The Soul After Death: Contemporary After-Death Experiences in the Light of the Orthodox Teaching on the Afterlife

Fr. Seraphim Rose's _The Soul After Death_ is a significant work on eschatology. It addresses the eternally important question of what happens to us when we die. Fr. Seraphim (a Russian Orthodox monk) wrote this book in the late 1970s originally as a series in his periodical _The Orthodox Word_ in response to a wave popular books and research that was published on "after death" and "out of body" experiences. He makes frequent reference to the cases catalogued and examined in Dr. Kubler-Ross' work, _On Death and Dying_ (1969). These incidents were of particular interest to Fr. Seraphim who sought to interpret them in terms of traditional Eastern Orthodox theology. Many patients in hospitals have reported seeing beautiful fields and "paradises" while they are either unconscious or "clinically dead" before they are resuscitated. These visions are often accompanied by experiences of beautiful light and a being that approaches them with "love." In contrast, Some reports on this "other world" are sinister, which may indicate a foretaste of hell. Other visions include individuals "floating" above their own bodies while they are unconscious and seeing doctors and loved ones around them. Some even experience talking to "angelic beings" of different sorts and visiting physical proximities familiar to themselves while they were still alive. In spite of all of the speculations about this mysterious realm, Fr. Seraphim affirms that it lies in a sphere of existence between the physical earth and heaven and hell inhabited by the demons/fallen angels. He notes how mystical occult adepts have been able to travel in this realm, as evident in the writings of Emmanuel Swedenbourg (a seventeenth century Swede) and the 19th century Theosophists and spiritists. These visions are caused by demons who attempt to deceive souls that are disembodied before they pass onto the "toll houses." The toll-houses are not encountered in most "after death" experiences recorded in medical and occult literature but are known though Orthodox Christian sources such as the Lives of Saints and various Patristic writings. These toll houses are to be understood metaphorically, as Fr. Seraphim points out, because they illustrate the reality of the soul's need to overcome the temptations and accusations of demons that attempt to draw the soul away from God's love and the saving work of Christ. The demons accuse the soul of evil deeds but angels sent from God try to outweigh the demons by bringing up the soul's righteous works and faithfulness to Christ. If the person's soul has more demonic weight then it is cast into hell to await the Last Judgment while those passing the demons ascend unto heavens to be with God. Orthodox literature affirms the existence of these toll-houses, from St. Paul's teaching on a "struggle not against flesh but against principalities, etc." The realm of the air is where the demons are condemned to tempt human souls before they are in turn sent to

_The Soul After Death_ by Father Seraphim Rose is a compilation of teachings from the Orthodox Christian perspective regarding the state of the soul after the death of the body. Father Seraphim (Eugene) Rose began his career as a student interested in Eastern religion and studied under Alan Watts and the Taoist philosopher Gi-ming Shien. Later, Father Rose was to develop an interest in the Traditionalist school of thought founded by Rene Guenon, and subsequently he was to make his spiritual home within the traditions of Eastern Orthodox Christianity. He became both a monk and a priest and lived at the Saint Herman of Alaska monastery. This book begins by examining various modern day interpretations of the after death experience. These include descriptions from both medical and occult literature that present the reader with depictions of a "summerland" paradise in which dead relatives appear as well as out of body experiences immediately after death. In addition, beings of light (interpreted by occultists and many modern day scientists) as angels (or even Christ Himself) are often seen in near death experiences. Father Seraphim Rose discusses both scientific and occult literature, including particularly the writings of Raymond Moody, Emanuel Swedenborg, Carl Jung, and the _Tibetan Book of the Dead_. Father Rose also reveals the dangers of spiritism involving contact with the dead. In contrast to much of this literature, which he believes has been misinterpreted, Father Rose presents the traditional Orthodox teaching on the soul's journey after death. This involves both out of body experiences, upon the soul's separation from the body, as well as the soul's travel through aerial toll houses. At these aerial toll houses the soul is met by demons who attempt to cause the dead to despair by presenting them with their sins and temptations; thereby, making them lose their salvation. It is only after passing through these trials that the soul finally meets with the particular judgment. Father Rose notes that this view is far less rosy than that presented by modern day after death literature. However, this can be explained in terms of the general malaise of the modern world. In a world which refuses to recognize tradition, it is only to be expected that the interpretation placed on after death experiences will not be a traditional one and therefore may result in grave danger to the soul after death. Father Rose contrasts this view in particular with the Protestant viewpoint in which heaven and hell are perceived in a much more static way. In addition, many Protestants believe that they can know that they are saved in this life, and that once known their salvation cannot be lost. I believe this to be a form of Gnosticism in which Knowledge is made to take priority over Faith. Father Rose also contrasts his perspective with that of Catholicism in that he denies the existence of purgatory and the "purifying fire". Here, I disagree with hi

