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"... all the great plans of moral reform of intellectual and spiritual research into abstract principles of nature, all the divine aspirations, would, in devachan come to fruition, and the abstract entity... would occupy itself in this inner world of its own preparation, living, if not quite what one would call a conscious existence, at least a dream of such realistic vividness that none of the life-realities could ever match it." (Mahatma Letters, p. 191, #25)

"Enq. But what is Devachan?

"Theo. The 'land of gods' literally; a condition, a state of mental bliss. Philosophically a mental condition analogous to, but far more vivid and real than, the most vivid dream. It is the state after death of most mortals." (Key to Theosophy, p. 100)

"You postulate an intercourse of entities in devachan which applies only to the mutual relationship of physical existence. TWO sympathetic souls will each work out its own devachanic sensations making the other a sharer in its subjective bliss, but yet each is disassociated from the other as regards actual mutual intercourse. For what companionship could there be between two subjective entities which are not even as material as that etherial body - shadow - the Mayavi-rupa?" (Mahatma Letters, p. 198, #25)

 "A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say - it is but a dream, but after all what is objective life itself but a panorama of vivid realities? The pleasures realized by a Red Indian in his 'happy hunting grounds' in that Land of Dreams is not less intense than the ecstacy felt by a connoiseur who passes aeons in the wrapt delight of listening to Divine Symphonies by imaginary angelic choirs and orchestras." (Mahatma Letters, p. 103, #16)


"When the astral 1ife is over, the man dies t o that world in turn, and awakens in the mental world . . . His mental body is by no means fully developed; only those parts of it are really in action to their fullest extent which he has used in this altruistic manner. When he awakens again after the second death, his first sense is one of indescribable bliss and vitality - a feeling of such utter joy in living that he needs for the time nothing but just to live. Such bliss is of the essence of lif e in all the higher worlds of the system. Even astral life has possibilities of happiness far greater than anything that we can know in the dense body; but the heaven-life in the mental world is out of all proportion more blissful than the astral." (C. W. Leadbeater, Textbook of Theosophy, pp. 89-90) [25]

"And with regard to the true communion, that of soul with soul! That is closer, nearer, dearer than anything we know here, for, as we have seen, there is no barrier on the mental plane between soul and soul; exactly in proportion to the reality of soul-life in us is the reality of soul-communion there; the mental image of our friend is our own creation; his form as we knew and loved it; and his soul breathes through that form to ours just to the extent that his soul and ours can throb in sympathetic vibration." (Annie Besant, Ancient Wisdom, p. 158)

"The fifth subdivision of Kamaloka offers many new characteristics . . . Here are situated all the materialized heavens which play so large a part in popular religions all the world over. The happy hunting-grounds of the Red Indian..." (Annie Besant, Ancient Wisdom, p. 110) [26]