The Rosicrucian Mysteries Part 7

"I know that only with the greatest difficulty shall I be enabled to express to you my sensations when I fully realized that I had awakened to a new life. All was still, no sound broke the silence.

Darkness had surrounded me. In fact, I seemed to be enveloped in a heavy mist, beyond which my gaze could not penetrate. Soon in the distance I discerned a faint glimmer of light, which slowly approached me, and then, to my wonder and joy, I beheld the face of her who had been my guiding star in the early days of my earth life."

One of the saddest sights witnessed by the seer at a death-bed is the tortures to which we often subject our dying friends on account of ignorance of how to care for them in that condition. We have a science of birth; obstetricians who have been trained for years in their profession and have developed a wonderful skill, a.s.sist the little stranger into this world. We have also trained nurses attendant upon mother and child, the ingenuity of brilliant minds is focused upon the problem of how to make maternity easier, neither pains nor money are spared in these beneficent efforts for one whom we have never seen, but when the friend of a lifetime, the man who has served his kind well and n.o.bly in profession, state, or church, is to leave the scene of his labors for a new field of activity, when the woman-who has labored to no less good purpose in bringing up a family to take its part in the world's work-has to leave that home and family, when one whom we have loved all our lives is about to bid us the final farewell, we stand by utterly at a loss how to help; perhaps we even do the very things most detrimental to the comfort and welfare of the departing one.

Probably there is no form of torture more commonly inflicted upon the dying than that which is caused by administering stimulants. Such potions have the effect of drawing a departing spirit into its body with the force of a catapult, to remain and to suffer for sometime longer. Investigators of conditions beyond have heard many complaints of such treatment. When it is seen that death must inevitably ensue, let not selfish desire to keep a departing spirit a little longer prompt us to inflict such tortures upon it. The death chamber should be a place of the utmost quiet, a place of peace and of prayer, for at that time, and _for three and one-half days after the last breath_, the spirit is pa.s.sing through a Gethsemane and needs all the a.s.sistance that can be given. The value of the life that has just been pa.s.sed depends greatly upon conditions which then prevail about the body; yes even the conditions of its future life are influenced by our att.i.tude during that time, so that if ever we were our brother's keeper in life, we are a thousand times more so at death.

Post-mortem examinations, embalming and cremation during the period mentioned, not only disturb the pa.s.sing spirit mentally, but are productive of a certain amount of pain, for there is still a slight connection with the discarded vehicle. If sanitary laws require us to prevent decomposition while thus keeping the body for cremation, it may be packed in ice till the three and one-half days have pa.s.sed. After that time the spirit will not suffer, no matter what happens to the body.

_The Panorama of a Past Life._

No matter how long we may keep the spirit from pa.s.sing out however, at last there will come a time when no stimulant can hold it and the last breath is drawn. Then the silver cord, of which the Bible speaks, and which holds the higher and the lower vehicles together, snaps in the heart and causes that organ to stop. That rupture releases the vital body, and that with the desire body and mind float above the visible body for from one to three and one-half days while the spirit is engaged in reviewing the past life, an exceedingly important part of its post-mortem experience. Upon that review depends its whole existence from death to a new birth.

The question may arise in the student's mind: How can we review our past life from the cradle to the grave when we do not even remember what we did a month ago, and to form a proper basis for our future life, this record ought to be very accurate, but even the best memory is faulty? When we understand the difference between the conscious and sub-conscious memory and the manner in which the latter operates, the difficulty vanishes. This difference and the manner in which the sub-conscious memory keeps an accurate record of our life experiences may be best understood by an ill.u.s.tration, as follows: When we go into a field and view the surrounding landscape, vibrations in the ether carry to us a picture of everything within the range of our vision. It is as sad as it is true however, that "we have eyes and see not," as the Savior said. These vibrations impinge upon the retina of our eyes, even to the very smallest details, but they usually do not penetrate to our consciousness, and therefore are not remembered. Even the most powerful impressions fade in course of time so that we cannot call them back at will when they are stored in our conscious memory.

When a photographer goes afield _with his camera_ the results which he obtains are different. The ether vibrations emanating from all things upon which his camera is focused, transmit to the sensitive plate an impression of the landscape true to the minutest detail, and, mark this well, this true and accurate picture is in no wise dependent upon whether the photographer is observant or not. It will remain upon the plate and may be reproduced under proper conditions. Such is the subconscious memory, and it is generated automatically by each of us during every moment of time, independently of our volition, in the following manner.

