This book is recommended to all who fear death.
It is usual to represent death in the figure of a bare skeleton, armed with a sickle and provided with an hourglass. In fact, Death opens the door of a marvelous, marvelous, grandiose, more splendid than our imaginations. It is just the change of a state of consciousness and nothing more. And to exemplify it would be comparable to a caterpillar that emerges from the cocoon and through its wings flies free.
However, for those who commit suicide, unfortunately they will suffer a lot, besides accumulating a heavy karma and suffering for the next existences ….
Because the vital fluid for someone who commits suicide is accumulated.
Besides having trouble getting rid of his own body, where the person feels all the sensations in the grave, even after she has managed to get rid of the remains.
It’s like the battery of a cell phone that does not unload just because the cell phone broke.
Matter does not exist. As many physicists prove through the atom, everything in the universe is made of energy.
In addition to realizing that the life she tried to exterminate did not cease, the consequences of this act may lead the person who commited suicide to madness, even though she is dead.
If someone has suicidal thoughts, please get help.
If it is not possible, please send an email that I will try to answer and help in some way.
Many hugs, Miss Froggy
Book: Life and death Author:Paul Bodier
Title of the original in French (La vie et la mort)
Life and death
It is customary to represent Death under the figure of an emaciated skeleton, armed with a sickle and armed with an hourglass. Free then lies the course to man’s imagination to make of this figure a symbol of astonishment and terror, for this ghastly specter encloses all that death can present as dreadful.
It is the ignoble reaper that, when the hourglass indicates that the hour that fate has struck, kills with its terrible weapon, inexorably and without pity, the human lives. Young and old, rich and poor, healthy and sick, everyone must be struck by it and lie on the ground side by side. And as the ranks of the victims lengthen, the macabre specter looks on with a horrible rite,
The satisfaction of having fulfilled and of fulfilling, incessantly and without respite, his lugubrious task.
Presented in this form, the symbol of Death has no doubt attractive, and we withdraw with terror as quickly as possible, but its true interpretation, based on occult science, is very different and immediately takes away everything from it. That may disgust us.
The hourglass indicates, of course, that the hour sounded. The running sand means that our existence is measured. It is, in fact, the possibilities that we are enabled to progress. When these possibilities are exhausted, it would be of no use for us to remain here on earth any longer, and then we must take care of reaping the fruit of our lived experiences in order to nourish ourselves spiritually, and after we have enriched ourselves with it, to prepare a new existence , Which will provide other opportunities for progress.
The hour sounds to us, but the harvest time of the harvest season is what the sickle indicates. This, in this case, ceases to be a terrible weapon to be the instrument the reaper uses to cut the mature ears. The other reaper is not that permanent individuality, whose life can not have an end, since it is an integral part of the One, Universal Life that manifests itself in a very vast series of successive existences.
What is harvested is the fruit of the experiences lived in the physical body, that is, what subsists after being stripped of all accessory details. This fruit symbolically indicates the skeleton, the most enduring part of the physical body, which hangs when all else has disappeared.
Once the end of our present existence is reached, we are called to other activities in the invisible worlds, where our physical body would be of no use to us; That’s why it’s important that we abandon it as we put aside some old clothes that have made their time and that we can no longer serve.
I will endeavor to make comprehensible, as simply as possible, the mechanism of this separation which many seers could at all times observe.
The different descriptions, obtained in different places and at different times, are all concordant. On this point, then, occult science provides us with proofs of undisputed value.
Death, or, as Spiritists say, disincarnation, merely passing from one state to another state, is an act infinitely more complex and more extensive than is commonly thought.
In fact, death develops in time and comprises a whole succession of phenomena, but since these, for the most part, escape direct observation and, as on the other hand, are almost always misinterpreted, death is usually considered a sudden act , Suddenly determining a total modification in the conditions of the existence of being.
Absolutely inaccurate is this way of seeing that stems from a deep, due error; In large part, to the current ignorance about the nature of the various constitutive elements of the human being and about the complexity of their synthesis.
