(9) Those who have indulged without limit in the pleasures of the world, at the time of death will be like a man who has gorged himself to repletion on delicious viands and then vomits them up. The deliciousness has gone, but the disgrace remains. The greater the abundance of the possessions which they have enjoyed in the shape of gardens, male and female slaves, gold, silver, etc., the more keenly they will feel the bitterness of parting from them. This is a bitterness which will outlast death, for the soul which has contracted covetousness as a fixed habit will necessarily in the next world suffer from the pangs of unsatisfied desire.

(2) So, likewise, in the millennium of Hûshêdar-mâh, the strength of appetite (âz) will thus diminish, when men will remain three days and nights in superabundance (sîrîh) through one taste of consecrated food.

(14) When is this food exhausted?” “Seven days will pass before the energy of this food will be exhausted; again Ananda, if a Sravaka who has not yet entered into the ranks of steadfastness partake of this food, he can attain to the ranks of steadfastness before it is exhausted; if [a Sravaka who] has entered into the ranks of steadfastness partake of this food, he can obtain liberation of mind before it is exhausted; if one who has not yet cherished the thought towards the Mahayana partake of this food he can cherish the thought before it is exhausted; if one who has cherished the thought [towards the Mahayana] partake of this food, he can attain to the acquiescence in the eternal law before it is exhausted; if one who has attained to the acquiescence partake of this food, he can attain to the state in which he is bound by one birth only before it is exhausted; just as a medicine called ‘the excellent flavour’ which has such a peculiarity that one who has taken it can exterminate all poison of passions before it is exhausted, even so this food exterminates all poison of passions before it is exhausted.”

(7) In no place and by naught can the mind be destroyed, for it is unembodied; but from imaginations clinging to the body it suffers with the body's hurt. Discomfiture, rude speech, dishonour, all these things harm not the body; then why art thou wroth, 0 my spirit? Can the ill-will of others towards me touch me in this life or in births to come, that I should mislike it? Haply I may mislike it because it hinders me from gaining alms; but then the alms that I get will vanish here, my guilt will stay with me for ever. Better for me to die this same day than to live long in sin, for however long I stay, the same death-agony awaits me. One man in dreams enjoys a hundred years of bliss, and awakes; another is happy for an hour, and awakes; surely the pleasure of both, when they wake, is alike ended. And so it is at the time of death with the long-lived and the short-lived. Though I may get many gifts, and long enjoy my pleasures, I shall depart empty-handed and naked, as if stripped by robbers. " By my gains I may live to wipe out my sin and do righteousness " — ay, but he who is angry for the sake of gain wipes out his righteousness and does sin. If that for which I live is lost, what profits life itself which is spent wholly in ungodliness?

(20) (But, O ye listening men!) he who renders the saint deceived , for him shall be later destruction . Long life shall be his lot in the darkness; foul shall be his food; his speech shall be of the lowest . And this, which is such a life as your own, O ye vile! your (perverted) conscience through your own deeds will bring you !

(67) And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever; for before the Lord of Spirits none shall utter an idle word.

(14) We have seen above that one kind of spiritual hell is the forcible separation from worldly things to which the heart cleaves too fondly. Many carry about within them the germs of such a hell without being aware of it; hereafter they will feel like some king who, after living in luxury, has been dethroned and made a laughing stock. The second kind of spiritual hell is that of shame, when a man wakes up to see the nature of the actions he committed in their naked reality. Thus he who slandered will see himself in the guise of a cannibal eating his dead brother's flesh, and he who envied as one who cast stones against a wall, which stones, rebounding, put out the eyes of his own children.

(23) This may be illustrated by the following anecdote: A certain scavenger went into the perfume sellers' bazaar, and, smelling the sweet scents, fell down unconscious. People came round him and sprinkled rose-water upon him and held musk to his nose, but he only became worse. At last one came who had been a scavenger himself; he held a little filth under the man's nose and he revived instantly, exclaiming, with a sigh of satisfaction, "Ah! this is perfume indeed!" Thus in the next life a worlding will no longer find the filthy lucre and the filthy pleasures of the world; the spiritual joys of that world will be altogether alien to him and but increase his wretchedness. For the next world is a world of Spirit and of the manifestation of the Beauty of God; happy is that man who has aimed at and acquired affinity with it. All austerities, devotions, studies have the acquirement of that affinity for their aim, and that affinity is love. This is the meaning of that saying of the Koran, "He who has purified his soul is happy." Sins and lusts directly oppose the attainment of this affinity; therefore the Koran goes on to say, "and he who has corrupted his soul is miserable." Those who are gifted with spiritual insight have really grasped this truth as a fact of experience, and not a merely traditional maxim. Their clear perception of it leads them to the conviction that he by whom it was spoken was a prophet indeed, just as a man who has studied medicine knows when he is listening to a physician. This is a kind of certainty which requires no support from miracles such as the conversion of a rod into a snake, the credit of which may be shaken by apparently equally extraordinary miracles performed by magicians.

