The Rosicrucian Mysteries by Max Heindel (ereader android TXT) 📖
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Yet it is not the aim of God to “get even;” love is higher than law and in His wonderful mercy and solicitude for our welfare He has [pg 169] 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 pass 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 [pg 170] life it again passes 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 identity for the time being, and assumes 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 restitution 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 [pg 171] 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 God, (such as flesh foods that cannot be obtained without taking life). If he finds that he allowed his appetite 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 Wilcox:
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 [pg 173] 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 coarse 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 gratitude 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 gratitude anew. The sum of all these feelings is there amalgamated into the spirit to serve in a future life as incentives to good.
[pg 174]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 transmuted 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 class 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 God 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 [pg 175] 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 glass 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 [pg 176] 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 class 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 sunshine 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 [pg 177] 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 circumstances 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 [pg 178] take steps to counteract such a calamity and prevent an injustice.
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