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By Franc68

'Astronomy compels the soul to look upwards and leads us from this world to another.'—Plato

It is at the paradoxical degrees of brief intervals that we come in contact with the ephemeral presence of Quietus, and thereafter we are unaware of the unrecognisable footfalls and voices that haunt or visit us surreptitiously.

It is a desiderative impulse that we fancy within the constant vicissitudes serendipity, but the believers never procure by osmosis the required response, and discover the atavistic zemblanity.

Hence, we are lost within the immanent nature of that pensive thought per se, and the solace that we seek is forever to be a fanciful image of an ambagious Aidenn unattainable and metaphysical.

Ergo, our soul will cease to function subsequently, but it will traverse the uncharted space and vortex of the omphalos of the universe. It is there in the vast spheres of the cosmos that man's ultimate journey of spiritual existence will manifest ad hoc, amidst his supernal creator.

Hereto, it is incumbent upon man to discover, whether it is a dystopian hell or an idyllic heaven in nature, within its abstract contrast and counterpoise.

The preternatural occurrence that I speak of was associated to the factual composition of my death. Of this account I shall acknowledge with a particular scibility, and only you the reader will know the actual verification of the inscrutable name of Quietus.

Herein, is the relevance that man seeks to justify through a religious explanation, when it is not religious or scientific, but existent in consilience.

Death that is not obacerated evolves from our birth, and it is a natural occurrence, as is the consistent motion of the cosmographic world that is superlative inter alia, within a nychthemeron.

There are countless sceptics of acatalepsy, who will deem me a solipsistic nefelibata, but harken to the illuminating words I disclose of my persona subjectively that may be presumed, as metaphenomenal or esoteric.

Of my headstone you will read the veritable year of my birth, and of my ominous death that transpired; but know that the 49 years I lived in its entirety were full of laden despair and uncertainty that triumphed, over my intermittent days of desultory felicity.

It was a felicity that was in its protension subjugated, to the consequences of the intractable vagaries of my unmerciful destiny and monachopsis.

Of the parlous omen and darkness that befell and then lingered, I can only avow through my averment of its existential influence that prevailed substantially. I was not a voltient participant to its illimitable power, and had succumbed unwittingly, to the subitaneous volition of its inhibitive preference.

The plausible signs of Quietus had accompanied me, in the whole extent of my sublunary circumference with entelechy. The haecceity of my anima was linked to the adscititious presence of the quoddamodotative beings, who are seen as animastic angels, or scelestic daemons metempirically.

Is the soul incompatible to death as it is to life, if the maturity of that process is only a mere continuation, within a seity of an eternal energy present that is sorely misunderstood in our society?

I do not equate my putative argument on the matter of the soul and death, with the established proficiency of scientific or religious erudition, but it is through a zetetic inference that I base the constructive foundation of my analogy, with the concurrence of the hermeneutic pantosophy.

Quietus is a horripilating fright that we eschew or then attempt to dismiss subconsciously, when it is the inimitable zoetic reference of human nature that has developed, through a facile evolution that is seen as intricate and abditive.

We learnt the significance of that definition by rote and ordalium, and we are forever troubled, by the aspect of the circumstance that is not to be accepted as inconsequential.

I had been experiencing quotientive flashes of disconcerting episodes that were a prelude to the ceaseless and gorgonising sequences of an impending doom that was not an ordinary coincidence.

I had begun to witness inusitate encounters with Quietus, whose visits I soon questioned with an incompossible expectation, and I wondered if the ghostly visions I had seen in my quondam dreams of Quietus manifested consequently, into the surrealism of the alterity of my reality.

I was told that the Orphic wraiths that wander the earth are the sempiternal guardians of the order of earth, who are transparent to the eyes of the predestined ones who are elenctic.

I had not fathomed much Quietus previously, or contemplated the idea of resigning myself to my unavoidable fate, and then lost in the barathrum of nullibicity avolitionely. But the direful cessation of my joy was indicative of the tacenda that was irreversible, and cast me into an eternal oblivion so palpable.

The immemorial Greeks believed that the soul was considered the incorporeal or spiritual 'breath' that is animated. According to Plato, the soul consisted of three parts: the logos, the thymos, or the eros—all of which were intrinsic to its basic function and understanding.