If, for all, the broad lines of the death process are identical, the same is not the case with regard to the circumstances of detail, so much so that one can say that each one has “his death”, being a function of one Set of contingencies and conditions that play a more or less important role in the unfolding of phenomena.
The main ones are:
The age of the deceased;
The nature of the trespasse (long, short illness or abrupt accident);
The mode of destruction of the corpse (burial or incineration);
The evolutionary state;
The last concerns;
The greater or lesser attachment to earthly life;
The nature of habitual aspirations, etc.
Such are the multiple elements which, by their combinations, render the individual conditions of passage from one form of life to another form of life
Even taking into account the age and nature of death, we are faced with very different conditions.
It is known that a long illness insensibly prepares the detachment of the superior vehicles, and if the one affected by this illness is a very old person, in which the physical cells have suffered, in the years of old age, changes more or less deep, well It will be understood that what we call death will be easier for an old man than for a young man full of life, than a sudden death. Whereas, in the first case, the subtle vehicles detach themselves from the physical body as the ripe fruit of the branch where it hung, in the second there will be resistances similar to those found by those who want to remove from their core the pulp of a green fruit.
We can, therefore, regard old age and sickness as conditions of some sort preparatory and favorable to the sudden crisis of death. We will even say that in this case the phenomenon of death begins its “processus” before the apparent rupture of the physical ties, since, while still alive on the earth plane, the individual prepares unconsciously for the departure, thus realizing, in advance, A part of the phenomena correlative to the passage from one world to the other.
It follows that, having fulfilled certain obligations, the old man, who succumbs to a long illness, finds himself in very different conditions from the young man who had died a fatal accident.
Now, if we only take into account the age and nature of the death, we can imagine what will happen when the beliefs (conscious or unconscious) intervene, the way the corpse is destroyed, the evolutionary state, the deep aspirations , Etc., other factors that all exert a certain action on the states of consciousness of being at the time of trespasse and that
They act thus, more or less deeply, on the march of the phenomenon.
Before we examine what tradition teaches us about breaking physical ties, let us first remember what death is considered from the point of view of legal medicine.
The signs of death are immediate or mediate. Here are the first ones: stopping the heart and circulation, dilating the pupil, viscous screen on the cornea, sinking of the eyeball.
These are just a probability. The second ones: cadaveric rigidity, cooling, putrefaction, which only occur after more or less time has elapsed, are the only ones that can give the certainty that, however, it will only be truly absolute with putrefaction.
In fact, death is essentially characterized by the disappearance of vital “processes”, but even when all respiratory movement ceases, when cardiac contractions have completely disappeared, the vital “processes” are no longer present.
In the human being and in the higher animals, the cessation of the great organic functions does not entail the immediate cessation of the vital manifestations; The muscles of relationship life can still contract, as Brown Sequard has so well demonstrated. And in addition to these exceptional facts, the smooth fibers of the intestine show increased excitability, the vibrating lashes, which form the mucous membranes of the airways, continue their rhythmic movements, the leukocytes in the blood perform movements for many hours and sometimes for many Days; Finally the glandular cells continue to exert their chemical functions.
As can be seen, it is only from the point of view of legal medicine that the time of death can be determined very closely, the same is no longer the case when one considers the phenomenon from an essentially physiological point of view, and in this respect, this is what Occult tradition.
When the hour of death rings, the coarser atoms, which, in the last earthly existence, have clustered together in the web of life, slowly detach themselves from the denser physical matter, taking with it the breath of life.
As it withdraws, the limbs cool off causing what is called the chill of death. While all the atoms of the physical body have been renewed multiple times in the course of life, the permanent atom has not only been preserved, but also preserved, through all the physical vehicles that the being has made use of in the course of its previous existences.
Since the subtle web of life has completely left the limbs and the various organs of the body and gathered around the atom, it is seen, say the occult sages and the seers, to shine around him the violet-golden flame of the breath of life ; Then this flame rises to the head to the third cerebral lobe, to slowly reach the junction point of the parietal and occipital sutures. It is during the withdrawal of this vital web and as it huddles around the atom that the eyes become glassy.
