Life Hereafter Quotes

There are no coincidences in life. What person that wandered in and out of your life was there for some purpose, even if they caused you harm. Sometimes, it doesn’t make sense the short periods of time we get with people, or the outcomes from their choices. However, if you turn it over to God he promises that you will see the big picture in the hereafter. Nothing is too small to be a mistake.

Yes, very sensible... People die of common sense, Dorian, one lost moment at a time. Life is a moment. There is no hereafter. So make it burn always with the hardest flame.

I am seldom otherwise than happy while watching in the chamber of death... . I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadowless hereafter--the Eternity they have entered--where life is boundless in its duration, and love in its sympathy, and joy in its fulness.

My days are as happy as those reserved by God for his elect; and whatever be my fate hereafter, I can never say that I have not tasted joy— the purest joy of life.

We're all pieces of the same ever-changing puzzle; some connected for mere seconds, some connected for life, some connected through knowledge, some through belief, some connected through wisdom, some through Love, and some connected with no explanation at all. Yet, as spiritual beings having a human experience, we're all here for the sensations this reality or illusion has to offer. The best anyone can hope for is the right to be able to Live, Learn, Love then Leave. After that, reap the benefits of their own chosen existence in the hereafter by virtue of simply believing in what they believe. As for here, it took me a while but this progression helped me with my life: "I like myself. I Love myself. I am myself.

It may be possible for each to think too much of his own potential glory hereafter; it is hardly possible for him to think too often or too deeply about that of his neighbor. The load, or weight, or burden of my neighbor's glory should be laid daily on my back, a load so heavy that only humility can carry it, and the backs of the proud will be broken. ... "It is in light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations -- these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub and exploit. ... Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses.

But it is often those who have least of all in this life whom He chooseth for the kingdom. Put thy trust in Him and no matter what befalls thee here, He will make all right hereafter.

Perhaps the bazaar looks disorganized to you, but it works for us. Perhaps Islam looks fanatical to you, but it provides us with the means to survive the harshness of this life and prepare us for a better life hereafter.

Believing in the resurrection does not just mean assenting to a dogma and noting a historical fact. It means participating in this creative act of God’s … Resurrection is not a consoling opium, soothing us with the promise of a better world in the hereafter. It is the energy for a rebirth of this life. The hope doesn’t point to another world. It is focused on the redemption of this one.

She needed to hear the reminder, the reminder that there was more to this life than her heart. Even if it could never be mended completely. She had her soul. She had the Hereafter. She had her faith.

Death would not surprise us as often as it does, if we let go of the misbelief that newborns are less mortal than the elderly.

You worship death. You and all the One Gods. They seduce mankind with their promises of glory attained in the hereafter, thus blinding men to the splendor before them here on earth. One can never expect to achieve enlightenment if one does not first live life to its fullest.

You need to be greedy or ignorant to truly want to live forever.

Relax and destroy the split that society has created in you. Say only that which you mean. Act according to your own spontaneity, never bothering about consequences. It is a small life, and it should not be spoiled in thinking about consequences here and hereafter.

Without ethics, a human race falls to inhumanity. Ethics determines your real value in this world and the hereafter.

Whatever his secret was, I have learnt one secret too, and namely: that the soul is but a manner of being -- not a constant state -- that any soul may be yours, if you find and follow its undulations. The hereafter may be the full ability of consciously living in any chosen soul, in any number of souls, all of them unconscious of their interchangeable burden.

I don't know if it be a peculiarity in me, but I am seldom otherwise than happy while watching in the chamber of death, should no frenzied or despairing mourner share the duty with me. I see a repose that neither earth nor hell can break; and I feel and assurance of the endless and shadowless hereafter - the Eternity they have entered - where life is boundless in its duration, and love in its sympathy, and joy in its fulness.

Every Islamic value I had been taught instructed me to put myself last. Life on earth is a test, and if you manage to put yourself last in this life, you are serving Allah; your place will be first in the Hereafter. The more deeply you submit your will, the more virtuous that makes you.

Sometimes I thought God was a compassionate Father, who would forgive my sins for the sake of my sufferings. At other times, it seemed to me there was no justice or mercy in the divine government. I asked why the curse of slavery was permitted to exist, and why I had been so persecuted and wronged from youth upward. These things took the shape of mystery, which is to this day not so clear to my soul as I trust it will be hereafter.

The religious worry about life after death at the expense of life before death.

Even those who want to go to heaven would rather kill than be killed.

Attending a funeral would leave the average person insane, if they truly believed that sooner or later they are also going to die.

... Have you ever reflected that posterity may not be the faultless dispenser of justice that we dream of? One consoles oneself for being insulted and denied, by reyling on the equity of the centuries to come; just as the faithful endure all the abominations of this earth in the firm belief of another life, in which each will be rewarded according to his deserts. But suppose Paradise exists no more for the artist than it does for the Catholic, suppose that future generations prolong the misunderstanding and prefer amiable little trifles to vigorous works! Ah! What a sell it would be, eh? To have led a convict's life - to have screwed oneself down to one's work - all for a mere delusion!... "Bah! What does it matter? Well, there's nothing hereafter. We are even madder than the fools who kill themselves for a woman. When the earth splits to pieces in space like a dry walnut, our works won't add one atom to its dust.

Such are they who buy the life of this world at the price of the Hereafter. Their punishment shall not be lightened for them, nor shall they be helped.

There were two worlds, two lives, for each person: this one--brief, narrow, finite; and the hereafter-- eternal, limitless, infinite. Fame, to mean anything, should go with one into the next world, where one could enjoy it perpetually.

For my own part, I have never ceased to rejoice that God has appointed me to such an office. People talk of the sacrifice I have made in spending so much of my life in Africa. Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger, now and then, with a foregoing of the common conveniences and charities of this life, may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

To all of us the thought of heaven is dear - Why not be sure of it and make it here? No doubt there is a heaven yonder too, But 'tis so far away - and you are near. Men talk of heaven, - there is no heaven but here; Men talk of hell, - there is no hell but here; Men of hereafters talk, and future lives, O love, there is no other life - but here.

There are no more surprises and shocks in life, so that I watch the flame without agitation. For me the greatest reality is this and nothing else... Nothing else will worry or interest me in life hereafter.

The easy confidence with which I know another man's religion is folly teaches me to suspect that my own is also. I would not interfere with any one's religion, either to strengthen it or to weaken it. I am not able to believe one's religion can affect his hereafter one way or the other, no matter what that religion may be. But it may easily be a great comfort to him in this life--hence it is a valuable possession to him.

Our society is much more alienated from the theology than it is from the philosophy of Christianity. As our religious beliefs have become less strong and our view of the life hereafter less clear, morality has become more concerned with the legitimacy of material needs and pleasures. This is the idea that I think the followers of Saint-Simon expressed by saying that the flesh must be rehabilitated. It is probably the same tendency that, for some time now, appears in the writings and in the doctrines of our moral philosophers.

What one believes happens after death dictates much of what one believes about life, and this is why faith-based religion, in presuming to fill in the blanks in our knowledge of the hereafter, does such heavy lifting for those who fall under its power. A single proposition – you will not die – once believed, determines a response to life that would be otherwise unthinkable.

Death would be an extremely bad thing like most of us paint it, if being dead were painful.

In this situation, what we call natural ethics has nothing to offer but the narcissistic satisfaction of being able to think one is better than others. This is where ethics based on religion enters the scene with its promises of a better life hereafter. I am inclined to think that, for as long as virtue goes unrewarded here below, ethics will preach in vain.

There is another life both for you and for me,’ said I. ‘If it be the will of God that we should sow in tears now, it is only that we may reap in joy hereafter. It is His will that we should not injure others by the gratification of our own earthly passions; and you have a mother, and sisters, and friends who would be seriously injured by your disgrace; and I, too, have friends, whose peace of mind shall never be sacrificed to my enjoyment, or yours either, with my consent; and if I were alone in the world, I have still my God and my religion, and I would sooner die than disgrace my calling and break my faith with heaven to obtain a few brief years of false and fleeting happiness—happiness sure to end in misery even here—for myself or any other!

Mr. Vesey, though, he didn't like any kind of talk about heaven. He said that was the coward’s way, pining for life in the hereafter, acting like this one didn’t mean a thing. I had to side with him on that.

To deal justice by death has this disadvantage that the victim has no knowledge that justice has overtaken him. Had you died, had you been torn limb from limb that night, I should now repine in the thought of your eternal and untroubled slumber. Not in euthanasia, but in torment of mind should the guilty atone. You see, I am not sure that hell hereafter is a certainty, whilst I am quite sure that it can be a certainty in this life; and I desire you to continue to live yet awhile that you may taste something of its bitterness.

Once to swim I sought the sea-side, There to sport among the billows; With the stone of many colors Sank poor Aino to the bottom Of the deep and boundless blue-sea, Like a pretty son-bird, perished. Never come a-fishing, father, To the borders of these waters, Never during all thy life-time, As thou lovest daughter Aino. Mother dear, I sought the sea-side, There to sport among the billows; With the stone of many colors, Sank poor Aino to the bottom Of the deep and boundless blue-sea, Like a pretty song-bird perished. Never mix thy bread, dear mother, With the blue-sea's foam and waters, Never during all thy life-time, As thou lovest daughter Aino. Brother dear, I sought the sea-side, There to sport among the billows; With the stone of many colors Sank poor Aino to the bottom Of the deep and boundless blue-sea, Like a pretty song-bird perished. Never bring thy prancing war-horse, Never bring thy royal racer, Never bring thy steeds to water, To the borders of the blue-sea, Never during all thy life-time, As thou lovest sister Aino. Sister dear, I sought the sea-side, There to sport among the billows; With the stone of many colors Sank poor Aino to the bottom Of the deep and boundless blue-sea, Like a pretty song-bird perished. Never come to lave thine eyelids In this rolling wave and sea-foam, Never during all thy life-time, As thou lovest sister Aino. All the waters in the blue-sea Shall be blood of Aino's body; All the fish that swim these waters Shall be Aino's flesh forever; All the willows on the sea-side Shall be Aino's ribs hereafter; All the sea-grass on the margin Will have grown from Aino's tresses.

When Seymour and I were five and three, Les and Bessie played on the same bill for a couple of weeks with Joe Jackson -- the redoubtable Joe Jackson of the nickel-plated trick bicycle that shone like something better than platinum to the very last row of the theater. A good many years later, not long after the outbreak of the Second World War, when Seymour and I had just recently moved into a small New York apartment of our own, our father -- Les, as he'll be called hereafter -- dropped in on us one evening on his way home from a pinochle game. He quite apparently had held very bad cards all afternoon. He came in, at any rate, rigidly predisposed to keep his overcoat on. He sat. He scowled at the furnishings. He turned my hand over to check for cigarette-tar stains on my fingers, then asked Seymour how many cigarettes he smoked a day. He thought he found a fly in his highball. At length, when the conversation -- in my view, at least -- was going straight to hell, he got up abruptly and went over to look at a photograph of himself and Bessie that had been newly tacked up on the wall. He glowered at it for a full minute, or more, then turned around, with a brusqueness no one in the family would have found unusual, and asked Seymour if he remembered the time Joe Jackson had given him, Seymour, a ride on the handle bars of his bicycle, all over the stage, around and around. Seymour, sitting in an old corduroy armchair across the room, a cigarette going, wearing a blue shirt, gray slacks, moccasins with the counters broken down, a shaving cut on the side of his face that I could see, replied gravely and at once, and in the special way he always answered questions from Les -- as if they were the questions, above all others, he preferred to be asked in his life. He said he wasn't sure he had ever got off Joe Jackson's beautiful bicycle.

If we thought we were building up a heaven on earth, if we looked for something that would turn the present world from a place of pilgrimage into a permanent city satisfying the soul of man, we are disillusioned, and not a moment too soon. But if we thought that for some souls, and at some times, the life of learning, humbly offered to God, was, in its own small way, one of the appointed approaches to the Divine reality and the Divine beauty which we hope to enjoy hereafter, we can think so still.

