Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?

“Now this is the order of those who have kept the ways of the Most High, when they will be separated from their mortal body. In the time that they lived in it, they painfully served the Most High, and were in jeopardy every hour, that they might keep the law of the lawgiver perfectly. Therefore this is the teaching concerning them: First of all they will see with great joy the glory of him who takes them up, for they will have rest in seven orders. The first order, because they have labored with great effort to overcome the evil thought which was fashioned together with them, that it might not lead them astray from life into death. The second order, because they see the perplexity in which the souls of the ungodly wander, and the punishment that awaits them. The third order, they see the testimony which he who fashioned them gives concerning them, that while they lived they kept the law which was given them in trust. The fourth order, they understand the rest which, being gathered in their chambers, they now enjoy with great quietness, guarded by angels, and the glory that awaits them in the last days. The fifth order, they rejoice that they have now escaped from that which is corruptible, and that they will inherit that which is to come, while they see in addition the difficulty and the pain from which they have been delivered, and the spacious liberty which they will receive with joy and immortality. The sixth order, when it is shown to them how their face will shine like the sun, and how they will be made like the light of the stars, being incorruptible from then on. The seventh order, which is greater than all the previously mentioned orders, because they will rejoice with confidence, and because they will be bold without confusion, and will be glad without fear, for they hurry to see the face of him whom in their lifetime they served, and from whom they will receive their reward in glory. This is the order of the souls of the just, as from henceforth is announced to them. Previously mentioned are the ways of torture which those who would not give heed will suffer from after this.”

so man lies down and doesn’t rise. Until the heavens are no more, they will not awake, nor be roused out of their sleep.

Seraphic Guardians of Destiny

Lives of Eminent Philosophers, Book 6: The Cynics

The boys used to get by heart many passages from poets, historians, and the writings of Diogenes himself; and he would practise them in every short cut to a good memory. In the house too he taught them to wait upon themselves, and to be content with plain fare and water to drink. He used to make them crop their hair close and to wear it unadorned, and to go lightly clad, barefoot, silent, and not looking about them in the streets. He would also take them out hunting. They on their part had a great regard for Diogenes and made requests of their parents for him. The same Eubulus relates that he grew old in the house of Xeniades, and when he died was buried by his sons.

He became very ready also at repartee in verbal debates, as is evident from what has been said above. Further, when he was sold as a slave, he endured it most nobly. For on a voyage to Aegina he was captured by pirates under the command of Scirpalus, conveyed to Crete and exposed for sale. When the auctioneer asked in what he was proficient, he replied, "In ruling men." Thereupon he pointed to a certain Corinthian with a fine purple border to his robe, the man named Xeniades above-mentioned, and said, "Sell me to this man; he needs a master." Thus Xeniades came to buy him, and took him to Corinth and set him over his own children and entrusted his whole household to him. And he administered it in all respects in such a manner that Xeniades used to go about saying, "A good genius has entered my house."

He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, calling them showy ornaments of vice. The only true commonwealth was, he said, that which is as wide as the universe. He advocated community of wives, recognizing no other marriage than a union of the man who persuades with the woman who consents. And for this reason he thought sons too should be held in common.

Discourses 3.22: On the Calling of a Cynic

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

When one of his acquaintances, who seemed to have an inclination to take up the calling of a Cynic, asked him what sort of a man the Cynic ought to be, and what was the fundamental conception of his calling, Epictetus said: We will consider it at leisure; but I can tell you this much, that the man who lays his hand to so great a matter as this without God, is hateful to Him, and his wish means nothing else than disgracing himself in public. For in a well-ordered house no one comes along and says to himself, "I ought to be manager of this house"; or if he does, the lord of the mansion, when he turns around and sees the fellow giving orders in a high and mighty fashion, drags him out and gives him a dressing down. So it goes also in this great city, the world; for here also there is a Lord of the Mansion who assigns each and every thing its place.

and the Cynic will think him worthy to receive him into his house? So if that is what you think and have in mind, you had much better look around for some nice dunghill, on which to have your fever, one that will give you shelter from the north wind, so that you won't get chilled. But you give me the impression of wanting to go into somebody's house for a while and to get filled up. Why, then, are you even laying your hand to so great an enterprise? But, said the young man, will marriage and children be undertaken by the Cynic as a matter of prime importance?—If, replied Epictetus, you grant me a city of wise men, it might very well be that no one will lightly adopt the Cynic's profession. For in whose interest would he take on this style of life? If, nevertheless, we assume that he does so act, there will be nothing to prevent him from both marrying and having children; for his wife will be another person like himself, and so will his father-in-law, and his children will be brought up in the same fashion. But in such an order of things as the present, which is like that of a battle-field, it is a question, perhaps, if the Cynic ought not to be free from distraction, wholly devoted to the service of God, free to go about among men, not tied down by the private duties of men, nor involved in relationships which he cannot violate and still maintain his role as a good and excellent man, whereas, on the other hand, if he observes them, he will destroy the messenger, the scout, the herald of the gods, that he is.

The Dhammapada

The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower? The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream). Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.

The Bhagavad Gita

Having attained to the worlds of the pure-doing, and having dwelt there for immemorial years, he who fell from yoga is reborn in a pure and blessed house; Or he may even be born into a family of wise Yogîs; but such a birth as that is most difficult to obtain in this world. There he recovereth the characteristics belonging to this former body, and with these he again laboureth for perfection, O joy of the Kurus.