Therefore, we confer the spirit and soul that are tralatitious to the earthly vessel that is our somatic body, and the singular thought of the soul's passage to the afterlife. I would experience the transmigration or metempsychosis that had defined my continuous colluctation foudroyantly.

I had not foreseen the anticipative peripateia that triggered the convolution of the meaning of the events that occurred, and the uberous signs of the wandering dead depicted, the hypotyosis of Quietus so detailed and present. The prolific images of my demise were described in the prolation of my words mentioned, through this unimaginative account.

Thus, when my body reached indisputable expiry and pallor mortis it was impertubable and listless, but the gasping final breath I took was purely mortal. You see, my immortal soul had only begun to exist and burgeon.

I shall not declaim or perorate the facts of Quietus, when the argument is plainly untenable. However, my words spoken were more logical than doxastic or quixotic, and perchance my vision was interpreted, as essomenic and not modern.

There was no sententious Atticism that I could have offered to the demonstrative guise of Quietus, when it was as inveterate, as the oblate spheroid of the earth.

The realisation of my fate was a sobering and experimental sensation that attristed me, but my brain soon realised the capacity of its imperant and psychagogic effects. I began to distinguish the distinctive differences of certain voices that became audible to my audition, and the unique echoes that resounded so mysteriously.

The magnificent wonders of the latitant dimension that had existed only in the manifestation of my absolute thoughts and conjectures had fascinated me completely, until I witnessed the materialisation of that exallotriote contingency. I had always been drawn to the universal entity that had been associated to the unforeseen beings that I once saw as a child and had reflected with an unquestionable curiosity that was unexplainable.

The conspicuous forms of convection seen within the towering cumuli amassed had a definite shape of a bizarre conglomeration that I noticed daily, and the nubivagant birds whose wings fluttered and reverberated made an indelible impression.

I was no psilosopher but a philalethist, who had perceived by some intuitive and reasonable method that the chiliad of the luculence of the cosmos was not conducive or bound to the sole encomiums of a cunctipotent deity. It was instead bound to the acknowledgement of the universal composition of the vast longinquity of the cosmos, where that sublime deity was magnified.

I had studied astronomy and exobiology before, but I began to surmise in my analogy that even though the body after death dissipated, the soul was a vagarious matter of energy that was ubiquarian in xenization.

It did not deturpate the mobile earth that is the allegorical reference of the miscellany of the protractive universe that few men have deciphered its conundrum. Perhaps, my dixit on Quietus is construed as dyslogistic, but I know what I experienced was a factual expergefaction that no living man had borne witness to hitherto.

Thereby, the concept had intrigued me, but remained a rare velleity. I shall let the Daedalian zoilists of this world study at length the variable changes and occurrences that had defined the strange manifestations of the interpretation of Quietus, and from whence the chthonic relevance of my destiny was veraciously predetermined, before my mortal birth.

The point of any argument is extremely vital, but you should know that I did not offer this account to the public for the approval or accordance of any accuracy that was measured meticulously, with atonement or any ignoscency of my misdeeds and iniquities.

The lamentable nocency I sustained was not pococurantish to the fleeting rhathymia I expressed at times, but to acknowledge the laden sequence of my despair I avowed. If there is an infamous culprit to the succession of events that caused my demise, then know it was more than a wretched scevity.

I had pondered the incomprehensible nature of Quietus as a child and never understood effectively the capacity of its actuality, until I reached the pinnacle of wisdom and anamnesis.

Do not judge me on my acrasia, but remember the chagrin of my aspectabund face. There is a spiritual anabiosis after death, and the soul will traverse the inordinate boundaries of the wondrous universe.

Do not think of me hastily, as a boeotian ultracrepidarian, for my thoughts were not hautein, but simply a reflection of my last days that were too unsettling. The eicastic beings that I began to descry were unnameable and alien in origin, and soon they appeared more often, as I sensed the presence of Quietus nigh.

They were delitescent to manifold, who could not visibly see them in the world. However, among the human population there were several, who attested overtly to their existing reverence and arrival. I who saw them patently in composition, knew they were absolute; although at first they seemed indefinable and indistinctive.