Krishna assures Arjuna that his basic nature is not subject to time and death; yet he reminds him that he cannot realize this truth if he cannot see beyond the dualities of life: pleasure and pain, success and failure, even heat and cold. The Gita does not teach a spirituality aimed at an enjoyable life in the hereafter, nor does it teach a way to enhance power in this life or the next. It teaches a basic detachment from pleasure and pain, as this chapter says more than once. Only in this way can an individual rise above the conditioning of life’s dualities and identify with the Atman, the immortal Self. Also,

In this world and the hereafter, we should not be afraid of no one but ourselves.

Life is glorious, and death isn’t so bad either.

My wretched soul would choose yours in this life and each one hereafter––because, without you, I am certain a monster is what would become of me.

Can anything be sillier than the point of view of certain people—I mean those who boast of their foresight? They keep themselves very busily engaged in order that they may be able to live better; they spend life in making ready to live! They form their purposes with a view to the distant future; yet postponement is the greatest waste of life; it deprives them of each day as it comes, it snatches from them the present by promising something hereafter. The greatest hindrance to living is expectancy, which depends upon the morrow and wastes to-day. You dispose of that which lies in the hands of Fortune, you let go that which lies in your own.

In Nietzsche's usage, the word 'Christianity' does not even refer primarily to the religion; using it like a code word, he is thinking more of a particular religio-metaphysically influenced disposition, an ascetically (in the penitent and self-denying sense) defined attitude to the world, an unfortunate form of life deferral, focus on the hereafter and quarrel with secular facts

I do not consider myself a religious person, because I don't adhere to a particular religion or faith or prescribed beliefs, as did my father, who was a Baptist minister. And I am not an atheist, one who thinks that belief in anything beyond the here and now and the rational is delusion. I love science, but I allow for mystery, things that can never be proven by a rational mind. I am a person who thinks about the nature of the spirit when I write. I think about what can't be known and only imagined. I often sense a spirit or force or meaning beyond myself. I leave it open as to what the spirit is, but I continue to make guesses -- that it could be the universal binding of the emotion of love, or a joyful quality of humanity, or a collective unconscious that turns out to be a unified conscience. The spirit could be all those worshiped by all the religions, even those that deny the validity of others. It could be that we all exist in all ten dimensions of a string-theory universe and are seeding memories in all of them and occupy them simultaneously as memory. Or we exist only as thought and out perception that it is a physical world is a delusion. The nature of spirit could also be my mother and my grandmother and that they really do serve as my muses as I fondly imagine them doing at times. Or maybe the nature of the spirit is a freer imagination. I've often thought that imagination was the conduit to compassion, and compassion is a true spiritual nature. Whatever the spirit might be, I am not basing what I do in this life on any expected reward or punishment in the hereafter or thereafter. It is enough that I feel blessed -- and by whom or what I don't know -- but I receive it with gratitude that I am a writer and my work is to imagine all the possibilities.

So I was sold at last! A human being sold in the free city of New York! The bill of sale is on record, and future generations will learn from it that women were articles of traffic in New York, late in the nineteenth century of the Christian religion. It may hereafter prove a useful document to antiquaries, who are seeking to measure the progress of civilization in the United States. I well know the value of that bit of paper; but as much as I love freedom, I do not like to look upon it. I am deeply grateful to the generous friend who procured it, but I despise the miscreant who demanded payment for what never rightfully belong to him or his.

To all of us the thought of heaven is dear— Why not be sure of it and make it here? No doubt there is a heaven yonder too, But ’tis so far away—and you are near.   Men talk of heaven,—there is no heaven but here; Men talk of hell,—there is no hell but here; Men of hereafters talk, and future lives,— O love, there is no other life—but here.

I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadowless hereafter—the Eternity they have entered—where life is boundless in its duration, and love in its sympathy, and joy in its fulness.

If Muslim immigrants lagged so far behind even other immigrant groups, then wasn’t it possible that one of the reasons could be Islam? Islam influences every aspect of believers’ lives. Women are denied their social and economic rights in the name of Islam, and ignorant women bring up ignorant children. Sons brought up watching their mother being beaten will use violence. Why was it racist to ask this question? Why was it antiracist to indulge people’s attachment to their old ideas and perpetuate this misery? The passive, Insh’Allah attitude so prevalent in Islam—“if Allah wills it”—couldn’t this also be said to affect people’s energy and their will to change and improve the world? If you believe that Allah predestines all, and life on earth is simply a waiting room for the Hereafter, does that belief have no link to the fatalism that so often reinforces poverty?

I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadowless hereafter—the Eternity they have entered—where life is boundless in its duration, and love in its sympathy, and joy in its fullness. I noticed on that occasion how much selfishness there is even in a love like Mr. Linton's, when he so regretted Catherine's blessed release!

It seems an odd idea, life being centered around pleasure.” “What is life supposed to be, then?” “It’s about duty, and sacrificing for others. And if we’ve been good, our pleasure comes later when we’re rewarded in the hereafter.” “I’ll take my rewards now.

Religious beliefs are culture bound…land overwhelmed by poverty, overcrowding, starvation, disease, class oppression and lack of any hope for a better future were what generated these old beliefs. Didn’t all religions based on release or a better life hereafter target the poor, the suffering, the enslaved?

Once we have become clear in our minds that the after–life truly exists, we realize that the sole aim of our earthly existence should be to strive for success in the life to come, for, unlike the present ephemeral world, the Hereafter is eternal and real. What we understand by suffering and solace in this world cannot be compared with the suffering and solace of the Hereafter. Many individuals lead immoral, even criminal existences because they feel that we are free to do

we must love life, and cling to it; we must love the living smile, the sympathetic touch, and thrilling voice, peculiar to our mortal mechanism. Let us not, through security in hereafter, neglect the present. This present moment, short as it is, is a part of eternity, and the dearest part, since it is our own unalienably.

the testing of the believer is like medicine for him. It cures him from illness. Had the illness remained it would destroy him or diminish his reward and level (in the hereafter). The tests and the trials extract these illnesses from him and prepare him for the perfect reward and the highest of degrees (in the life to come).

FIDDLER JONES The earth keeps some vibration going There in your heart, and that is you. And if the people find you can fiddle, Why, fiddle you must, for all your life. What do you see, a harvest of clover? Or a meadow to walk through to the river? The wind's in the corn; you rub your hands For beeves hereafter ready for the market; Or else you hear the rustle of skirts. Like the girls when dancing at Little Grove. To Cooney Potter a pillar of dust Or whirling leaves meant ruinous drouth; They looked to me like Red-Head Sammy Stepping it off, to Toor-a-Loor. How could I till my forty acres Not to speak of getting more, With a medley of horns, bassoons and piccolos Stirred in my brain by crows and robins And the creak of a will-mill – only these? And I never started to plow in my life That some one did not stop in the road And take me away to a dance or picnic. I ended up with forty acres; I ended up with a broken fiddle – And a broken laugh, and a thousand memories, And not a single regret.

As per the law of karma, that which is your meat today, this dear beloved animal will make mincemeat of you tomorrow. In another birth.

I have met the devil - he is not!

Selfishness from earth to hereafter: Thy pray and struggle, same by thee. Because life committed selfishness in living with the Democracy.

Sometimes Allah gives you bitterness in this life so that you can further enjoy the sweetness of the hereafter

Other than the promise of life after death, nothing consoles the poor better than the fact that rich people are also subject to death.

[...] I could no longer believe even in life. Which meant that I had come to be the reverse, the opposite of a Christian. For me, now, the only reality is death.

We the living are to blame for the painfulness of being dead.

The dead are omniabsent.

…[Magfirat]-The best tribute, I could ask for my parents. For the unparalleled efforts, for my better education. And their way of simple and pious life.

The thought of death and life after death is ambivalent. It can deflect us from this life, with its pleasures and pains. It can make life here a transition, a step on the way to another life beyond – and by doing so it can make this life empty and void. It can draw love from this life and deflect it to a life hereafter, spreading resignation in ‘this vale of tears’. The thought of death and a life after death can lead to fatalism and apathy, so that we only live life here half-heartedly, or just endure it and ‘get through’. The thought of a life after death can cheat us of the happiness and the pain of this life, so that we squander its treasures, selling them off cheap to heaven. In that respect it is better to live every day as if death didn’t exist, better to love life here and now as unreservedly as if death really were ‘the finish’. The notion that this life is no more than a preparation for a life beyond, is the theory of a refusal to live, and a religious fraud. It is inconsistent with the living God, who is ‘a lover of life’. In that sense it is religious atheism.

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner).

I feel an assurance of the endless and shadowless hereafter — the Eternity they have entered — where life is boundless in its joy duration, and love in its sympathy, and joy in its fullness

This is the how and why of it. First of all, we had to quit playing God. It didn’t work. Next, we decided that hereafter in this drama of life, God was going to be our Director. He is the Principal; we are His agents. He is the Father, and we are His children. Most good ideas are simple, and this concept was the keystone of the new and triumphant arch through which we passed to freedom.

Perhaps one of the greatest rewards of meditation and prayer is the sense of belonging that comes to us. We no longer live in a completely hostile world. We are no longer lost and frightened and purposeless. The moment we catch even a glimpse of God’s will, the moment we begin to see truth, justice, and love as the real and eternal things in life, we are no longer deeply disturbed by all the seeming evidence to the contrary that surrounds us in purely human affairs. We know that God lovingly watches over us. We know that when we turn to Him, all will be well with us, here and hereafter.

Mr. Vesey, though, he didn’t like any kind of talk about heaven. He said that was the coward’s way, pining for life in the hereafter, acting like this one didn’t mean a thing. I had to side with him on that.

Sometimes I think Earth has got to be the insane asylum of the universe. . . and I'm here by computer error. At sixty-eight, I hope I've gained some wisdom in the past fourteen lustrums and it’s obligatory to speak plain and true about the conclusions I've come to; now that I have been educated to believe by such mentors as Wells, Stapledon, Heinlein, van Vogt, Clarke, Pohl, (S. Fowler) Wright, Orwell, Taine, Temple, Gernsback, Campbell and other seminal influences in scientifiction, I regret the lack of any female writers but only Radclyffe Hall opened my eyes outside sci-fi. I was a secular humanist before I knew the term. I have not believed in God since childhood's end. I believe a belief in any deity is adolescent, shameful and dangerous. How would you feel, surrounded by billions of human beings taking Santa Claus, the Easter Bunny, the tooth fairy and the stork seriously, and capable of shaming, maiming or murdering in their name? I am embarrassed to live in a world retaining any faith in church, prayer or a celestial creator. I do not believe in Heaven, Hell or a Hereafter; in angels, demons, ghosts, goblins, the Devil, vampires, ghouls, zombies, witches, warlocks, UFOs or other delusions; and in very few mundane individuals--politicians, lawyers, judges, priests, militarists, censors and just plain people. I respect the individual's right to abortion, suicide and euthanasia. I support birth control. I wish to Good that society were rid of smoking, drinking and drugs. My hope for humanity - and I think sensible science fiction has a beneficial influence in this direction - is that one day everyone born will be whole in body and brain, will live a long life free from physical and emotional pain, will participate in a fulfilling way in their contribution to existence, will enjoy true love and friendship, will pity us 20th century barbarians who lived and died in an atrocious, anachronistic atmosphere of arson, rape, robbery, kidnapping, child abuse, insanity, murder, terrorism, war, smog, pollution, starvation and the other negative “norms” of our current civilization. I have devoted my life to amassing over a quarter million pieces of sf and fantasy as a present to posterity and I hope to be remembered as an altruist who would have been an accepted citizen of Utopia.

Kant’s ethic is important, because it is anti-utilitarian, a priori, and what is called “noble.” Kant says that if you are kind to your brother because you arc fond of him, you have no moral merit: an act only has moral merit when it is performed because the moral law enjoins it. Although pleasure is not the good, it is nevertheless unjust—so Kant maintains— that the virtuous should suffer. Since this often happens in this world, there must be another world where they are rewarded after death, and there must be a God to secure justice in the life hereafter. He rejects all the old metaphysical arguments for God and immortality, but considers his new ethical argument irrefutable. Kant himself was a man whose outlook on practical affairs was kindly and humanitarian, but the same cannot be said of most of those who rejected happiness as the good.

