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

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It's difficult to place this book within the spectrum of books on life after death. It's even diffcult to place it in the spectrum of religious books. Basically it is a rebuttal of the usual New Age speculation on life after death - the "Great Light", the happy fields, etc., etc.

Having said that, the author was not seeking to explain the life after death phenomenon in terms of mainstream Christianity. Fr. Rose was a convert to Russian Orthodoxy, and his deep commitment to beliefs that many Christians (including some Orthodox) would consider obscurantist, if not downright medieval, may throw off some readers as much as the New Age speculations he seeks to refute. He refers back to the ancient teaching about the "toll houses" that the soul encounters in the first forty days after death, and the spirits of the air that will attempt to ensnare and deceive the soul; in whatever sense that one understands all this, it is a difficult pill to swallow for the average American Christian of Protestant leanings.

Having said that, the teachings that Father Rose draws upon deserve a serious hearing, if for no other reason than that they date back to an extremely remote antiquity in the belief and practice of the Church. The credentials of the original writers upon which he draws show sufficiently that the beliefs expressed are not just pagan holdovers from some obscure corner of the ancient Middle East, but rather were mainstream teaching at one time.

The book shows that there is a another venerable body of teaching on life after death within the Christian tradition that can be frightening, and should give pause to most believing folk.

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 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 hell at the Last Judgment. Demons are of course invisible to human senses but the fruits of their actions are shown in the human misery, chaos and sin enveloping the world. Even though both demons and angels are beyond general human sense perception, they still belong to the realm of creation and thus "to this world." Furthermore, these sprits have definite forms and are finite in their movements (any quality of infinity belonging to God alone), so therefore they can be said to have "bodies" in a similar manner to the way humans do, if not physical ones. Fr. Seraphim places special emphasis, citing a great many prominent Orthodox Fathers and spiritual writers, on praying for the dead after because prayers help some souls attain to heaven by calling upon God's mercy with fervor.

Fr. Seraphim includes two sections of appendix material after he wraps up his summary of the toll-house teachings as handed down in the Orthodox Church. One is written by St. Mark of Ephesus, a Byzantine theologian of the 1400s who defended the Orthodox teaching on the afterlife against Latin theologians who advocated the Roman Church's innovative doctrine of Purgatory. The second appendix addresses a set of critiques levied against Fr. Seraphim's book by a periodical published by St. Nectarios Church in Seattle, Washington when _The Soul After Death_ was originally serialized. Fr. Seraphim's critic is probably Fr. Michael Azkoul whose writings on this subject critical of Fr. Seraphim's theology are distributed by St. Nectarios Press, although Fr. Seraphim does not name the critic in print. Some of the charges laid against this book are that it promotes a superstitious, Gnostic and even pagan look at the afterlife. Fr. Seraphim answers this by citing the works of the Fathers on the subject, especially the 19th century Russian Bishops Ignatius Brianchaninov and St. Theophan (the Recluse). This is a very interesting book on the nature of the afterlife as it has been taught in the Orthodox Church and makes edifying reading to those previously not in the know.

This book is perhaps one of the most difficult books out on the market, especially for new converts, to read and not have a highly emotional reaction to what has been written. Seraphim Rose was a gifted writer, among many things, and this is a page-turner of the first degree.

The problem is that Seraphim Rose presents, in this book, some highly questionable theology that is mostly of a 19th Century Russian nature. He cannot be blamed for this, of course. Fr. Seraphim was the product of the enviornment he was raised he. He walked into a Russian Orthodox Church, a very conservative parish in San Francisco of exclusively Russian immigrants with a very "Russian" way of looking at the world. It says a lot about Fr. Seraphim's character, of course, that he allowed himself to be so totally submerged into Russian Orthodoxy. No doubt much of this had to do with his friend, Fr. Herman - someone whom no doubt had the largest effect on his later beliefs. I have heard people say that Rose was the first "American born Father", but I think it may be more accurate to say that Fr. Seraphim was more like an American who immigrated to Russia and was a Russian theologian who happened to be born in America, and also spoke flawless English.

