NECROSOPHIA 💀
The Philosophy of DEATH
There is no true life. Everything is death. Time itself requires the concept of death as all change is death; death as the endless chain of ceasing to be. In order to exist one must die. To define ones self one must have a limit. Limitedness leads unavoidably to death as that limit shatters in the cosmos that is fundamentally and factually, absolutely, in every moment ONE without the other.
The primary meaning of death has been found in every mythological structure. One could say that death makes possible the heroism of myth. Christ dies, Krishna dies, Osiris dies - who could avoid facing the reaper in front of whom even gods bow their heads? Of course, all of these stories continue: death is followed by a rebirth, and the power which was perfected "by making it as earth again" regains its crown. Without a doubt! Let it be far from us to insist that death is final or static. Unavoidable, absolutely, but final - never! Death swallows and gives birth again, in order to swallow again. In the endlessness of this cycle, in its unimaginable suffering without escape, echoes forever the laughter of Satan, and that laughter is the sweetness of death and pain." If there were a "good" law, a life without death, pleasure without suffering - regardless of the smallness of the possibility - then undoubtedly death could be feared and avoided. But when death is undeniably present in every molecule, yes, even within every fragment of the soul, can one do anything but laugh in front of that cosmic tyranny? When the glitter of that temporal ecstasy in the passing of centuries and millennia slowly fades away, moving ever closer to death, then is not death the great liberator, the inexhaustible source of the supreme delight? Eternal life has been gained in eternal dying. This, of course, requires the knowledge of the dual nature of death: on the one hand its omnipresence and, on the other hand, its fundamental emptiness." Total destruction is not possible, not for the body or for the soul. No blissful unconsciousness exists, but only the endless chain of dreamed worlds within the hem-folds of Maya - the great illusion.
That to live means to die unceasingly is a thing we must grasp eventually, for it is this union of life and death that the magician uses for both his own ascension and for the gradual development of the world surrounding him. Our little lives may be enough for us only to a certain point, and after that all of us will grow weary of the world: such is the blessing of Saturn, the Lord of Time. But in cyclic time even death is just another beginning, and therefore even this greatest weariness will disappear - in its time. Before that, not only man but the age of man must be able to perish, and that demands devotion, trust in death. The law of progression that requires the death of the weak will desolate this civilization of Christ as it has desolated the civilizations of Krishna and Osiris. Only the houses of our great cities will not remain to be surrounded by sand or covered by seas, for so fragile are the monuments of our civilization that they barely last one human generation, crumbling without the help of wind or fire, taking with them to oblivion the proof of the clumsy incompetence of their builders.
After Death
The parts of a dead human being may be identified easily as a body, ghost, specter, and spirit. Independent from the archaic and folkloric associations which they might raise, these particular titles are exact enough to transmit truthful meanings. Science knows the dissolution process of the body but it has no idea of the other aspects of the human being. The body and the ghost are, however, only two different sides of the same material human being, the coarsely physical part of the visible body and its ethereal double. The specter, on the other hand, belongs to the astral world (of emotions) and the spirit to the mental world (of intelligence). Death separates all these parts from each other: in the first phase the physical and the ethereal separate, then the ethereal and the astral, the astral and the mental, and finally the nucleus of the human being separates from the mental substance also, to the extent that it is form-bound. That which remains after these separations is the quintessence of man, the innermost being of his existence. If one has been able to understand and therefore to manifest this deepest self during his life - then he is immortal, for the innermost being never vanishes. If one has instead identified himself only with the formal side of existence in its material, emotional, and intellectual levels, it is not sensible to say that the particular person survives and can be reborn. Because of this the Dhammapada says: "Some people are born again; evil-doers go to hell; righteous people go to heaven" - and the one who has surrendered all of his yearnings will attain nirvâna.
When the body that has earlier transmitted the signs of a soul and consciousness is lying in front of us in silence, does it have any connection with the human being we knew in life? There is a certain connection. The spirit has been liberated from the body, but as long as the physical body is still working as the center of the lower magnetism of the spirit, the ethereal part of the body will remain in contact with our concrete world as a ghost in a near likeness to the living human. If this ghost is being drawn into action for some exceptionally powerful reason, it is possible for it to even influence physical objects to some extent. This influence is not wholly physical but happens through the magnetic effect following the concentration of will. In this way the deceased one can cause so-called paranormal phenomena, changes happening on the verge of matter which tell of the cooperation of outer consciousness: knockings, scratching, changes of temperature, influences in the electromagnetic fields.
