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When the experiences are assimilated, be the time long or short, the Ego is ready to return, and he brings back with him his now increased experience, and any further gains he may have made in Devachan along the lines of abstract thought; for, while in Devachan,
In one sense we can acquire more knowledge; that is, we can develop further any faculty which we loved and strove after during life, provided it is concerned with abstract and ideal things, such as music, painting, poetry, &c.[40]
But the Ego meets, as he crosses the threshold of Devachan on his way outwards—dying out of Devachan to be reborn on earth—he meets in the "atmosphere of the terrestrial plane", the seeds of evil sown in his preceding life on earth. During the devachanic rest he has been free from all pain, all sorrow, but the evil he did in his past has been in a state of suspended animation, not of death. As seeds sown in the autumn for the spring-time lie dormant beneath the surface of the soil, but touched by the soft rain and penetrating warmth of sun begin to swell and the embryo expands and grows, so do the seeds of evil we have sown lie dormant while the Soul takes its rest in Devachan, but shoot out their roots into the new personality which begins to form itself for the incarnation of the returning man. The Ego has to take up the burden of his past, and these germs or seeds, coming over as the harvest of the past life, are the Skandhas, to borrow a convenient word from our Buddhist brethren. They consist of material qualities, sensations, abstract ideas, tendencies of mind, mental powers, and while the pure aroma of these attached itself to the Ego and passed with it into Devachan, all that was gross, base and evil remained in the state of suspended animation spoken of above. These are taken up by the Ego as he passes outwards towards terrestrial life, and are built into the new "man of flesh" which the true man is to inhabit. And so the round of births and deaths goes on, the turning of the Wheel of Life; the treading of the Cycle of Necessity, until the work is done and the building of the Perfect Man is completed.
Nirvâna.What Devachan is to each earth-life, Nirvâna is to the finished cycle of Re-incarnation, but any effective discussion of that glorious state would here be out of place. It is mentioned only to round off the "After" of Death, for no word of man, strictly limited within the narrow bounds of his lower consciousness, may avail to explain what Nirvâna is, can do aught save disfigure it in striving to describe. What it is not may be roughly, baldly stated—it is not "annihilation", it is not destruction of consciousness. Mr. A.P. Sinnett has put effectively and briefly the absurdity of many of the ideas current in the West about Nirvâna. He has been speaking of absolute consciousness, and proceeds:
We may use such phrases as intellectual counters, but for no ordinary mind—dominated by its physical brain and brain-born intellect—can they have a living signification. All that words can convey is that Nirvâna is a sublime state of conscious rest in omniscience. It would be ludicrous, after all that has gone before, to turn to the various discussions which have been carried on by students of exoteric Buddhism as to whether Nirvâna does or does not mean annihilation. Worldly similes fall short of indicating the feeling with which the graduates of Esoteric Science regard such a question. Does the last penalty of the law mean the highest honour of the peerage? Is a wooden spoon the emblem of the most illustrious pre-eminence in learning? Such questions as these but faintly symbolise the extravagance of the question whether Nirvâna is held by Buddhism to be equivalent to annihilation.[41]
So we learn from the Secret Doctrine that the Nirvânî returns to cosmic activity in a new cycle of manifestation, and that
The thread of radiance which is imperishable and dissolves only in Nirvâna, re-emerges from it in its integrity on the day when the Great Law calls all things back into action.[42]
Communications between the Earth and other Spheres.We are now in position to discriminate between the various kinds of communication possible between those whom we foolishly divide into "dead" and "living," as though the body were the man, or the man could die. "Communications between the embodied and the disembodied" would be a more satisfactory phrase.
First, let us put aside as unsuitable the word Spirit: Spirit does not communicate with Spirit in any way conceivable by us. That highest principle is not yet manifest in the flesh; it remains the hidden fount of all, the eternal Energy, one of the poles of Being in manifestation. The word is loosely used to denote lofty Intelligences, who live and move beyond all conditions of matter imaginable by us, but pure Spirit is at present as inconceivable by us as pure matter. And as in dealing with possible "communications" we have average human beings as recipients, we may as well exclude the word Spirit as much as possible, and so get rid of ambiguity. But in quotations the word often occurs, in deference to the habit of the day, and it then denotes the Ego.
