The Inner Life, v. II/First Section/VIII

KARMA IN THE HEAVEN LIFE In the earlier days of our study of Theosophy we were led to look upon all other worlds but the physical as almost exclusively the theatre of results and not of causes. It was supposed that man spent his physical life to a large extent in generating karma, and his existence on the astral and mental planes in working it out, and the suggestion that a man could by any means make any more karma, even on the astral plane, was regarded as almost heretical. As the years rolled on and some of us became able to study astral conditions at first-hand, it became obvious that this idea had been an error, since it was manifestly possible for us in working on that plane to performs actions of various sorts which produced far-reaching results, We soon saw also that not only the man still attached to a physical body could produce these results, but that they were equally within the power of one who had cast off that vehicle. We found that any developed man is in every way quite as active during his astral life after physical death as during his physical life before it; that he can unquestionably help or hinder not only his own progress but that of others quite as much after death as before, and consequently that he is all the time generating karma of the greatest importance. This modified view of after-death conditions gradually found its way into our literature, and may be considered now as universally accepted by all Theosophists. But for many years after we had corrected our misconceptions upon this important point, we still held to the idea that in the heaven-world at least man could do practically nothing but enjoy the conditions which he had made for himself during the previous stages of his existence. Broadly speaking, this is true for the ordinary man, though we do not always realize that even in the course of that enjoyment the inhabitant of the heaven-world is affecting others, and therefore producing results. One who has succeeded in raising his consciousness to the level of the causal body has already unified the higher and lower selves (to use the older terminology), and to him the statements made as to average humanity naturally do not apply. Such an one has the consciousness of the ego at his disposal during the whole of his physical life, and that is not at all affected by the death of the physical body, nor even by the second and third deaths in which he leaves behind him the astral and the mental bodies respectively. For him the whole of that series of incarnations is only one long life, and what we call an incarnation is to him a day in that life. All through his human evolution his consciousness is fully active, and it naturally follows that he is making karma just as much at one period of it as at another; and while his condition at any one moment is the result of the causes which he has set in motion in the past, there is no instant at which he is not modifying his conditions by the exercise of thought and will. Men who have reached that level are at present rare; but there are others who possess a similar power in a minor degree. Every human being, after he has passed through his life on the astral and lower mental planes, has a momentary flash of the consciousness of the ego, in which he sees his last life as a whole, and gathers from it the impression of success or failure in the work which it was meant to do; and along with this he has also a forecast of the life before him, with the knowledge of the general lesson which that is to teach, or the specific progress which he is intended to make in it. Only very slowly does the ego awaken to the value of these glimpses, but when he comes to understand them he naturally begins to make use of them. Thus by imperceptible degrees he arrives at a stage in his evolution when this glimpse is no longer momentary — when he is able to consider the question much more fully, and to devote some time to his plans for the life which lies before him. His consciousness gradually increases, and he comes to have an appreciable life on the higher levels of the mental plane each time that he touches them. When he arrives at this stage he soon finds that he is one among a vast number of other egos, and that he can do something else with his life among them besides making plans for his own future. He may and does live a conscious life among his peers, in the course of which he influences them in many ways, and is himself influenced in turn. Here therefore is a possibility of making karma, and of making it on a scale which is entirely out of his reach on these lower planes, for every thought on those higher mental levels has a force quite out of proportion to that of our limited thought during physical life. This of which I am speaking is quite distinct from the consciousness which comes with the unifying of the higher and lower selves. When that feat has been performed the man's consciousness resides in the ego all the time, and from that ego it plays through whatever vehicle he may happen to be using. But in the case of a man who has not yet achieved that union the consciousness of the ego on his own plane comes into activity only when he is no longer hampered by any lower vehicles, and exists only until he puts himself down again into incarnation; for as soon as he takes up a lower body his consciousness can manifest for the time only through that body. Short of that perfect consciousness of the ego, there are stages of development which it is necessary to note. The ordinary `man in the street' has usually no definite and reliable consciousness outside of the physical plane. His astral