can only separate those who love each other so far as their lower vehicles are concerned; the man living on earth, blinded by matter, feels separated from those who have passed onwards, but the Devachani, says H.P.  Blavatsky, has a complete conviction “that there is no such thing as Death at all”, having left behind it all those vehicles over which Death has power.  Therefore, to its less blinded eyes, its beloved are still with it; for it, the veil of matter that separates has been torn away.

A mother dies, leaving behind her little helpless children, whom she adores, perhaps a beloved husband also.  We say that her “Spirit” or Ego—­that individuality which is now wholly impregnated, for the entire Devachanic period, with the noblest feelings held by its late personality, i.e., love for her children, pity for those who suffer, and so on—­is now entirely separated from the “vale of tears,” that its future bliss consists in that blessed ignorance of all the woes it left behind ... that the post-mortem spiritual consciousness of the mother will represent to her that she lives surrounded by her children and all those whom she loved; that no gap, no link will be missing to make her disembodied state the most perfect and absolute happiness.[36]

And so again: 

As to the ordinary mortal his bliss in Devachan is complete.  It is an absolute oblivion of all that gave it pain or sorrow in the past incarnation, and even oblivion of the fact that such things as pain or sorrow exist at all.  The Devachani lives its intermediate cycle between two incarnations surrounded by everything it had aspired to in vain, and in the companionship of everything it loved on earth.  It has reached the fulfilment of all its soul-yearnings.  And thus it lives throughout long centuries an existence of unalloyed happiness, which is the reward for its sufferings in earth-life.  In short, it bathes in a sea of uninterrupted felicity spanned only by events of still greater felicity in degree.[37]

When we take the wider sweep in thought demanded by the Esoteric Philosophy, a far more fascinating prospect of persistent love and union between individual Egos rolls itself out before our eyes than was offered to us by the more limited creed of exoteric Christendom.  “Mothers love their children with an immortal love,” says H.P.  Blavatsky, and the reason for this immortality in love is easily grasped when we realise that it is the same Egos that play so many parts in the drama of life, that the experience of each part is recorded in the memory of the Soul, and that between the Souls there is no separation, though during incarnation they may not realise the fact in its fulness and beauty.