanding of this fact which had led some to think that several physical bodies may be incarnations of one man.
You will see, therefore, that any sorrow or trouble which may fall upon the personality of the living man, and may conceivably influence his mental body, will not in the least affect his other thought-form which his ego is using as an additional mental body. If in that manifestation he knows at all of such sorrow or trouble, he will regard it as he would from the causal body — that is to say, it will not be to him a sorrow or trouble at all, but only a lesson, or the working out of some karma. There is no delusion at all in this view of his, because he is seeing the matter as it really is, from the point of view of the ego on his own plane. It is our lower personal view that is the delusion, because we see sorrow and trouble where in reality there are only the steps on our upward way.
The two friends may know far more of each other at that level, because each has now only one veil, that of the mental body, cast over his individuality; but there is still that veil. If the dead man has known only one side of his friend during life, it will be only through that side that the friend can express himself in the heaven-world. He can express that side of himself much more fully and satisfactorily than ever before; but he is largely confined to that side. Still, it is a fuller expression than the dead man has ever been able to see upon the lower planes. He by no means forgets that there is such a thing as suffering, because he remembers clearly his past life; but he understands now many things that were not clear when he was on the physical plane, and the delight of the present is for him so great that sorrow seems to him almost like a dream.
It is asked how we who still live on earth converse with our friends in heaven; if by we you mean our personality, that does not converse with friends in heaven. The real ego does do so, as has been said, but in the veil of this personality we know nothing of that.
Suppose that a good Catholic mother died, who dearly loved her daughter, and that after the mother had reached the heaven-world, her daughter embraced Theosophy. The mother would go on imagining her daughter as merely orthodox; would she not in this be under a delusion? Yes, she would, for this is an instance of one of the possible limitations to which I have previously referred. If the mother could see only such of her daughter' s thought as could be expressed by orthodox ideas, there would naturally be points in the new revelation which had come to the daughter which the mother would be little able to grasp. But in so far as the ego of the daughter profited by what the personality had learnt, there would be a tendency on her part gradually to widen out and perfect the conception of the mother, but always along the lines to which the mother was accustomed. There would be no sense of difference of opinion, and no avoidance of subjects of religion.
You will understand that I am speaking here of the ordinary person; in the case of a more advanced man who was already fully conscious in the causal body, he would put himself down consciously into the thought-form provided for him by a friend in the heaven-world, as into an additional mental body, and work through it with definite intention; so that if such a man should acquire additional knowledge he could directly and intentionally communicate it to that friend. In this way the Masters work on such of their pupils as take the heaven-life, and alter their characters immensely.
A man's condition in the heaven-life depends upon the amount of spiritual force in him. Of two people of the same class or type the more spiritual would naturally remain a longer time; but it must be borne in mind that the force may be used up quickly or slowly according to the necessities of each man's evolution. Those who have devoted themselves especially to the work of serving the Great Ones, and through them humanity, are likely in this respect to have experiences differing somewhat from the ordinary. It is evident that our Masters have already, many millennia ago, formed a special band of servers and helpers from those who have offered themselves for such work, and They use this body of men as a kind of regiment of pioneers to be sent wherever special work of that kind is needed.
Those who have read the lives of Alcyone, as published in The Theosophist, will realise that the hero of that remarkable story is a member of that band — or perhaps we should rather say of one of those bands; and for that reason it will be found that over and over again the same set of people come together in all sorts of different places, in their successive incarnations. It is obvious that in a group of a hundred people there must be many divergences; some of them will assuredly generate more spiritual force than others, and their karma would naturally be such as to take them into differing surroundings, yet the one great fact that they are devoted to service overpowers all these considerations, and they are brought together in order that they may be utilised as a whole.
Be sure that in this there is no injustice, and that no one of them, for this or any other reason, escapes one jot of the karma which is legitimately due to him. Indeed, those who offer themselves for service not infrequently suffer considerably in the course of that service — sometimes because it is necessary that their past karma should be cleared up quickly, in order that they may be free to do higher work without any hindrance from it, and in other cases because their work may have made it impossible for them to reap life after life the karma that would otherwise have come to them, and so a considerable accumulation may descend upon them at once in some gigantic catastrophe. Instances of the working of both these methods may be found in the lives of Alcyone.
In the case of the great bulk of humanity there is no special interference from without, and the heaven-life of each works itself out at whatever may be its ordinary rate. Naturally this difference in the time of working out involves also a difference of intensity which is shown by a greater or less brilliancy in the light of the mental body. The more developed man, especially if he has before him the idea of service, usually generates karma during his heaven-life, and thus he may modify it even while it is in progress.
It is true that Madame Blavatsky states in The Key To Theosophy that it is impossible for a materialist to have any heaven-life, as he had not while on earth believed in any such condition; but it seems probable that she was employing the word materialist in a more restricted sense than that in which it is generally used, for in the same volume she also asserts that for them no conscious life after death is possible at all, whereas it is a matter of common knowledge among those whose nightly work lies upon the astral plane that many of those whom we usually call materialists are to be met with there, and are certainly not unconscious.
For example, a prominent materialist intimately known to one of our members was not long ago discovered by his friend in the highest subdivision of the astral world, where he had surrounded himself with his books and was continuing his studies almost as he might have done on earth. On being questioned by his friend he readily admitted that the theories which he had held while on earth were confuted by the irresistible logic of facts, but his own agnostic tendencies were still strong enough to make him unwilling to accept what his friend told him as to the existence of the still higher spiritual state of the heaven-world. Yet there was certainly much in this man's character which could find its full result only in the heaven-world, and since his entire disbelief in any life after death has not prevented his astral experience, there seems no reason to suppose that it can check the due working out of the higher forces in him upon the mental plane.
We constantly find down here that nature makes no allowance for our ignorance of her laws; if, under an impression that fire does not burn, a man puts his hand into a flame, he is speedily convinced of his error. In the same way a man's disbelief in a future existence does not affect the facts of nature, and in some cases at least he simply finds out after death that he was under a mistake. The kind of materialism referred to by Madame Blavatsky was probably something much coarser and more aggressive than ordinary agnosticism — something which would render it exceedingly unlikely that a man who held it would have any qualities requiring a heaven-life in which to work themselves out; but no such case as that has yet come under our observation.