body may be fully developed and quite capable of being used as a vehicle in any and every way; yet he is probably not in the habit of so using it, and therefore his experiences of the astral world are of a vague and uncertain character. He may sometimes remember one of them vividly, but on the whole the time of the sleep of the physical body is for him a blank. The next stage beyond this is that of the gradual development of the habit of using the astral body, accompanied as time goes on by some recollection of what is done in it. The end of this is the opening of the astral consciousness, though usually that comes only as the result of definite efforts along the line of meditation. When this opening is attained the man's consciousness is continuous through night and day, and up to the end of the astral life, so that he avoids the usual temporary suspension of consciousness at the death of the physical body. The next stage beyond this — a long stage usually — is the development of the consciousness of the mental body, and when that is achieved, each personality remains conscious from physical birth until the end of its life in the heaven-world. But even then it is only the consciousness of the personality, and not yet of the ego, and still another step must be taken before complete unification is attained. It is clear that men who have reached any of these stages are making karma as far as their consciousness reaches; but what as to the ordinary man, who has not yet quite succeeded in linking even the astral consciousness to the physical? In so far as he has any activities on the astral plane during sleep, he must be producing results. If he feels, even blindly, love and affection towards certain persons, and goes out towards them during sleep with vague thoughts of good-will, he must inevitably affect them to a certain extent, and the effect must be a good one. Therefore there is no possibility of avoiding a reaction upon himself which will also be good. The same is true if the feeling unfortunately be one of dislike or of active hatred, and the result for him in that case cannot but be painful. When, after death, he lives entirely in the astral world, his consciousness is usually much more definite than it has been during the sleep of his physical body, and he is correspondingly better able to think and act with determination in regard to other men, and so his opportunities of making good or bad karma are the greater. But when such a man ends his astral life and passes into the heaven-world he reaches a condition where activity is no longer possible for him. He has encouraged activities in his mental body, during life, in certain directions only, and now that he comes to live entirely in that mental body he finds himself enclosed within it as in a tower, shut off from the world around him and able to look out upon it only through the windows in it which he has opened by means of those activities. Through those windows the mighty forces of the plane play upon him; he responds to them and leads a life of vivid joy — which is, however, confined to those particular lines. But, though he is thus shut away from the full enjoyment of the possibilities of the mental world, it must not be supposed that he is in the slightest degree conscious of any curtailment of his activities or his feelings. He is, on the contrary, filled with bliss to the very utmost of which he is capable, and it is to him incredible that there can be any greater joy than that which he is himself experiencing. True, he has shut himself in within certain limits; but he is quite unconscious of those limits, and he has all that he can possibly desire or think of within them. He has surrounded himself with images of his friends, so that through these images he is actually in closer connection with them than he has ever been on any other plane. Let us see then what are his possibilities for making karma in this curiously limited life — limited, we must remember, from the point of view of the mental world only, for along the lines of its special directions its possibilities are far greater than those of physical life. A man under such conditions cannot originate a fresh line of affection or devotion, but his affection and devotion along the lines which he has already decided will be distinctly much more powerful than they ever could have been while he was labouring under the heavy limitations of the physical body. An ordinary man such as we have described is, quite unintentionally and unconsciously to himself, producing three separate results, during the whole of his heaven-life. Let us take as an example the emotion of affection. He feels this strongly for certain friends, and it is probable that even after his death those friends still think of him with kindly remembrance, and thus his memory is not without its effect even upon their personalities. But entirely apart from this is the effect to which I have above referred — that he makes an image of each friend and, in so doing, draws forth a strong response from the ego of that friend. The affection which he pours upon that ego (manifesting through the thought-form which he has made for it) is a mighty power for good, which bears no inconsiderable part in the evolution of that ego. It evokes from him an amount of affection which would not otherwise be stirred up in him; and the steady intensification of that most admirable quality throughout the centuries of the heaven-life raises the friend considerably in the scale of evolution. To do this for another ego is unquestionably an act which generates karma, even though the man who has set all this machinery in motion has done