the second death
Nov 19, 1993 01:11 PM
When we initially die, we lose the three lowest principles, the
physical, astral, and prana. A period of them is then spent in the
state of kamaloka, wherein we free ourselves of the unspent desires that
we've been carrying with us in life, the desire energy that we are
filled with at the moment of death.
This period is like a purgatory, wherein we suffer the absence of the
objects of our desire, and gradually let go of the desires. It is a
state when we are wholly centered in the Kama principle of
In this state, we are cut off from the world of forms, and because we
are unable to express ourselves in the formless realms, we are in a
dreamworld, a world made up out of contents of our own personalities,
a world of intense longing and of the pursuit of the objects of our
desire. We are, however, frustrated at every point, and the desires
will exhaust themselves after a period of time.
The kamaloka is a state where we are apart from the earth, globe D,
and just into the sphere of effects that surrounds and follows it in
our globe chain. We are not yet on a different plane, nor on a different
globe, but reside in the astral light surrounding the earth.
No new karma is made in this state, we are not in an outer world, we
are not engaged in activity with others, we are not participating in
co-creating this or any world at the time. New karma can only be made
should we come back in touch with someone in physical embodiment, if
we can latch onto them and reacquire some slight degree of
self-awareness through them as our proxy. Kamaloka is a passive state,
with no innate self-consciousness. We are not fully ourselves.
Eventually, we've freed ourselves of the desires of the personality
that we've departed, and we drop Kama, entering into the upper traid
and going into a beautiful, but equally passive spiritual sleep, our
devachan, the reward for our spiritual aspirations of the former
lifetime. This departure, this entering of a new state, is called
the "second death."
When we die physically, we leave behind a corpse, composed of the
momemtarily still-living cells. Our life has departed, though, and
the body becomes subject to the decay of death. The lifeatoms perish
too, and then seek reembodiment elsewhere until our return in the
It is the same with the second death. In this case, we've left behind a
living bundle of desires, of desire forms, a collections of kama
lifeatoms. This could be called a psychic corpse, that will, with time,
itself decay and go back to the elements. Our skandhas at this level,
the substance of our being, is returned to nature until our next
There is a time, though, where this psychic corpse has not reached
complete dissolution, and bears the image, the impression, the feeling
tone of our previous personality. While still persisting, it is
animated, as a passive sort of life, by one or more elementals, and
can take on our appearance, if it should show up in a seance or to a
psychic. We are not there, our consciousness has departed, but our
characteristics, and some physical and psychical impressions of us
remain. Like in psychometry, where someone can take an object from the
sceen of a crime and from the memory of the event, impressed upon the
object, recreate in his mind's eye the crime, so can we recreate
something of the feelings, the desires, the interests of the departed
person from his psychic remainders.
The psychic corpse is called the kamarupa, and persists for a number of
years after the second death. Its duration depends upon the spiritual
nature of the departed man, and upon the amount of unfulfilled desires
in his life. It can have a degrading influence upon people, if they
come in contact with it, but could also, in rare cases, have an
uplifting, spiritualizing influence. There is a sence of death, of
decay, of dissolution to it. Most have no influence on us, since we
are already infilled with the same desires. Some have a degrading
influence. And a few are relics of saints, and could, in a strange sort
of way, affect our spiritual interests.
The kamarupa is composed of tiny lives, our lifeatoms, which basically
compose a certain portion of our skandhas, the materials of mother
nature that come together to form us, to make us what we are in life.
Until those lives go their own ways, and the remaining cohesion in the
form is gone, we have a passive structure, a psychical form that is
given life by various elementals.
In kamaloka, we've exhausted our Kama energy before breaking free and
reaching the second death. So how does the kamarupa have any energy to
it? It is an influence, rather than a causitive agent in life, its
effects are only through the life energies of the living, the desires
of living people.
When the kamarupa is nearing its end, and contains but the faint
impressions of our desires, our habits, our tendencies in life, it is
called a "shell". Eventually, nothing remains. We are gone. Nothing
remains behind in the psychical world of the man that has departed.
Nothing remains, that is, except the images, the memory, the record of
the departed life, recorded in the history of the world, in the highest
reaches of the astral light, in akasha, wherein not a single deed,
no matter how apparently insignificant, is forgotten.
Eldon Tucker (firstname.lastname@example.org)
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