You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter.

I do not believe in a hereafter; the child was my future life. That was my conception of immortality, and perhaps the only one that has any analogy in reality. If you take that away from me, you cut off my life. LAURA.

Is there anything more ridiculous than a person talking with certitude about the future? Such people devote their energy on creating a better life for themselves – spending their life preparing for life! They are motivated by thoughts of a distant tomorrow; but postponing life is the greatest waste of time; it deprives them of each new day life brings, it steals from the present with the promise of the hereafter. The greatest obstacle to living a full life is having expectations, delaying gratification based on what might happen tomorrow which squanders today. Where do you focus? At what point do you aim? Everything that is to come is steeped in uncertainty; live now!

In the chamber of death... I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadow less hereafter-the Eternity they have entered-where life is boundless in its duration, and love in its sympathy, and joy in its fullness... One might doubt in seasons of cold reflection; but not then in the presence of her corpse. It asserted its own tranquility, which seemed a pledge of equal quiet to its former inhabitant.

Heaven is closer and more real than anything we experience in this life. And ultimately, I think that's why I've seen these glimpses---I'm always on the lookout for them. I believe if you look closely, you can clearly experience them too.

She should have died hereafter; There would have been a time for such a word. To-morrow, and to-morrow, and to-morrow, Creeps in this petty pace from day to day To the last syllable of recorded time, And all our yesterdays have lighted fools The way to dusty death. Out, out, brief candle! Life’s but a walking shadow, a poor player That struts and frets his hour upon the stage And then is heard no more: it is a tale Told by an idiot, full of sound and fury, Signifying nothing.

A wonderful point in favor of some kind of hereafter is this: When the mind rejects as childishly absurd a paradise with musical angels or abstract colonnades with Horace and Milton in togas conversing and walking together through the eternal twilight, or the protracted voluptas of the orient or any other eternity -- such as the one with devils and porcupines -- we forget that if we could have imagined life before living it would have seemed more improbable than all our hereafters

I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadowless hereafter - the Eternity they have entered - where life is boundless in its duration, and love in its sympathy, and joy in its fulness.

It is Never Too Late to Mend." Since it can never be too late To change your life, or else renew it, Let the unpleasant process wait Until you are compelled to do it. The State provides (and gratis too) Establishments for such as you. Remember this, and pluck up heart, That, be you publican or parson, Your ev'ry art must have a start, From petty larceny to arson; And even in the burglar's trade, The cracksman is not born, but made. So, if in your career of crime, You fail to carry out some "coup", Then try again a second time, And yet again, until you do; And don't despair, or fear the worst, Because you get found out at first. Perhaps the battle will not go, On all occasions, to the strongest; You may be fairly certain tho' That He Laughs Last who laughs the Longest. So keep a good reserve of laughter, Which may be found of use hereafter. Believe me that, howe'er well meant, A Good Resolve is always brief; Don't let your precious hours be spent In turning over a new leaf. Such leaves, like Nature's, soon decay, And then are only in the way. The Road to—-well, a certain spot, (A Road of very fair dimensions), Has, so the proverb tells us, got A parquet-floor of Good Intentions. Take care, in your desire to please, You do not add a brick to these. For there may come a moment when You shall be mended willy-nilly, With many more misguided men, Whose skill is undermined with skilly. Till then procrastinate, my friend; "It Never is Too Late to Mend!

Maybe you've heard the story of the man who was so driven by this curiosity that he roamed among soldiers in battlefields. He sought a man who had died and returned to life amid the wounded struggling for their lives in pools of blood, a soldier who could tell him about the secrets of the Otherworld. But one of Tamerlane's warriors, taking the seeker for one of the enemy, cleared him in half with a smooth stroke of his scimitar, causing him to conclude that in the Hereafter man is split in two.

Tend your garden. Cherish friends and family. Our lives are enlarged and our sense of who we are is enhanced when our children turn out well, and when we can be of help to others. Find satisfaction in this and in completing the tasks you undertake and in fulfilling the responsibilities that are yours. Bear always in mind that only a religious faith can impart meaning to our existence. It does so through the vision of a life hereafter that repairs the irreparable flaws in ours and makes us whole.

This is our faith: We may not always believe in ourselves, but we will never stop believing that to do good things for another in need is to see the face of God in everyone we help by sharing even the smallest bit of faith that still remains in our hearts.

The aim of life is no more to control mind, but to develop it harmoniously, not to achieve salvation hereafter, but to make the best use of it here below, and not to realise truth, beauty and good only in contemplation, but also in the actual experience of daily life; social progress depends not upon the ennoblement of the few but on the enrichment of the many; and spiritual democracy or universal brotherhood can be achieved only when there is an equality of opportunity in the social, political and industrial life.”127

He gives victory to whoever He wills. For He is the Almighty, Most Merciful. 6. ˹This is˺ the promise of God. ˹And˺ God never fails in His promise. But most people do not know. 7. They ˹only˺ know the worldly affairs of this life, but are ˹totally˺ oblivious to the Hereafter.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

It is no coincidence that those very people who do good and who hope to do more of it are, in fact, those who reflect on death and work for the Hereafter the most, so that the Day of Judgment will be a moment of joy and light for them. It is wise to meditate on death— its throes and the various states after it. For example, one should imagine—while he or she has life and is safe—the trial of the Traverse (al-ṣirāṭ) that every soul must pass over in the Hereafter, beneath which is the awesome inferno and the screams and anguish of those evildoers who already have been cast therein.

Having delivered his message in this world, he had gone to fulfil it in the Hereafter, where he would continue to be, for them and for others, but without the limitations of life on earth, the Key of Mercy, the key of Paradise, the Spirit of Truth, the Happiness of God. Verily God and His angels whelm in blessing the prophet. O ye who believe, invoke blessings upon him, and give him greetings of peace. اللهم صل على سيدنا محمد وعلى آل سيدنا محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد. اللهم بارك على سيدنا محمد وعلى آل سيدنا محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد.

Praise be to Allah, who revealed the Book, controls the clouds, defeats factionalism, and says in His Book: 'But when the forbidden months are past, then fight and slay the pagans wherever ye find them, seize them, beleaguer them, and lie in wait for them in every stratagem (of war)'; and peace be upon our Prophet, Muhammad Bin-'Abdallah, who said: I have been sent with the sword between my hands to ensure that no one but Allah is worshipped, Allah who put my livelihood under the shadow of my spear and who inflicts humiliation and scorn on those who disobey my orders. ...All these crimes and sins committed by the Americans are a clear declaration of war on Allah, his messenger, and Muslims. And ulema have throughout Islamic history unanimously agreed that the jihad is an individual duty if the enemy destroys the Muslim countries. This was revealed by Imam Bin-Qadamah in 'Al- Mughni,' Imam al-Kisa'i in 'Al-Bada'i,' al-Qurtubi in his interpretation, and the shaykh of al-Islam in his books, where he said: 'As for the fighting to repulse [an enemy], it is aimed at defending sanctity and religion, and it is a duty as agreed [by the ulema]. Nothing is more sacred than belief except repulsing an enemy who is attacking religion and life.' On that basis, and in compliance with Allah's order, we issue the following fatwa to all Muslims: The ruling to kill the Americans and their allies -- civilians and military -- is an individual duty for every Muslim who can do it in any country in which it is possible to do it, in order to liberate the al-Aqsa Mosque and the holy mosque [Mecca] from their grip, and in order for their armies to move out of all the lands of Islam, defeated and unable to threaten any Muslim. This is in accordance with the words of Almighty Allah, 'and fight the pagans all together as they fight you all together,' and 'fight them until there is no more tumult or oppression, and there prevail justice and faith in Allah.' ...We -- with Allah's help -- call on every Muslim who believes in Allah and wishes to be rewarded to comply with Allah's order to kill the Americans and plunder their money wherever and whenever they find it. We also call on Muslim ulema, leaders, youths, and soldiers to launch the raid on Satan's U.S. troops and the devil's supporters allying with them, and to displace those who are behind them so that they may learn a lesson. ...Almighty Allah also says: 'O ye who believe, what is the matter with you, that when ye are asked to go forth in the cause of Allah, ye cling so heavily to the earth! Do ye prefer the life of this world to the hereafter? But little is the comfort of this life, as compared with the hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things.' Almighty Allah also says: 'So lose no heart, nor fall into despair. For ye must gain mastery if ye are true in faith.' [World Islamic Front Statement, 23 February 1998]

Do you know how rare life in the Universe really is? For every populated galaxy, we find dozens more incapable of supporting life. Whenever we encounter a civilization that hadn’t reached the means to travel the stars and accept the existence of other life forms, we protect it and observe its evolution. It’s what’s at the very base of The Union.

I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative — a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.

Grant me, even me, my dearest Lord, to know you, and love you, and rejoice in you. And, if I cannot do these perfectly in this life, let me at least advance to higher degrees every day, ... Let the knowledge of you increase in me here, that it may be full hereafter. Let the love of you grow every day more and more here, that it may be perfect hereafter; ...

The Garden of Proserpine" Here, where the world is quiet; Here, where all trouble seems Dead winds' and spent waves' riot In doubtful dreams of dreams; I watch the green field growing For reaping folk and sowing, For harvest-time and mowing, A sleepy world of streams. I am tired of tears and laughter, And men that laugh and weep; Of what may come hereafter For men that sow to reap: I am weary of days and hours, Blown buds of barren flowers, Desires and dreams and powers And everything but sleep. Here life has death for neighbour, And far from eye or ear Wan waves and wet winds labour, Weak ships and spirits steer; They drive adrift, and whither They wot not who make thither; But no such winds blow hither, And no such things grow here. No growth of moor or coppice, No heather-flower or vine, But bloomless buds of poppies, Green grapes of Proserpine, Pale beds of blowing rushes Where no leaf blooms or blushes Save this whereout she crushes For dead men deadly wine. Pale, without name or number, In fruitless fields of corn, They bow themselves and slumber All night till light is born; And like a soul belated, In hell and heaven unmated, By cloud and mist abated Comes out of darkness morn. Though one were strong as seven, He too with death shall dwell, Nor wake with wings in heaven, Nor weep for pains in hell; Though one were fair as roses, His beauty clouds and closes; And well though love reposes, In the end it is not well. Pale, beyond porch and portal, Crowned with calm leaves, she stands Who gathers all things mortal With cold immortal hands; Her languid lips are sweeter Than love's who fears to greet her To men that mix and meet her From many times and lands. She waits for each and other, She waits for all men born; Forgets the earth her mother, The life of fruits and corn; And spring and seed and swallow Take wing for her and follow Where summer song rings hollow And flowers are put to scorn. There go the loves that wither, The old loves with wearier wings; And all dead years draw thither, And all disastrous things; Dead dreams of days forsaken, Blind buds that snows have shaken, Wild leaves that winds have taken, Red strays of ruined springs. We are not sure of sorrow, And joy was never sure; To-day will die to-morrow; Time stoops to no man's lure; And love, grown faint and fretful, With lips but half regretful Sighs, and with eyes forgetful Weeps that no loves endure. From too much love of living, From hope and fear set free, We thank with brief thanksgiving Whatever gods may be That no life lives for ever; That dead men rise up never; That even the weariest river Winds somewhere safe to sea. Then star nor sun shall waken, Nor any change of light: Nor sound of waters shaken, Nor any sound or sight: Nor wintry leaves nor vernal, Nor days nor things diurnal; Only the sleep eternal In an eternal night.

Can anything be sillier than the point of view of certain people—I mean those who boast of their foresight? They keep themselves very busily engaged in order that they may be able to live better; they spend life in making ready to live! They form their purposes with a view to the distant future; yet postponement is the greatest waste of life; it deprives them of each day as it comes, it snatches from them the present by promising something hereafter. The greatest hindrance to living is expectancy, which depends upon the morrow and wastes to-day. You dispose of that which lies in the hands of Fortune, you let go that which lies in your own. Whither do you look? At what goal do you aim? All things that are still to come lie in uncertainty; live straightway!