Then begins the detachment of vehicles; The ethereal body (or vital body), which in reality still belongs to the physical world, is removed by the head and leaves the body inanimate. He is accompanied by the astral and mental bodies, which, like him, leave the corpse, performing a spiral movement, taking with it the permanent atoms, not, indeed, the atoms themselves, but the energy of which they were the field of action.
Even after these various elements, which are the vehicles of the spiritual principle, abandon the corpse, they are still attached to it by a thin, shiny, silver cord, which the occultists call the “silver cord”, Point of attachment, resembles two 6, one right, inverted the other, gathered by the ends of their rings.
During life, one of them is fixed in the heart by the germ-atom, being the rupture of that atom that causes the heart to stop. The cord does not break, before the panorama of life, preserved in the vital body (or ethereal double) has been reviewed.
Having abandoned its material casing, the disembodied man regains great spiritual freedom and re-views, in the ether which reflects the vital body, all the images of the scenes of his terminated existence, which have been etched in his subconscious memory.
These images are presented to the consciousness as an immense panorama to unfold in the opposite direction of the real succession of events, that is to say, they come, in the first place, the facts that immediately preceded the death, being followed regularly those that go back more and more to the past.
In my book La villa du silence (The Farm of Silence), the reader will find a narrative as complete as possible of the modalities of the reminiscences of the past. Let me quote here only the following excerpt from this narration:
“I realized at the same time that each new existence is linked to the previous one, that in order to progress and elevate itself to Wisdom and Light, it was necessary to have no more hatred but only love of the supreme law that governs the worlds.”
For all the long time that the body remains in contact with the superior vehicles and these still remain attached to the physical body by the silver cord, any dissection or any blow struck in the said body, the deceased to some extent can feel it.
The cord starts at the junction of the two six, one part of which is physically in order to avoid very rapid putrefaction, joining the other branch to the superior vehicles.
From the moment the silver cord breaks, the body is completely dead.
According to teachings collected in some psychic messages, this rupture of the silver cord would be produced by the intervention of one or many protective entities.
It may be said, therefore, according to the various observations made by the occultists, that the crisis of death unfolds in the following manner:
1. – withdrawal from the plot of life to the surroundings of the permanent atom;
2. – rupture of the permanent atom;
3. – removal of permanent vehicles;
4º – rupture of the silver cord.
The “processas” of death, as we have just outlined, using occult data, could be verified on several occasions, both in its primary manifestations and by clairvoyance.
In his work On ne meurt pas, Mr. Léon Chevreuil brought together a number of highly instructive testimonies for their concordances. Among them we can mention, as main, the one of a learned psychic psychic, deceased in the United States of America in 1910, whose clairvoyance was often used in the diagnosis of diseases. Here is what he saw:
“My faculties allowed me to study the psychic and physiological phenomena of death at the head of a dying man. I was a lady of about 60 years old, to whom I had often given medical advice. When the hour of death came to her, to my great happiness I found myself in a state of perfect health, which made it possible for me to freely exercise my faculty of clairvoyance.
I set myself so as not to be disturbed in my psychic observations and began to study the mystery of death.
I saw that the physical organism could no longer satisfy the needs of the intellectual principle, but it seemed to me that various organs were resistant to the departure of the soul. The muscular system tried to retain the driving forces. The vascular system struggled to retain the vital principle. The nervous system fought with all its force against the annihilation of the physical senses, and the brain system sought to retain the intellectual principle. The body and soul, as two spouses, resisted the absolute separation from each other. These inner conflicts seemed at first to produce painful and disturbing sensations, so that I rejoiced when I perceived that these physical manifestations indicated not pain and sickness , But simply the separation of the soul from the organism.
In willful, domineering, very material beings, agony is sometimes painful. This is how they find themselves agonizingly contracting horribly, clinging to everything, scratching the wall and often ripping off pieces of skin with their fingernails.
