JUDGMENT DAY
alism and received many messages from the spirit world explaining how things operated on that side. As he came to see it, one’s im- mediate place in the afterlife is determined by a sort of “moral specific gravity.” This moral specific gravity is apparently built up during a person’s lifetime based on his or her good works or lack thereof and manifests itself in the person’s energy field, or aura. Hare called it a circumam- bient halo and was told that it passes from darkness to efful- gence based on the degree of spiritual advancement. More- over, one cannot be dishonest with himself as the moral specific gravity allows him to tolerate only so much light. If he were to try to cheat and go to a higher plane, he would not be able to tolerate the light there.
As Hare and others ac- cepting the philosophy of Spiritualism came to under- stand it, the afterlife is made up of many planes, spheres, realms, states, or, as Jesus is quoted, “many mansions in my Father’s house.” The person with a low moral spe- cific gravity will gravitate to a low plane but can still be en- lightened and gradually evolve to a higher plane with the help of more enlightened spirits or by means of prayer from those still incarnate. Those accepting reincarna- tion see the moral specific gravity being imprinted on the person’s energy field and playing itself out as karma. Emanuel Swedenborg, the brilliant eighteenth century scientist and inventor turned mystic, reported extensively on his visits into the afterlife environment. “The details
which a person has thought, intended, said, done—even what he has heard and seen— are written on his inner or spiritual memory,” Swedenborg penned. “…the spirit is formed in keeping with the thoughts and acts of its intention.”
In 1865, Andrew Jackson Davis, known as the “Poughkeepsie Seer” because of his clair- voyant visions and ability to communicate with spirits, wrote that “moral status deter- mines the position and gravitation of the person” in the afterlife. “It is found that per- sons who go there with memories of con- scious wrong-doing carry with them just so much gravitation—so much personal density and moral darkness,” he advanced, adding
66 ATLANTIS RISING • Number 85
that the belief in a heavenly tribunal “is the sheerest fancy of a materialistic theology.” Seemingly consistent with this moral specific gravity idea is the explanation given to Frederick C. Schulthorp during his early twentieth century astral projections. Schul- thorp was told by communicating spirits that every thought generates an electrical impulse that is impressed upon the indi- vidual’s energy field and is stored there. Every thought, they explained, has a specific
system than those offered by organized relig- ions, orthodoxy cannot accept it because it has locked itself into to a dichotomous after- life—heaven and hell, or in the case of Cath- olics, three states—rather than one of “many” mansions. In his 2008 book, To Die For, physicist James Beichler offers a theory of death which encompasses many things learned from paranormal phenomena, including near-death experiences, mysticism, astral travel, and mediumship. As he sees it, the person who has devel- oped his spiritual conscious- ness while incarnate is able to make the transition to the spirit world much easier than the person with limited or no spiritual conscious- ness. In effect, spiritual con- sciousness equates to aware- ness in the afterlife.
The Ladder of Divine Ascent Monastery of St. Catherine Sinai 12th century
“People with a more de- veloped consciousness im- mediately utilize the connec- tivity of their consciousness to other portions of the five- dimensional single field to orient and prioritize the mind rather than using the mind to expand conscious- ness within their new five- dimensional habitat,”
Beichler offers.
Where mind—one rich in rational thinking—signifi- cantly exceeds conscious- ness, the mind might be “stuck” in its four-
rate of vibration. The combined vibrations over a lifetime determine the person’s initial station in the afterlife environment. “Upon entry into spirit life, a person will naturally and automatically gravitate to his state in spirit which corresponds to his acts and thoughts throughout life as reproduced by his ‘personal tape record.’ ” Schulthorp ex- plained his understanding at a time before computer chips made this comprehensible to the average person.
A moral specific gravity is an idea that ap- peals to reason and one that can be recon- ciled with a just and loving God. It is a plan of attainment and attunement, of gradual spiritual growth, of reaping what we sow. Though it is clearly a more just and logical
dimensional reality and not even realize that the body is dead, Beichler theorizes. Or this “handicapped mind,” still expecting input from the five senses, might experience a total blackness or “noth- ingness” because of the lack of spiritual consciousness. Beichler’s model explains many of the characteristics and properties of the near- death experience. For ex- ample, noting that not all ex- periencers undergo a past- life review, he concludes that a person who has a highly- developed spiritual con-
sciousness—one that has kept pace with the development of the mind—may not need a life review as the person has reviewed his or her life when alive in the flesh. At the other extreme, there are those not advanced enough in their conscious evolution to ap- preciate a life review, and still others who may not accept a life review because they deny their death and sense nothing at all. “In other words,” Beichler surmises, “people’s minds seize upon the most familiar sur- roundings when they enter the new environ- ment of the five-dimensional universe but can still reject the experience completely de- pending upon their mind set and mental pri- orities at the time of death.”
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