Up to the point of this re-arrangement of the matter of the desire
body, the post-mortem experience of all is much the same; it is a
"dreamy, peaceful semi-consciousness," as before said, and this, in
the happiest cases, passes without vivid awakening into the deeper
"pre-devachanic unconsciousness" which ends with the blissful wakening
in Devachan, for the period of repose that intervenes between two
incarnations. But as, at this point, different possibilities arise,
let us trace a normal uninterrupted progression in Kâmaloka, up to the
threshold of Devachan, and then we can return to consider other
classes of circumstances.

If a person has led a pure life, and has steadfastly striven to rise
and to identify himself with the higher rather than the lower parts of
his nature, after shaking off the dense body and the etheric double,
and after Prâna has re-mingled with the ocean of Life, and he is
clothed only with the Kâma Rûpa, the passional elements in him, being
but weak and accustomed to comparatively little activity, will not be
able to assert themselves strongly in Kâmaloka. Now during earth-life
Kâma and the Lower Manas are strongly united and interwoven with each
other; in the case we are considering Kâma is weak, and the Lower
Manas has purified Kâma to a great extent. The mind, woven with the
passions, emotions, and desires, has purified them, and has
assimilated their pure part, absorbed it into itself, so that all that
is left of Kâma is a mere residue, easily to be gotten rid of, from
which the Immortal Triad can readily free itself. Slowly this Immortal
Triad, the true Man, draws in all his forces; he draws into himself
the memories of the earth-life just ended, its loves, its hopes, its
aspirations, and prepares to pass out of Kâmaloka into the blissful
rest of Devachan, the "abode of the Gods", or as some say, "the land