For everything that is related to healing, the astral plane is very useful, and in the future humans will have to accept the existence of the astral plane. That does not mean that humans are going to project massively or live in the astral plane, but in some way, humans will develop the instruments to work with the astral plane. And this is because the astral plane can be very helpful for many things.


For example, from the astral plane one can investigate much better the physical plane. And this is exactly what the Masters do when they want to see the state in which a person is.

The Masters do not carry out their research on a physical level, but simply they scrutinize the astral body of the person, and for example: they observe the resonances that this astral body has, the colors it emits, etc. And in this way they know much more about that person than all the analyzes that medicine can do on Earth.

And that is why for a healer who wants to be better and more successful, he needs to perceive the astral plane (either by vision, intuition, inspiration or touch) because it is on the astral plane that are generated and live the most of the diseases, while its physical manifestation is only the projection that this astral disease causes on the physical body.

Instead, just above of the emotional plane is the mental plane, where the disease has no place because the constitution of the substance that makes up the mental plane, as well as the vibration in which its particles move, all this makes it is impossible that the disease exists there.

And if an astral entity carrying a disease tried to enter in the mental plane, it would be completely annihilated. In other words, as soon as you are completely attuned to the mental plane, then you will rejoice of full health.

But as long as in the astral body there is something that is not going well: either in the reception of an energy, or in the emission of an energy, or because of a karmic problem, or any other thing, then there can be a sickness.

So when you want to be really healed, take care also of the astral body and not only of the physical body.

(In other words, you also have to pay close attention to your emotional health and not only to your physical health.)

And that will be the challenge of the future medicine, because if the medicine only continues take care for the physical, then the future medicine will no be able to treat the diseases (no matter how sophisticated will be its techniques) because the root of diseases is on the astral plane and it is at that level that there is need to circulate, manipulate or release the energies.

Why is it so important to feel the astral body to heal?

Because it allows to have a deep medical scan of the patient and therefore will know in which places there are energetic blockages, physical damages, etc.


And another very important aspect of the astral plane in the medicine of the future is that through the management of the astral body, the depolarization of the physical body will be achieved, which will allow all types of anesthesia.

You already know that the nervous system works through electrical signals. What they still do not know is that changing the polarity prevents nerves from transmitting information to the brain.

And to depolarize it is required that the energy circulating in the patient stop flowing momentarily through the organ that is going to operate, and to achieve it is required to divert the energy to flow outside (instead of towards the organ) which will cause that the patient stops feeling in this organ.

It's a bit like if you turn off momentarily the nerve system locally in this place of the body.


When we observe the hidden history of humanity, we realize that in the first human races (when humans were still partially ethereal), diseases came mainly from the physical plane, because humans were barely forming their physical body of dense matter.

And all the health problems in these ancient ages came essentially from the fact that these races had a lot of difficulty in coupling with the physical plane, and the physical body of these ancient ages had great difficulty in constituting itself as it is now.

Currently the physical body is perfectly formed and can even function alone without the intervention of humans. But before it required the participation of the will of the soul so that the organs would work.

For example, now the physical body is perfectly constituted, and you can breathe without problem and without thinking about it. And also your digestive system can digest by itself without you having to make a particular effort in it.

In short, your entire body works impeccably without you having to guide it. But before, it was not like that, and you had to be directing the different functions of your body.

But now that all this has been acquired, the points of friction have gone up in order to place themselves in the astral plane.

Before, the friction with the soul was placed on the physical plane and diseases were much more torturous. Not because humans suffered more, but because these diseases caused ugly deformations, since the point of friction was precisely the physical.

And that is why some of these diseases led to the formation of monstrous humans, which were described in a fabulous way in the ancient mythologies.


Humans are going to suffer more and more from diseases that will come from the astral plane, and the medicine must absolutely take attention to the astral plane, because otherwise it will be increasingly relined, to the degree that the medicine will not find the reason of what will cause the diseases that will manifest in the future.