(11) As poison that has reached the blood spreads through the body, so the sin that finds a weak spot spreads through the spirit. A man carrying a bowl full of oil, surrounded by soldiers with drawn swords, in fear of death if he should trip, will walk needfully; and so it is with him that is under the vow. Then when slumber and faintness fall upon him, he will strive against them as speedily as one springs up when a serpent is creeping into his lap. Whenever he is caught unawares, he will be sorely grieved, and consider what he should do that it may not befall him again. For the sake of this he will desire godly company or tasks to come in his way, that his remembrance may be exercised in these conditions. Remembering the Sermon on Heedfulness, he will hold himself in readiness, so that even before a task comes to him he is prepared to turn to every course. As the seed of the cotton-tree is swayed at the coming and going of the wind, so will he be obedient to his resolution; and thus divine power is gained.

(8) On the other hand, the pains which souls suffer after death all have their source in excessive love of the world. The Prophet said that every unbeliever, after death, will be tormented by ninety-nine snakes, each having nine heads. Some simple-minded people have examined the unbelievers' graves and wondered at failing to see these snakes. They do not understand that these snakes have their abode within the unbeliever's spirit, and

(23) In most of these cases, while the actual consciousness has passed away after a few moments, there has been left a memory which abides ever with the individual, and which gives to him such a certainty of the truth of which he has been a witness that nothing can ever shake his conviction thereof. It must be remembered that these flashes of consciousness are prophecies of the stage of consciousness which at some future time will become the normal state of consciousness of the race. Moreover, it must not be forgotten that there exist certain advanced souls on this earth to whom this stage or state of consciousness is the normal and habitual one—and in whom there always exists a realization in actual consciousness of At-One-Ment with the Universal Life. Such beings are indeed Demi-Gods, as compared to the average human being. Some of the great world leaders—the founders of great religions, and others of their kind, were filled with this consciousness and strove to make it manifest in a veiled form to their followers who were not strong enough to bear the full truth. Many of these great souls are still present on the earth-plane in the flesh, in newly incarnated forms, continuing their work and striving to uplift the race.

(11) The abasement and exaltation of weary time Is otherwise again, half day and half night. The abasement and exaltation of this compound body Know all the conditions of the world are in this wise, Drought, famine, peace, war, and trials. This world flies, as it were, with these two wings; Through these all souls are homes of hope and fear; So that the world keeps trembling like leaves, Till tbe jar of pure wine of our 'Isa (Unity) Shall supersede the jar of many-colored wine (plurality),

(2) But [all of this] doth seem to some beyond belief; a tale to others; to others [yet again], perchance, a subject for their mirth. For in this life in body, it is a pleasant thing—the pleasure that one gets from one’s possessions. ’Tis for this cause that spite, in envy of its [hope of] immortality, doth clap the soul in prison, as they say, and keep it down, so that it stays in that part of itself in which it’s mortal, nor suffers it to know the part of its divinity.

(307) Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.

(16) Some, through ignorance of the real nature of the soul, repudiate the doctrine of a future life, in which man will be called to account and be rewarded or punished. They regard themselves as no better than animals or vegetables, and equally perishable. Some, on the other hand, believe in God and a future life but with a weak belief. They say to themselves, "God is great and independent of us; our worship or abstinence from worship is a matter of entire indifference to Him." Their state of mind is like that of a sick man who, when prescribed a certain regime by his doctor, should say, "Well, if I follow it or don't follow it, what does it matter to the doctor?" It certainly does not matter to the doctor, but the patient may destroy himself by his disobedience. Just as surely as unchecked sickness of body ends in bodily death, so does uncured disease of the soul end in future misery, according to the saying of the Koran, "Only those shall be saved who come to God with a sound heart."

(119) Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.

