The Dewadaru tree is mostly found to the north of the island of Java, among the Sunda islands of Karimunjava, in the Java Sea, bearing the coordinates of Latitude 5° 52′ S, and Longitude 110° 26′ E. It has a human population of approximately 20,000 people. The Dewadaru tree had been sanctified by the local inhabitants of the island for countless generations as a result of a myth perpetuated by the elders of the society. In one of the local dialects, “daru” means “blessing from heaven,” while “dewa,” (derived from Sanskrit) is the Indonesian term for “god.” “Dewadaru” is thus interpreted as the “gift of the gods,” implying that this tree genus is a tangible symbolic gift from the gods/esses to the islanders. To the local inhabitants, the Dewadaru represents the wisdom of the gods in maintaining the harmony, stability, and peacefulness of Nature. The Dewadaru is believed to be the protective guardian of the living souls on the Karimunjava islands.

According to the legend, there was once a man living on the island of Java who was furious with his son for constant disobedience. The man, although he loved his son dearly, strove to inculcate in him a certain hard lesson. So one day he drove his son away from home with the warning that he was not to set foot on Java again.

Not willing to disobey his father again, he prepared himself for the journey. In sadness, the son left Mt. Muria where they dwelt and moved on to the open seas to the north. He sailed on a boat for many days through stormy weather and amidst huge waves, not really knowing his destination and perhaps with little will to survive. Then one day, his boat landed on the shores of a small, uninhabited island.

Meanwhile, from the peak of Mt. Muria in Java, the boy’s father was secretly watching over his son clairvoyantly. But for some reason his vision was vague and unclear, and thus lost track of the whereabouts of the boy on that island. In the old Javanese language, the word “vague” is translated as kerimun. Thus the island became known as “Karimun-java.”

The boy continued his journey inland bearing two wooden staffs as walking sticks to assist his journey. He retrieved these from the shore. These two short poles wounded him while his boat was capsized to shore by the sheer power of the waves. In the middle of the forest he poked the two staffs to the ground and started to rest from the tiresome journey. Miraculously, in that very instant the two staffs grew into magnificent trees. In awe of the incident, he named them “Dewadaru.” In the present day, the place where he rested now stands the village of Nyamplungan.

Nowadays, although not too numerous, there is a substantial amount of Dewadaru trees growing on the islands-the descendants of the very first two. The remains of the original, fabulous Dewadaru trees may still be seen. The humps are there as if to substantiate the truth of the legend. The descendants of the magickal trees grow in hill-slopes of the islands and are not easily accessible.

In proximity to the once glorious trees is a grave that until now is still being sanctified by the locals. On certain nights-such as Jumat Kliwon (a Thursday night occurring once in 35 days) of the Javanese calendar, the grave would be visited by pilgrims desiring the blessings of the spiritual adept to whom the grave belongs. The adept was known as Sunan Nyamplungan from whence the village received its name.

For centuries, the Dewadaru tree or wood is believed by the inhabitants of Karimunjava to possess magickal powers. Tested through time, the wood is said to heal poisonous bites, and aches or illnesses in the abdominal region. Dewadaru wood is often carried as an amulet for personal protection against evil persons as well as a weapon against evil spirits. It is said that unlike other types of wood, the Dewadaru, even a small piece of it, sinks when placed in water.

Seventy-five kilometers away, as the crow flies, from the town of Jepara in Java, the Karimunjava islands has a scary myth related to the Dewadaru. There is supposed to be a warning by the regional spirits that the sacred Dewadaru wood or tree is not to be taken out of the islands without the concession of the spiritual guardians of the area. Whosoever violates this, even by taking a small piece of the wood, incurs the wrath of Nature and calamity befalls him or her not long after. The usual mishap is the sinking or the immobility of the vessel that the person travels on to journey back to the mainland. Sometimes it could be a fatal illness after the trip. Often the person dies a tragic death in a freak “accident.” At first this myth was regarded as a superstition, but several instances of this have been recorded.