Shortly after, her head was surrounded by a brilliant atmosphere, and then I suddenly saw the brain and the cerebellum extend their lower parts and paralyze their galvanic functions. They became saturated with vital principles, with electricity and magnetism, with life movements and with sensibility scattered throughout the organism. The head was as bright and I noticed at the same time
That the extremities became cold and dark, while the brain acquired special effulgence.
Around this fluidic atmosphere that surrounded the head, I saw another head forming that slowly, more and more. It was so bright that I could hardly fix it, but as the fluidic head condensed, the bright atmosphere disappeared. I deduced that these brilliant principles, which from all parts of the body had been drawn to the brain, were firmly united, according to the superior and universal principle of affinity, which is felt in every portion of matter.
With surprise and admiration, I followed all the phases of the phenomenon.
In the same way that the fluidic head had detached itself from the brain, I saw the neck, the shoulders, and finally the whole fluidic body formed in succession.
It has become clear to me that the intellectual parts of the human being are endowed with a collective affinity which allows them to meet at the moment of death. The deformities and defects of the physical body had almost completely disappeared from the fluidic body.
While this phenomenon unfolded before my private faculties, on the other hand, for the material views of the people present in the room, the body of the dying woman seemed to present symptoms of malaise and anguish, but they were fictitious because they came only from the departure of the forces Vital and intellectual, who would withdraw from the whole body to concentrate on the brain and then on the new organism,
The spirit rose at right angles above the head of the forsaken body, but before the final separation of the tie that held the material and intellectual parts for so long, I saw a stream of vital electricity forming on the head of the body. Dying and under the new fluidic body.
This gave me the conviction that death is no more than the rebirth of soul or spirit to rise to a higher state and that the birth of a child in this world or the formation of one spirit in the other are identical facts. Nothing is lacking, not even the umbilical cord, figured there by a bond of vital electricity.
This bond, for a time, subsisted between the two organisms. I discovered something that I did not realize in my psychic investigations: that a
Part of the vital fluid returns to the material body as soon as the cord or electric loop breaks. This fluidic or electric element, spreading throughout the body, prevents the immediate dissolution of the body.
As soon as the soul of the person, which I observed, loosened from the tenacious loops of the body, I found that its new fluidic organ was appropriate to its state, but that the whole resembled its earthly appearance. It was impossible for me to know what was happening in this intelligence that was alive, but I noticed the calm and astonishment that the deep pain of those who wept beside him was causing.
She soon realized the ignorance they were about what had really happened. “
In turn, Mr. Ernest Bosc, author of works much appreciated, wrote the following lines, which I quote verbatim and confirm all the description I have just made:
“We said, then, that the brain becomes bright, which illumines the head of the dying man, for let us not forget that life, having withdrawn itself to the neck, then resides entirely in the head, around the fluidic atmosphere of which we see a A considerable volume of aura, from which a new head forms, which at first became very nebulous, becomes more and more distinct, sharper, than a precise drawing, and as the head condenses, the luminous glow of the head Of the dying man is increasingly disappearing, and soon the newly formed head joins a neck, shoulders, a trunk, legs, a
Word: a complete ghost that hover above the corpse, in a horizontal position.
Evidently, all that was life passed on to this ghost and animate it, yet it remained attached to the corpse by the vital fluidic bond, and while it is not broken, the individual is not dead.
Given that it was time to watch the last moments of an old man of 78 years, who seemed to suffer a lot and said and repeated to his wife: “Cut, cut …” The poor woman did not understand what he wanted. Suddenly our spirit came to the idea that it was a matter of cutting out the fluidic bonds, and soon I did it, passing my hand very rapidly over the head of the dying man. This immediately let out a big ah! Of relief and died instantly. I had played Parca’s role … “
As the fluidic loop is cut or broken more or less away from the body, more or less slow is the decomposition of this, that is why this portion of the fluidic loop is that it prevents the dissolution and putrefaction of the corpse. We are fully convinced that the vital principle escapes from the body through the pineal gland, since all the seers affirm that the soul or spirit evolves from the top of the skull.