She believed in a literal acceptance of everything in the Bible. Yet, when things got to be too much for her, she decided to trade pain for eternal pain in the hereafter. How could she do that? Did she really believe in anything at all? Was it all hypocrisy? Or maybe she just went crazy because her God was demanding too much of her. She was no Job. In real life, how many people are?

It was a long night, perhaps the longest in my life. I spent it sitting next to Rosa's tomb, speaking with her, accompanying her on the first part of her journey to the Hereafter, which is when it's hardest to detach yourself from earth and you need the love of those who have remained behind, so you can leave with at least the consolation of having planted something in someone else's heart.

May Allah (glorified and exalted is He) grant us the best of this life and the best of the Hereafter and protect us from the punishment of Hell. May He grant us the highest station of seekers, and the highest station of the patient, and the highest station of the grateful without putting us through trials that could potentially compromise that patience and allow us to lose out on that reward. Āmīn.

If priests—of all clans—were free of disease and immune to death, then there might be some basis for the claim of the religionists. But these "men of God" are victims of the natural course of life, "even as you and I." They enjoy no exemptions. They suffer the same ills; they feel the same sensations; they are subject to the same passions of the body, the same frailties of the mind, are victims of circumstances and misfortune, and they meet inevitable death just as every other person. They commit the same kind of crimes as other mortals, and especially, because of their "calling," many are notoriously involved in the embezzlement of church funds. Nor does their calling protect them from the "passions of the flesh." The scandalous conduct of many "men of the cloth," in the realm of moral turpitude, often ends in murder. That is why there are so many "men of God" in our jails, and why so many have paid the supreme penalty in the death chair. They are not free from a single rule of life; what others must endure, they likewise must experience. They cannot protect themselves from the forces of nature, and the laws of life, any more than you can. What they can do, you can do, too. Their claims of being "anointed" and "vicars of God" on earth are false and hypocritical. If they cannot fulfill their promises while you are alive, how can they accomplish them when you are dead? If they are impotent Here, where they could demonstrate their powers, how ridiculous are their promises to accomplish them in the "Hereafter," the mythical abode which exists only in their dishonest or deluded imagination?

5. The promise unto this duty is life: “Ye shall live.” The life promised is opposed to the death threatened in the clause foregoing, 9“If ye live after the flesh, ye shall die;” which the same apostle expresseth, “Ye shall of the flesh reap corruption,” Gal. vi. 8, or destruction from God. Now, perhaps the word may not only intend eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy, comfort, and vigour of it: as the apostle says in another case, “Now I live, if ye stand fast,” 1 Thess. iii. 8; — “Now my life will do me good; I shall have joy and comfort with my life;” — “Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter.

It would not be an exaggeration if one called the mind a world; it is the world that man makes, in which he will make his life in the hereafter, as a spider weaves its web in which to live. Once a person thinks of this problem he begins to see the value of the spiritual path, the path in which the soul is trained not to be owned by the mind, but to own it; not to become a slave of the mind, but to master it.

They were living to themselves: self, with its hopes, and promises, and dreams, still had hold of them; but the Lord began to fulfill their prayers. They had asked for contrition, and He sent them sorrow; they had asked for purity, and He sent them thrilling anguish; they had asked to be meek, and He had broken their hearts; they has asked to be dead to the world, and He slew all their living hopes; they had asked to be made like unto Him, and He placed them in the furnace, sitting by "as a refiner of silver," till they should reflect His image; they had asked to lay hold of His cross, and when He had reached it out to them, it lacerated their hands. They had asked they knew not what, nor how; but He had taken them at their word, and granted them all their petitions. They were hardly willing to follow so far, or to draw so nigh to Him. They had upon them an awe and fear, as Jacob at Bethel, or Eliphaz in the night visions, or as the apostles when they thought they had seen the spirit, and knew not that it was Jesus. They could almost pray Him to depart from them, or to hide His awefulness. They found it easier to obey than to suffer--to do than to give up--to bear the cross than to hang upon it: but they cannot go back, for they have come too near the unseen cross, and its virtues have pierced too deeply within them. He is fulfilling to them his promise, "And I, if I be lifted up, will draw all men unto me. But now, at last, their turn is come. Before, they had only heard of the mystery, but now they feel it. He has fastened on them His look of love, as He did on Mary and Peter, and they cannot but choose to follow. Little by little, from time to time, by flitting gleams the mystery of His cross shines upon them. They behold Him lifted up--they gaze upon the glory which rays forth from the wound of His holy passion; and as they gaze, they advance, and are changed into His likeness, and His name shines out through them, for he dwells in them. They live alone with Him above, in unspeakable fellowship; willing to lack what others own, and to be unlike all, so that they are only like him. "Such are they in all ages who follow the Lamb whithersoever He goeth. Had they chosen for themselves, or their friends chosen for them, they would have chosen otherwise. They would have been brighter here, but less glorious in His kingdom. They would have had Lot's portion, not Abraham's. If they had halted anywhere--if He had taken off His hand, and let them stray back--what would they have lost? What forfeits in the morning of the resurrection? But He stayed them up, even against themselves. Many a time their foot had well-nigh slipped; but He, in mercy, held them up; now, even in this life, they know all he did was done well. It was good for them to suffer here, for they shall reign hereafter--to bear the cross below, for they shall wear the crown above; and that not their will but His was done on them.

She had done the safe thing—had accepted a life of slavery because she was afraid. She was the kind of woman who might have been called “mammy” in some other household. She was the kind of woman who would be held in contempt during the militant nineteen sixties. The house-nigger, the handkerchief-head, the female Uncle Tom—the frightened powerless woman who had already lost all she could stand to lose, and who knew as little about the freedom of the North as she knew about the hereafter.

Do you ever think about it? About nothingness. I do, I think about it all the time. Because of course it’s nothingness that awaits us. Of course it is. If it weren’t why would our hearts keep pumping any longer than they had to? Why wouldn’t we all emerge into the world pure and innocent, and then before we had a chance to get in any trouble, before we had a chance to take our first oily shit, just immediately shut down our systems and head straight to the hereafter? If there were a better life after death, why bother getting fitter for survival’s sake? Why would evolution even be a thing? Why fight for something second best? If death was really awesome, in a life or death situation, our bodies wouldn’t muscle up with epinephrine and cortisol. Our brains would hit us up instead with sloppy, sleepy happy love. Hannibal Lecter would be our Mickey Mouse. No, there’s fuckall to look forward to. Our bodies understand this. The real problem is, it’s unbearable to know this. So we cope.

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

Since in early youth it cannot be known what ends are likely to occur to us in the course of life, parents seek to have their children taught a great many things, and provide for their skill in the use of means for all sorts of arbitrary ends, of none of which can they determine whether it may not perhaps hereafter be an object to determine their pupil, but which it is at all events possible that he might aim at; and this anxiety is so great that they commonly neglect to form and correct their judgement on the value of the things which may be chosen as ends.

I would begin at the beginning, and teach young people that marriage is not the only aim and end of life, yet would fit them for it, as for a sacrament too high and holy to be profaned by a light word or thought. Show them how to be worthy of it and how to wait for it. Give them a law of life both cheerful and sustaining; a law that shall keep them hopeful if single, sure that here or hereafter they will find that other self and be accepted by it; happy if wedded, for their own integrity of heart will teach them to know the true god when he comes, and keep them loyal to the last.

don’t know why it should be, I am sure; but the sight of another man asleep in bed when I am up, maddens me. It seems to me so shocking to see the precious hours of a man’s life—the priceless moments that will never come back to him again—being wasted in mere brutish sleep. There was George, throwing away in hideous sloth the inestimable gift of time; his valuable life, every second of which he would have to account for hereafter, passing away from him, unused. He might have been up stuffing himself with eggs and bacon, irritating the dog, or flirting with the slavey, instead of sprawling there, sunk in soul-clogging oblivion.

but does it serve any useful purpose to know that Pompey was the first to exhibit the slaughter of eighteen elephants in the Circus, pitting criminals against them in a mimic battle? He, a leader of the state and one who, according to report, was conspicuous among the leaders28 of old for the kindness of his heart, thought it a notable kind of spectacle to kill human beings after a new fashion. Do they fight to the death? That is not enough! Are they torn to pieces? That is not enough! Let them be crushed by animals of monstrous bulk! Better would it be that these things pass into oblivion lest hereafter some all-powerful man should learn them and be jealous of an act that was nowise human.29 O, what blindness does great prosperity cast upon our minds! When he was casting so many troops of wretched human beings to wild beasts born under a different sky, when he was proclaiming war between creatures so ill matched, when he was shedding so much blood before the eyes of the Roman people, who itself was soon to be forced to shed more. he then believed that he was beyond the power of Nature. But later this same man, betrayed by Alexandrine treachery, offered himself to the dagger of the vilest slave, and then at last discovered what an empty boast his surname30 was.

Ya Rabb, I was thinking my position later Hereafter. Could I side with the prince of the women Khadija al-Kubra who struggle with the treasure and his life? Hafsah bint Umar or defended by God when will the divorced because shawwamah (diligent fasting-ed) and qawwamahnyaI (diligent tahajud)? Or with Aisha who has memorized hadith early 3500, I was .... 500 Ehm not yet ... or at Umm Sulaym who shabiroh (patient) or with Asma who take care of him and denounced his son vehicles at rest from jihad ... or with whom huh. Ya Allah, please give them the strength to pursue amaliah worthy ... so I can meet them even conversed with them in your garden Firdaus

When the span of life that Allah has given an individual comes to an end, all the pleasures he pursued will lose their value; they will rot along with his body in the earth. This is a plain truth that everyone must understand. In addition, they should realize that denying Allah only brings unhappiness in this world, regret at the hour of death, and agony in the world to come, whereas belief brings a depth of spirit that enables them to enjoy this world’s pleasures to the greatest extent and abundant pleasures forever in the Hereafter. People must see the difference between these two states and must submit to the Divine light of belief to escape the darkness of denial.

Within this narrative, creation itself is understood as a kind of Temple, a heaven-and-earth duality, where humans function as the “image-bearers” in the cosmic Temple, part of earth yet reflecting the life and love of heaven. This is how creation was designed to function and flourish: under the stewardship of the image-bearers. Humans are called not just to keep certain moral standards in the present and to enjoy God’s presence here and hereafter, but to celebrate, worship, procreate, and take responsibility within the rich, vivid developing life of creation. According to Genesis, that is what humans were made for. The diagnosis of the human plight is then not simply that humans have broken God’s moral law, offending and insulting the Creator, whose image they bear—though that is true as well. This lawbreaking is a symptom of a much more serious disease. Morality is important, but it isn’t the whole story. Called to responsibility and authority within and over the creation, humans have turned their vocation upside down, giving worship and allegiance to forces and powers within creation itself. The name for this is idolatry. The result is slavery and finally death. It isn’t just that humans do wrong things and so incur punishment. This is one element of the larger problem, which isn’t so much about a punishment that might seem almost arbitrary, perhaps even draconian; it is, rather, about direct consequences. When we worship and serve forces within the creation (the creation for which we were supposed to be responsible!), we hand over our power to other forces only too happy to usurp our position. We humans have thus, by abrogating our own vocation, handed our power and authority to nondivine and nonhuman forces, which have then run rampant, spoiling human lives, ravaging the beautiful creation, and doing their best to turn God’s world into a hell (and hence into a place from which people might want to escape). As I indicated earlier, some of these “forces” are familiar (money, sex, power). Some are less familiar in the popular mind, not least the sense of a dark, accusing “power” standing behind all the rest. Called

The modern loss of faith does not concern just God or the hereafter. It involves reality itself and makes human life radically fleeting. Life has never been as fleeting as it is today. Not just human life, but the world in general is becoming radically fleeting. Nothing promises duration or substance. Given this lack of Being, nervousness and unease arise. Belonging to a species might benefit an animal that works for the sake of its kind to achieve brute Gelassenheit. However, the late-modern ego stands utterly alone. Even religions, as thanatotechnics that would remove the fear of death and produce a feeling of duration, have run their course. The general denarrativization of the world is reinforcing the feeling of fleetingness. It makes life bare.