Taking the stages through which the living man passes after "Death", or the shaking off of the body, we can readily classify the communications that may be received, or the appearances that may be seen:
I. While the Soul has shaken off only the dense body, and remains still clothed in the etheric double. This is a brief period only, but during it the disembodied Soul may show itself, clad in this ethereal garment.
For a very short period after death, while the incorporeal principles remain within the sphere of our earth's attraction, it is possible for spirit, under peculiar and favourable conditions, to appear.[43]
It makes no communications during this brief interval, nor while dwelling in this form. Such "ghosts" are silent, dreamy, like sleep-walkers, and indeed they are nothing more than astral sleep-walkers. Equally irresponsive, but capable of expressing a single thought, as of sorrow, anxiety, accident, murder, &c., are apparitions which are merely a thought of the dying, taking shape in the astral world, and carried by the dying person's will to some particular person, with whom the dying intensely longs to communicate. Such a thought, sometimes called a Mayâvi Rûpa, or illusory form
May be often thrown into objectivity, as in the case of apparitions after death; but, unless it is projected with the knowledge of (whether latent or potential), or owing to the intensity of the desire to see or appear to some one shooting through, the dying brain, the apparition will be simply automatical; it will not be due to any sympathetic attraction, or to any act of volition, any more than the reflection of a person passing unconsciously near a mirror is due to the desire of the latter.
When the Soul has left the etheric double, shaking it off as it shook off the dense body, the double thus left as a mere empty corpse may be galvanised into an "artificial life"; but fortunately the method of such galvanisation is known to few.
II. While the Soul is in Kâmaloka. This period is of very variable duration. The Soul is clad in an astral body, the last but one of its perishable garments, and while thus clad it can utilise the physical bodies of a medium, thus consciously procuring for itself an instrument whereby it can act on the world it has left, and communicate with those living in the body. In this way it may give information as to facts known to itself only, or to itself and another person, in the earth-life just closed; and for as long as it remains within the terrestrial atmosphere such communication is possible. The harm and the peril of such communication has been previously explained, whether the Lower Manas be united with the Divine Triad and so on its way to Devachan, or wrenched from it and on its way to destruction.
III. While the Soul is in Devachan, if an embodied Soul is capable of rising to its sphere, or of coming into rapport with it. To the Devachanî, as we have seen, the beloved are present in consciousness and full communication, the Egos being in touch with each other, though one is embodied and one is disembodied, but the higher consciousness of the embodied rarely affects the brain. As a matter of fact, all that we know on the physical plane of our friend, while we both are embodied, is the mental image caused by the impression he makes on us. This is, to our consciousness, our friend, and lacks nothing in objectivity. A similar image is present to the consciousness of the Devachanî, and to him lacks nothing in objectivity. As the physical plane friend is visible to an observer on earth, so is the mental plane friend visible to an observer on that plane. The amount of the friend that ensouls the image is dependent on his own evolution, a highly evolved person being capable of far more communication with a Devachanî than one who is unevolved. Communication when the body is sleeping is easier than when it is awake, and many a vivid "dream" of one on the other side of death is a real interview with him in Kâmaloka or in Devachan.
Love beyond the grave, illusion though you may call it,[44] has a magic and divine potency that re-acts on the living. A mother's Ego, filled with love for the imaginary children it sees near itself, living a life of happiness, as real to it as when on earth—that love will always be felt by the children in flesh. It will manifest in their dreams and often in various events—in providential protections and escapes, for love is a strong shield, and is not limited by space or time. As with this Devachanic "mother", so with the rest of human relationships and attachments, save the purely selfish or material.[45]
Remembering that a thought becomes an active entity, capable of working good or evil, we easily see that as embodied Souls can send to those they love
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