Here is how a missionary on his return from the Tahiti archipelago in Polynesia expounds on the “processus” of death: “They believe that at the moment of death the soul withdraws to the head in order to, then leave And to go through a long and gradual work of reabsorption in God from whom it would come … It is curious to note that the Tahitians believe in the departure of a real substance that would take human form and profess this belief by virtue of the statements of some of them Who are gifted with clairvoyance.
According to these seers, since the dying man ceases to breathe, a kind of vapor comes off the head and condenses above it, at a short distance from the body. It is attached to it by a kind of cord, formed of the same substance.
“It is said that, when the body has become cold and the last manifestations of life have ceased, the cord, which the Binds to the soul, dissociates and the soul, liberates, evolves, assisted, apparently, by invisible messengers. ”
One of the most interesting details of these various descriptions is the indication concerning the rupture, at the moment of death, of the bond (the silver cord, to which I have just referred), which holds together, during life, the physical organism and the principles Of being.
Let me note here the analogy that exists between the successive manifestations of disincarnation and those that preside over the fluid constitution of an apparition that arrives at complete materialization.
Having described in my work La villa du silence (The farm of silence) the formation of the ghost, I reproduce here this passage to show that the phenomena are always successive. And the following:
“The room was unexpectedly bathed in a singular light, to the point that it caused me the illusion that the sun suddenly swept the clouds, as it often happens after a violent rain, but I was not late to recognize my error when seeing that the The rain had begun again and the sky was becoming darker and darker.
Moreover, the light, which brightened the room, could have nothing in common with sunlight. It was at the same time soft and strong, as if it were iridescent, rich with changes that admirably merged into one another, to such an effect that all The objects in the room seemed to stand out distinctly above it.
My eyes watched in wonder at the extraordinary phenomenon, for I soon saw the reason why everything stood out clearly in this dreadful light. It is that the strange light no shadow produced. It penetrated equally everywhere and completely enveloped each object, accentuating the straight lines or curves of the contours.
Suddenly, I saw with great clarity, in front of me, a slight luminous stain, which gradually took on the human form. In less than a minute, this form became more consistent, larger, more accurate, until finally materializing. There was the ghost, with a somewhat sad smile. “
We find ourselves, therefore, when we study the “processus” of death, as well as that of materialization, in the face, not of an abrupt act as one is generally led to believe but a chain of phenomena. The unfolding of this, in time, expands for a period whose duration varies according to individuals, thus justifying what was said at the beginning of this work, namely that each has its own death and we are tempted to add “to Death he deserves, “according to his life was good or bad, for nothing of what the creature was or thought can be definitely lost. This is the immanent justice, to which no human being can escape.
Thus enlightened, as far as it could be the “processus” of disincarnation, we must now form opinion on the possible dangers of the incineration of the corpse.
We will refer to several sources, which can be classified as follows:
1. – opinions of people who currently live on the earth plane;
2. – clarifications given by disincarnated persons whose corpses were not incinerated;
3º – information provided by disincarnated persons, who have incinerated their corpses;
4. – observations made by seers during incineration.
I have a subscriber to Psychica who formulated the question she inserted in her issue of September 15, 1923. “Does incineration hinder the detachment of the spirit?”, Mr. André Davenne made one feel how much it would be desirable for competent persons to deign Expose their opinions on this throbbing problem through this magazine.
Many were the responses to Psychica’s direction. Here are the most interesting:
From Ms Juliette Hyver:
“The incineration has no effect on the deceased if the soul has completely detached itself from the physical body, but if the soul is still attached to that body, painful reactions can take place upon the spirit of the dead.”
I am very much in the opinion of Mrs Juliette Hyver, since it should not be forgotten that detachment is more or less rapid, depending on the type of death, the duration of the illness, the medicines to relieve the patient and, above all, the ideas of this With respect to survival.
I insist on this point, which shows how much the teaching of Spiritist philosophy is necessary and useful. If, when alive, man instructed himself in the manner in which disincarnation operates, neither surprise nor disturbance would he experience in his extreme and widely justified hour would he find the phrase of an antiquity poet “Death does not exist.”
