THEOSOPHY - Modern Presentations AFTER DEATH | What Theosophy Is | During our waking hours we know what it is like to be alive

. Our senses ceaseles sly convey information to us about our environment. We are aware of thinking and feeling. We know our moods. We enjoy our health. We suffer our ill-health and l imitations. All this for us is life. We live and take it all, or most of it, for granted. We do not concern ourselves overmuch about the why's or the wherefores . Such questionings, if we indulge at all, are very incidental. But for the Theo sophical student it is different. He has begun to ask questions and demand answe rs. He is concerned too not only with beginnings but with endings, with birth an d with death. Most of us most of the time are identified with our personality, our absorbing i nterest is our personal concern. Our individuality, our inner spiritual Ego, see ms not to intrude on our consciousness. We are certainly unaware of it and, in f act, so we are told by those who claim to know, during our waking hours this hig her Ego is dormant. It becomes active when we, as personalities, are asleep. Our physical brain does not normally register the activities of our inner Ego, but occasionally we have a dream that we feel is of consequence and of some real sig nificance to us. Maybe it was symbolic and maybe we did not understand it but it provoked a strong feeling that it meant something. We get this feeling on wakin g even if the dream itself fades quickly. Such dreams especially if they are pro phetic and prove true, are said to come from our inner Ego. Most of our ordinary dreams are incoherent and inconsequential. They are reflect ions in our semi-waking consciousness of the automatic workings of our personal minds and emotions and sometimes they stem from our bodily condition or discomfo rt. Some, however, may have some psychological significance. Theosophy teaches that the Adepts in life have mastered their psychological natu res. To them the inner realms of being are as objective as the physical world is to us. They can operate consciously in them. They thus gain a direct knowledge of realms of being denied to most of us. They have given us much information abo ut them. The importance of this is that these inner subjective states are those of our inter-life activities, the after death processes. We are told that the after-death state is similar to sleeping and dreaming. Our immediate after-death condition depends on the manner of our passing. In the ord inary way, if we die of old age at our appointed time, in the last moments of pa ssing we review our past life in detail. We then lapse into unconsciousness and stay so until certain processes affecting our inner principles are completed. It is said to be important that a dying person's attention should not be distracte d from this review by noise about him while it is going on. At death there is an immediate withdrawal of the co-ordinating life from our phy sical body and it begins to disintegrate. The vital body disintegrates with it a nd the vital principle disperses. The lower and higher soul elements sever their connection with the lower vehicles; the 'silver cord' is broken for ever. The s piritual soul, or Ego, at this juncture lapses into a torpor, like a chrysalis w ithin its carapace, so to say, of the combined desire and lower mind principles. These surviving principles now enter a gestation state wherein significant expe riences of the life just passed, the spiritual content by way of all that was no blest and best in them is separated out from the totality of that life's memorie s, to be assimilated by the Ego. The remainder of the life experience of the per sonal and lower nature remains mysteriously in a dormant state, until reawakened at the dawn of another incarnation. It then, as predisposition and tendency, is attached to, and conditions the mortal soul and, to some extent, the physical b ody of the new personality. When this separation of the higher from the lower elements of experience is comp lete there is a second review of the past life before the emergence of the Egoic butterfly from the chrysalis. After the second review a so-called second death

