The only reasons to not to commit suicide are to help others and to fight the demiurge.
Lets say you commit suicide and go straight to the astral. The first regret you will experience is knowing who you left behind in the third density, still caught up in ignorance, still not preparing themselves for life in 4th density like they should be.
Even if you didn't specifically choose to incarnate here – if you have come to know better and you know what a pain it all was to be kept in this prison of the soul in such ignorance, you will feel sorry for those others who suffer, and you will want to do your part to help.
There's no arbitrary punishment and there's no judge but yourself. Man is his own biggest critic.
Personally I'm not going to an hero until I've done my part to break down the veil and help the ascension of man.
The astral planes are a very beautiful place.
There's one other problem that I also need to read up more though and that's the second death. Somehow, something can go wrong while you're in the astral, that wrecks your etheric body and then your astral body and then you are just spirit without either of those things and that's when reincarnation is forced to happen. I'm not sure WHY this happens, maybe it's just that we didn't bring enough loosh with us and the other entities defeat us by taking it from us, or maybe it's somehow about connecting to the source to get infinite loosh I don't know.
Another consideration is something about metaphysical development.
You see from what I understand, we are tulpas sent down here by a much greater soul which we may call our "subconscious". Contained within our subconscious is a record of absolutely EVERYTHING that happened in our life as well as in our past lives too. It's all there.
When we die, our consciousness collapses back into the subconscious, and regains access to all this knowledge and power. Then having merged back with our subconscious, we may decide to create more tulpas, and send them down as new incarnations on Earth to experience through which are made to live out these lives in order to fulfil certain metaphysical requirements for further spiritual growth and power.
>>6113Not true. Read: (
>>4411 )
SUICIDE
The Alexandrian mystics, basing their opinions upon the teachings of the immortal Plato, recognized two forms of death. The first, normal death, was the result of the soul's departure from the body; that is, the personality retired from its objective physical state. The second form of death occurred when the body was violently separated from the soul by self-destruction.
Among the Greeks suicide was exonerated under certain extreme conditions, but was rejected as a means of solving or attempting to solve the normal problems of life. Olympiodorus declared suicide to be permissible to preserve the secrets of the Mysteries or to protect the soul from dishonor. He also condoned it in the advanced stages of an incurable ailment. This matter has been revived lately in the medical controversy over the subject of "mercy- killing."
A distinction has always been made between suicide and violent death due to accidental means or war. This is because accidents and war are included in the karmic fate of the personality. But suicide is never regarded as karmic. It is an action of self-will against the self. It has been observed that the complexities of modern civilization have increased the suicidal tendency. Men and women, lacking the strength, courage, or vision to live well, have hoped for oblivion beyond the grave. Suicide is very rare among peoples who believe in reincarnation, and when it occurs is due to a conflict of religious belief, as in Japan where harakiri or the honorable death is the product of indigenous Shintoism rather than imported Buddhism.
The average modern who resorts to suicide is impelled either by a boredom with physical life or by the fear of the consequences of action. In both cases the security which is sought beyond the grave fails utterly, and only bad karma results. The most usual karmic result of suicide is that a future personality will die under conditions where the desire for life will be the greatest. There is no escape from insufficiency except self improvement.
Religio-philosophical systems have agreed that suicide is a sin degrading in the eyes of the living the person who commits the act. The rather futile law against suicide which exists in many countries, fails because it has no means of catching up with the departing personality. Spiritual education, and not legislation, must correct the self- destructive tendency in those who fear life.
According to the esoteric traditions the individual who commits suicide enters into a condition of being neither alive nor dead. In the play Outward Bound, the two suicides are called hallways. They cannot go back, and they cannot go on. The law of karma has been outraged, and this law is as effective in the invisible worlds as it is on the visible plane.