Generally speaking, a violent death, reaping the individual in full vitality, requires a longer detachment than a death that comes after delayed illness or that results from the ruin produced by age.
The use of narcotics retards detachment, just as materialistic ideas and the fear of hell.
One will be released after a few hours, another only after a few days, or even months and years.
In Western countries, in France, for example, where corpses are buried almost always the day after death, this time period, according to messages received from the Beyond, is insufficient in many cases. If one could wait five or six days, the incineration would not offer any risk, since, after that time, the bonds that bind the spirit to the body, whatever the death type or the mental state of the individual, will already be broken.
Mr Charles Lancelin is speaking out against incineration. For what reasons?
“It is evident that the spirit itself, as absolutely immaterial, does not experience any pain with incineration, but for the plastic intermediary incineration is horribly painful. In the first moment, the death of the physical body is neither total nor absolute. Only one essential organ ceased to function and the general life ceased; The other devices and organs, however, continue to live individually, because the cells retain their peculiar vitality and only die one after another. I believe that the ethereal double, in constant and intimate relations with all parts still alive in the corpse, only on the sixth day after official death begins to weaken only to dissolve in the environment after months and months, when all the cells have already They are dead.
Cremation, brutally annihilating the organism, almost instantaneously subtracts its support from the ethereal double and forces it to dissolve, not progressive, as it should be, but almost instantly and in any case violent.
As for the astral body, which holds the sensibility, the question is very simple and evidently. He suffers almost as horribly as he would suffer if his material organism were burned when fully alive. Its sensitivity is in fact twofold: partially astral and partly physical, but it is evident that, as it is connected to the etheric double, it is not possible for it to have weakened this inferior sensitivity, except when the ethereal double itself dissolves itself and this loss of sensibility Is complete only after the ethereal double has completely dissolved in the environment, which means that at the time of cremation the material sensitivity of the astral body still subsists almost entirely and no pain is spared from that which the fire causes. His torment is therefore integral and therefore horrible. ”
Mr Phaneg also spoke in the same vein:
“I am against incineration not only because of the probable, very probable, suffering of the physical body, since the manner in which pain acts on the fluids is still largely unknown, but also for a mystical reason. Rules of Christian liturgy and burial, they knew that the cells of our physical body had not concluded, at the time of death, the
Performance of their role. And yet, if their spirit has evolved through charity, it is their role to play, in the lower realms of Nature, the role of enlighteners. They are the only representation of God for minerals and plants, and fire abruptly destroys the physical support of spirits and our cells. ”
Mr René Warcollier has a more general opinion expressed in the following terms:
“My opinion on incineration? But it’s very simple.
Until the moment when experimental science appeared, mankind has always progressed in an empirical way in everything and everything, as well as in the way of living in dwellings, in dressing, in food, in family and social life And religious, but ended up subjecting to experience everything that concerns life and thus to acquire a certain balance.
Everything has experimented with regard to the dead: embalming, incineration, and so on. In our centers of civilization it ended up in what seemed simpler: burial, however, as there is always a lack of one of the data of the problem, we are no more advanced than in the time of the quaternary man.
“Science rebuilds man again. Everything is or will be work resumed, including the questions of the dead; How, however, this depends on the development of the
Psychism, mankind will only have to wait patiently and, while waiting, let the living bury the dead as they please, patiently waiting for the living to bury the taste of those who stay.
However, for a city-planning reason, it would be good to adopt incineration, not immediatly, but after a certain period of time. ”
During a spiritual session on March 18, 1926, at the Allan Kardec Society in Rochefortsur-mer, the guide of the medium was asked whether, in his opinion, the spirit of Gabriel Delanne had suffered from the incineration of his material body.
Here are some passages from the answer given by that guide:
“In general, when disincarnation is slow, painful, incineration constitutes a suffering for the spirit, but for beings like Flammarion and Delanne, no suffering could result therefrom, so I answer your question: Delanne’s spirit no pain has experienced During the incineration of his body.