(2) . . . . . . Jesus said: "A man who persistently slandereth, if his time is completed through the sphere, that he cometh out of the body, then Abiout and Charmōn, the receivers of Ariēl, come, lead his soul out of the body and spend three days going round with it and instructing it concerning the creatures of the world. "Thereafter they lead it below into Ameute before Ariēl, and he chastizeth it in his chastisements eleven months and twenty-and-one days. "Thereafter they lead it into the chaos before. Yaldabaōth and his forty-and-nine demons, and every one of his demons fall upon it another eleven months and twenty-and-one days, scourging it with fiery whips. "Thereafter they lead it into fire-rivers and boiling fire-seas, to take vengeance on it therein another eleven months and twenty-and-one days. "And thereafter they carry it on to the way of the midst, and every one of the rulers on the way of the midst chastizeth it in his chastisements another eleven months and twenty-and-one days. "Thereafter they carry it to the Virgin of Light, who judgeth the righteous and the sinners, that she may judge it. And when the sphere turneth itself, she handeth it over to her receivers, that they may cast it into the æons of the sphere. And the servitors of the sphere will lead it to a water which is below the sphere; and it becometh a seething fire and eateth into it until it purifieth it utterly. "And Yaluham, the receiver of Sabaōth, the Adamas, bringeth the cup of forgetfulness and handeth it to the soul, and it drinketh it and forgetteth all regions and all things and all the regions through which it hath gone. And they deliver it unto a body which will spend its time being afflicted. "This is the chastisement of the slanderer."

(2) ’Twixt Heaven and Earth, upon the waves of Cosmos, is it dragged in contrary directions, for ever racked with ceaseless pains ; so that in this its deathless nature doth afflict the soul, in that because of its unceasing sense, it hath the yoke of ceaseless torture set upon its neck. Know, then, that we should dread, and be afraid, and [ever] be upon our guard, lest we should be entangled in these [toils]. For those who do not now believe, will after their misdeeds be driven to believe, by facts not words, by actual sufferings of punishment and not by threats.

(3) Jesus said: "If the time of such an one is completed through the sphere, the receivers of Ariēl come after him and lead out his soul [out of the body] and spend three days travelling round in the world [with it] and instructing it concerning the creatures of the world. "Thereafter they lead it down into the Amente before Ariēl; and he taketh vengeance on it with his chastisements twenty months. "Thereafter they lead it into the chaos before Yaldabaōth and his forty-and-nine demons; and he and his demons, one by one, take vengeance on it another twenty months. "Thereafter they carry it on to the way of the midst; and every one of the rulers of the way of the midst taketh vengeance on it another twenty months. "And thereafter they lead it unto the Virgin of Light, that she may judge it. And when the sphere turneth itself, she handeth it over to her receivers, that they may cast it into the æons of the sphere. And the servitors of the sphere lead it into a water which is below the sphere; and it becometh a seething fire and eateth into it until it purifieth it. "And Yaluham, the receiver of Sabaōth, the Adamas, cometh and bringeth the cup with the water of forgetfulness and handeth it to the soul; and it drinketh and forgetteth all things and all the regions to which it had gone. And they cast it up into a lame and deformed body, so that all despise it persistently. "This is the chastisement of the arrogant and overweening man." Thomas said: "A persistent blasphemer, what is his chastisement?"

(11) Also let a man mark, when he is in this hell, nothing may console him; and he cannot believe that he shall ever be released or comforted. But when he is in heaven, nothing can trouble him; he believeth also that none will ever be able to offend or trouble him, albeit it is indeed true, that after this hell he may be comforted and released, and after this heaven he may be troubled and left without consolation. Again: this hell and this heaven come about a man in such sort, that he knoweth not whence they come; and whether they come to him, or depart from him, he can of himself do nothing towards it. Of these things he can neither give nor take away from himself, bring them nor banish them, but as it is written, “The wind bloweth where it listeth, and thou hearest the sound thereof,” that is to say, at this time present, “but thou knowest not whence it cometh, nor whither it goeth.”12 And when a man is in one of these two states, all is right with him, and he is as safe in hell as in heaven, and so long as a man is on earth, it is possible for him to pass ofttimes from the one into the other; nay even within the space of a day and night, and all without his own doing. But when the man is in neither of these two states he holdeth converse with the creature, and wavereth hither and thither, and knoweth not what manner of man he is. Therefore he shall never forget either of them, but lay up the remembrance of them in his heart.