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Authors: Michael Newton
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overpopulation and mind-altering drug culture should support this conclusion. On the positive side, Earth’s international level of consciousness toward human suffering appears to be rising.
I’ve been told that in every era of Earth’s bloody history there has always been a significant number of souls unable to resist and successfully counter human cruelty. Certain souls, whose hosts have a genetic disposition to abnormal brain chemistry, are particularly at risk in a violent environment. We see how children can be so damaged by physical and emotional family abuse that, as adults, they commit premeditated acts of atrocity without feelings of remorse. Since souls are not created perfect, their nature can be contaminated during the development of such a life form.
If our transgressions are especially serious we call them evil. My subjects say to me no soul is inherently evil, although it may acquire this label in human life. Pathological evil in humans is characterized by feelings of personal impotence and weakness which is stimulated by helpless victims.
Although souls who are involved with truly evil acts should generally be considered at a low level of development, soul immaturity does not automatically invite malevolent behavior from a damaged human personality. The evolution of souls involves a transition from imperfection to perfection based upon overcoming many difficult body assignments during their task-oriented lives. Souls may also have a predisposition for selecting environments where they consistently don’t work well, or are subverted. Thus, souls may have their identity damaged by poor life choices. However, all souls are held accountable for their conduct in the bodies they occupy.
We will see in the next chapter how souls receive an initial review of their past life with guides before moving on to join their friends. But what happens to souls who have, through their bodies, caused extreme suffering to another? If a soul is not capable of ameliorating the most violent human urges in its host body, how is it held accountable in afterlife? This brings up the issue of being sent to heaven or hell for good and bad deeds because accountability has long been a part of our religious traditions.
On the wall of my office hangs an Egyptian painting, “The Judgment Scene,” as represented in the Book of the Dead, which is a mythological ritual of death over 7,000 years old. The ancient Egyptians had an obsession with death and the world beyond the grave because, in their cosmic pantheon, death explained life. The picture shows a newly deceased man arriving in a place located between the land of the living and the kingdom of the dead. He stands by a set of scales about to be judged for his past deeds on Earth. The master of ceremonies is the god Anubis, who carefully weighs the man’s heart on one pan of the scale against the ostrich feather of truth on the opposite side. The heart, not the head, represented the embodiment of a person’s soul-conscience to the Egyptians. It is a tense moment. A crocodile-headed monster is crouched nearby with his mouth open, ready to devour the heart if the man’s wrongs outweigh the good he did in life. Failure at the scales would end the existence of this soul.
I get quite a few comments from my clients about this picture. A metaphysically oriented person would insist no one is denied entrance into the kingdom of afterlife, regardless of how unfavorably balanced the scales might be toward past conduct. Is this belief true? Are all souls given the opportunity to transmute back into the spirit world the same way, irrespective of their association with the bodies they occupied?
To answer this question, I should begin by mentioning that a large segment of society believes all souls do not go to the same place. More moderate theology no longer stresses the idea of hellfire and brimstone for sinners. However, many religious sects indicate a spiritual coexistence of two mental
I’ve been told that in every era of Earth’s bloody history there has always been a significant number of souls unable to resist and successfully counter human cruelty. Certain souls, whose hosts have a genetic disposition to abnormal brain chemistry, are particularly at risk in a violent environment. We see how children can be so damaged by physical and emotional family abuse that, as adults, they commit premeditated acts of atrocity without feelings of remorse. Since souls are not created perfect, their nature can be contaminated during the development of such a life form.
If our transgressions are especially serious we call them evil. My subjects say to me no soul is inherently evil, although it may acquire this label in human life. Pathological evil in humans is characterized by feelings of personal impotence and weakness which is stimulated by helpless victims.
Although souls who are involved with truly evil acts should generally be considered at a low level of development, soul immaturity does not automatically invite malevolent behavior from a damaged human personality. The evolution of souls involves a transition from imperfection to perfection based upon overcoming many difficult body assignments during their task-oriented lives. Souls may also have a predisposition for selecting environments where they consistently don’t work well, or are subverted. Thus, souls may have their identity damaged by poor life choices. However, all souls are held accountable for their conduct in the bodies they occupy.
We will see in the next chapter how souls receive an initial review of their past life with guides before moving on to join their friends. But what happens to souls who have, through their bodies, caused extreme suffering to another? If a soul is not capable of ameliorating the most violent human urges in its host body, how is it held accountable in afterlife? This brings up the issue of being sent to heaven or hell for good and bad deeds because accountability has long been a part of our religious traditions.
On the wall of my office hangs an Egyptian painting, “The Judgment Scene,” as represented in the Book of the Dead, which is a mythological ritual of death over 7,000 years old. The ancient Egyptians had an obsession with death and the world beyond the grave because, in their cosmic pantheon, death explained life. The picture shows a newly deceased man arriving in a place located between the land of the living and the kingdom of the dead. He stands by a set of scales about to be judged for his past deeds on Earth. The master of ceremonies is the god Anubis, who carefully weighs the man’s heart on one pan of the scale against the ostrich feather of truth on the opposite side. The heart, not the head, represented the embodiment of a person’s soul-conscience to the Egyptians. It is a tense moment. A crocodile-headed monster is crouched nearby with his mouth open, ready to devour the heart if the man’s wrongs outweigh the good he did in life. Failure at the scales would end the existence of this soul.
I get quite a few comments from my clients about this picture. A metaphysically oriented person would insist no one is denied entrance into the kingdom of afterlife, regardless of how unfavorably balanced the scales might be toward past conduct. Is this belief true? Are all souls given the opportunity to transmute back into the spirit world the same way, irrespective of their association with the bodies they occupied?
To answer this question, I should begin by mentioning that a large segment of society believes all souls do not go to the same place. More moderate theology no longer stresses the idea of hellfire and brimstone for sinners. However, many religious sects indicate a spiritual coexistence of two mental
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