I was a social recluse and not amadelphous in the last three years of my life that were tormented, by my inescapable wretchedness. Know that all I sought was the paramount ataraxia I had entreated, and never obtained it in life significantly. I did not blame others for my hamartias, but nor did I request my fate to be so miserable and unbearable.

I had to die to be immortalised, and for my soul to finally be unbound. There are irresoluble mysteries that are irreproachable, and the irrepressible need did not epithomise the course of my universal destination.

Herefore with a candid admission, my attempt to reason death to logic was sufficiently enough to surmise the importance to the attachment of my inabatable journey. The ample cosmos that I mentioned had a correlation, with the specific nature of the realm of the invisible components that remained divisible and indecipherable.

The preconception of Quietus being analogous to the notion that encompasses the edification of its confirmed belief within our society is the fundamental question that I interposed, but was never conceded as viable. If we proceed with the certitude that the soul once freed from the physical body then travels through the latent spectrum of the cosmos, then we must agree that its matter remains the centralised force of energy that differentiates in the pattern of thought, with the human psyche that is often ignored mistakenly.

The cogent idea of that possibility is not unfathomable, when we ascribe the conceptual inference of the intrinsic nature of the universe and the structure of the soul. 'Anima mundi' is the stated concept of a 'world soul' connective to all living organisms on the planet Earth, but the earth is only a transient abode for that soul. The state of the soul is not interchangeable, but at a variance too unpredictable. Our nous is what guides the intellectual capability of our function to decipher such arduous complexities we fail to discern so plainly.

It can be asserted with emphasis that the soul is the genuine form of all mortal life, and is manifest with the sentience of the body. Nevertheless, after death despite the soul being in a mortal body, when reaching expiry it does not perish and continues to operate outside of the anthropomorphic manner.

I had reflected on the Middle-Eastern philosopher Ibn Sinai's views on the soul including the belief that the immortality of the soul was a gradual consequence of its absorbent nature, and not the purport for its fulfilment, but I dared to wonder in my thoughts the veracity of that anomaly.

I had imagined the souls of Pe and Nekhen towing the royal barge on a relief of Ramesses II's temple in Abydos, as my soul traversed the thalassic waters.

I had studied the decipherments of Jean-François Champollion of the cartouches in Egypt conscientously, and the Egyptian concept on the afterworld. Had the concept of the ancient Egyptians of an individual believed to be composed up of various elements of physical and spiritual characteristics made more telic sense than any biblical comparison man was taught instructively?

Even though the scholarly Augustine, one of western Christianity's most influential ancient Christian thinkers, described the soul as an especial substance, embedded with sound judgment, adapted to wield the body in coherence.

The inconclusive supposition of the jiva of Hinduism whose involvement in the process of evolving and transmigrating through cycles of birth and death results, due to the lack of perception of its own conjoined nature I mused.

Neuroscience as an interdisciplinary field and its branch of cognitive neuroscience primarily, functions under the ontological assumption of a physicalism that human thought and comportment are caused solely by physical processes existing within the convolution of the brain, and it functions through reductionism, in search of an elucidation for the mind in terms of the expanse of the brain activity and flow.

The cognitive processes of the soul imply that correlation does not require the certainty of causation, except I differed in the fact that causation is the maturation of the transcendental state of the soul's progression. According to some physicists the spirit forces cannot interact with our regular atoms, because we would have discovered them in actual experiments conducted.

However, the measurement quandary quantum mechanics would appear to need an observation by a conscious agent to thwart the wave function to ascertain an apparent pertinence that was demonstrated afterwards. I ruminated the consideration of the constitution of the soul’s energy to exist, beyond the perimeters of physical boundaries.

The Christian theology of traducianism was refragable, since the soul was not conditioned to the mere incipient form of human disposition or physicality. It was exceedingly important that the coincident factor that most theologists and physicists cavilled or dismissed as implausible was the time that the soul had to vacate the human vessel that was occupied in life.

Herein, exists the mystery that has not been proven or disproven, and one that I contended with eutrapely, but failed to persuade mankind.

The consciousness after death is a natural theme in human culture, within the context of the experience of life after death. Scientific research has established that the mind and consciousness are fully connected with the physiological functioning of the brain, the expiry of which defines brain death in its simplistic form.