Looking out at the featureless land into which he seemed to flow and merge, even though he stood without moving, he realized that the hunt that he had arranged with Miller was only a stratagem, a ruse upon himself, a palliative for ingrained custom and use. No business led him where he looked, where he would go; he went there free. He went free upon the plain in the western horizon which seemed to stretch without interruption toward the setting sun (…). He felt that wherever he lived, and wherever he would live hereafter, he was leaving the city more and more, withdrawing into the wildness. He felt that that was the central meaning he could find in all his life and it seemed to him then that all the events of his childhood and his youth had led him unbeknowingly to this moment upon which he poised, as if before flight

For the New Year. I am still living, I am still thinking: I have to go on living because I have to go on thinking. Sum, ergo cogito: cogito, ergo sum. Today everyone is permitted to express his desire and dearest thoughts: so I too would like to say what I have desired of myself today and what thought was the first to cross my heart this year – what thought shall be the basis, guarantee and sweetness of all my future life! I want to learn more and more to see what is necessary in things as the beautiful in them – thus I shall become one of those who make things beautiful. Amor fati: may that be my love from now on! I want to wage no war against the ugly. I do not want to accuse, I do not want even to accuse the accusers. May looking away be my only form of negation! And, all in all: I want to be at all times hereafter only an affirmer (ein Ja-sagender)! (276).

There is no God, and man is his prophet," replied Niels bitterly and rather sadly. "Exactly," scoffed Hjerrild. "After all, atheism is unspeakably tame. Its end and aim is nothing but a disillusioned humanity. The belief in a God who rules everything and judges everything is humanity's last great illusion, and when that is gone, what then? Then you are wiser; but richer, happier? I can't see it." "But don't you see," exclaimed Niels Lyhne, "that on the day when men are free to exult and say: 'There is no God!' on that day a new heaven and a new earth will be created as if by magic. Then and not till then will heaven be a free infinite space instead of a spying, threatening eye. Then the earth will be ours and we the earth's, when the dim world of bliss or damnation beyond has burst like a bubble. The earth will be our true mother country, the home of our hearts, where we dwell, not as strangers and wayfarers a short time, but all our time. Think what intensity it will give to life, when everything must be concentrated within it and nothing left for a hereafter. The immense stream of love that is now rising up to the God of men's faith will bend to earth again and flow lovingly among all those beautiful human virtues with which we have endowed and embellished the godhead in order to make it worthy of our love. Goodness, justice, wisdom--who can name them all? Don't you see what nobility it will give men when they are free to live their life and die their death, without fear of hell or hope of heaven, but fearing themselves, hoping for themselves? How their consciences will grow, and what a strength it will give them when inactive repentance and humility cannot atone any more, when no forgiveness is possible except to redeem with good what they sinned with evil.

Well, life is short at the best: seventy years, they say, pass like like a vapour, like a dream when one awaketh; and every path trod by human feet terminates in one bourne — the grave: the little chink in the surface of this great globe — the furrow where the mighty husbandman with the scythe deposits the seed he has shaken from the ripe stem; and there it falls, decays, and thence it springs again, when the world has rolled round a few times more. So much for the body: the soul meantime wings its long flight upward, folds its wings on the brink of the sea of fire and glass, and gazing down through the burning clearness, finds there mirrored the vision of the Christian's triple Godhead: the Sovereign Father; the Mediating Son; the Creator Spirit. Such words, at least, have been chosen to express what is inexpressible: to describe what baffles description. The soul's real hereafter, who shall guess?

What franticke fit (quoth he) hath thus distraught Thee, foolish man, so rash a doome to give? What justice ever other judgement taught, But he should die, who merites not to live? None else to death this man despayring drive, But his owne guiltie mind deserving death. Is then unjust to each his due to give? Or let him die, that loatheth living breath? Or let him die at ease, that liveth here uneath? Who travels by the wearie wandring way, To come unto his wished home in haste, And meetes a flood, that doth his passage stay, Is not great grace to helpe him over past, Or free his feet, that in the myre sticke fast? Most envious man, that grieves at neighbours good, And fond, that joyest in the woe thou hast, Why wilt not let him passe, that long hath stood Upon the banke, yet wilt thy selfe not passe the flood? He there does now enjoy eternall rest And happie ease, which thou doest want and crave, And further from it daily wanderest: What if some litle paine the passage have, That makes fraile flesh to feare the bitter wave? Is not short paine well borne, that brings long ease, And layes the soule to sleepe in quiet grave? Sleepe after toyle, port after stormie seas, Ease after warre, death after life does greatly please. [...] Is not his deed, what ever thing is donne, In heaven and earth? did not he all create To die againe? all ends that was begonne. Their times in his eternall booke of fate Are written sure, and have their certaine date. Who then can strive with strong necessitie, That holds the world in his still chaunging state, Or shunne the death ordaynd by destinie? When houre of death is come, let none aske whence, nor why. The lenger life, I wote the greater sin, The greater sin, the greater punishment: All those great battels, which thou boasts to win, Through strife, and bloud-shed, and avengement, Now praysd, hereafter deare thou shalt repent: For life must life, and bloud must bloud repay. Is not enough thy evill life forespent? For he, that once hath missed the right way, The further he doth goe, the further he doth stray. Then do no further goe, no further stray, But here lie downe, and to thy rest betake, Th'ill to prevent, that life ensewen may. For what hath life, that may it loved make, And gives not rather cause it to forsake? Feare, sicknesse, age, losse, labour, sorrow, strife, Paine, hunger, cold, that makes the hart to quake; And ever fickle fortune rageth rife, All which, and thousands mo do make a loathsome life. Thou wretched man, of death hast greatest need, If in true ballance thou wilt weigh thy state: For never knight, that dared warlike deede, More lucklesse disaventures did amate: Witnesse the dongeon deepe, wherein of late Thy life shut up, for death so oft did call; And though good lucke prolonged hath thy date, Yet death then, would the like mishaps forestall, Into the which hereafter thou maiest happen fall. Why then doest thou, O man of sin, desire To draw thy dayes forth to their last degree? Is not the measure of thy sinfull hire High heaped up with huge iniquitie, Against the day of wrath, to burden thee? Is not enough, that to this Ladie milde Thou falsed hast thy faith with perjurie, And sold thy selfe to serve Duessa vilde, With whom in all abuse thou hast thy selfe defilde? Is not he just, that all this doth behold From highest heaven, and beares an equall eye? Shall he thy sins up in his knowledge fold, And guiltie be of thine impietie? Is not his law, Let every sinner die: Die shall all flesh? what then must needs be donne, Is it not better to doe willinglie, Then linger, till the glasse be all out ronne? Death is the end of woes: die soone, O faeries sonne.

Life pertaining to this world is in no way different from the spiritual. There is continuity and homogeneity in life in all its stages. Man will be in the hereafter none other than what he is here and now. Change of body effects no more change in the personality than does change of clothings. Mode of action it is that makes a person what he is. But action by itself is neither sacred nor secular. The attitude with which it is performed brings about a magical change in it. All actions become sacred in the hands of a spiritual man. On the contrary a man with a material outlook drags down even a sacred act to the vulgar plane. Because of his earthbound outlook, the uninitiated one fouls sacred acts into secular, whereas the message of the Gita is to metamorphose all actions into liberating sacred ones. This distinctive feature makes the Gita a book of universal application. Will, emotion and cognition are the three aspects of the phenomenon of the mind.

Sufism is the reconciliation of all opposites: the outer and the inner, the material and the spiritual, the finite and the infinite, the here and the hereafter, freedom and servanthood, the human and the divine. Enlightenment in this tradition does not prevent us from functioning in a practical and humble way in life, does not entitle us to special treatment, does not exclude us from the inevitable joys and griefs of life. The Sufi’s union with God does not cancel servanthood. What I found through Sufism far exceeded my hopes. As an example, one poet said to me: “All of my reading, study, and creative writing could not have prepared me for the poetry of Rumi.” And yet all Rumi’s poetry is just the wave on the surface of the ocean of Sufi spirituality. Perhaps it is consistent with the idea of Divine generosity that it should exceed in actuality the gift we had foreseen in our imagination. The Source is not only infinitely generous, it is infinitely creative, and its gifts surpass human imagination.

There was justice, ultimately, he said, but it would not necessarily arrive in this life. Allah would provide it in the Hereafter. In Islamic politic circles, rather too much can be made of it, he said, and that hurt Muslims. " Think of Palestine," he suggested. "We have no doubt that there has been wrongdoing against the Palestinians by the Jews. But one has to really think about helping what is a very weak community. The way to help is not to bring justice." "No?" "No. If you insist on justice, then the weak community becomes weaker, because those in power won't give it. They will just hate them more." "But what can Muslims do without seeking justice?" I asked. Compromise, said the Sheikh. That will bring peace, which in turn will give a battered community the time and space to heal. "Weak people, if they don't admit they are weak, it's going to destroy them more and more," he noted. "Some people say, 'When we make peace, we accept injustice.' I'm saying, when we make peace, we buy time." The Quran, he reminded me, says "Peace is better.

Oh cruel god's that govern this world, binding it with your cruel eternal decrees inscribed on sheets of adamantine steel, what is humankind to you? Do men mean more to you than sheep that cower in the fold? Men must die, too, like any beast in the field. Men also dwell in confinement and restraint. Men suffer great sickness and adversity, even when they are guilty of no sin. What glory can there be for you in treating humankind so ungenerously? What is the good of your foreknowledge, if it only torments the innocent and punishes the just? What is the purpose of your providence? One other matter, too, outrages me. Men must perform their duty and, for the sake of the gods, refrain from indulging their desires. They must uphold certain principles, for the salvation of their souls, whereas the silly sheep goes into the darkness of non-being. No beast suffers pain in the hereafter. But after death we all may still weep and wail, even though our life on earth was also one of suffering. Is this just? Is this commendable? I suppose I must leave the answer to theologians, but I know this for a fact. The world is full of grief.

Child of the pure unclouded brow And dreaming eyes of wonder! Though time be fleet, and I and thou Are half a life asunder, Thy loving smile will surely hail The love-gift of a fairy-tale. I have not seen thy sunny face, Nor heard thy silver laughter; No thought of me shall find a place In thy young life’s hereafter – Enough that now thou wilt not fail To listen to my fairy-tale. A tale begun in other days, When summer suns were glowing – A simple chime, that served to time The rhythm of our rowing – Whose echoes live in memory yet, Though envious years would say “forget.” Come, hearken then, ere voice of dread, With bitter tidings laden, Shall summon to unwelcome bed A melancholy maiden! We are but older children, dear, Who fret to find our bedtime near. Without, the frost, the blinding snow, The storm-wind’s moody madness – Within, the firelight’s ruddy glow, And childhood’s nest of gladness. The magic words shall hold thee fast: Thou shalt not heed the raving blast. And though the shadow of a sigh May tremble through the story, For ‘happy summer days’ gone by, And vanish’d summer glory – It shall not touch with breath of bale The pleasance of our fairy-tale.

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner). In his masterwork, The Brothers Karamazov, Dostoevsky has his atheist superman, Ivan, tell a little story, “The Grand Inquisitor.”145 A brief review is in order.

