Does Your Religion Kill Bugs Dead?
It has to do with what happens to your mind parasites when you die. You'd think that this would be purely speculative, and perhaps it is, but it makes a great deal of sense to me, given what we know about them from our side of the veil. (Actually, the author in question is an Orthodox Christian who translated the Philokalia, so his credentials are pretty impeccable.)
There is a related aspect to all this (which I'll get to in a subsequent post), which has to do with how one's "mission" is carried over into the "next life" (which is obviously just this life "prolonged" in a different dimension).
Thus, one could say that one's mission and one's mind parasites are at antipodes of the psyche. Furthermore, mind parasites are specifically what interfere with one's mission, both here and hereafter. To put it another way, to discover and embark upon one's mission is to activate the mind parasites. This we know.
I came across this new info in chapter eight of Philip Sherard's Christianity: Lineaments of a Sacred Tradition, entitled On Death and Dying: A Christian Approach. I read it last night before going to bed, so it may or may not make sense in the full obscurity of the day. I guess we'll find out.
I was just reading along, blah blah blah, when Sherard makes reference to quasi-autonomous entities within the soul (or to which the soul attaches itself): "then they develop according to a logic of their own. Such growth may go on, or retain its potential for going on, quite apart from our conscious knowledge, so long as the passions which prompted it are unassuaged or unpurified."
It was the next paragraph that caught my I: "We are always setting these sequences going, these 'parasitic vegetables' as Yeats called them, in our soul. Sometimes we act out the logic of their development in our lives, through an endless sequence of objects which they have suggested to us; and sometimes we cut their development short, forcing them back into the psyche but leaving them still with the full power to develop unless we have also freed the soul from the passion or passions which gave them birth."
It reminds me of Saddam's WMD program. Liberals foolishly believe that because relatively few have been found, he wasn't dangerous. But as the Duelfer report indicated, everything was in place to get the programs up and running within a matter of weeks. The point is, the only thing that could ensure our safety was removal of the parasite.
It's obviously the same way with Iran. Obama is delusional enough to think that "extending an open hand" to the Islamist parasites will convert them. This makes about as much sense as extending an open sore to the bubonic plague. Not only that, but the Iranian parasites understand better than American liberals that Obama is a liar and a fraud -- a parasite himself! Why would they ever trust such a man, when they know full well that Americans can't?
As it pertains to the individual, the point is that until such a time as he has mastered the passions that give birth to the mind parasites, "these thoughts or images will continue to haunt us, and will go on breeding these parasitic sequences in our soul until we are freed of them."
However, one of the tricks of the parasites is that they create their own world, so to speak. In other words, they conspire to bring about the world they require in order to "go on being." Imagine the drug addict, for example, who moves to a remote state in order to get away from the environment he has created, in which his parasites are constantly activated and tempted. You know what they say: lead us not into temptation BUT deliver us from evil. Thus, temptation and evil are obviously conjoined. Mind parasites create a world of temptation, and gravity takes care of the rest.
Sherard affirms what amounts to a truism in psychoanalysis, that the "mental images or apparitions to which our soul is attached -- these thoughts -- do in fact constitute for us what we call reality: they constitute our world." But in the very next sentence he affirms what is definitely not a truism in psychoanalysis, that "at our physical death.... we still inhabit, or imagine we inhabit, the same world that we inhabit before our physical death." In short, "the images that compose [our world] have as much power over us then as they do now."
Indeed, it seems that the mind parasites have even more power, since there is no longer the "friction" of matter to constrain them. As a result, several things happen. First of all, the veil that separates you from your mind parasites vanishes, so you can no longer fool yourself (much less imagine that you are fooling God). Thus, one's "true character is revealed."
In this regard he quotes the gospels, including Luke 12:2-3, where it is written that "There is nothing covered that shall not be revealed; nothing hidden that shall not be made known..." You are naked, baby, without so much as a skeevy fig leaf of ego to conceal the dreary architecture your soul. You sink all the way to your rotten core, AKA hell.
Sherard says that a kind of body persists, except that now the body becomes a true mirror of our interior state. In this life, we can fool people, but somewhere in the attic is that ghastly picture of Dorian Gray or Michael Jackson that reveals the ugly truth. Conversely, think of Jesus revealing his transfigured body of light to the disciples.
The post-mortem body will "represent our true ruling disposition rather than any disposition which, like a mask, we have been able to adopt and to convince others is representative of our true self during this life." But of course, there are innumerable instances of saints who become a beautifully transparent body of light in this life. To be continued....