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«ANTHONY BORGIA Contents LIFE IN THE 1 WORLD UNSEEN 1 Contents 1 Beyond This Life 5 My Earth Life 5 PASSING TO SPIRIT LIFE 7 III. FIRST EXPERIENCES 13 ...»

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LIFE IN THE

WORLD UNSEEN

ANTHONY BORGIA

Contents

LIFE IN THE 1

WORLD UNSEEN 1

Contents 1

Beyond This Life 5

My Earth Life 5

PASSING TO SPIRIT LIFE 7

III. FIRST EXPERIENCES 13

IV. HOME OF REST 22

V. HALLS OF LEARNING 29

VI. SOME QUESTIONS ANSWERED 36

VII. MUSIC 42

VIII. PLANS FOR FUTURE WORK 48

IX. THE DARK REALMS 56 X. A VISITATION 63 PART II 70 The World Unseen 70 I. THE FLOWERS 70 II. THE SOIL 73 III. BUILDING METHODS 77 IV. TIME AND SPACE 82

V. GEOGRAPHICAL POSITION 86

VI. THE LOWEST REALMS 90

VII. SOME FIRST IMPRESSIONS 94

1 VIII. RECREATIONS 98 IX. SPIRIT PERSONALIA 101 X. THE CHILDREN’S SPHERE 105 XI. OCCUPATIONS 110 XlI. FAMOUS PEOPLE 115 XIII. ORGANISATION 119 XIV. SPIRIT INFLUENCE 124 XV. THE HIGHEST REALMS 127 2 by Sir John Anderson. Bart.

I AM very pleased to have the opportunity of writing the foreword for this volume, which gives a vivid and picturesque picture of life in the Spiritual spheres, experienced by those who have lived their earth life in accordance with the Divine law.

This also confirms what I have found to be true, during my investigations with regard to the philosophy of thought.

This will reassure those who are now living a life of Good purpose, and encourage others to change their wave-length of thought, and so avoid their entry into the dark spheres of the Spirit World, as a consequence of their acceptance of the Evil vibrations on earth, which have brought so much tribulation to this world.

Thought is the creative force of the universe, as our every action is the result of thought, for Good or Evil. As we pass through this earth life, we build our inheritance in the World of Spirit, which will be no more and no less than the reflection of the quality of our thought desire here.

Cause and effect is an immutable universal law. Man is a free agent to act in accordance with his freewill of thought. What happens to the soul when it enters the World of Spirit, is the result of the selective choice of the Ego on earth. The punishment for Evil is the remorse of the immortal soul, inflicted entirely by the personal reaction of the individual conscience.

In the past, the responsibilities of life and the consequences of individual action, have been obscure to the mass mind of humanity. For this reason, the orthodox religions have failed to establish the peace of the world as envisaged by the Great Master.

Civilization is at the parting of the ways, and it is to be hoped that more informative literature, such as this, will be forthcoming, to enable the Spiritual regeneration of the world to proceed, so that Peace and Harmony may reign supreme!

JOHN ANDERSON

3 PREFACE Knowledge is the best antidote for fear, especially if that fear could be of the possible or probable state of existence after we made the change from this life to the next.

To discover what kind of place is the next world, we must inquire of someone who lives there, and record what is said. That what has been done in the present volume.

The communicator, whom I first came to know in 1909—five years before his passing into the spirit world—was known on earth as Monsignor Robert Hugh Benson, a son of Edward White Benson, former Archbishop of Canterbury.

Until the present scripts were written he had never communicated with me directly, but I was once told (by another spirit friend) that there were certain matters he wished to set right. The difficulties of communication were explained to him by spirit friends and advisers, but he held to his purpose. And so when a suitable time was reached, he was told that he could communicate through a friend of his earthly days, and it has been my privilege to act as his recorder.

The first script was composed under the title of Beyond this life; the second under that of The World Unseen in the former, the communicator gives, in a general survey, account of his passing and his subsequent travels through various parts of spirit lands. In the latter script he deals at much greater length with a number of important and interesting facts and facets of spirit life, upon which previously he had touched only lightly in passing.

For example: in Beyond This Life he mentions the highest realms and the lowest.

In The Life Unseen he actually visits them i describes what he saw and what took place in both regions. Although each of the two scripts is complete in itself, the second greatly extends and amplifies the first, and together they form a composite whole.

We are old friends, and his passing hence has not severed an earthly friendship;

on the contrary, it has increased it, and provided many more opportunities of meeting than would have been possible had he remained on earth. He constantly expresses his delight upon his ability to return to earth in a natural, normal, healthy, and pleasant manner, and to give some account of his adventures and experiences in the spirit world, as one who ‘being.dead (as many would regard him), yet speaketh’.





–  –  –

WHO I am really matters not. Who I was matters still less. We do not carry our earthly positions with us into the spirit world. My earthly importance I left behind me.

My spiritual worth is what counts now, and that, my good friend, is far below what it should be and what it can be. Thus much as to who I am. As to who I was, I should like to give some details concerning my mental attitude prior to my passing here into the world of spirit.

My earth life was not a hard one in the sense that I never underwent physical privations, but it was certainly a life of hard mental work. In my early years I was drawn towards the Church because the mysticism of the Church attracted my own mystical sense. The mysteries of religion, through their outward expression of lights and vestments and ceremonies, seemed to satisfy my spiritual appetite in a way that nothing else could. There was much, of course, that I did not understand, and since coming into 5 spirit I have found that those things do not matter. They were religious problems raised by the minds of men, and they have no significance whatever in the great scheme of life.