At that time Eugene had quite reached the conclusion that there was no hereafter—there was nothing save blind, dark force moving aimlessly—where formerly he had believed vaguely in a heaven and had speculated as to a possible hell. His reading had led him through some main roads and some odd by-paths of logic and philosophy. He was an omnivorous reader now and a fairly logical thinker. He had already tackler Spencer's 'First Principles,' which had literally torn him up by the roots and set him adrift and from that had gone back to Marcus Aurelius, Epictetus, Spinoza and Schopenhauer—men who ripped out all his private theories and wonder what life really was. He had walked the streets for a long time after reading some of these things, speculating on the play of forces, the decay of matter, the fact that thought-forms had no more stability than cloud-forms. Philosophies came and went, governments came and went, races arose and disappeared. He walked into the great natural history museum of New York once to discover enormous skeletons of prehistoric animals—things said to have lived two, three, five millions of years before his day and he marvelled at the forces which produced them, the indifference, apparently, with which they had been allowed to die. Nature seemed lavish of its types and utterly indifferent to the persistence of anything. He came to the conclusion that he was nothing, a mere shell, a sound, a leaf which had no great significance, and for the time being it almost broke his heart. It tended to smash his egotism, to tear away his intellectual pride. He wandered about dazed, hurt, moody, like a lost child. But he was thinking persistently. ¶ Then came Darwin, Huxley, Tyndall, Lubbock—a whole string of British thinkers who fortified the original conclusions of the others, but showed him a beauty, a formality, a lavishness of form and idea in nature's methods which fairly transfixed him. He was still reading—poets, naturalists, essayists, but he was still gloomy. Life was nothing save dark forces moving aimlessly. ¶ The manner in which he applied this thinking to his life was characteristic and individual. To think that beauty should blossom for a little while and disappear for ever seemed sad. To think that his life should endure but for seventy years and then be no more was terrible. He and Angela were chance acquaintances—chemical affinities—never to meet again in all time. He and Christina, he and Ruby—he and anyone—a few bright hours were all they could have together, and then would come the great silence, dissolution, and he would never be anymore. It hurt him to think of this, but it made him all the more eager to live, to be loved while he was here. If he could only have a lovely girl's arms to shut him in safely always!

From the past they turn to the future. Ah! at the close of the last century, the future seemed a thing tangible,—it was woven up in all men's fears and hopes of the present. At the verge of that hundred years, Man, the ripest born of Time, (“An des Jahrhunderts Neige, Der reifste Sohn der Zeit.” “Die Kunstler.”) stood as at the deathbed of the Old World, and beheld the New Orb, blood-red amidst cloud and vapour,—uncertain if a comet or a sun. Behold the icy and profound disdain on the brow of the old man,—the lofty yet touching sadness that darkens the glorious countenance of Zanoni. Is it that one views with contempt the struggle and its issue, and the other with awe or pity? Wisdom contemplating mankind leads but to the two results,—compassion or disdain. He who believes in other worlds can accustom himself to look on this as the naturalist on the revolutions of an ant-hill, or of a leaf. What is the Earth to Infinity,—what its duration to the Eternal? Oh, how much greater is the soul of one man than the vicissitudes of the whole globe! Child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from Clovis to Robespierre, from Noah to the Final Fire. The spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called Earth, and while the sarcophagus called Life immures in its clay the everlasting!

Until every cell of your body thrills in joyful response to the command, "Be Still," and instantly obeys; And every vagrant thought hovering around your mind hides itself off into nothingness. Then, as the Words reverberate through the caverns of your now empty being; Then, as the Sun of Knowing begins to rise on the horizon of your consciousness; Then, will you feel the swell of a wondrous strange Breath filling you to the extreme of all your mortal members, causing your senses almost to burst with the ecstasy of it; then, will there come surge after surge of a mighty, resistless Power rising within you, lifting you almost off the earth; then, will you feel within the Glory, the Holiness, the Majesty of My Presence; And then, then you will KNOW, I AM, God. You, when you have felt Me thus in such moments within, when you have tasted of My Power, hearkened to My Wisdom, and know the ecstasy of My all-embracing Love, no disease can touch, no circumstance can weaken, no enemy can conquer you. For now you KNOW I AM within, and you always hereafter will turn to Me in your need, putting all your trust in Me, and allowing Me to manifest My Will. You, when you turn thus to Me, will always find Me an unfailing and ever-present help in time of need; for I will so fill you with a Realization of My Presence and of My Power, that you need only Be Still and allow Me to do whatever you want done heal your ills and those of others, illumine your mind so you can see with My eyes the Truth you seek, or perform perfectly the tasks which before seemed almost impossible of accomplishment

These communities, by their representatives in old Independence Hall, said to the whole world of men: ``We hold these truths to be self evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty and the pursuit of happiness.'' This was their majestic interpretation of the economy of the Universe. This was their lofty, and wise, and noble understanding of the justice of the Creator to His creatures. Yes, gentlemen, to all His creatures, to the whole great family of man. In their enlightened belief, nothing stamped with the Divine image and likeness was sent into the world to be trodden on, and degraded, and imbruted by its fellows. They grasped not only the whole race of man then living, but they reached forward and seized upon the farthest posterity. They erected a beacon to guide their children and their children's children, and the countless myriads who should inhabit the earth in other ages. Wise statesmen as they were, they knew the tendency of prosperity to breed tyrants, and so they established these great self-evident truths, that when in the distant future some man, some faction, some interest, should set up the doctrine that none but rich men, or none but white men, were entitled to life, liberty and the pursuit of happiness, their posterity might look up again to the Declaration of Independence and take courage to renew the battle which their fathers began---so that truth, and justice, and mercy, and all the humane and Christian virtues might not be extinguished from the land; so that no man would hereafter dare to limit and circumscribe the great principles on which the temple of liberty was being built.

About twelve o’clock that night was born the Catherine you saw at Wuthering Heights: a puny, seven-months’ child; and two hours after the mother died, having never recovered sufficient consciousness to miss Heathcliff, or know Edgar. The latter’s distraction at his bereavement is a subject too painful to be dwelt on; its after-effects showed how deep the sorrow sunk. A great addition, in my eyes, was his being left without an heir. I bemoaned that, as I gazed on the feeble orphan; and I mentally abused old Linton for (what was only natural partiality) the securing his estate to his own daughter, instead of his son’s. An unwelcomed infant it was, poor thing! It might have wailed out of life, and nobody cared a morsel, during those first hours of existence. We redeemed the neglect afterwards; but its beginning was as friendless as its end is likely to be. Next morning—bright and cheerful out of doors—stole softened in through the blinds of the silent room, and suffused the couch and its occupant with a mellow, tender glow. Edgar Linton had his head laid on the pillow, and his eyes shut. His young and fair features were almost as deathlike as those of the form beside him, and almost as fixed: but his was the hush of exhausted anguish, and hers of perfect peace. Her brow smooth, her lids closed, her lips wearing the expression of a smile; no angel in heaven could be more beautiful than she appeared. And I partook of the infinite calm in which she lay: my mind was never in a holier frame than while I gazed on that untroubled image of Divine rest. I instinctively echoed the words she had uttered a few hours before: ‘Incomparably beyond and above us all! Whether still on earth or now in heaven, her spirit is at home with God!’ I don’t know if it be a peculiarity in me, but I am seldom otherwise than happy while watching in the chamber of death, should no frenzied or despairing mourner share the duty with me. I see a repose that neither earth nor hell can break, and I feel an assurance of the endless and shadowless hereafter—the Eternity they have entered—where life is boundless in its duration, and love in its sympathy, and joy in its fulness. I noticed on that occasion how much selfishness there is even in a love like Mr. Linton’s, when he so regretted Catherine’s blessed release! To be sure, one might have doubted, after the wayward and impatient existence she had led, whether she merited a haven of peace at last. One might doubt in seasons of cold reflection; but not then, in the presence of her corpse. It asserted its own tranquillity, which seemed a pledge of equal quiet to its former inhabitant.

RED JACKET, SAGOYEWATHA (Seneca) “We like our religion, and do not want another” (May 1811) Red Jacket (c. 1751-1830) addressed Reverend Alexander, from New York City, during a Seneca council at Buffalo Creek. Brother!—We listened to the talk you delivered us from the Council of Black-Coats, in New York. We have fully considered your talk, and the offers you have made us. We now return our answer, which we wish you also to understand. In making up our minds, we have looked back to remember what has been done in our days, and what our fathers have told us was done in old times. Brother!—Great numbers of Black-Coats have been among the Indians. With sweet voices and smiling faces, they offered to teach them the religion of the white people. Our brethren in the East listened to them. They turned from the religion of their fathers, and took up the religion of the white people. What good has it done? Are they more friendly one to another than we are? No, Brother! They are a divided people—we are united. They quarrel about religion—we live in love and friendship. Besides, they drink strong waters. And they have learned how to cheat, and how to practice all the other vices of the white people, without imitating their virtues. Brother!—If you wish us well, keep away; do not disturb us. Brother!—We do not worship the Great Spirit as the white people do, but we believe that the forms of worship are indifferent to the Great Spirit. It is the homage of sincere hearts that pleases him, and we worship him in that manner. According to your religion, we must believe in a Father and Son, or we shall not be happy hereafter. We have always believed in a Father, and we worship him as our old men taught us. Your book says that the Son was sent on Earth by the Father. Did all the people who saw the Son believe him? No! they did not. And if you have read the book, the consequence must be known to you. Brother!—You wish us to change our religion for yours. We like our religion, and do not want another. Our friends here [pointing to Mr. Granger, the Indian Agent, and two other whites] do us great good; they counsel us in trouble; they teach us how to be comfortable at all times. Our friends the Quakers do more. They give us ploughs, and teach us how to use them. They tell us we are accountable beings. But they do not tell us we must change our religion.—we are satisfied with what they do, and with what they say. SOURCE: B.B. Thatcher. Indian Life and Battles. Akron: New Werner Company, 1910. 312—314. Brother!—for these reasons we cannot receive your offers. We have other things to do, and beg you to make your mind easy, without troubling us, lest our heads should be too much loaded, and by and by burst.

I gave humble and hearty thanks that God had been pleased to discover to me even that it was possible I might be more happy in this solitary condition, than I should have been in a liberty of society, and in all the pleasures of the world; that He could fully make up to me the deficiencies of my solitary state, and the want of human society, by His presence, and the communications of His grace to my soul, supporting, comforting, and encouraging me to depend upon His providence here, and hope for His eternal presence hereafter. It was now that I began sensibly to feel how much more happy this life I now led was, with all its miserable circumstances, than the wicked, cursed, abominable life I led all the past part of my days. And now I changed both my sorrows and my joys; my very desires altered, my affections changed their gusts, and my delights were perfectly new from what they were at my first coming, or indeed for the two years past. Before, as I walked about, either on my hunting, or for viewing the country, the anguish of my soul at my condition would break out upon me on a sudden, and my very heart would die within me, to think of the woods, the mountains, the deserts I was in, and how I was a prisoner, locked up with the eternal bars and bolts of the ocean, in an uninhabited wilderness, without redemption. In the midst of the greatest composures of my mind, this would break out upon me like a storm, and make me wring my hands, and weep like a child. Sometimes it would take me in the middle of my work, and I would immediately sit down and sigh, and look upon the ground for an hour or two together; and this was still worse to me, for if I could burst out into tears, or vent myself by words, it would go off, and the grief, having exhausted itself, would abate. But now I began to exercise myself with new thoughts. I daily read the Word of God, and applied all the comforts of it to my present state. One morning, being very sad, I opened the Bible upon these words, "I will never, never leave thee, nor forsake thee." Immediately it occurred that these words were to me; why else should they be directed in such a manner, just as the moment when I was mourning over my condition, as one forsaken of God and man? "Well, then," said I, "if God does not forsake me, of what ill consequence can it be, or what matters it, though the world should all forsake me, seeing on the other hand if I had all the world, and should lose the favor and blessing of God, there would be no comparison in the loss?" From that moment I began to conclude in my mind that it was possible for me to be more happy in this forsaken solitary condition, than it was probable I should ever have been in any other particular state in the world, and with this thought I was going to give thanks to God for bringing me to this place.

Scientific Naturalism Just what is scientific naturalism (hereafter, naturalism)? Succinctly put, it is the view that the spatio-temporal universe of physical objects, properties, events, and processes that are well established by scientific forms of investigation is all there is, was, or ever will be.

The path to Allah helps us to banish adverse emotions and feel replete with energy, power, and happiness in this life and the Hereafter

The life of the world is but a bridge we must all cross over to the Hereafter (from Faith versus Materialism)

This world is not fair in all respects. A morally upright man is not necessarily the most honourable man in the world. A morally upright trader is not necessarily the richest in the world. Not all murderers have been or will be convicted in this world. Even if all murderers could have been convicted, it will not be ‘naturally’ possible to give equitable punishment to the murderers who have killed more than one human being. Furthermore, it will not be possible to reverse the immoral actions and their already occurred consequences. Religion promises absolute justice and deterministic rewards in the life hereafter. This fulfils the aspiration to have perfect justice to lives spent by pious and impious, poor and rich and just and unjust people. The promise that every action and even intention will be given due justice by the Creator makes the 'static conscience' created by Allah a 'self-regulated functioning conscience.