there become realis ed. to some extent reanimated by the medium's vitality. Relationships of unalloyed confidence and happiness with our loved ones are enjoyed. and the no rmal state of immediate and total unconsciousness. there are many degrees of con sciousness. They can manipulate the etheric forces and move material objects. Here aspiration is transmuted into faculty for th e achievement of our cherished aims. Consciousness slowly returns to the Ego after this. These are termed elemental beings or simply elementals. aspirations. produce sound . In whatever way a man died. in the astral light. This is the grand recompense for all undeserved ills. depending on his inherent energy . it is the perfect 'balm of hurt minds'. remorse for his mi sdeeds or feel the pangs of unsatisfied carnal desire for a longer or shorter pe riod. as indeed is the total period after death. A th ird kind of spirit manifestation occurs when the sensitive or medium is able to perceive something of the content of nature's unfading memory. he always enjoys a period of this blissful but subjective state. to become a shell devoid of the co-ordinating Egoic life. communicate. A young person who died unexpectedly might not even know he was dead. This can happen even after ce nturies have elapsed. until unconsciousness closes in again. They are nonhuman. A nother is when the discarnate one. the psychic corpse. in idealised surroundings. This is one kind of spirit manifestation. with someone dead and the necessary spiritual faculties developed . common for example in war time. For the man who died in accident or war. than a normal earthly life span. the images become fainter an d intermittent. in art music. or vacated shell. the initial state may not be one of unconsciousness. The death process is now complete and the Ego awaits another birth for another lifetime of experience. the u ltimate compensation and rest. usually formless centres of life force. by raising his or her consciousness to the 'heaven' level of the Ego of the departed one. Worthy ambitions are fulfilled. wherein might be experienced some suffering bec ause of the premature separation from all that life held dear for us. or of a really evil nature c an become earthbound and can suffer from unfulfilled purpose. The Theosophical doctrine is that the Ego. can in no circumstances communicate with punisher.But there is no punishment as such after death . for a time. depending on the spiritual content of the last life. so far can consciousness be retained. presenting himself or herself at a seance thr ough a medium. pro vided he did not die so young as not to have generated enough spiritual force to do so. centuries rathe r than decades. or otherwise he had not denied himself the experience by a powerful mate rialistic conviction. through a range of dream states to the unconsciousness of deep sleep.occurs when the Ego separates out from. A discarnate person who has suffered premature de ath might communicate quite rationally. in some degree. Th e Egoic entity begins to find itself in a heavenly but wholly subjective state o f existence. After a longer or shorter time. and is unaware of what is going on earth. for unmerited suffering possibly from accide nt and cruel untimely deprivation. All its idealised hopes. however. and leaves the remains of the animal sou l. The stay here is long. These vary from the fullness of that of normal life. A living person with a strong link. longings. is the abandoned shade. They can take on forms thrown out by human thought and passion and they can 'en-soul' the astral light pictures. be very different from this normal one. either through a medium or otherwise. or by abandoning te mporarily his body in trance to allow the discarnate one to use it to speak thro ugh. There are entities of other kinds in the invisible inner planes of the earth's a tmosphere. of the once living person. can. or under an operation or who kill ed himself. The she ll disintegrates in time. It is said that a person with very strong attachments. the best of what pleases us. Between this state. It is many times longer. the real spiritual entity. with relatives through a med ium who can either see clairvoyantly or hear clairaudiently. in another life. and sees a living portrait of the dead person. however. These are the proximate cause of much spiritualistic and much psychic phenomena. for example. the psyche. scenery is there. this 'heaven' state begins to grow dim. Spiritualistic and psychic phenomena give us some evidence sometimes of these in termediate after death states. complete materiality. a powe rful affinity. Our immediate state after death can.

None of us has. Something. is quite specific on this point. our Ego. never to return. is not automatic. It has even b een said that Ego is 'omniscient.responsible for it.and very nearly solely . and that is the residual tendencies which condition our next personality. quite amoral and irresponsible. are the reincarnating entity. will be what we are ma king ourselves to be now. The attainment of it. or who. For a further exploration of this topic >> Chapter 8 'Death and After' from 'Exploring the Great Beyond' . The karma of our family or national group can condition it too. We are creating our new personality every moment of ou r present life. We. scents and so on. so to speak. we are. They are. an inkling of the full stature of man but it is the heritage of all of us some day. as effect s. disap pear at death. This digression into spiritualistic phenomena may appear irrelevant but they are so often used to justify other views on survival and after death states. In all this we must remember what. however. our real Self. survives us as persons. we have to achieve it . Theosophy. We. as personalities. We are wholly .s. however. as persons in another life. what we have made ourselves to be and we. as yet. By this pe rfect justice is done. We are told we can hasten that day and not only 'save' ourselves but to a degr ee elevate the whole of humanity and thereby become 'saviours' of our kind. omnipotent and ubiquitous'. The new personality initially reflects exactly. immortal and divine. We are now. the causes set in train by the old one. however. however. in this context.

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