But as everything must be done in the due time, first the medicine will accept the existence of the astral plane in a future time, and this simply because of the increasing proliferation of the healers.

And the diseases becoming more and more enigmatic, and the healers getting more and more good results (since they will be working on the energy aspect). Medicine will be forced to investigate how the healers do it, and scientists will realize that there are true healers who have a real healing power over these new diseases, and therefore medicine will end up accepting that discipline, at the point that it will become a new science that will even be taught in universities.

(Master Pasteur, conference 11-07-87)


The development of antibiotics in the 20th century made some researchers naively think that diseases would soon be eliminated. But paradoxically in the 21st century and in spite of having much more profound knowledge (such as the study of genetics) and of having also much more advanced technologies, researchers are concerned that microbes become increasingly immune to the known antibiotics and fewer new antibiotics are discovered every year.

In addition, new diseases such as AIDS or mental degenerative diseases disconcert the science and the medical researchers fail to find an efficient cure.

So it seems that Pastor's prophecy is being fulfilled...


In this article I summarized all the relevant information I have found about suicide:

What happens after committing suicide?
(Later I will put)

But to further enrich the blog, I will also put the articles written by great instructors and here, I transcribe the article written by William Judge about this theme.

William Judge was one of the founders of the Theosophical Society and he was also a disciple of Master Morya and the main collaborator of Blavatsky, and therefore he is someone who has a lot of esoteric knowledge, and about what happens to suicides, he wrote an article titled:


« As a student of Theosophy and human nature I have been interested in the discussion of the subject of self-murder to which The World journal has given a place in its columns.

The eloquent agnostic, Colonel Ingersoll, planted his views in the ground with the roots of them in the grave, giving the poor felon of himself [i.e., the suicide] nothing beyond the cold earth to cheer him in his act, save perhaps the cowardly chance of escape from responsibility or pain.

Those who, as Nym Crinkle says, occupy themselves with replying to Col. Ingersoll fall back on the mere assertion that it is a sin to kill the body in which the Lord saw fit to confine a man. Neither of these views is either satisfactory or scientific.


If suicide is to be approved it can only be on the ground that the man is only a body, which, being a clod, may well be put out of its sufferings. From this it would be an easy step to justify the killing of other bodies that may be in the way, or old, or insane, or decrepit, or vicious.

For if the mass of clay called body is all that we are, if man is not a spirit unborn and changeless in essence, then what wrong can there be in destroying it when you own it, or are it, and how easy to find good and sufficient reason for disposing similarly of others?


And in the other hand, the priest condemns suicide, but one may be a Christian and yet hold the opinion that a quick release from earth brings possible heaven several years nearer. The Christian is not deterred from suicide by any good reasons advanced in his religion, but rather from cowardice.

Death, whenever natural or forced, has become a terror, is named “The King of Terrors.” This is because, although a vague heaven is offered on the other side, life and death are so little understood that men had rather bear the ills they know than fly to others which are feared through ignorance of what those are.


Suicide, like any other murder, is a sin because it is a sudden disturbance of the harmony of the world. It is a sin because it defeats nature. Nature exists for the sake of the soul and for no other reason, it has the design, so to say, of giving the soul experience and self-consciousness.

These can only be had by means of a body through which the soul comes in contact with nature, and to violently sever the connection before the natural time defeats the aim of nature, for the present compelling her, by her own slow processes, to restore the task left unfinished. And as those processes must go on through the soul that permitted the murder, more pain and suffering must follow.

And the disturbance of the general harmony is a greater sin than most men think. They consider themselves alone, as separate, as not connected with others. But they are connected throughout the whole world with all other souls and minds.

A subtle, actual, powerful band links them all together, and the instant one of all these millions disturbs the link, the whole mass feels it by reaction through soul and mind, and can only return to a normal state through a painful adjustment.

This adjustment is on the unseen, but all-important, planes of being in which the real man exists. Thus each murderer of self or of another imposes on entire humanity an unjustifiable burden.