Possibilities for this kind of influence end when the ghost - in other words the shade, or shape, the image of a physical body and more precisely its ideal image? - is destroyed, and this will happen when the physical flesh disappears. This connection between the ethereal and the visible physical form helps us to understand the magic of ancient Egypt, in which the dead body was preserved (embalmed) to keep the ethereal double in function. From a certain perspective the same also explains why the absence of burial for the body has always been believed to cause or enable the phenomena of haunting. In these cases, it happens simply that as the flesh and other soft tissue remain, not to mention the emotional bonds, there also remains the magnetic cohesion of the ethereal form, and the consciousness can stay close to earth. Whether this closeness to the earth is sympathetic or painful for the consciousness depends on other factors. If the image impressed into the brain at the final moment of death was peaceful and clear, there is nothing to be worried about. Yet if that image was colored by a strong astral impulse (non-spiritual emotional charge), this kind of ghost can suffer and bring about suffering when it contacts the material realm. Those cultures that have consciously aimed towards the spiritual world have mainly cremated their deceased. Today's common habit of earth burial represents a sort of middle path and makes the influence of the ethereal body in connection with the earth possible for some time.
In the end, when the ethereal form dissolves, when the soft tissue of the physical body is destroyed, the consciousness passes on to the astral world. This can happen much earlier too, for as the focus of the physical body is destroyed at the moment of death, the soul is theoretically free, and the consciousness can be born spontaneously into that "world" or to that "plane" of existence which is its true home. The physical body is a cross of sorts, an element of binding, and when that body's magnetic attraction towards consciousness breaks in death, the possibilities of the spirit change. If the consciousness has felt the physical life as closest to itself it will cling to the ethereal body. If, on the other hand, man has lived in his emotions, desires, dreams, or in blind faith, his consciousness will go quickly into the astral state and stay there for a long time. An intellectual man ascends quickly into the intellectual plane, and a spiritual man can truly achieve either a temporary or a lasting nirvana. This means that he is born into the reality of the absolute existence in which the illusory changes of the formal world no longer hinder the consciousness from partaking in all life in ways that his awakened soul see as most suitable, in ways that for the profane mind are as incomprehensible as God itself. As it has been said elsewhere, in the second book of Argarizim, at least a small part of any man is born to each different "level;' all the way from mechanical circulations of the physical life up to nirvana. But since the nucleus of human consciousness does not dissolve, there is no need to speak of an actual transmigration of the soul. That which is born of every man into the animal kingdom is never the mind one had when in life, excluding some very rare exceptions of nature.
Therefore, an average man spends a while as a ghost, observing the happenings of the physical world from the point of view of a bystander. Soon enough his interest will follow that direction to which his desires, hopes, and fears led him in life, and by discarding physical forms he goes through "the tunnel of afterlife" into the kamic state of the astral world and becomes a specter. Let it be said that naturally one does not feel his life to be in any way "spectral" in this phase but perceives his life to be based upon emotions that provide a very intense and nuanced reality. Whether this astral phase is more like hell, Hades, or a (formal) heaven depends on the nature of one's emotions in life.
Every emotion has its own thematics, its characteristic way of creating internal reality - or we can say the inverse, that every emotion we experience in our life comes from a different world and calls our soul to that world. Their multiplicity is as colorful as the spectrum of emotions on earth. It would be quite useless to describe the different states to which different emotions belong, for the reader having an artistic imagination can make a connection spontaneously, presumably with quite exact results, and for those not having that artistic instinct those images would seem to be either too fairytale-like or they would needlessly awaken purely formal associations. In any case, there is no reason to fixate upon this issue, for although thick volumes could be (and have been) written about the astral states of the afterlife, these details do not really benefit the reader. On the contrary, these kinds of descriptions lead one astray very easily. Those realities made by imagination are in fact spiritually empty and are formed out of dreams, fantasies, and nightmares even though the experiences of them are strong. They transform, and change, being very subjective and without much use for the serious student. Despite this, or precisely because of it, they interest many people greatly, and both the living and the dead spend considerable time in those areas of strong illusion.
When the consciousness endures again and again the emotional weight it has given birth to on earth, in other words, when it has paid its debt, when it has balanced the scales - "given account for every idle word;' we could say - the soul can then ascend to a level higher than the astral, the mental reality in which the intellect works brightly and without the heaviness of matter and form. This pure, clear state is that which has been called "heaven" or heavens in many cultures, and of which the theosophists use the name devachan, the abode of divine beings. In those bright spheres most, human souls spend a long and useful time assimilating every earthly day and moment lived into the consciousness, power, and virtue of one's own immortal soul - which are all one.
Excerpted from: 'FOSFOROS'
— Johannes Nefastos
Artwork - ARCORE
Edits - EV AKA VV🩸W 333 W🩸