In regards to the sinking of unfortunate vessels transporting the wood, some observers have noted of unusual events beforehand. Signs and warnings are given from the invisible world. Tales of these spirit communications and unheeded warnings abound. One story in particular relates of an old woman appearing to the captain of a vessel warning that the boat or ship was carrying the sacred wood and that this was taken from the region without permission and the required ceremony. Before disappearing, she warned the captain to unload the illicitly gained item. The captain did not heed her request and as a result, the vessel that he commanded en route to the Java mainland sank to the watery depths. Before the ship sailed even the villagers of the island were given omens that the vessel was doomed. Many of them heard blasting sounds on the nearby Nyamplungan hill. Careful investigations revealed nothing that could have produced those noises. It is said that to this day these sounds still occur whenever a ship or a boat is destined to plunge into Davy Jones’ locker. In 1981 a mishap was prevented from occurring. There was a ship on its way to Java from the Karimunjava islands. Somewhere in the middle of the sea its engine stalled and it became immobile. Moments later everyone on board, passengers and crew, panicked. Out of the calm sea, huge waves suddenly appeared, threatening to capsize the vessel. The captain realizing what was wrong in haste called upon the passengers to throw into the sea any Dewadaru wood that they were carrying. One person confessed that he had some of the wood in his possession. This was quickly cast into the sea with apologies to the spirit guardians of Karimunjava. Amazingly, minutes later the waves subsided.

There are always two sides to a coin. The above myth also has a different aspect: if by any chance the Dewadaru wood finds its way outside of the Karimunjava islands, the wood would double its potency and act as a powerful catalyst to awaken the dormant occult faculties within its possessor or user. The energy of the wood itself is a potent amulet against all forms of black magick and it also wards off negative entities, as mentioned previously. Dewadaru is also worn as protective amulets against the jettatore, the evil eye. From the metaphysical viewpoint, the dryads or spirits of the trees are especially empowered and their power or virtues are occultly inherent within the wood. The energy of the Dewadaru wood has a beneficent influence upon the psychosomatic system of man. The village shamans say that the Dewadaru is an exclusive gift to the people on the island, one reason why the spiritual guardians of the region do not permit the wood to be exported unless with special concession.

There are numerous strange stories related to the magickal Dewadaru tree or its wood. To the local inhabitants these are no longer a matter of belief but knowledge and conviction gained from day to day experience. Being sacred, the Dewadaru is used only for devotional and protective purposes. One hardly finds the villagers using this wood for the fashioning of furniture or as a building material; and only the courageous would use it in their spiritual activities. The trees are not too numerous on the islands nowadays and therefore they are forcefully preserved. The Dewadaru is esteemed highly for their traditional and cultural value, and regarded as the totem guardians of the island. Because the occult power of the Dewadaru is well known, many disrespectful outsiders plunder the wood seeking to possess and misuse the power within it for egoic purposes. But it is also believed that Sunan Nyamplungan, the guardian of the island, or his proxy, plays a role in protecting the place from pilferers. Some say that the Adept sometimes appear as a gigantic bat to those who carry-out their negative intentions.

In 1992, the faculty of biology of the University of Gajah Mada conducted some research on the Dewadaru and the report of their analysis states that this tree is quite rare and not easily propagated. There are two strains to be found in the Karimunjava islands: the first strain is Dewadaru Baccaurea Sumatrana from the Euphorbiaceae family. The second, Fagraea Elliptica from the Loganiaceae family.

The Dewadaru is supposed to be found solely in the Karimunjava islands. Although almost unheard of, there is at least one Dewadaru tree to be found in Java in the area of Mt. Kawi in the region of Malang, East Java. Strangely enough, those living in this area sanctify the leaves rather than the wood.