From the first breath which we draw after birth to our last dying gasp, we inspire air which is charged with pictures of our surroundings, and the same ether which carries that picture to the retina of our eye, is inhaled into our lungs where it enters the blood. Thus it reaches the heart in due time. In the left ventricle of that organ, near the apex, there is one little atom which is particularly sensitized, and which remains in the body all through life. It differs in this respect from all other atoms which come and go, for it is the particular property of G.o.d, and of a certain spirit. This atom may be called the book of the Recording Angel, for as the blood pa.s.ses through the heart, cycle after cycle, the pictures of our good and evil acts are inscribed thereon to the minutest detail.

This record may be called the sub-conscious memory. It forms the basis of our future life when reproduced as a panorama just subsequent to death. By removal of the seed atom-which corresponds to the sensitized plate in a camera,-the reflecting ether of the vital body serves as a focus, and as the life unrolls slowly backwards from death to birth the pictures thereof are etched into the desire body which will be our vehicle during our sojourn in purgatory and the first heaven where evil is eradicated and good a.s.similated, so that in a future life the former may serve as _conscience_ to withhold the man from repeating mistakes of the past, and the latter will spur us to greater good.

A phenomenon similar to the panorama of life usually takes place when a person is drowning. People who have been resuscitated speak of having seen their whole life _in a flash_. That is because under such conditions the vital body also leaves the dense body. Of course there is no rupture of the silver cord, or life could not be restored. Unconsciousness follows quickly in drowning, while in the usual post-mortem review the consciousness continues until the vital body collapses in the same manner that it does when we go to sleep. Then consciousness ceases for a while and the panorama is terminated. Therefore also the time occupied by the panorama varies with different persons, according to whether the vital body was strong and healthy, or had become thin and emaciated by protracted illness. The longer the time spent in review, and the more quiet and peaceful the surroundings, the deeper will be the etching which is made in the desire body. As already said, that has a most important and far reaching effect, for then the sufferings which the spirit will realize in purgatory on account of bad habits and misdeeds will be much more keen than if there is only a slight impression, and in a future life the still small voice of conscience will warn so much more insistently against mistakes which caused sufferings in the past.

When conditions are such at the time of death that the spirit is disturbed by outside conditions, for instance the din and turmoil of a battle, the harrowing conditions of an accident or the hysterical wailings of relatives, the distraction prevents it from realizing an appropriate depth in the etching upon the desire body. Consequently its post-mortem existence becomes vague and insipid, the spirit does not harvest fruits of experience as it should have done had it pa.s.sed out of the body in peace and under normal conditions. It would therefore lack incentive to good in a future life, and miss the warning against evil which a deep etching of the panorama of life would have given. Thus its growth would be r.e.t.a.r.ded in a very marked degree, but the beneficent powers in charge of evolution take certain steps to compensate for our ignorant treatment of the dying and other untoward circ.u.mstances mentioned. What these steps are, we shall discuss when considering the life of children in heaven, for the present let it be sufficient to say that in G.o.d's kingdom every evil is always trans.m.u.ted to a greater good though the process may not be at once apparent.

_Purgatory._

During life the collapse of the vital body at night terminates our view of the world about us, and causes us to lose ourselves in unconsciousness of sleep. When the vital body collapses just subsequent to death, and the panorama of life is terminated, we also lose consciousness for a time which varies according to the individual. A darkness seems to fall upon the spirit, then after a while it wakes up and begins dimly to perceive the light of the other world, but is only gradually accustomed to the altered conditions. It is an experience similar to that which we have when coming out of a darkened room into sunlight, which blinds us by its brilliancy, until the pupils of our eyes have contracted so that they admit a quant.i.ty of light bearable to our organism.

If under such a condition we turn momentarily from the bright sunlight and look back into the darkened room, objects there will be much more plain to our vision than things outside which are illumined by the powerful rays of the sun. So it is also with the spirit, when it has first been released from the body it perceives sights, scenes and sounds of the material world, which it has just left, much more readily than it observes the sights of the world it is entering. Wordsworth in his Ode to Immortality noted a similar condition in the case of new-born children, who are all clairvoyant and much more awake to the spiritual world than to this present plane of existence. Some lose the spiritual sight very early, others retain it for a number of years and a few keep it all through life, but as the birth of a child is a death in the spiritual world and it retains the spiritual sight for a time, so also death here is a birth upon the spiritual plane, and the newly dead retain a consciousness of this world for some time subsequent to demise.