Darkness, stagnation and heedlessness and also delusion—these are born of the increase of Inertia, O joy of the Kurus. If Harmony verily prevaileth when the embodied goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages. Having gone to dissolution in Motion, he is born among those attached to action; if dissolved in Inertia, he is born in the wombs of the senseless.

The knowers of the three, the Soma-drinkers, the purified from sin, worshipping Me with sacrifice, pray of Me the way to heaven; they, ascending to the holy world of the Ruler of the Shining Ones, eat in heaven the divine feasts of the Shining Ones. They, having enjoyed the spacious heaven-world, their holiness withered, come back to this world of death. Following the virtues enjoined by the three, desiring desires, they obtain the transitory.

Shinto Oracles

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

In the last days the world will be disturbed and all men troubled. The sovereign house will show respect for the military house, and local governors will make friends with wearisome fellows (Buddhist monks). Buddhist priests will take to them, wives, eat flesh, and propagate base doctrines. The land of Ashihara of the fair rice-ears is the rightful property of my descendants.

All ye of high and low degree, rather than pray to Heaven- and-Earth, rather than pray to all the Kami, dutifully serve your parents. For your parents are the Gods of without and within. If that which is within is not bright it is useless to pray only for that which is without

The Tao Te Ching

Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore such ends are realised?

Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

The Analects of Confucius

Chi Lu asked about serving the spirits of the dead. The Master said, 'While you are not able to serve men, how can you serve their spirits?' Chi Lu added, 'I venture to ask about death?' He was answered, 'While you do not know life, how can you know about death?' The disciple Min was standing by his side, looking bland and precise; Tsze-lu, looking bold and soldierly; Zan Yu and Tsze-kung, with a free and straightforward manner. The Master was pleased. He said, 'Yu, there!-- he will not die a natural death.'

The philosopher Tsang said, 'Suppose that there is an individual who can be entrusted with the charge of a young orphan prince, and can be commissioned with authority over a state of a hundred li, and whom no emergency however great can drive from his principles:-- is such a man a superior man? He is a superior man indeed.' The philosopher Tsang said, 'The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. 'Perfect virtue is the burden which he considers it is his to sustain;-- is it not heavy? Only with death does his course stop;-- is it not long?

The Master was put in fear in K'wang and Yen Yuan fell behind. The Master, on his rejoining him, said, 'I thought you had died.' Hui replied, 'While you were alive, how should I presume to die?' Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be called great ministers. The Master said, 'I thought you would ask about some extraordinary individuals, and you only ask about Yu and Ch'iu! 'What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires. 'Now, as to Yu and Ch'iu, they may be called ordinary ministers.' Tsze-zan said, 'Then they will always follow their chief;-- will they?' The Master said, 'In an act of parricide or regicide, they would not follow him.'

The Meaning of the Glorious Koran

He it is Who gathereth you at night and knoweth that which ye commit by day. Then He raiseth you again to life therein, that the term appointed (for you) may be accomplished. And afterward unto Him is your return. Then He will proclaim unto you what ye used to do. He is the Omnipotent over His slaves. He sendeth guardians over you until, when death cometh unto one of you, Our messengers receive him, and they neglect not.

Lo! those who kept their duty will be in a place secured. Amid gardens and watersprings, Attired in silk and silk embroidery, facing one another. Even so (it will be). And We shall wed them unto fair ones with wide, lovely eyes. They call therein for every fruit in safety. They taste not death therein, save the first death. And He hath saved them from the doom of hell,

Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought. Or choose they intercessors other than Allah? Say: What! Even though they have power over nothing and have no intelligence?

The Japji

Force is the attribute of the realm of action. Incomparable are they who dwell therein. There are very powerful warriors and heroes They are filled with the might of Ram.- There are many Sitas in the midst of greatness, Their beauty cannot be described- They die not, neither are they led astray In whose hearts God dwelleth. There dwell congregations of saints; They rejoice; the True One is in their hearts. God dwelleth in the true realm. He looketh on its denizens with an eye of favour, and rendereth them happy. There are continents, worlds, and universes. Whoever trieth to describe them shall never arrive at an end. There are worlds upon worlds and forms upon forms. They fulfil their functions according to God's orders: God beholding and contemplating them is pleased. Nanak, to describe them would be impossible.

Such is the practice in the realm of righteousness. I now describe the condition of the realm of knowledge. How many winds, waters, and fires! how many Krishans and Shivs! How many Brahmas who fashioned worlds! how many forms, colours, and garbs! How many lands of grace like this! how many mountains! how many Dhrus and instructors such as his. How many Indars, how many moons and suns, how many regions and countries! How many Sidhs, Budhs, how many Naths! how many goddesses and representations of them How many demigods and demons! how many saints, how many jewels and seas! How many sources of life! how many languages! and how many lines of kings! How many possessors of divine knowledge! how many worshippers! Nanak, there is no end of them.

The air is the guru, water our father, and the great earth our mother; Day and night are our two nurses, male and female, who set the whole world a-playing. Merits and demerits shall be read out in the presence of the Judge. According to men's acts, some shall be near, and others distant from God. They who have pondered on the Name and departed after the completion of their toil, Shall have their countenances made bright, O Nanak; how many shall be emancipated in company with them!

World English Bible

Guardian Angels After Death

Group guardians may serve on a planet age after age and eventually become custodians of the slumbering souls of thousands upon thousands of sleeping survivors. They can so serve on many different worlds in a given system since the resurrection response occurs on the mansion worlds.

113:6.9

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