To imagine the soul lost in a lethean abyss to the point of no return was a disturbing prospect of perculsion, but if our soul was in some measure not as precious as the vagile cherubs who are volitorial and transitory, then surely the quintessential energy would surpass any form of our terrestrial animation.

Within my last year, the commencement of my demise had caused me to assay the perplexing occurrences of the signs of Quietus that were affecting my life constantly.

Therefore, I attempted to interpret and translate the unusual formation of the clouds, the perceptible voices of vague beings, the flock of fluttering black birds, the sidereal period, and the dubious nature of my percipience.

I had read as much details and information in books on the topic of the supernatural and the soul's infinite passage to the other world, beyond the interstellar travel. The connotation infinity was abstruse and yet ambiguous, as the peculiar intricacy of the evolving universe.

The heavy ringing in my ears and head persisted day and night, within an extreme obsession that I assumed, as unearthly and extramundane. These abnormal phenomena, that I was experimenting were written or scribbled down in my voluminous notes that I feared would be seen, as adoxographic and hyperprosexia. I had chronicled the sequence of the totality of the incidents that had eventuated, and realised to some rational degree, the pattern of the chronology elapsed.

I had not precluded the notion of madness affecting me, but I was cognisant of the propinquity of my circumjacence, and my keen acumen had never diminished my mental faculties at all.

Quietus had burdened my soul, and thus for consecutive months, my dreams were converted into recurring nightmares that were seemingly endless in substance. I had noticed also the extreme pallor that was making me debile, with a variable presence.

However, amidst this unnerving alteration, my brain continued to function normally and had increased the activity of the thalamus and the cerebellum. I was perceiving at heightened intervals, the soul's awareness of the exceptional force of energy that was being emitted, by these heteroclite entities of an animative core of existence.

I began to improvise on Nikola Tesla's theories of wireless power and apply them, as I listened on the radio to the sudden frequency that transmitted the volume of the impenetrable energy that was too unintelligible at first.

There was a celeritous solicitude within me for the eventual outcome I had speculated, and the presumption of that occurrence was visually seen in my circumspect countenance. The elaborate labyrinth that was the cosmos had activated the compelling necessity to explore the broad trajectory of the soul and the uncertainty of the configuration of such abode in realisation.

From whence the question arises, what is the ultimate zenith of the soul's journey after death? If the threshold is unlimited then, we are destined to the abundance of its nature in complete perfection. The cause of the human soul can never be determined, by the sole element of physics that requires a logical expatiation to sustain any plausibility.

The argument could be made that it is not compatible to a basal physics argument, since the soul is at a variance impossible to detect in a monad. The nucleus of its absolute functions is conglomerative only in its components, but not in its quiddity. The singularity of the soul is immeasurable, when it is indeterminate and interpretative.

Henceforth, what must be understood in the end is that the soul is an integrative part that is elementary to the clear origin of its incontrovertible formation within the Homo sapiens.

I had investigated thoroughly with my research, the possibility of the soul's existence, beyond the animated vessel of my physicality, and what I had concluded was logical and convinced me of the tangibility of my soul existing, even after mortal death. The startling episodes with the inordinate beings had continued deliberately, and I began to sense more in depth, an extraordinary and extraterrestrial contact with them.

These interesting encounters or experiences I cannot relate of Quietus, with the simplicity of descriptive words or denotation. I did not know with concise accuracy the hour of Quietus, but I had perceived such a strong presence, when it was the most imminent and expected time.

There are some contentious experts who say that the soul cannot be extracted from the body and extricated, but, they neglect to truly acknowledge the construction of the vibrant soul and the ensoulment. I confess that I did not entirely comprehend the intended inducement for my death, except that it was a realistic confirmation of my passage to the afterworld.

Destiny is such a misleading hyperbole to attach to a religious or scientific asseveration that must be proven, especially when it is enigmatical in nature.

I had cogitated Einstein's general relativity to the observed gravitational connection between indefinite matters that resulted, incongruous from the warping of space and time by the existential masses, and realised that if this theory was conclusive and actual, then the mass that was the soul could manifest in the exact space that permitted this phenomenon to be congruent and not solely composite.