From this injustice he cannot escape, for his body’s death does not cut him off from the rest; it only places him, deprived of nature’s instruments, in the clutch of laws that are powerful and implacable, ceaseless in their operation and compulsory in their demands.

Suicide is a huge folly, because it places the committer of it in an infinitely worse position than he was in, under the conditions from which he foolishly hoped to escape. It is not death.

It is only a leaving of one well-known house in familiar surroundings to go into a new place where terror and despair alone have place. It is but a preliminary death done to the clay, which is put in the “cold embrace of the grave,” leaving the man himself naked and alive, but out of mortal life and not in either heaven or hell.

The Theosophist sees that man is a complex being full of forces and faculties, which he uses in a body on earth. The body is only a part of his clothing; he himself lives also in other places. In sleep he lives in one, awakes in another, in thought in another.

He is a threefold being of body, soul and spirit. And this trinity can be divided again into its necessary seven constituents.

And just as he is threefold, so also is nature — material, psychical or astral, and spiritual.

The material part of nature governs the body, the psychical affects the soul, and the spirit lives in the spiritual, all being bound together.

Were we but bodies, we might well commit them to material nature and the grave, but if we rush out of the material we must project ourselves into the psychical or astral. And as all nature proceeds with regularity under the government of law, we know that each combination has its own term of life before a natural and easy separation of the component parts can take place.

A tree or a mineral or a man is a combination of elements or parts, and each must have its projected life term. If we violently and prematurely cut them off one from the other, certain consequences must ensue.

Each constituent requires its own time for dissolution. And suicide being a violent destruction of the first element — body — the other two, of soul and spirit, are left without their natural instrument. The man then is but half dead, and is compelled by the law of his own being to wait until the natural term is reached.

The fate of the suicide is horrible in general. He has cut himself off from his body by using mechanical means that affect the body, but cannot touch the real man. He then is projected into the astral world, for he has to live somewhere. There the remorseless law, which acts really for his good, compels him to wait until he can properly die.

Naturally he must wait, half dead, the months or years which, in the order of nature, would have rolled over him before body and soul and spirit could rightly separate. He becomes a shade; he lives in purgatory, so to say, called by the Theosophist the “place of desire and passion,” or “Kama-Loka.”

He exists in the astral realm entirely, eaten up by his own thoughts. Continually repeating in vivid thoughts the act by which he tried to stop his life’s pilgrimage, he at the same time sees the people and the place he left, but is not able to communicate with any one except, now and then, with some poor sensitive, who often is frightened by the visit.

And often he fills the minds of living persons who may be sensitive to his thoughts with the picture of his own taking off, occasionally leading them to commit upon themselves the act of which he was guilty.

To put it theosophically, the suicide has cut himself off on one side from the body and life which were necessary for his experience and evolution, and on the other, from his spirit, his guide and “Father in heaven.”

He is composed now of astral body, which is of great tensile strength, informed and inflamed by his passions and desires. But a portion of his mind, called Manas, is with him. He can think and perceive, but, ignorant of how to use the forces of that realm, he is swept hither and thither, unable to guide himself.

His whole nature is in distress and with it to a certain degree the whole of humanity, for through the spirit all are united.

Thus he goes on, until the law of nature acting on his astral body, that begins to die; and then he falls into a sleep from which he awakens in time for a season of rest before beginning once more a life on earth. In his next reincarnation he may, if he sees fit, retrieve or compensate or suffer over again.

There is no escape from responsibility!

The “sweet embrace of the wet clay” is a delusion. It is better to bravely accept the inevitable, since it must be due to our errors in other older lives, and fill every duty, try to improve all opportunity.


To teach suicide is a sin, for it leads some to commit it. To prohibit it without reason is useless, for our minds must have reasons for doing or not doing. And if we literally construe the words of the Bible, then there we find it says no murderer has a place but in hell. Such constructions satisfy but few in an age of critical investigation and hard analysis.

