HELL AS PER DIVINE WISDOM
Erle Frayne D. Argonza / Ra
From negative elementals to negative humans, we cannot escape observing the attributes of negativity. We associate ‘negative’ to those manifest thought, feelings, and actions that are antisocial, hostile, sociopathic. We experience being with negative persons and we feel the dense energies resonating from them even if they don’t talk to us at all.
Such behavior, if persistent and recurring to the extent that it dominates one’s behavior totality or psyche (personality), constitutes the ‘demonic’ among humans. Among elementals or nature beings (devic world) they have their equivalents of negative beings whom ancient ones termed as asura.
What then happens to a negative person upon death? Do they go to ‘hell’? Is hell the same as the kama loka of the ancient Indians? What about Hades, is that a place (location) or a subjectivity, or is it highly destructive energy?
When a person persists on doing crimes incarnation after incarnation, this is what we get from Theos Sophia about their fate: their silver cord will be cut off in the long run, thus undercutting their lower selves or ‘ego’ from the imperishable atma-buddhi-manas upper triad. The cut-off ego will drift in the dense sphere of lower astral dimension and will eventually disintegrate.
Let us note the following quotation from the book The Key to Theosophy by H.P.Blavatsky regarding the subject.
ON THE FATE OF THE LOWER “PRINCIPLES”
ENQUIRER. You spoke of Kama-loka, what is it?
THEOSOPHIST. When the man dies, his lower three principles leave him for ever; i. e., body, life, and the vehicle of the latter, the astral body or the double of the living man. And then, his four principles — the central or middle principle, the animal soul or Kama-rupa, with what it has assimilated from the lower Manas, and the higher triad find themselves in Kama-loka. The latter is an astral locality, the limbus of scholastic theology, the Hades of the ancients, and, strictly speaking, a locality only in a relative sense. It has neither a definite area nor boundary, but exists within subjective space; i. e., is beyond our sensuous perceptions. Still it exists, and it is there that the astral eidolons of all the beings that have lived, animals included, await their second death. For the animals it comes with the disintegration and the entire fading out of their astral particles to the last. For the human eidolon it begins when the Atma-Buddhi-Manasic triad is said to “separate” itself from its lower principles, or the reflection of the ex-personality, by falling into the Devachanic state.
ENQUIRER. And what happens after this?
THEOSOPHIST. Then the Kama-rupic phantom, remaining bereft of its informing thinking principle, the higher Manas, and the lower aspect of the latter, the animal intelligence, no longer receiving light from the higher mind, and no longer having a physical brain to work through, collapses.
ENQUIRER. In what way?
THEOSOPHIST. Well, it falls into the state of the frog when certain portions of its brain are taken out by the vivisector. It can think no more, even on the lowest animal plane. Henceforth it is no longer even the lower Manas, since this “lower” is nothing without the “higher.”
ENQUIRER. And is it this nonentity which we find materializing in Seance rooms with Mediums?
THEOSOPHIST. It is this nonentity. A true nonentity, however, only as to reasoning or cogitating powers, still an Entity, however astral and fluidic, as shown in certain cases when, having been magnetically and unconsciously drawn toward a medium, it is revived for a time and lives in him by proxy, so to speak. This “spook,” or the Kama-rupa, may be compared with the jelly-fish, which has an ethereal gelatinous appearance so long as it is in its own element, or water (the medium’s specific AURA), but which, no sooner is it thrown out of it, than it dissolves in the hand or on the sand, especially in sunlight. In the medium’s Aura, it lives a kind of vicarious life and reasons and speaks either through the medium’s brain or those of other persons present. But this would lead us too far, and upon other people’s grounds, whereon I have no desire to trespass. Let us keep to the subject of reincarnation.
ENQUIRER. What of the latter? How long does the incarnating Ego remain in the Devachanic state?
THEOSOPHIST. This, we are taught, depends on the degree of spirituality and the merit or demerit of the last incarnation. The average time is from ten to fifteen centuries, as I already told you.
ENQUIRER. But why could not this Ego manifest and communicate with mortals as Spiritualists will have it? What is there to prevent a mother from communicating with the children she left on earth, a husband with his wife, and so on? It is a most consoling belief, I must confess; nor do I wonder that those who believe in it are so averse to give it up.
THEOSOPHIST. Nor are they forced to, unless they happen to prefer truth to fiction, however “consoling.” Uncongenial our doctrines may be to Spiritualists; yet, nothing of what we believe in and teach is half as selfish and cruel as what they preach.
ENQUIRER. I do not understand you. What is selfish?
THEOSOPHIST. Their doctrine of the return of Spirits, the real “personalities” as they say; and I will tell you why. If Devachan — call it “paradise” if you like, a “place of bliss and of supreme felicity,” if it is anything — is such a place (or say state), logic tells us that no sorrow or even a shade of pain can be experienced therein. “God shall wipe away all the tears from the eyes” of those in paradise, we read in the book of many promises. And if the “Spirits of the dead” are enabled to return and see all that is going on on earth, and especially in their homes, what kind of bliss can be in store for them?
[Philippines, 29 May 2011]
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