As an Orthodox Christian who fervently seeks unity in the oldest and truest Christian faith the world will ever see, I found this book to be two things: 1) the most incredibly interesting literary work I've ever read (save the Bible); and 2) discouraging because it admits that there are those who dissent from this teaching. However, I urge all of you, non-Christians especially, to read this book. There are so many people in the world today who look for an explanation for life and a purpose after death that it really upsets me. The truth is there for anyone who wants it. The great thing about this book is, even if you don't agree with them, the teachings COULD be true, and so you, if you are anything like me, may spend the rest of your life (or at least the next two weeks) worrying about it. Perhaps Fr. Seraphim Rose was just a good pursuasive writer, but I really do not think there is anything a person could REALLY argue against this book quite simply because he is not dead. Death is the answer to everyone's questions in the end, and until then, we can either trust in what the Church fathers have taught us, or we can choose to laugh at them and dismiss what they say as "mystical nonsense." Either way, we are all going to die, and perhaps reading this book will better prepare us. Do yourself a favor; instead of seeking an answer in occult magazines and new and popular ideas, put your trust in something older than yourself and read a really interesting book that may change your life.

Fr. Seraphim's timely and important book on what the soul can expect to experience after death should be read by all Christians -- Orthodox and otherwise. Since his discussion of 'Toll Houses' generated controversy (principally in American Greek circles), consulting Metropolitan Hierotheos' book, 'Life After Death,' may well serve to extend the discussion of Fr. Seraphim's excellent study. Met. Hierotheos provides important historical information behind what he calls 'Custom Houses.' He points out that the Fathers wanted to use something that the people of their day would readily understand in order to gain some glimpse of the mystery of death. He points out that various Fathers and Saints chose the image of a tax collector because the arrangement between the State, Publicans, and the Publicans' tax collectors was onerous enough on the people that it served as an excellent example (he sites St. Macarius of Egypt in this regard.) Met. Hierotheos' point -- and Fr. Seraphim's as well -- is that the Church teaches that when the soul passes on, it must 'journey through the air' and since as the Gospels note, fallen spirits inhabit the air of this world, the soul will confront them. That this is Patristically based is evident by what many Fathers have said either in their own writings -- St. John Chrysostom, St. Basil, and St. John of the Ladder in his description of the repose of the hermit Stephen. Met. Hierotheos does such an excellent job in assembling sayings from the Fathers, Desert Fathers, and Saints that the idea that Fr. Seraphim's explanation of 'Toll Houses' is an innovation or not Orthodox, is simply incorrect. If one is interested in the Orthodox teaching of life after death, Fr. Seraphim's book is an excellent place to start.

Fr. Seraphim's book on the Orthodox understanding of our life after death is an excellent antidote to New Age deceptions about what happens to the soul. While he primarily relies on the writings of St. Ignaty Brianchaninov as transmitter of Patristic teachings, Fr. Seraphim is careful to remind his reader that the Church Fathers, when speaking of mystical, spiritual phenomena, speak in terms that do not reflect necessarily reflect what they are understood to depict in the this-wordly language used to describe them; rather, the language used is meant to provide some sort of description of what one can expect to experience. In the case of toll-houses, one should not imagine a literal set of station houses like those on our Interstate highway system. What this language is meant to impart is the very real reality that in some sense we will be held accountable for the sins we have committed and some sort of 'toll' in this regard will be asked of the departed soul. How this is resolved in the case of each person is up to God's Mercy and the life one lives. Thus, his discussion of the toll-houses -- something mentioned in Orthodox prayers and the Church's cycle of services -- is meant to describe some kind of reality wherein the soul is held accountable to demons for the extent to which it has lived its life in communion with them rather than the Law of God. Fr. Seraphim's critics have confused this aspect of both his writing on the subject and what the Church Fathers have taught. Of course, as Fr. Seraphim points out, the teaching of the toll-houses is not a dogma of the Church in the same way the Church's teaching regarding the Trinity, Original Sin, etc., is dogma; however, that it comprises what the Church has believed, taught, and experienced through the lives of its Saints is there for anyone who would like to consult original sources. In this regard, Metropolitan Hierotheos' excellent book, 'Life After Death' serves as a helpful companion volume since it covers the same ground and provides what some might consider clearer explanations of the Orthodox teaching on toll-houses and how to understand them according to Orthodox tradition -- all in line with what Fr. Seraphim says -- in addition to important theological considerations about the nature of the soul and sin and the Divine Energies. Fr. Seraphim also explores the many deceptive teachings prevalent in the culture at large that attempt to lure one into a complacent attitude towards death. 'The Soul After Death' reminds us that through a life lived in sin we judge ourselves by drawing away from God. The consequence is that we follow the suggestions and temptations of the fallen spirits and are lead ever more into a life lived in communion with them rather than a life lived in communion with God. As a result, as Fr. Seraphim reminds us, when we die those we have listened to and lived in spirit with claim us as theirs since we have chosen their si