When one awakes in the Desire World after having pa.s.sed through aforementioned experiences, the general feeling seems to be one of relief from a heavy burden, a feeling perhaps akin to that of a diver encased in a heavy rubber suit, a weighty bra.s.s helmet upon his head, leaden soles under his feet and heavy weights of lead upon his breast and back, confined in his operations on the bottom of the ocean by a short length of air tube, and able only to move clumsily with difficulty. When after the day's work such a man is hauled to the surface, and divests himself of his heavy garments and he moves about with the facility we enjoy here, he must surely experience a feeling of great relief. Something like that is felt by the spirit when it has been divested of the mortal coil, and is able to roam all over the globe instead of being confined to the narrow environment which bound it upon earth.

There is also a feeling of relief for those who have been ill. Sickness, such as we know it, does not exist there. Neither is it necessary to seek food and shelter, for in that world there is neither heat nor cold.

Nevertheless, there are many in the purgatorial regions who go to all bothers of housekeeping, eating and drinking just as we do here. George Du Maurier in his novel "Peter Ibbetson" gives a very good idea of this condition in the life lived between the hero and the Countess of Towers.

This novel also ill.u.s.trates splendidly what has been said of the sub-conscious memory, for Geo. Du Maurier has somewhere, somehow discovered an easy method which anyone may apply to do what he calls "dreaming true." By taking a certain position in going to sleep, it is possible, after a little practice, to compel the appearance, in a dream, of any scene _in our past life_ which we desire to live over again. The book is well worth reading on that account.

When a fiery nebula has been formed in the sky and commences to revolve, a little matter in the center where motion is slowest commences to crystallize. When it has reached a certain density it is caught in the swirl, and whirled nearer and nearer to the outward extremity of what has, by that time, become the equator of a revolving globe. Then it is hurled into s.p.a.ce and discarded from the economy of the revolving sun.

This process is not accomplished automatically as scientists would have us believe,-an a.s.sertion which has been proven in _The Rosicrucian Cosmo Conception_ and other places in our literature. Herbert Spencer also rejected the nebular theory because it required a First Cause, which he denied, though unable to form a better hypothesis of the formation of solar systems,-but it is accomplished through the activity of a Great Spirit, which we may call G.o.d or by any other name we choose. As above, so below, says the Hermetic axiom. Man, who is a lesser spirit, also gathers about himself spirit-substance, which crystallizes into matter and becomes the visible body which the spiritual sight reveals as placed inside an aura of finer vehicles. The latter are in constant motion. When the dense body is born as a child it is extremely soft and flexible.

Childhood, youth, maturity and old age are but so many different stages of crystallization, which goes on until at last a point is reached where the spirit can no longer move the hardened body and it is thrown out from the spirit as the planet is expelled from the sun. That is death!-the commencement of a disrobing process which continues in purgatory. The low evil pa.s.sions and desires we cultivated during life have crystallized the desire stuff in such a manner that that also must be expelled. Thus the spirit is purged of evil under the same law that a sun is purged of the matter which later forms a planet. If the life lived has been a reasonably decent one, the process of purgation will not be very strenuous nor will the evil desires thus expurgated persist for a long time after having been freed, but they quickly disintegrate. If, on the other hand, an extremely vile life has been led, the part of the expurgated desire nature may persist even to the time when the spirit returns to a new birth for further experience. It will then be attracted to him and haunt him as a demon, inciting him to evil deeds which he himself abhors. The story of Dr. Jekyll and Mr. Hyde is not a mere fanciful idea of Robert Louis Stevenson, but is founded upon facts well known to spiritual investigators. Such cases are extremes of course, but they are nevertheless possible and we have unfortunately laws which convert such possibilities to probabilities in the case of a certain cla.s.s of so-called criminals. We refer to laws which decree capital punishment as penalty of murder.

When a man is dangerous he should of course be restrained, but even apart from the question of the moral right of a community to take the life of anyone-which we deny-society by its very act of retaliatory murder defeats the very end it would serve, for if the vicious murderer is restrained under whatever discipline is necessary in a prison for a number of years until his natural death, he will have forgotten his bitterness against his victim and against society, and when he stands as a free spirit in the Desire World, he may even by prayer have obtained forgiveness and have become a good Christian. He will then go on his way rejoicing, and will in the future life seek to help those whom he hurt here.