But the minority are mild deaths, as was the case with these masters. In most cases, the spirit still preserves, after disincarnating, certain more or less profound connections, according to its evolution.
The fact that there is a rupture of the vital fluid by death is not always a proof that the soul has detached itself from the body and has given fast flight to other spiritual planes. If you feel deep sorrow for leaving the earth and those you love, it turns on
To its mortal casing. Even if you do not feel the pain of dying, the soul, after its disincarnation, can remain attached to your physical body.
For less evolved beings, incineration is never advisable, for the spirit will then suffer with this brutal and very rapid destruction of its carnal shell. As a general rule, spirits disapprove of incineration. ”
Two months after receiving the communication we have just reproduced, on May 7, 1926, Gabriel Delanne gave in the same group a message in which, more precisely, he spoke of the incineration:
“I did not suffer as a result of the burning of my body, but I recognize that this fact is not an example to be followed, because almost always the spirit suffers with the cremation of its physical body.”
The Two Worlds, May 23, 1924, published the following statement:
“In a conversation that we have had with the disincarnated on several occasions, we have had some opinions about cremation, and we have been able to speak to at least three people who have passed through the crematorium. In the corpse of the deceased, sometimes for long hours after the journey, except in hot countries, where putrefaction occurs very quickly. It is therefore reasonable not to move with the corpse for a period of 36 hours, in order that Death is complete and the psychic elements withdraw completely from the carnal envelope. ”
When one examines the different opinions for and against cremation, one finds that the most opposed are the ways of seeing, however, by analyzing closely and comparing the arguments expended on one side and the other, one soon Convinced that the apposition is more apparent from the real and that little lack so that the diverse opinions are reconciled. For this, however, it is necessary to proceed with method. If one puts it in the hygiene point of view, it is clear that we have no doubts about the advantages of cremation.
In large cities such as Paris, for example, these advantages are really considerable, but it is absolutely essential that cremation should only be carried out long after official death.
Convenient, therefore, would be that the corpses be kept in a kind of cold morgue. It is a matter of organization and much more complicated problems if they have solved countless times.
On the other hand, however, one must take into account the opposition of almost all religions and issues of a sentimental order.
To conclude, we understand that incineration, as practiced among us, is indeed too premature.
When one of those who are dear to us is suffering, sick, we strive to relieve him, by sparing him all useless pain. We can not, consequently, of encouragement
Unconcerned, inflicting atrocious sufferings upon him, barely has transposed the doors of the tomb.
Let us have the courage to proclaim very high what we know and stand guard against the dangers of a hurried incineration.
Let us endeavor to instruct the living as much as possible.
Let us repeat, that they may know it, that death may be mild to them if, in the course of their present life, they are careful, in all circumstances, to be useful and good to their fellow men. Let us tell them that all the effort made will be told to them and that they will experience its beneficial effects.
By doing so, we will direct them to true life and will often spare them terrible posthumous sufferings.
In fact, Death opens the door of a marvelous, marvelous, grandiose, more splendid than our imaginations. It is just the change of a state of consciousness and nothing more. If we know how to remove the macabre mask that the men, moved by terror, have put, we will recognize the accuracy of this profound truth: that it is the threshold of true, universal, eternal life that pulsates in all beings, that affirms and blossoms in Each of us, making us pass, successively and gradually, through all possible states of consciousness.
It is in this Hereafter that we will also experience the unparalleled joy of meeting, for centuries, with the beings we have most tenderly loved. To them, united more than ever by the powerful law of attraction that has been imposed on us by each other, we will work with these loved ones in an intimate and permanent collaboration at all times.
And even greater will be our willingness to live with them in understanding the deep reasons for our reciprocal connection and in seeing how durable such connections are.
Through the cycles which are linked together, the immortal spirits pass through the various worlds, which form the field of action, divided into groups, according to their affinities and affections, and work together in common in Long series of his successive reincarnations to rise by a slow and continuous ascension to the Godhead.