That is to say that the particles of energy that accumulate to form the immortal soul could also be sufficient to travel, within these interactive intervals of the universe conceived.

Death would then be a reliant precursor to the liberation of the soul, and birth would have served the crucial purpose of allowing it to occupy a mortal avatar, for the necessary time allocated.

It is stated in the Holy Quran of the Muslims that Allah takes the 'rûh' at death, and if the omnipresent creator of the cosmos exists, then it is precisely the 'rûh' that is emancipated from the human body justifiably.

Is it improbable I quaeritate, to make the daring assumption that the soul is an entity of its own, and the anonymous occurrences with the dead and mystical I had experimented were credible, and not some fathomless and hallucinatory delusions?

The immutable dichotomy between science and mysticism has been impervious to the rationalism that was an imperious prerequisite, for the establishment of a theory that could be corroborated, with such empiricutic evidence.

Nonetheless, the emerging soul has been forever somandric to man, and utible in the development of the percipience of his veteratorian brain, when reaching optimum patration successfully.

I ventured to envision Polaris the inocciduous guide to the distant realm of the cosmos, and the superb cosmogyral peregrinations to the perennial galaxies that had always fixated me, with such a remarkable appeal.

The persistent gloom that tormented me had not ceased to control my mind, and the terrible voices I heard once more, were not any ostentiferous form of insufferable pathomania.

Thence, my experience did not need a psychosophy, to expound the certain events that occurred to me eventually. I was destined to the inevitability of Quietus, and my soul was destined to roam the vast world that was the explorative universe. My pallidity had worsened, and the loud ringing in my ears and head had not stopped.

Therefore, I tried to maintain my mental equilibrium, as I struggled to determine, where and when, the unusual beings that were attempting to contact me were approaching.

I had continued to scribble down in my notes the details of the recurring incidents, and I recorded with an apparatus in my words, the eerie sounds of the beings and of Quietus. I was sanguine that it was no pareidolia I was experiencing, but instead the occurrences were categorically real.

During one cold and stormy night, whilst I was sleeping alone, I was awakened by the voices of the beings and the echoic wind, with the falling of the black birds from the sky. The obtenebrated clouds and the psithurism were caused, by an unnatural phenomenon that had initiated the episode therewith.

A portal had opened and allowed the beings to enter our world, and they passed like a hypenemious radiant mass of energy. There was no haptic mechanism to utilise, and soon a stranger emerged, who had an intense refulgent glow also. I sensed it was the hour of Quietus, and time for my soul to leave the occupied vessel that was my body.

The image of Quietus remained unclear and not pellucid. I was still not convinced, if what had appeared before me on that tempestuous night was unequivocally an angel, a daemon or an alien. Was it a hypnagogic dream after all that I would awake the next morning as I usually did?

The entire movement of my arms had numbed, and instantly the throbbing of my heart began to beat slowly. My brain continued to function properly and was not completely impacted, but yet, my thoughts were totally concentrated on the existence of my soul. The sui generis Quietus who I had seen as a child had definitely returned, and gradually I felt my soul uplifted from my body, as it emerged like a glow of flashing orbs.

I could see the unbelievable image of my body motionless and dead, and there was a darkness that accompanied me then for a short period, until the glaring light of the portal to the extensive universe I saw immediately.

My mortal breath had abated with its last expiration its psychomachy, and I lain placidly in a chambre bed, as the great portal of the other world had closed afterwards.

I was buried in the graveyard the next day as was the custom, with an anonymous headstone that bore my name, and a memorable sonnet that was attached to the simple headstone.

The account that you have read of the primordial Quietus I hope has served the purpose of introspective enlightenment, and to know that I am one of those rusty headstones of the decuple that has been laid, in a lonely and murky graveyard.

But rest assure my timeless soul now travels indefinitely, through the aeonian infinity of the creator's universe, until I have reached that distant and Elysian Aidenn.

Do not pity my soul, instead be envious—for I am very much transpicuous and forever immortal. Homo sum humani a me nihil alienum puto. Ecce Quietus.

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22 Dec, 2017
Science Fiction, Supernatural / Paranormal

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