But give men the key to their own natures, show them how law governs both here and beyond the grave, and their good sense will do the rest. An illogical nepenthe of the grave is as foolish as an illogical heaven for nothing. »

* * *

In resume, esoteric knowledge helps you to understand the reasons why it is really not convenient to commit suicide, and William Judge is right because the study I have carried out of the esoteric teaching, has made me conclude that suicide does not really free you from suffering, but on the contrary, it makes it worse and it also worsens the situation in which you will find yourself in your future reincarnation.

Then it is better to seek to resolve our existence while we are alive in the physical plane so we can free ourselves forever from that state that torments us, and in this way we can access ever more splendid levels of life.

And the Karmic Law says that the tests that are happening in this life, if you can not overcome them, then they will have to happen again in your next life, and so repeat the same situation until you finally overcome it. Then better than once to work to overcome it in this life, and in this way not have to deal with it anymore.

(Source: originally this article was printed in the New York World journal, Aug. 15, 1894; later was reprinted in The Lamp magazine, Toronto, September 1894, p.22-23; and finally was recopy in Echoes of the Orient, the Writings of William Judge, vol. 3, p.219-221, Ed. Point Loma Publications, San Diego, California, 1947)


Vsevolod Sergeyevich Solovyov (1849-1903) was a Russian novelist. Son of the famous historian Sergéi Solovyov and brother of the philosopher Vladímir Solovyov.

Solovyov met Blavatsky in 1884 when she was in Paris, and about that event Blavatsky's sister, Vera Zhelikhovsky, tells us that:

« I passed six weeks, in the spring of 1884, at Paris with my sister.  She was all that time surrounded by crowds of people; not only those who had come from America, from England and from Germany, expressly to see her and to talk with her business connected with Theosophy, but also with numbers of Parisians interested in the teachings and particularly in the phenomena, who constantly assailed her.

Amongst those, however, who were constant visitors at our house, 46, Rue Notre-Dame-des-Champs, were several of eminence. I remember seeing there many savants, doctors of medicine, and of other sciences, magnetizers and clairvoyants, and a number of women more or less acquainted with literature and the abstract sciences, among these many of our compatriots of both sexes.

Among those whose names I remember, were C. Flammarion, Leymarie, de Baissac, Richet, Evette the magnetiser, the pupil and friend of Baron Dupotet, and M. Vsevolod Solovioff, the Russian author, one of the most constant visitors and ever full of protestations of his devotion to the cause and person of Madame Blavatsky. »
(Blavatsky’s life narrated by her sister Mrs. Zhelikhovsky)

Vsevolod Solovyov maintained an epistolary correspondence with Vera Zhelikhovsky, and indeed, at that time he showed a great appreciation and admiration towards Blavatsky.

For example, in a letter dated July 7, 1884, he wrote:

« I have read the second part of his work Isis Unveiled, and now I am entirely convinced that it is a true prodigy. »

And in another letter dated November 21, 1885, he wrote:

« When Blavatsky’s life ends, a life which, I am convinced, is only kept going by some magic power, I shall mourn all my life for this unhappy and remarkable woman. »

_ _ _

In August 1884, Solovyov went to visit Blavatsky, who was at that time in the German city of Elberfeld, and there he had an encounter with Master Morya.

(And the narration he gave about that meeting, you can read here.)

And the next year he went back to visit Blavatsky, but this time at Würzburg, and on that occasion he received a Master Kuthumi’s letter which was materialized.

(And the narration he gave about that other event, you can read here.)

And it is very probable that the Masters Kuthumi and Morya have approached to Vsevolod Solovyov because they saw great potential in him, but unfortunately Solovyov also had a dark side, and this dark side was the fact that he worked as a spy for the secret service of Imperial Russia (the Okhrana).