Conscience is a powerful source to guide towards the straight path. Having knowledge of the right path, what will encourage righteous actions? What makes conscience functioning? Religion is not just a source of information to know right and wrong. Religion gives a worldview that explains the purpose of life. The objective of religious guidance is submission to Allah alone and ethical purification of one’s actions. This belief should be reflected in one’s duties to the Creator and the environment which includes other humans and animals of present and future generations. Belief in divine appraisal can limit mischief of those in authority, can motivate selfless behaviour and is a source of contentment for those with unfair lives and deaths since every small act of goodness and evil would be subject to deterministic rewards in the life hereafter.

A reflective mind will keep in mind the scientific and historical evidence that death is as much a fact as is life. The belief in life hereafter completes the cause and effect puzzle even in moral sphere of life. In life hereafter, everyone will get deterministic reward for intentional acts in this life based on the ability and freedom in the circumstances which one faced in this life, no matter whether rich or poor, white or black, male or female, strong or weak and elite or commoner. That makes life of everyone meaningful rather than a constant struggle of survival in one form of matter to the other form of matter where survival instinct is the only moral code.

Islamic philosophy of life brings a long-term perspective to the pursuit of self-interest by informing humans about the positive and negative consequences of their actions and choices in the life hereafter. In the Godless worldview, due to the absence of afterlife accountability, the rich people with absolute and inviolable property rights can command natural and environmental resources whose potential lifespan is much more than the lives of their owners. But, if the rich people believe in no afterlife accountability, they can extract and exploit these resources quickly and deprive future generations of their use.

In addition to that, a question is sometimes raised that if Allah knows and has power over all things, then why He does not stop the evil actions before they cause suffering. In reflecting on this, it is important to understand how the faith-based worldview explains life in this world. Human life in this world is a trial in which if we remain faithful and morally conscious individuals in carrying out all normal duties of life, then we will be rewarded in life hereafter. If we do otherwise and live immoral lives, then we will not escape divine justice in the afterlife. Since the trial nature of this life requires the exercise of free will, that is why, Allah does not intervene to provide absolute justice in this world. However, faith-based teachings in Qur’an urge and compel moral and pro-social behaviour. The knowledge of perfect accountability boosts hope and aspiration and reduces despair of worldly misfortunes and temptation towards unrestrained material pleasures.

Religion explains that this universe had a beginning and it was created. After a long period of time, humans inhabited the planet earth in this universe. Humans were created and given this life by the Creator in order to test who among them live a virtuous and ethical life. During this life, there will be temptations to achieve short term material benefit, but unethical conduct will make humans deserve punishment in life hereafter. In contrast, virtuous actions of justice, fairness, generosity, kindness, cooperation and sacrifice will deserve deterministic rewards in life hereafter. Since this life is a trial, one cannot get deterministic rewards in this life. But, every intentional act will get deterministic justice in life hereafter. That is the basic essence and message of religion. It does not matter whether life on this earth came to exist by whichever material process. Religion informs about the ‘will’, the source and the purpose behind creation of humans.

Religion gives meaning to actions and moral choices. Else, both mass murderers and honest go through the same biological decay of their skulls after they die. One can decide to do an act morally as an end in itself and not merely as a means to a material end with the knowledge that there are deterministic rewards beyond the interpersonal relations in the world. If one believes in this life only; then that person will be more selfish to get everything in this life. If we restrict our existence confined to this world alone with no accountability in the afterlife; then, I am "just" as long as I am "just" in front of the society even though there could be crimes that the society could never have seen me doing. Contrarily, I could be regarded as "unjust" by the society if it convicts me based on evidence which could have been untrue. Life hereafter gives meaning to all our actions by promising each and every soul a just reward.

saying by Ali (r) said: “Live for your life as if you’ll live forever and live for the Hereafter as if you’ll die tomorrow”. Also narrated Mujahid: Abdullah bin ‘Umar said, “Allah’s Messenger took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveller”. The sub-narrator added: Ibn ‘Umar used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death”. [Bukhari]

To me,' said the Princess, 'the choice of life is become less important; I hope hereafter to think only on the choice of eternity.

Every person is in an effort for a job, career, better life, interests, land, love, partner, competition, and status in this world, but not for the hereafter.

And love seemed now such a tortuous path, such an unknown territory. Navigating the arterial pathways of the heart. And even how it sounded. Falling in love. Surely that said everything that needed to be said. Like a headlong pitch forward into the hereafter. Why not rising into love? Hey, you'd never guess what happened? I rose into love . . . and man. was that a feeling. A feeling like no other.

It is oddly weird. The one moment I am clutching to the railing of the bus seat in front of me, hanging sideways and upside down simultaneously, with my hair falling over my eyes and then in the blink of an eye I am standing here in this brilliant white hall.

The idea of reward and punishment also springs from this law. Whatever we sow, we must reap. It cannot be otherwise. [...] If a person spends all his life in evil-thinking and wrongdoing, then it is useless for him to look for happiness hereafter; because our hereafter is not a matter of chance, but follows as the reaction of our present action. [...] We should, however, never lose sight of the fact that all these ideas of reward and punishment exist in the realm of relativity or finiteness. No soul can ever be doomed eternally through his finite evil deeds; for the cause and effect must always be equal. Thus we can see through our common sense that the theory of eternal perdition and eternal heaven is impossible and illogical, since no finite action can create an infinite result. Hence according to Vedanta, the goal of mankind is neither temporal pleasure nor pain, but Mukti or absolute freedom ; and each soul is consciously or unconsciously marching towards this goal through the various experiences of life and death.

And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever-those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

I hereafter exile Jude Duarte to the mortal world until such time as she is pardoned by the crown. Until then, let her not step one foot in Faerie or forfeit her life.

I view God as the source of all things. I liken religion to a language that we use to communicate with the divine, depending on our culture. If you’re born in India, you may be raised Hindu or Muslim. If you’re raised in the Deep South of America, you might be a conservative Christian. Where we’re born, when we’re born, and the religious beliefs of those around us shape our views on faith. I don’t believe there is a single right or wrong faith; all are different paths to the same destination so long as compassion is a priority. Religion acts as a snapshot of doctrine from a particular point in time.

Fowler's philosophy [of phrenology] is all about the possibility and real hope of change. Calvinistic predestination and hellfire are swept away in an instant; if the brain and its resultant behavior is malleable throughout one's life, then nobody is fated to remain bad: they can mend their ways and their selves... Bad actions became the correctable result of improper development, rather than machinations of some cloven-footed prat with a fiery pitchfork. What Fowler holds out is nothung less than the promise of redemption. Will it surprise you at all when, at long last, Fowler tears aside his scientific raiments, and reveals what he has been all along: a minister leading his flock heavenward? "[Let us] redouble our efforts for... that high and holy destiny hereafter as such by this great principle of ILLIMITABLE PROGRESSION!" Indeed. Look carefully around this empty plaza: what you see is nothing less than the birthplace of American progressivisim.

Through our life review, we see how our single consciousness influenced everybody it ever crossed paths with and how our individual presence influenced the collective one. As we go through this process of self-realization, our consciousness views ourselves less as an individual, and more as a part of a greater, collective consciousness that everyone is a part of. With every interaction that gets integrated, the ego strips another layer. We realize that we’re all different fingers on the same hand; we’re all extensions of the same source.

I’ve said it before and I’ll say it again: there’s a difference between being skeptical and being cynical. Skepticism is an important virtue, and it leads to better understanding. But cynicism is a trait that’s been romanticized and conflated with intelligence. It is not. Cynics have their mind made up regardless of what a reading shows, no matter how profound. They use confirmation bias to validate their vitriol when they can, and do mental gymnastics to accuse all mediums of being deceptive. Scientism masquerading as healthy skepticism is regressive. If science can’t quantify it right now, then proponents of scientism say it doesn’t exist. Yet they ignore the fact that there were countless times in history where we hadn’t yet made a discovery because of technological, scientific, or quantifiable limitations.

good rule of thumb is that if your spirituality invokes continual fear, it might not be the most productive belief system you could be adopting.

No one ever told me that grief felt so much like fear.” —C. S. Lewis

Grief is felt over a number of losses. Occupational or financial loss is something most people experience at one time or another. The end of a close friendship or a moment when we felt betrayed can leave a crater in our emotional well-being. Even our expectations of how things should be can lead to grief when things don’t go our way. Life is full of many little deaths. How we move through life’s continual losses defines

Grief is felt over a number of losses. Occupational or financial loss is something most people experience at one time or another. The end of a close friendship or a moment when we felt betrayed can leave a crater in our emotional well-being. Even our expectations of how things should be can lead to grief when things don’t go our way. Life is full of many little deaths.

The feeling, and more significantly, the knowingness, that came over her the moment her son died was unlike any anxious thought she had ever had before. It was more than a thought, she said. It was like a memory that hadn’t happened yet.

I know of no reason why I should not look for the animals to rise again, in the same sense in which I hope myself to rise again—which is, to reappear, clothed with another and better form of life than before. If the Father will raise his children, why should he not also raise those whom he has taught his little ones to love? Love is the one bond of the universe, the heart of God, the life of his children: if animals can be loved, they are loveable; if they can love, they are yet more plainly loveable: love is eternal; how then should its object perish? Must the very immortality of love divide the bond of love? Must the love live on for ever without its object? or worse still, must the love die with its object, and be eternal no more than it? What a mis-invented correlation in which the one side was eternal, the other, where not yet annihilated, constantly perishing! Is not our love to the animals a precious variety of love? And if God gave the creatures to us, that a new phase of love might be born in us toward another kind of life from the same fountain, why should the new life be more perishing than the new love? Can you imagine that, if, here-after, one of God's little ones were to ask him to give again one of the earth's old loves—kitten, or pony, or squirrel, or dog, which he had taken from him, the Father would say no? If the thing was so good that God made it for and gave it to the child at first who never asked for it, why should he not give it again to the child who prays for it because the Father had made him love it? What a child may ask for, the Father will keep ready.

The trees are full of life, both living and deceased.

The Earth is a testing ground for every one of us including the most prominent and of the most eminent ones. A place where we find duality in everything including how we see it and how it actually is in reality. Similarly, the duality concept is in people you see and meet who are either good, bad, or people who have two faces, one that they show and one that they are within. One is the duality of the personalities we veil through ourselves and another is the duality of the soul within. Whether are you a soul having fire within or are you a soul having light within and whichever you feed the most becomes your abode within and hereafter. You are both, your heaven and hell, fire and light, and finally, love or hate within. And our creator wants us to purify ourselves of the fire within and become light by being on the side of truth within and outside, righteousness within and outside, and pious within and outside, and finally sincere within and outside. Creator loves the one who has one tongue, one thing which is in the heart and which is on the tongue. The thing you are within is outside and the thing outside is within so you become successful. Like Rocky has said: “The world ain't all sunshine and rainbows. It is a very mean and nasty place and it will beat you to your knees and keep you there permanently if you let it. You, me, or nobody is gonna hit as hard as life. But it ain't how hard you hit; it's about how hard you can get hit, and keep moving forward." The matter is not that you have truth with you but the question is are you truthful?!. The truth will only set you free when you are truthful within yourself.

What I cannot do now is the sign of what I shall do hereafter. The sense of impossibility is the beginning of all possibilities. Because this temporal universe was a paradox and an impossibility, therefore the Eternal created it out of His being.