When society retaliates and puts him to a violent death shortly after he has committed the crime, he is most likely to feel himself as having been greatly injured, and not without cause. Then such a character will usually seek to "get even" as he calls it, he will go about for a long time inciting others to commit murder and other crimes. Then we have an epidemic of murders in a community, a condition not infrequent.

The regicide in Servia shocked the Western World by wiping out an entire royal house in a most shockingly b.l.o.o.d.y manner, and the Minister of the Interior was one of the chief conspirators. Later he wrote his memoirs, and therein he writes that whenever the conspirators had tried to win anyone as a recruit, they always succeeded when they burned incense. He did not know why, but simply mentioned it as a curious coincidence. To the mystic investigator the matter is perfectly clear. We have shown the necessity of having a vehicle made of the materials of any world wherein we wish to function. We usually obtain a physical vehicle by going through the womb, or perhaps in a few special cases from a particularly good materializing medium, but where it is only necessary to work upon the brain and influence someone else to act, we need but a vehicle made of such ether as may be obtained from fumes of many different substances.

Each kind attracts different cla.s.ses of spirits, and there is no doubt that the incense burned at meetings where the conspirators were successful was of a low and sensual order and attracted spirits who had a grudge against humanity in general and the King of Servia in particular. These malcontents were unable to injure the King himself, but used a subtle influence which helped the conspirators in their work. The released murderer who has a grudge against society on account of his execution, may enter low gambling saloons where the fumes of liquor and tobacco furnish ample opportunity for working upon the cla.s.s of people who congregate in such places, and the man whose spiritual sight has been developed is often sadly impressed when he sees the subtle influences to which those who frequent such places are exposed. It is a fact of course that a man must be of a low caliber to be influenced by low thoughts, and that it is as impossible to incite a person of benevolent character to do murder-unless we put him into a hypnotic sleep-as to make a tuning fork which vibrates to C sing by striking another attuned to the key of G, but the thoughts of both living and dead constantly surround us, and no man ever thought out a high spiritual philosophy under the influence of tobacco fumes or while imbibing alcoholic stimulants. Were capital punishment, newspaper notoriety of criminals, the _manufacture_ of liquor and tobacco eliminated from society, the gun factories would soon cease to advertise and go out of business along with most of the locksmiths. The police force would decrease, so would jails and taxes would be correspondingly minimized.

When a person enters purgatory he is exactly the same person as before he died. He has just the same appet.i.tes, likes and dislikes, sympathies and antipathies, as before. There is one important difference, however, namely, that _he has no dense body wherewith to gratify his appet.i.tes_.

The drunkard craves drink, in fact, far more than he did in this life, but has no stomach which can contain liquor and cause chemical combustion necessary to bring about the state of intoxication in which he delights.

He may and does enter saloons, where he interpolates his body into the body of a physical drunkard, so that he may obtain his desires at second hand as it were, he will incite his victim to drink more and more. Yet there is no true satisfaction. He sees the full gla.s.s upon the counter but his spirit hand is unable to lift it. He suffers tortures of Tantalus until in time he realizes the impossibility of gratifying his base desire.

Then he is free to go on so far as that vice is concerned. He has been purged from that evil without intervention of an angry deity or a conventional devil with h.e.l.l's flames and pitchfork to administer punishment, but under the immutable law that as we sow so shall we reap, he has suffered exactly according to his vice. If his craving for drink was of a mild nature, he would scarcely miss the liquor which he cannot there obtain. If his desires were strong and he simply lived for drink, he would suffer veritable tortures of h.e.l.l without need of actual flames.

Thus the pain experienced in eradication of his vice would be exactly commensurate with the energy he had expended upon contracting the habit, as the force wherewith a falling stone strikes the earth is proportionate to the energy expended in hurling it upwards into the air.

Yet it is not the aim of G.o.d to "get even;" _love_ is higher than _law_ and in His wonderful mercy and solicitude for our welfare He has opened the way of repentance and reform whereby we may obtain forgiveness of sin, as taught by the Lord of Love: the Christ. Not indeed contrary to law, for His laws are immutable, but by application of a higher law, whereby we accomplish here that which would otherwise be delayed until death had forced the day of reckoning. The method is as follows:

In our explanation concerning the sub-conscious memory we noted that a record of every act, thought and word is transmitted by air and ether into our lungs, thence to the blood, and finally inscribed upon the tablet of the heart:-a certain little _seedatom_, which is thus the book of Recording Angels. It was later explained how this panorama of life is etched into the desire body and forms the basis of retribution after death. When we have committed a wrong and our conscience accuses us in consequence, and this accusation is productive of sincere repentance _accompanied by reform_, the picture of that wrong act will gradually fade from the record of our life, so that when we pa.s.s out at death it will not stand accusingly against us. We noted that the panorama of life unwinds backwards just after death. Later, in the purgatorial life it again pa.s.ses before the spiritual vision of the man, who then experiences the exact feeling of those whom he has wronged. He seems to lose his own ident.i.ty for the time being, and a.s.sumes the condition of his one time victim, he experiences all the mental and physical suffering himself which he inflicted upon others. Thus he learns to be merciful instead of cruel, and to do right instead of wrong in a future life. But if he awakens to a thorough realization of a wrong previous to his death, then, as said, the feeling of sorrow for his victim and the rest.i.tution or redress which he gives of his own free will, make the suffering after death unnecessary, hence-"his sin is forgiven."

The Rosicrucian Mystery teaching gives a scientific method whereby an aspirant to higher life may purge himself continually, and thus be able to entirely avoid existence in purgatory. Each night after retiring the pupil reviews his life during the past day _in reverse order_. He starts to visualize as clearly as possible the scene which took place just before retiring. He then endeavors to impartially view his actions in that scene examining them to see whether he did right or wrong. If the latter, he endeavors to _feel and realize as __ vividly as possible_ that wrong. For instance, if he spoke harshly to someone, and upon later consideration finds it was not merited, he will endeavor to _feel_ exactly as that one felt whom he wronged and at the very earliest opportunity to apologize for the hasty expression. Then he will call up the next scene in backward succession which may perhaps be the supper table. In respect of that scene he will examine himself as to whether he ate to live, sparingly and of foods prepared without suffering to other creatures of G.o.d, (such as flesh foods that cannot be obtained without taking life). If he finds that he allowed his appet.i.te to run away with him and that he ate gluttonously, he will endeavor to overcome these habits, for to live a clean life we must have a clean body and no one can live to his highest possibilities while making his stomach a graveyard for the decaying corpses of murdered animals. In this respect there occurs to the writer a little poem by Ella Wheeler Wilc.o.x:

"I am the voice of the voiceless; Through me the dumb shall speak, Till a deaf world's ear Shall be made to hear The wrongs of the wordless weak.

The same force formed the sparrow That fas.h.i.+oned man the king; The G.o.d of the whole Gave a spark of soul To furred and feathered thing.

And I am my brother's keeper And I will fight his fight, And speak the word For beast and bird Till the world shall set things right.

Thus the pupil will continue to review each scene _in reverse order_ from night till morning, and to _feel really sorry_ for whatever he has done amiss. He will not neglect to _feel glad_ either when he comes to a scene where he has done well, and _the more intensely he can feel, the more thoroughly he will eradicate the record upon the tablet of the heart and sharpen his conscience_, so that as time goes on from year to year, he will find less cause for blame and enhance his soul power enormously. Thus he will grow in a measure impossible by any less systematic method, and there will be no necessity for his stay in purgatory after death.

This evening exercise and another, for the morning, if persistently performed day by day, will in time awaken the spiritual vision as they improve life. This matter has, however, been so thoroughly treated in number 11 of the lecture series: "_Spiritual Sight and Insight; its safe culture and control_," that it is unnecessary to dwell upon the matter further in this place.

_The First Heaven._

In the first heaven, which is located in the higher regions of the Desire World, the panorama of life again unrolls and reveals every scene where we aimed to help or benefit others. They were not felt at the time the spirit was in the lower regions, for higher desires cannot express themselves in the coa.r.s.e matter composing the lower regions of the Desire World, but when the spirit ascends to the first heaven it reaps from each scene all the good which it expressed in life. It will feel the grat.i.tude poured out by those whom it helped; if it comes to a scene where itself received a favor from others _and was grateful_, it will experience the grat.i.tude anew. The sum of all these feelings is there amalgamated into the spirit to serve in a future life as incentives to good.

Thus, the soul is purged from evil in purgatory, and strengthened in good in the first heaven. In one region the extract of sufferings become _conscience_ to deter us from doing wrong, in the other region the quintessence of good is trans.m.u.ted to _benevolence_ and altruism which are the basis of all true progress. Moreover, purgatory is far from being a place of _punishment_, it is perhaps the most beneficent realm in nature, for _because of purgation we are born innocent_ life after life. The tendencies to commit the same evil for which we suffered remain with us and temptations to commit the same wrongs will be placed in our path until we have consciously overcome the evil here; temptation is not sin, however, the sin is in yielding.