And so Solovyov proposed to Blavatsky to use his psychic powers to spy for Russia, but Blavatsky refused, that’s causing the Solovyov's fury as she herself mentioned it to Mr. Sinnett in a letter she wrote to him:

« Solovyov is crazy, or he acts like that because he has committed himself to the offer of espionage that he made to me, and now he is afraid that I will speak and compromise him in St. Petersburg. ... Solovyov will not forgive me for having rejected his proposal. »
(British Museum, Additional MSS 45287, LXXX, Letters, p.193)

And in another letter that Blavatsky wrote to his sister Vera, she tells her:

« It is clear that Solovyov is very angry against me because he did not get what he expected from me. »
(Pravda o Helene Petrovna Blavatsky, by Vera Zhelihovsky)

And indeed, Solovyov did not forgive her and from 1886 he left Blavatsky and the Theosophical Movement.


Why was Solovyov so afraid of Blavatsky talking and engaging him in Saint Petersburg?

I see two very good reasons:

1)   In the XIX century, the espionage did not have the glamour that it has now, but on the contrary, it was very badly seen and particularly by the Russian aristocracy, which considered espionage as an activity of repulsive people. And while Solovyov was not an aristocrat, he was closely related to the Russian aristocracy.

2)   And it was also suspected that Solovyov had a lover in Paris, but what people do not know was that she was her wife's younger sister...

And this information was given later by Nadya de Fadyev (Blavatsky's aunt) and mentioned by Joseph Howard Tyson in his book "Madame Blavatsky Revisited."

So we can consider that when Blavatsky died in 1891, Solovyov fearful that among the documents that she left, something of his rugged past in Paris arose, he decided to protect herself.

And to do that, in 1892 Solovyov wrote a series of articles for the magazine "Russky Vyestnik," which the following year was published as a book entitled "A Modern Priestess of Isis," where Solovyov defames Blavatsky by posing her as an unscrupulous woman, a charlatan and a Russian spy. So that in this way any accusation that could come out against him by Blavatsky would be discredited.

Annoyed that Blavatsky could not defend herself, her sister Vera Zhelihovsky wrote the book entitled "A Modern Priestess of Truth" (1893) where she argued with probes against Solovyov's slanders.

And at the request of the Society of Psychical Research in London, Walter Leaf made an English translation of Solovyov's book in 1895. But instead the Vera's book, this Psychical Society was not interested in translating it...

Later, several investigators have unmasked the slanders that Solovyov invented, being the most important work, the series of articles that Beatrice Hastings wrote, and which were printed in the Canadian Theosophist magazine at the beginning of the 20th century. And these were subsequently collected and reprinted in a book entitled: "Solovyov's fraud" (1943) published by the Theosophical Society of Edmonton. (You can download this book here)

And another work that must also be highlighted is that carried out by Sylvia Cranston, who in the biography she wrote about Blavatsky titled: "The Extraordinary Life and Influence of Helena Blavatsky" (1993), she wrote a whole chapter to denouncing the long list of contradictions in which Solovyov falls with the historical facts (and this is the chapter 2 of section 6, entitled "The Yago of Theosophy").

And there is also the William Judge’s article he wrote and published in his magazine "The Path" of July 1895.

And there is also the analysis carried out by the Blavatsky Foundation and published in its magazine "News of the Lodge" from October- December 2004.

Well, even the translator himself was not satisfied with Solovyov's book, because Walter Leaf in the preface of his translation, he wrote:

« The letters of Blavatsky that Solovyov transcribed are not complete and it is clear that the published parts were selected by a hostile person for the purpose of harming her author [Madame Blavatsky]. . . . And as far as I can see, there is a real inconsistency in Mr. Solovyov's narrative, which implies that he does not have the correct mental attitude that he was in after the Würzburg talks and I confess that I am not satisfied with the explanations he gives. »

* * *
But despite all this evidence, several of Blavatsky's detractors (such as René Guénon and Peter Washington) have considered Solovyov's book a reliable source of information and have relied on him to support his attacks against Blavatsky, demonstrating with it, the little seriousness in their investigations.