Short and sorrowful is our life, and there is no remedy when a life comes to its end, and no one has been known to return from Hades. 2For we were born by mere chance, and hereafter we shall be as though we had never been, for the breath in our nostrils is smoke,

We do DNA sequencing to work out family ties. If we are to understand past lives and reincarnation then we must also map brain activity. This would need to be done using a set of standard tests which would include current affairs and musical stimuli from certain eras. I believe that music would be the best bet because it would use a familiar brain pattern. If you use both then we have a way to either confirm reincarnation and/or time between life, death and life again. The DNA would help narrow the search, but as we all know hereditary factors are bias towards family members. Thoughts, however are energy and they may still be embedded in the brain to some degrees. This is why children can remember things that they don't even know. The downside is that we would need to DNA sequence everyone and also give them a brain scan to collate results. A big task and the question would be how big a sample would we need to make it viable? And would mankind be ready to believe in something that they would be willing to debunk quite easily?

No authority here or hereafter can give you knowledge of yourself; without self-knowledge there is no liberation from ignorance, from sorrow.

Behold! The friends of Allah will indeed have no fear nor will they grieve 10:63 —those who have faith and are Godwary. 10:64 For them is good news in the life of this world and in the Hereafter. (There is no altering the words of Allah.) That is the great success.

February 15,1978 Based upon ancient and modern revelation. The Church of Jesus Christ of Latter-day Saints gladly teaches and declares the Christian doctrine that all men and women are brothers and sisters, not only by blood relationship from common mortal progenitors but as literal spirit children of an Eternal Father. The great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God's light. Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals. The Hebrew prophets prepared the way for the coming of Jesus Christ, the promised Messiah, who should provide salvation for all mankind who believe in the gospel. Consistent with these truths, we believe that God has given and will give to all peoples sufficient knowledge to help them on their way to eternal salvation, either in this life or in the life to come. We also declare that the gospel of Jesus Christ, restored to His Church in our day, provides the only way to a mortal life of happiness and a fulness of joy forever. For those who have not received this gospel, the opportunity will come to them in the life hereafter if not in this life. Our message therefore is one of special love and concern for the eternal welfare of all men and women, regardless of religious belief, race, or nationality, knowing that we are truly brothers and sisters because we are sons and daughters of the same Eternal Father.

Professor Michael Green stated, “The whole of the Christian life, in time and in eternity is, in a sense, encapsulated in baptism. The Christian life is a baptismal life, and it is all about dying and rising with Christ, in this world and hereafter.

77.  Have you not considered those who were told, "Restrain your hands, and perform your prayers, and spend in regular charity"? But when fighting was ordained for them, a faction of them feared the people as Allah is ought to be feared, or even more. And they said, "Our Lord, why did You ordain fighting for us? If only You would postpone it for us for a short while." Say, "The enjoyments of this life are brief, but the Hereafter is better for the righteous, and you will not be wronged one bit.

praying God that I may have a joyful and comfortable meeting with you and that we may make at this Christmas a new marriage ever to be kept hereafter; for, God so love me, as I desire only to live in this world for your sake, and that I had rather live banished in any part of the earth with you than live a sorrowful widow’s life without you. And so God bless you, my sweet child and wife, and grant that ye may ever be a comfort to your dear dad and husband. James R.

Everything is interconnected and is an indivisible oneness; whether you know it or not. Not your physical entity but your quintessence and internal life-substratum is eternal; whether you know it or not. And of course you are naught, even now and hereafter; whether you know it or not!

IF you want to be successful In life and also want to secure the hereafter,then make sure to follow Ahleibith,then you will be successful in both this world and the Hereafter.

The ibtilaa’ (testing) of the believer is like medicine for him. It cures him from illness. Had the illness remained it would destroy him or diminish his reward and level (in the hereafter). The tests and the trials extract these illnesses from him and prepare him for the perfect reward and the highest of degrees (in the life to come).

Lucy Toomey, go and sin no more! Be joyful! Be grateful! Forgive others as you have been forgiven! Everyone—Peter and Celia and Alice, and even your mother and father. Let the past be past and the dead rest in peace. Live a life that is worthy of this love so freely given,” he commanded, then repeated the words of absolution. “Amen,” I whispered and wiped my eyes one last time. “Thank you, Father.” “Lucy? One more thing. Tonight before you go to bed, and every night hereafter, get down on your knees and pray, pour out your heart to God and let him pour out his heart upon you.” He smiled. “That’s not a penance, my child. It’s a gift.

How can one be prepared for a life hereafter, if they have no life now?” George answered.   The

You have only one life , you can create your hereafter with confession .

But forever was a useless term, relevant only for the dead.

Slogon: A Call For The Overthrow Of The World Government! 666 I, Compton Gage, CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pladge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you werve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! Compton Gage

Compton Gage 666 Open Letter! Slogon: A Call For The Overthrow Of The World Government! I, Compton Gage, CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pledge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you werve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! Compton Gage

Compton Gage 666 Open Letter! Slogon: A Call For The Overthrow Of The World Government! I, Compton Gage, CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pledge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you serve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! Compton Gage

The reward is entrance to the “world of the Spirit,” which is to say, entrance to this world, a place at this table, in this human life. I am not much concerned about the existence of a hereafter, a “next” life—this life is what I have, this is where I live, and I believe that my spiritual growth depends upon the work I do here and now. That work amounts to seeing this world clearly, moving through it gently, and learning to love it well.

Spirituality is not a religion but a destiny. That destiny is nothing to do with faith or belief in a supernatural hereafter. At the core of its being, Life is driven by the need for survival—the primeval spirit. An evolutionary soul could be the answer to its dilemma.

what we do, good or bad, is returned in full measure in this life rather than in the hereafter.

An edict of Duke Johann of Cleve, Jülich, Berg, and Mark, runs as follows:[77] “Although it is known what is to be done with the Anabaptists… yet we will, in conjunction with the Archbishop of Cologne, announce it by this edict, so that no one may be excused through lack of knowledge. Hereafter all who baptize again and are baptized again, as well as all who hold or teach that infant baptism is without value, shall be brought from life to death, and punished…. In the same way all who hold or teach that in the most highly esteemed sacrament of the altar the true body and the blood of our Lord Jesus Christ are not actually present, but only figuratively… shall not be endured, but shall be banished from our Principalities, so that if after three days they are there they shall be punished in body and life… and so treated as is announced with respect to the Anabaptists.” Records are preserved of the burning, drowning, and beheading that followed.

I, *** CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pledge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you serve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! COMPTON 6:66

Timeless beings; lost in the Cosmos, suspended in the ether. No concept of their own hereafter-life; not even aware they are deceased. No need to mourn them…they’re not really gone. It was all too much to take in, to absorb

I often help people understand the nature of love in the hereafter by pointing to their children—a parent will have their first child and pour so much love into that child that they couldn’t even conceive of loving anything as much, let alone another child. Yet another child comes along, and the parent finds that their love just expands to fill the hearts of two children, and because that love is pure, it is possible to love both with equal amounts of love. This is very much the way the souls see the concept of love in the hereafter.

that I think explains our own crisis of faith in a very clear way—it is not that you no longer believe in God, but rather that you no longer believe in yourself.

On all other Christian societies the Church of Rome pronounces a sentence of spiritual outlawry. She alone is the Church, and beyond her pale there is no salvation. She recognises but one pastor and but one fold; and those who are not the sheep of the Pope of Rome, cannot be the sheep of Christ, and are held as being certainly cut off from all the blessings of grace now, and from all the hopes of eternal life hereafter. In the hands of Peter's successor are

Do you ever think about it, about nothingness? I do, I think about it all the time. Because of course it's nothingness that awaits us. *Of course* it is. If it weren't, why would our hearts keep pumping any longer than they had to? Why wouldn't we all emerge into the world, pure and innocent, and then, before we had a chance to get into any trouble - before we even had a chance to take out first, oily shit - just immediately shut down our systems and head straight to the hereafter? If there were a better life after death, why bother getting fitter for survival's sake? Why would evolution even be a thing? Why fight for something second best? If death was *really* awesome, in a life-or-death situation, our bodies wouldn't muscle up with epinephrine and cortisol, our brains would hit us up instead with sloppy sleepy happy love. Hannibal Lecter would be our Mickey Mouse. No. There's fuck-all to look forward to. Our bodies understand this. The real problem is, it's unbearable to *know* this.

Do you ever think about it, about nothingness? I do, I think about it all the time. Because of course it's nothingness that awaits us. *Of course* it is. If it weren't, why would our hearts keep pumping any longer than they had to? Why wouldn't we all emerge into the world, pure and innocent, and then, before we had a chance to get into any trouble - before we even had a chance to take our first, oily shit - just immediately shut down our systems and head straight to the hereafter? If there were a better life after death, why bother getting fitter for survival's sake? Why would evolution even be a thing? Why fight for something second best? If death was *really* awesome, in a life-or-death situation, our bodies wouldn't muscle up with epinephrine and cortisol, our brains would hit us up instead with sloppy sleepy happy love. Hannibal Lecter would be our Mickey Mouse. No. There's fuck-all to look forward to. Our bodies understand this. The real problem is, it's unbearable to *know* this.

Abbott says, 'Biggest...difference...between...people...is...quality...of...attention.' And since a person's quality of attention is one of the few things about her that a human can control, then she better damn well do it, say I. Put that together with the Golden Rule in a nutshell, and you've got my philosophy of life. Abbott's too. And you don't need religion for that.

For the rest of my life I will remember that red-brown blur, like a stain of dried blood, standing against the road with a thin screen of blown snow suspended between it and me, the full weight of the vehicle and the thirty-four children in it bearing down on me like a wall of water. And I will remember the formal clarity of my mind, beyond thinking or choosing now, for I had made my choice, as I wrenched the steering wheel to the right and slapped my foot against the brake pedal, and I wasn't the driver anymore, so I hunched my shoulders and ducked my head, as if the bus were a huge wave about to break over me. There was Bear Otto, and the Lamston kids, and the Walkers, the Hamiltons, and the Prescotts, and the teenaged boys and girls from Bartlett Hill, and Risa and Wendell Walker's sad little boy, Sean, and sweet Nichole Burnell, and all the kids from the valley, and the children from Wilmot Flats, and Billy Ansel's twins, Jessica and Mason-the children of my town-their wide eyed faces and fragile bodies swirling and tumbling in a tangled mess as the bus went over and the sky tipped and veered away and the ground lurched brutally forward.

She was like a stranger to me then, a stranger whose life had just been made utterly meaningless. I know this because I felt the same way. Meaning had gone wholly and and in one clot right out of my life too, and as result I'm sure I was like a stranger to her as well. Our individual pain was so great that that we could not recognize any other.

Because all great Faiths are the same, changed a little to suit the needs of passing times and peoples. What taught that of Egypt, which, in a fashion, we still follow here? That hidden in a multitude of manifestations, one Power great and good, rules all the universes: that the holy shall inherit a life eternal and the vile, eternal death: that men shall be shaped and judged by their own hearts and deeds, and here and hereafter drink of the cup which they have brewed: that their real home is not on earth, but beyond the earth, where all riddles shall be answered and all sorrows cease. Say, dost thou believe these things, as I do?

I imagine there are few, if any, in the World, so weake as to imagine, that the little Good we can do here, can merit so vast a Reward hereafter. There

This is aretē; this is the best human prize and the fairest for a young man to win.” The man who fights without pause among the promachoi “is a common good (xynon esthlon) for the polis and all the people (demos).” … “If he falls among the promachoi and loses his dear life, he brings honor to his town (asty) and his people (laoi) and his father.” Young and old alike lament him / and his entire polis mourns with painful regret. / His tomb and his children are notable among men, / and his children’s children, and his genos hereafter … / but if he escapes the doom of death … having prevailed [in battle], … / all men give place to him alike, the youth and the elders…. / Growing old he is distinguished among his citizens. Never does his name or his excellent glory (kleos) perish, but even though he is beneath the earth he is immortal.

Owen did not understand “beholding the glory of God in the face of Jesus Christ” to be either an esoteric subject or something only for certain highly spiritual kinds of people. With great force he argued that no one “will ever behold the glory of Christ by sight hereafter who doth not in some measure behold it by faith here in this world.”287 This raises the stakes on prayer and meditation to high levels. Owen held that, unless you learn how to behold the glory of Christ, you are not actually living a truly Christian life in this world.