Among the inhabitants of the invisible world there is one cla.s.s which lives a particularly painful life, sometimes for a great many years, namely, the suicide who tried to play truant from the school of life. Yet it is not an angry G.o.d or a malevolent devil who administers punishment, but an immutable law which proportions the sufferings differently to each individual suicide.

We learned previously, when considering the World of Thought, that each form in this visible world has its archetype there,-a vibrating hollow mold which emits a certain harmonious sound; that sound attracts and forms physical matter into the shape we behold, much in the same manner as when we place a little sand upon a gla.s.s plate and rub the edge with a violin bow, the sand is shaped into different geometrical figures which change as the sound changes.

The little atom in the heart is the sample and the center around which the atoms in our body gather. When that is removed at death, the center is lacking, and although the archetype keeps on vibrating until the limit of the life has been reached-as also previously explained,-no matter can be drawn into the hollow shape of the archetype and therefore the suicide feels a dreadful gnawing pain as if he were hollowed out, a torture which can only be likened to the pangs of hunger. In his case, the intense suffering will continue for exactly as many years as he should have lived in the body. At the expiration of that time, the archetype collapses as it does when death comes naturally. Then the pain of the suicide ceases, and he commences his period of purgation as do those who die a natural death.

But the memory of sufferings experienced in consequence of the act of suicide will remain with him in future lives and deter him from a similar mistake.

In the first heaven there is a cla.s.s who have not had any purgatorial existence and who lead a particularly joyous life: the children. Our homes may be saddened almost beyond endurance when the little flower is broken and the suns.h.i.+ne it brought has gone. But could we see the beautiful existence which these little ones lead, and did we understand the great benefits which accrue to a child from its limited stay there, our sorrow would be at least ameliorated in a great measure, and the wound upon our heart would heal more quickly. Besides, as nothing else in the world happens without a cause, so there is also a much deeper cause for infant mortality than we are usually aware of, and as we awake to the facts of the case, we shall be able to avoid in future the sorrow incident to loss of our little ones.

To understand the case properly we must revert to the experiences of the dying in the death hour. We remember that the panorama of the past life is etched upon the desire body during a period varying from a few hours to three and one-half days, just subsequent to demise. We recall also, that upon the depth of this etching depends the clearness of the picture, and that the more vivid this panorama of life, the more intensely will the spirit suffer in purgatory and feel the joys of heaven; also, that the greater the suffering in purgatory the stronger the conscience in the next life.

It was explained how the horrors of death upon the battlefield, in an accident or other untoward circ.u.mstances would prevent the spirit from giving all its attention to the panorama of life with the result that there would be a light etching in the desire body, followed by a vague and insipid existence in purgatory and the first heaven. It was also stated that hysterical lamentations in the death chamber would produce the same effect.

A spirit which had thus escaped suffering proportionate to its misdeeds, and which had not experienced the pleasure commensurate with the good it had done, would not in a future life have as well developed a conscience as it ought to have, nor would it be as benevolent as it ought to be, and therefore the life, terminated under conditions over which the spirit had no control, would be partly wasted. The Great Leaders of humanity therefore take steps to counteract such a calamity and prevent an injustice. The spirit is brought to birth, caused to die in childhood, it re-enters the Desire World and in the first heaven it is taught the lessons of which it was deprived previously.

As the first heaven is located in the Desire World,-which is the realm of light and color,-where matter is shaped most readily by thought, the little ones are given wonderful toys impossible of construction here. They are taught to play with _colors which work upon their moral character_ in exactly the manner each child requires. Anyone who is at all sensitive is affected by the color of his clothing and surroundings. Some colors have a depressing effect, while others inspire us with energy, and others again soothe and comfort us. In the Desire World the effect of colors is much more intense, they are much more potent factors of good and evil there than here, and in this color play, the child imbibes unconsciously the qualities which it did not acquire on account of accident or lamentations of relatives. Often it also falls to the lot of such relatives to care for a child in the invisible world, or perhaps to give it birth and see it die. Thus they receive just retribution for the wrong committed. As wars cease, and man learns to be more careful of life, and also how to care for the dying, infant mortality, which now is so appalling, will decrease.

_The Second Heaven._