Mt. Kawi is well-known for its pilgrimage site for those seeking wealth. The tree grows nearby a grave of someone who was known as Eyang Jugo, a metaphysical practitioner of royal descent. It is said that those sitting underneath the Dewadaru tree and is fortunate enough to have a leave or two fall on their heads out of their own accord, then this is a sign that great financial blessings or wealth will be bestowed upon them. It is thus not surprising to find people sitting or even spending the night ‘neath the shade of the tree hoping to catch a leaf-fall. People come from all over Java hoping to transform their fate with a simple sitting. However, even with strong winds, seldom does a leaf detach itself from the branches with the hope and expectation of the sitters. Many return to their normal lives in disappointment. At times those standing quite a distance from the tree are often blessed with a falling leaf, often blown by a non-existing wind. There are tales of those who disbelieved in the sacredness of the tree and mockingly place a leaf upon their own heads. The result was that on their way home from the mountain they encountered tragic mishaps.

The origin of the Dewadaru tree at this particular site of pilgrimage has a similar tale as the one of Karimunjava. Both were the result of the insertions of walking staffs into the grounds. According to the legend, Eyang Jugo once journeyed with a companion to his close friend R.M. Imam Soejono, who lived on Mt. Kawi. Along the way he rested in a shady area. It was there that he received intuitively from the spirit planes that his life was drawing to a close. He advised his travel companion that where he died, it was there that he was to be buried. Further along the way Eyang Jugo suddenly stabbed the ground with his staff and expired. The staff filled with the power of Eyang Jugo, suddenly grew into a tree. The Chinese people living in the precincts of Eyang Jugo’s gravesite called the tree “Shian Toho,” and this was translated into Javanese as “Dewadaru.”

As mentioned above, the Dewadaru wood is often carried as an amulet. Those able to acquire a rosary fashioned from it for spiritual or devotional purposes is indeed fortunate, for it is rare that anyone is given the permission to secure this wood from the islands and to tap into its inherent magickal virtues.

Copyright © 2006 Luxamore

When the time for transition has come to the incarnated soul–the exact moment of which is determined and initiated by the Higher Self–the physical seed-atom which contains the soul-plan of the Higher Self, releases certain information to the endocrine glands via the blood stream to stimulate the death process. The glands then secrete certain substances that Earlyne Chaney calls the “death hormone.” This hormone then circulates around the physical system releasing the immaterial aspect from the physical. The mental, astral and etheric bodies dissociate themselves from the physical body, followed by the seed-atoms. The first to be affected and released is the mental seed-atom. As it leaves the physical body, the mental records of the soul and consciousness goes along with it. This is in fact the commencement of the bardo, of which no soul can avoid experiencing, even in a sudden impact of death.

Once the mental seed-atom escapes from the physical system, the physical body falls into a coma. Although the physical body still reacts to external stimuli, there is no registration in the consciousness of the soul through the brain. Next to be liberated from the physical body is the astral seed-atom. With the absence of the astral seed-atom, the physical body lies inert and senseless. The departure of the physical seed-atom marks the beginning of clinical death. Its disappearance from the physical body causes the dissolution and disintegration of the physical form. In the above process no pain is involved, for the absence of the mental seed-atom prevents any sensation to be noted in the consciousness. Also, the “death hormone” anesthetizes the whole physical system. Any death struggle or spasms to be seen in the dying merely reflects the release of the components of the soul and the physical body’s straining to prevent its departure. As a person is about to leave the physical, the astral body increases in luminosity, even in the case of sudden deaths.

All of the seed-atoms as they leave the physical body, are transferred to the astral form. With the transference of the mental seed-atom, the consciousness of the soul gradually awakens in the astral state and experiences the bardo. Once the bardo is undergone, the soul, the awareness-principle in average cases, is greeted by advance beings and earth-relatives who have prepared beforehand for the arrival of the soul. This we know personally having had psychic contacts when our dad was undergoing the dying process. The dying are often instilled peace with the help of music played by the disembodied spirits.

The departure of every soul from the physical plane is known by spiritual beings, and preparation is always made for their reception in the astral world. Even while journeying in the bardo the soul is often aided by spiritual guides. Divine guides in the higher planes helping the newly dead is a common belief among ancient Egyptians.