Rose presents in this book a nearly flawless representation of the teachings of his heros like St. Theophan the Recluse and Bishop Ignatas of 19th century Russia. Some groups have condemned his teachings as being Gnostic, which is highly exaggerated. In Fr. Seraphim's much better book "The Place of Blessed Augustine", he defends St. Augustine from some ridiculous charges of heresey from "right-wing" Orthodox groups that you can find now at places like Holy Transfiguration Monastery in Boston - non-canonical churches - these same churches are ironically the ones who attack Fr. Seraphim's theology. In truth, his theology is exactly in line with what Russians were believing 150 years ago, and you certainly cannot blame him for teaching the Orthodoxy he was chrismated into in San Francisco during the 60s.

Fr. Seraphim Rose was such a brilliant writer who wrote so many books, and he was so gifted in his ability to translate Russian texts that to this day, the monastery of St. Herman of Alaska in Plantina, CA is without a doubt the resource to go to for Russian theology. Even St. Vladimir's Press cannot compete with the beautiful translations by men like Seraphim Rose and later, the almost equally gifted Fr. Damascene.

I often compare Fr. Seraphim Rose to St. Augustine. In many ways, the flaws of "Soul After Death" follow the errors that Augustine made at times in his theology. Ironically, it has to do with overdeveopment of the central thesis of his works. This is something that nearly everything Fr. Seraphim wrote suffered from.

In this short book, Fr. Seraphim spends far too much time talking about how wrong the teachings of Protestants and Catholics and, even more so, that of non-Christians. As I read this book, I wondered by such an obviously gifted man allowed himself to go on tangents such as the many chapters on near-death experiences or his denouncing the deities of Hindus as "demons", or even his rather tiring attempt to describe Orthodox doctrine on angels and demons taking up "space". Like Augustine, he just doesn't seem to know when to drop a subject and move on to the more important business - which are the teachings of the Russian Orthodox Church on death.

This book could probably be condensed into about 70 pages. Drop the chapters that do not discuss the teachings of the church as the primary subject, eliminate the letter with the "critic", and then you have a much more developed study. It just felt like in this book Fr. Seraphim spent too much time on subjects of little relevance.

This book was not without great merit, however. Fr. Seraphim does such flawless research, and his citations are precise and not vague. It is clear he spent a lot of time on learning about subjects like the "Book of the Dead", which he spends two pages writing about and then a paragraph denouncing as "satanic". This makes for an uneven read, and also makes Fr. Seraphim sound somewhat proud, although this was probably not his intention.

I would recommend this book, but I would highly suggest that a reader truly interested in Orthodox teachings on death also read two other books either before or after this one. One is "Life after Death" by Metropolitan Hierotheos and "Eternal Mysteries of the Grave", which is a compilation of almost exclusively Russian material that Rose drew on in his book. The reader will be struck by the difference in approach to this subject. But, to his credit, Fr. Seraphim comes to the same conclusions as Metropolitan Hierotheos - but one book is a scholarly study by a Greek bishop while the other is an uneven but well-written denouncing of non-Orthodox teachings with the Orthodox teachings on the afterlife thrown in. At the end of the book, in fact, Fr. Seraphim simply gives us a writing by St. John of San Francisco, whom he loved dearly, and makes a commentary on St. John's writings. In truth, you can read this chapter only and understand the basic teaching of the Holy Orthodox Church on matters of life after death.

Seraphim Rose was a gifted man of great piety, but like his beloved St. Augustine, he simply wrote too much about too many things - things that could be left unsaid, or are rather implied in his earlier comments.

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 side by our actions while alive. A soberminded and sobering book.

_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 him, in that I believe the existence of purgatory to be an essential component of the tradition. Much of Father Rose's understanding of the after death experience is taken from the writings of various Russian Orthodox saints including Saint Theodora and from the writings of Bishop Ignatius Brianchaninov and the book _Eternal Mysteries Beyond the Grave_. In addition, Father Rose provides some good advice for what can be done to lessen the travails of the dead upon their departure from this world. Unlike Protestants who frequently argue that one should never pray for the dead, Father Rose notes the importance of praying for the dead, and that indeed this prayer can help in their salvation. Unfortunately, much that is presented by Father Rose in this book is speculative and is not to be seen as rigorous dogma. Indeed, there remains some confusion among the Orthodox as to whether or not the idea of the aerial toll houses is heretical, indeed Gnostic. Included in this book are several appendices, as well as a letter to a critic which tries to address some of the confusion resulting from the doctrine of the toll houses. I believe that the toll houses are not an article of faith, but should remain as speculation informing the soul's state after death.

