Matheson's version in Dreams

As the light grows in the spate, however, our narrator looks around and sees that all the people on the bus - all these dissatisfied quarrelsome people - "were all refractory faces, full not of possibilities, but of impossibilities" (Lewis 16). Yet, as the light grows, he catches sight of his own reflection, but his appearance is not revealed to the lector (Lewis 16). The significance of this moment only be have it offs clear at the hold back of the invention, which will be discussed later. But their faces of impossibilities suggests a conceptual conjunctive with the future in Matheson's Dreams.

In What Dreams May Come, Chris also begins the story as a dead person. Also as in Divorce he does not at first piss that he is, in fact, a ghost. He is insubstantial, as are the ghosts in The Great Divorce. One religious scholar, Archana Dongre, has likened Matheson's Summerland to the astral mats of westbound metaphysics, the Swarloka of Hinduism or the Bardos of Tibetan Buddhism (C9). In addition, Sydney Coale, writing for Hinduism Today, notes the examples of Hindu philosophical system and theology in Dreams. For example, she notes his reference to the lower realms of the astral plane and the energy rather than materialism of the heaven worlds (Coale 24). She also notes Matheson's translation of people's auras, the laws of karma and his understanding of the rules about reincarnation (Coale 24). Most notably, Coale traces to Hinduism M

Still, there is no doubt in Dreams that public is real. Instead when Chris goes to Heaven, cousin Albert, or Buddy, tells him that Heaven is a affirm of mind: "death is a refocusing of consciousness from bodily reality to mental" (Matheson 71). But Buddy also reveals, that in this story, "[d]eath is merely a continuation at another train" (Matheson 71). Notably, this is the complete opposite of Divorce.

Consequently, the important difference between Price's humor of the after- lifespan and Hume's philosophy of the self is that Price's concept is based on an unbodied face-to-face identity while Hume philosophizes that there is no personal identity without a human body in which to contribute experiences.

N one and only(a)theless, Hume's philosophy could be applied to the concept of resurrection as visualized in Dreams, if only very loosely. Each rebirth is a forgetting: "all memories of the previous life and the interval in afterlife are obliterated, a fresh set of mental impressions begun" (Matheson 273). Thus, one could argue that each successive life is merely a variation of Hume's sequence of perceptions. But Dreams clearly follows more near Price's concept of the afterlife. Divorce, on the other hand, could be said to come closer to Hume's philosophy if one is willing to deport the desire of Heaven as a physical place. This is Lewis' conception of it in Divorce. Heaven is what's real and we are, in fact, an incorporeal sequence of perceptions until we accept Heaven. Once in Heaven, however, we can perceive the external stimuli and objects that pretend us.

Similarly, the Bishop will not accept a Heaven in which he actually receives answers for his intellectual inquiries (Lewis 38). His pride in life was his intellectualism - his cleverness at asking questions he believed could never be answered. He cannot accept now a place where he actually receives those answers and so he goes back to Hell where he can deliver a paper on what capacity have happened had Christ not been cruc
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