When the physical seed-atom leaves the physical form and transfers itself to the astral body, the sutratma, the silver cord, snaps and recoils to the physical form where it infuses itself into the bones of the body. Imbued with the qualities or magnetism of the personality of the soul, the sutratma, as it recoils to the bones, impregnates the skeletal structure with the vibrations of the soul. The bones, therefore, acquire a magical quality, especially if the departed soul was a mystic or saint of a high caliber. This occult principle is well known among shamans of various cultures who often utilize bones of revered men as implements as ceremonial magicians would use their consecrated wands as tools of their will. We personally possess such a magickal object, a very ancient trisula, part of which is made by a human bone.

During the above process of soul-transference, or transition, the awareness-principle undergoes the bardo, as we have said before. Since we will be considering the bardo at some length in a later section of this paper, we will now deal, instead, with the nature of the after-death state.

Once soul-transference has been completed and the bardo experienced, the astral form drifts to the realm or region in the astral or mental world where it will sojourn for a time. The etheric body, is however, still connected with the physical form through a remnant of the sutratma. It dissolves simultaneously with the physical body. With the absence of the higher principles, the etheric body, like the physical form, is but an empty shell, and it may somehow be galvanized into some resemblance of life by astral entities using the life-force borrowed from incarnated beings. Some forms of vampirism is also related to the etheric body. Corpses remaining fresh in their graves is the result of a vital etheric body animated by some intelligence maintaining subsistence through the act of vampirism.

Possessing some psychological traits and memory of its former occupant, the etheric form is often used by malicious entities to deceive and mislead living relatives and persons through channels, psychics and mediums. It is for this reason that cremation, from the occult point of view, is often seen as a spiritual necessity and a psychically sanitary method for disposing physical remains. It prevents the occurrence of negative phenomena such as obsession and possession. In burial grounds, the etheric body may often be seen as bluish lights hovering buried bodies; these are often mistaken for ghosts or human spirits–the correct term for these are phantoms.

In ancient Egypt, the desire for preserving the etheric body may underlie the practice of mummification. Like the bones of a deceased person, the etheric body is also often used for occult and magical purposes–usually necromancy or sciomancy, which are forms of divination. This is usually done with the use of the shedding of blood where it attracts the shades, the etheric forms of the dead used not by its former occupant, but by elemental or elementary spirits. Blood, as a medium of the life-force, is an energy source sought after by malicious or mischievous spirits. With the presence of blood such spirits find it possible to be fully aware of the physical plane and materialize and converse with material beings; and also possible to satisfy certain base desires.

We mentioned before that the soul, the awareness-principle, gravitates to the realm most suited for it in terms of vibration. Mercy does not automatically lead a soul to heaven. A soul’s personality determines where it would go. If the nature of the soul is of a low type, it will find itself in one of the lower astral regions which corresponds to the religious concept of hell. High-natured souls will be drawn to the high astral worlds or to the mental mansions. Swedenborg speaks of this in his book, “Heaven and Hell”:

“It ought to be clearly understood that with the angels [souls] it is their interiors which cause them to be in one heaven or another. For, the more their interiors are open towards the Lord, the more interior is the heaven in which they are.” (1958:16)

Here Swedenborg says that souls enter the type of heaven that corresponds with the quality of the inner heaven within them. This spiritual principle is a known law among occultists. Cornelius Agrippa in the Three Books of Occult Philosophy, has this to say about the reward of lofty souls:

“But the spirit of man, which is of a sacred nature, and divine offspring, because it is always faultless, becomes incapable of any punishment; but the soul of it hath done well, rejoiceth together with the spirit, and going forth with its aerial chariot [astral body], passeth freely to the graves of the heroes, or reacheth heaven, where it enjoys all its senses, and powers, a perpetual blessed felicity, a perfect knowledge of all things, as also the divine vision, and possession of the kingdom of heaven, and being made partaker of the divine power bestows freely divers gifts upon these inferiors, as if it were an immortal god . . .” (1995:594)

He goes on to say that the soul of a negative nature is left to the pleasure of the “devil”:

“Wherefore then this soul being void of an intelligible essence and being left to the power of a furious planetary, is ever subjected by the torment of corporeal qualities.” (1995:594)