But at the time, like so many others, I believed in a wholesale fashion, without a glimmering of understanding, or very little. I taught and preached according to the orthodox text-books, and so I established a reputation for myself. When I contemplated a future state of existence I thought—and that vaguely—of what the Church had taught me on the subject, which was infinitesimally small and most incorrect. I did not realize the closeness of the two worlds—ours and yours—although I had ample demonstration of it.

What occult experiences I had were brought about, so I thought, by some extension of natural laws, and they were rather to be considered as incidental than of regular occurrence, given to the few rather than to the many.

The fact that I was a priest did not preclude me from visitations of what the Church preferred to look upon as devils, although I never once, I must confess, saw anything remotely resembling what I could consider as such. I did not grasp the fact that I was what is called, on the earth-plane, a sensitive, psychic—one gifted with the power of ‘seeing’, though in limited degree.

This incursion of a psychic faculty into my priestly life found to be considerably disturbing since it conflicted with my: orthodoxy. I sought advice in the matter from my colleagues, but they knew less than I knew, and they could only think of praying for me that these devils’ might be removed from me. Their prayers availed me nothing—that was to be expected as I now see. Had my experiences been upon a high spiritual plane then is the chance that I should have been regarded in the light of a very holy man. But they were not so; they were just such experiences as occur to the ordinary earthly sensitive. As happening to a priest of the Holy Church they were looked upon as temptations of ‘the devil’. As happenings to one of the laity they would have been regarded as dealings with ‘the devil’, or as some form of mental aberration. What my colleagues did not understand was that this power was a gift— a precious gift, is I understand now—and that it was personal to myself, as it is to all those who possess it, and to pray to have it removed is as senseless as to pray that one’s ability to play the piano or paint a picture might be removed. It was not only senseless, it was unquestionably wrong, since such a gift of being able to see beyond the veil was given to be exercised for the good of mankind. I can at least rejoice that I never prayed for release from these powers. Pray I did, but for more light on the matter.

The great barrier to any further investigation of these faculties was the Church’s attitude towards them, which was—and is— unrelenting, unequivocal, narrow, and ignorant. However long were any investigations or in whatever direction, the Church’s final judgment was always the same, and its pronouncements unvarying—‘such things have their origin in the devil’. And I was bound by the laws of that Church, administering its sacraments and delivering its teachings, while the spirit world was knocking upon the door of my very existence, and trying to show me, for myself to see, what I had so often contemplated our future life.

Many of my experiences of psychic happenings I incorporated into my books, giving the narratives such a twist as would impart to them an orthodox religious flavour. The truth was there, but the meaning and purpose were distorted. In a larger work I felt that I had to uphold the Church against the assaults of those who believed in the spiritual survival of bodily death, and that it was possible for the spirit world to communicate with the earth world. And in that larger work I ascribed to ‘the devil’— against my better judgment—what I really knew to be nothing other than the working of 6 natural laws, beyond and entirely independent of any orthodox religion, and certainly of no evil origin.

To have followed my own inclinations would have entailed a complete upheaval in my life, a renunciation of orthodoxy, and most probably a great material sacrifice, since I had established a second reputation as a writer. What I had already written would then have become worthless in the eyes of my readers, and I should have been regarded as a heretic or a madman. The greatest opportunity of my earthly life I thus let pass. How great was that opportunity, and how great were my loss and regret, I knew when I had passed into this world whose inhabitants I had already seen so many times and on so many different occasions. The truth was within my grasp, and I let it fall. I adhered to the Church. Its teachings had obtained too great a hold upon me. I saw thousands believing as I did, and I took courage from that, as I could not think that they could all be wrong. I tried to separate my religious life from my psychic experiences, and to treat them as having no connection with one another. It was difficult, but I managed to steer a course that gave me the least mental disturbance, and so I continued to the end, when at last I stood upon the threshold of that world of which I had already had a glimpse, Of what befell me when I ceased to be an inhabitant of the earth and passed into the great spirit world, I hope now to give you some details.

PASSING TO SPIRIT LIFE

The actual process of dissolution is not necessarily a painful one. I had during my earth life witnessed many souls passing over the border into spirit. I had had the chance of observing with the physical eyes the struggles that take place as the spirit seeks to free itself for ever from the flesh. With my psychic vision I had also seen the spirit leave, but nowhere was I able to find out— that is, from orthodox sources—what exactly takes place at the moment of separation, nor was I able to gather any information upon the sensations experienced by the passing soul. The writers of religious textbooks tell us nothing of such things for one very simple reason—they do not know.

The physical body many times appeared to be suffering acutely, either from actual pain or through labored or restricted breathing. To this extent such passing had all the appearance of being extremely painful. Was this really so?—was a question I had often asked myself. Whatever was the true answer I could never really believe that the actual physical process of ‘dying’ was a painful one, notwithstanding that it appeared so.

The answer to my question I knew I would have one day, and I always hoped that at least my passing would not be violent, whatever else it might be. My hopes were fulfilled. My end was not violent, but it was labored, as were so many that I had witnessed.

I had a presentiment that my days on earth were drawing to a close only a short while before my passing. There was a heaviness of the mind, something akin to drowsiness, as I lay in my bed. Many times I had a feeling of floating away and of gently returning. Doubtless during such periods those who were concerned with my physical welfare were under the impression that, if I had not actually passed, I was sinking rapidly. During such lucid intervals that I had I endured no feelings of physical 7 discomfort. I could see and hear what was going on around me, and I could ‘sense’ the mental distress that my condition was occasioning. And yet I had the Sensation of the most extraordinary exhilaration of the mind. I knew for certain that my time had come to pass on, and I was full of eagerness to be gone. I had no fear, no misgivings, no doubts, no regrets—so far—at thus leaving the earth world. (My regrets were to come later, but of these I shall speak in due course.) All that I wanted was to be away.



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