so uncomprehendingly. Occasionally the action of such a force upon the ego of a surviving friend may manifest itself even in the personality of that friend upon the physical plane. The action is upon the ego through the special thought-form; but the personality of the surviving friend in this world is a manifestation of the same ego, and if the ego be considerably modified it is at least possible that that modification may show itself in the physical manifestation on this lower plane. It may be asked why the thought of the man in the heaven-world should not act upon his friend precisely as does the thought of a living man — why the vibrations sent forth from his mental body cannot strike directly upon the mental body of his friend, and why it should not generate a thought-form which would travel through space and attach itself to his friend in the ordinary way. If he were moving freely and consciously about the mental plane that is precisely what would happen, but the reason that it does not lies in the peculiar condition of the man in the heaven-world. The man in the heaven-life has shut himself out absolutely from the rest of the world — from the mental plane as much as from the lower levels, and he is living inside the shell of his own thoughts. If his thoughts could reach us in the ordinary way, ours could reach him in precisely the same way, but we know that that is not so. The thought-form which he makes of his friend is within his own shell, and therefore he can act upon it; and, since the ego of the friend has poured himself down into that thought-form, the force reaches the ego of the friend in that way, and from that ego it may, as we have said, to some extent manifest itself even in the personality of the friend down here. The shell is as regards the mental plane much like the shell of an egg on the physical plane. The only way to get anything into the shell of an egg, without breaking it, would be to pour it in from the fourth dimension, or to find a force whose vibrations are sufficiently fine to penetrate between the particles of the shell without disturbing them. This is true also of this mental shell; it cannot be penetrated by any vibrations of matter of its own level, but the finer vibrations which belong to the ego can pass through it without disturbing it in the least; so that it can be acted upon freely from above, but not from below. The thought-form made by the dead man may be considered as a kind of additional artificial mental body, made for and presented to the friend upon whom the love is being poured forth. The personality down here knows nothing of this, but the ego is fully conscious of it and plunges down into it with delight and avidity, realising incidentally that this affords him an additional opportunity of manifestation, and therefore of evolution. From this it follows that the man who has made himself generally beloved — the man who has many real friends — will evolve with far greater rapidity than a more ordinary man; and this again is obviously the karma of his development within himself of the qualities which make him so lovable. So much for the direct result of his action upon individuals; but there are also two aspects of its general action which must not be ignored. A man who thus pours out a great flood of affection, and evokes in response other floods from his friends, is distinctly improving the mental atmosphere in his neighborhood. It is good for the world and for the humanity evolving in it that its mental atmosphere should thus be charged with such feelings, for they play upon all its inhabitants — devas, men, animals, plants — and on every one of these widely different forms of life they have their influence, and always an influence for good. The second and more important of the results produced for the world at large will be readily comprehensible to those who have studied the book on Thought-forms, as an attempt is there made to indicate the outpouring which flows down from the LOGOS in response to a thought of unselfish devotion. It has often been explained that such response comes not only to the individual who originated the thought, but that it also helps to fill the reservoir of spiritual force, which is held by the Nirmanakaya at the disposal of the Masters of Wisdom and their pupils, to be used for the helping of mankind. What is true of devotion is true also of unselfish affection, and if every outrush of such affection or devotion during the comparatively limited physical life produces so magnificent a result, it is easy to see that a far stronger outrush, sustained through a period of perhaps a thousand years, will make to that reservoir a really considerable contribution, and this will bring to the world a benefit which is not calculable in any terms that we can use upon the physical plane. So it is clear that while a man's power for good augments as his consciousness in these higher worlds increases, even the quite ordinary man, who has as yet no special development of consciousness, is nevertheless capable of doing an enormous amount of good during his sojourn upon the higher planes. During his long stay in the heaven-world he may benefit his fellow-men, and so make a large amount of good karma for himself; but, in order to do that, he must be a man of unselfish love or unselfish devotion. It is this quality of unselfishness, of self-forgetfulness, which puts the power into his hands; and that, therefore, is the virtue which every man must cultivate now in full consciousness, in order that after death he may use to the best advantage those far longer periods whose conditions it is now so impossible for him to realize.