The suicide must wait in this middle distance "twixt heaven and earth" until the expiration of the time which his life pattern had indicated as his normal life expectancy. As the incidents which normally would have occurred could not take place after suicide has been committed, the interval of years during which the personality remains a "halfway" is wasted as far as the evolutionary process is concerned. The effect of this is to shorten the after-death state of the personality unless the suicide is committed in very advanced years. The college boy who commits suicide through boredom with the world of which he is a part has comparatively little after-death consciousness. He has developed neither his emotions nor his thoughts to a degree of maturity. He remains earth-bound until the time when his death would have normally occurred, and then his personality is rapidly dissolved as there is little possibility of transferring rational experience to the entity.
The psychic toxin of suicide, however, enters into the fabric of the entity, and it affects the normalcy of the next personality.
Of course suicide has no permanent effect upon the evolution of the spiritual entity. It is merely an incident which is contrary to natural law, and therefore causes a powerful karmic reaction over a limited time.
In the case of Socrates drinking the hemlock the physical circumstances are not very different from suicide. In fact, Socrates would have been released upon the payment of a small fine which his friends cheerfully offered to pay. Plato, being a man of same means, tried in every way to induce Socrates to continue his life. But the great skeptic declared that by paying the fine he would admit guilt, and by admitting guilt would compromise the ideals which were more important than life; he would violate not only the highest ideals of philosophy but would cast reflection upon the gods. He therefore chose death, and was executed according to the law of his time.
The Greek philosopher would not regard this as suicide because the motive was entirely impersonal, and because he did it to protect the most sacred of human institutions, the body of learning. If his reasons had been personal he probably would have found no place in the memory of the Greeks.
The same attitude is held in cases of martyrdom, as for example the execution of Christians under certain of the Roman emperors because they refused to renounce their faith. By accepting pagan religion they would have lived; by refusing it they died. Therefore the choice of life or death was in their hands. But because the choice lay in their spiritual convictions and they chose to die rather than desert Truth as they knew it, neither nature nor man has branded them suicides.
The reasons are among those philosophical exceptions described by Olympiodorus, and the karmic results are modified by motive which is the most powerful karmic force in the world.
Accidental death creates no change in the personality laws. It is regarded the same as a natural death, with the possible exception that the mental nature maintains a certain unwillingness to die because of numerous and intense physical attachments. The after-death condition of the person killed in middle life by accident or disease is entirely normal unless the emotions are inordinately intense. Under such conditions the personality may be temporarily earthbound.
The fate of the physical body after death is of no great consequence. The personality, having entirely retired in from twelve to seventy-two hours depending upon the conditions causing death, is indifferent to the fate of its discarded body.
If, however, there is a tendency to be earthbound due to unusual conditions accompanying death, it is advisable to cremate the body to destroy any possible psychic ties between the personality and the physical world. Elaborate funerals confer no virtue, and, if anything, add to the discomfiture of the personality if it is earthbound. If the entire theory of funerals could be disposed of, and the relatives and friends of the deceased would follow the Oriental custom of performing some civic act in memory of the dead, the living would be far more benefited.
The inclination to suicide is frequently the result of poor health. Energy depletion from overwork, worries over money or domestic affairs, and forebodings concerning the future, are common causes of suicide. Very often a few days rest or a little constructive planning, or consultation with a qualified physician, will completely terminate the desire for self-destruction. The impulse is stronger during climacteric periods; that is, the years of a person's life which are divisible by seven without a remainder. Of eleven suicides noted in a daily paper, all the persons were in climacteric years.
Nearly every normal person, at least once during his life-time, feels an inclination to commit suicide. The notion quickly passes, being repulsive to the mind and contrary to the fundamental tendencies of the individual. If the condition persists, proper methods should be used to increase interest in life and environment. A good hobby frequently cures suicidal tendencies in persons of advancing years, and a good job has a similar effect upon the young. Life should be viewed as a rich opportunity for experience. A certain amount of adversity should be accepted as inevitable, and is no justifiable cause for protracted morbidity.
Suicide thwarts the plan of the entity which sends out the personality. Therefore, religiously, it was regarded as a sin against the Father; that is, against the cause of self. Fortunately the entity is far beyond the reach of man's destructive tendencies, and suicide is merely incidental to its evolution. It is, however, definitely detrimental to the consciousness of the personality, bringing much grief that could be avoided. Life is not to be evaded, but to be lived.
FINI