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.

While so many Orthodox theologians in Fr. Seraphim's day were writing left-leaning works that looked as though they had come from Vatican II, monk Seraphim was earnestly laboring to bequeath to the tiny American Orthodox flock the rich patristic inheritance of the Church.

The Soul After Death's chapters upon the tollhouses contains large quotations of St. Cyril of Alexandria, St. Macarius of Egypt, St. Leo of Rome, and St. Mark of Ephesus. Those who slander Fr. Seraphim and these teachings are usually from the school of one Mr. Puhalo, who deeply resented Fr. Seraphim's vast influence upon Orthodox Christians of America, Russia, Greece, and elsewhere.

Fr. Seraphim was a great luminary of the Orthodox Church who truly struggled for Orthodoxy. You will not be disappointed with this easily readable, insightful volume.

This book opens up a lot of avenues for theological exploration and thought, but unfortunately might turn some people off by unnecessary speculations. The obvious (and most hotly debated) subject in the book are the Aerial Toll Houses. I don't really agree with Fr. Seraphim's ultra-literal view of them, but then I also find the polemics against him to be a bit sensationalistic and unpersuasive. There are also Fr. Seraphim's thoughts on U.F.O.'s and a myriad of other topics, which some readers will find fascinating and some will find off-putting (to put it mildly).

Some of the valuable information in this book includes a short overview of the Teaching of St. Mark of Ephesus at the Council of Florence, and the Orthodox view on angels. On other subjects, however, Fr. Seraphim seems to stretch things beyond their proper limits to make a point. For example, in his attempt to show that various experiences (e.g., visions of heaven) by non-Orthodox are demonic delusions, Fr. Seraphim paints a very one-sided and strict view of what an "Orthodox experience" is supposedly like. In trying to combat a certain error, I think that Fr. Seraphim went slightly too far in the other direction. There are lots of patristic texts that serve as a witness contrary to Fr. Seraphim's own position.

This book may indeed be priceless to some people, and might have helped them in their spiritual walks immensely. I do not mean for this review to be taken as saying that the book should be avoided. Yet, I can only judge it based on what I got out of it, and while I respect Fr. Seraphim's thoughts, I didn't find them at all persuasive, nor particularly helpful or applicable to my own life.

This book really cuts to the chase and does an excellent job of presenting Father Seraphim's viewpoint of what happens to the soul after death. Fr. Seraphim presents both the Orthodox view and contradicting views and explains why the Orthodox Faith believes what She does. It is not designed to be a "handbook" on what to do when you die, but rather a primer for making you think and really confront the reality that there IS life after death, and how one should live this life with that in mind.

In regard to the "contemporary after death experiences"; Fr. Seraphim goes to great lengths to prove these are simply false experiences perhaps intended to lead the average (not just the secular!) person astray so they improperly focus on these feelings of "simplicity and over-confidence" instead of on a life of true repentance and good deeds which lead to real life after death. Another related point being made is that even during death, there are many attempts to fool us into thinking death is green pastures, friends, and no cares; where in reality we need to focus on Christ's teachings as handed down through the one true Church (I mean, why take chances!) to find our way to the Heavenly places. Fr. Seraphim presents the teachings of "Toll Houses" along the way to Heaven as a way to test us and confront us on our unforgiven sins and way of life. It is not until after successfully passing through these "Toll Houses" can we reach, not Heaven or Hell, but rather a foretaste of our chosen destination of Heaven or Hell. Actual Heaven or Hell awaits for the final judgment.

Overall, a very good book that may un-nerve you and may enlighten you, but will definitely make you think.

EDIT: I have since learned that the specific teaching on Toll Houses is not necessarily the mainstream belief of Orthodox Christianity. Archbishop Lazar (Puhalo) -OCA, Ottawa- has a book refuting this teaching. It is published by Synaxis Press and is titled, I think, "Life After Death" and is worth reading (I will double check that title). Fr. Saraphim Rose is still a very well regarded writer on Orthodoxy, but this particular work needs to be read with caution. If you are going to read this title, which is well written, then you should also read Archbishop Lazar Puhalo's work too, which is also well written. In the end, remember that what happens after death is a great Mystery. These books are tools to sober us to the reality that our struggles may not end at our death (not right away anyway)!