Agrippa alludes here to hell or purgatory. Should there be coarse material in the astral form as a result of negative habits, negative patterns of thoughts and desires, the soul sojourns temporarily in purgatory before transmigrating to its rightful place in the heavenly regions. Purgatory is a transitional plane of human souls of various natures and types; for instance, there are those bound there because of their unrealistic religious concepts, and they linger in purgatory until they accept the truth concerning the spiritual laws governing the higher spheres. There are those also stuck in purgatory until certain habits or desires are overcome. Atheists and intellectuals likewise find themselves in purgatory for a time. Attachment to earthly wealth, position, and power may also be a cause of bondage to purgatory.

In purgatory the soul strives to rid itself of its moral, mental and emotional defects; and also the effects of its physical and sensual indulgences, as well as those sensual desires itself. In Hindu and Buddhist mythology, these souls in purgatory are called Pretas, or “hungry ghosts.” Until the astral form has reached the required degree of purification, the soul would find it uncomfortable to live anywhere else in the astral plane. Purgatory is said to resemble the earth plane’s slums and ghetto areas.

The author of this paper once had an interesting experience in one of the lower astral regions in which he was directed to counsel souls who were kleptomaniacs. Although not informed as to the nature of the inhabitants of the realm, certain events such as personal objects carried on our astral person at that time which was suddenly amiss made us realize the common problem of those souls living there. Those souls were stuck in purgatory because of their thieving tendencies, and we were there to help them realize and give up their negative habit. Bad habits and desires follow us in the afterlife and they cause us intense suffering–the result of being unable to completely satiate, gratify, or fulfill them. It is for this reason that negative habits and desires should be extinguished, or at least transmuted in the here and now, in the physical plane. Before entering purgatory, a soul may be given a glimpse of the astral heavens so as to awaken its aspirations, its desires to improve its condition and soul-estate. When the soul is dissatisfied with mundane and carnal things in the lower astral and when it aspires for something better, it commences to purify its astral body of the lower particles, and suddenly it finds itself within a higher sphere.

Souls that are psychologically unsound or mentally and emotionally disturbed are brought to healing centers in purgatory for the restoration of harmony among their soul-vehicles. Souls with crystallized minds and are mentally imprisoned by preconceived ideas concerning life after death are likewise brought to healing centers for de-hypnotization, or rehabilitation. Souls that led violent lives fall into suspended animation for a lengthy period of time. This enforced unconsciousness is therapeutic in nature, it is a period of soul-healing. These souls are awakened from time to time to determine its attitude–whether it feels guilt or repents of its negative deeds. If not, it is once again tranquilized.

When ignorant of the existence of the higher spheres, souls in purgatory and in the hell regions are often shown, by guiding souls, of the splendour and glory of the upper regions of the astral and mental worlds. Souls are no more intelligent or knowledgeable in the astral as they were in the physical. Ignorance in the physical concerning Truth and Reality are brought along with them in the discarnate state. Opinions are maintained. Souls, therefore, see and experience what they have learnt to believe. Such “lost souls” are shown the way of ascension to the higher worlds.

The astral body is plastic-like in nature and it normally reflects the nature of the soul within. Souls with negative tendencies and evil traits assume forms with facial features reflective of its nature. They may take on the appearance of misshapen, grotesque, and monstrous forms. Conversely, souls with positive, clean, and pure natures take on angelic forms. The higher the quality and nature of the soul, the more beautiful and scintillating its appearance. Even the clothings worn by souls reflects the inner state. Referring to this principle Swedenborg declares:

“. . . all the interior affections appear and shine forth from the face.” (1958:22)

He also relates the mystery of soul-appearance of evil persons:

“. . . and wonderful to tell, those in hell appear to one another as men, but in the light of heaven they appear as monsters, horrid in face and body, the exact form of their own evil.” (1958:66)

Among Chinese and Tibetan beliefs is that souls could reincarnate as animals. Considering the principle mentioned above, we can come to appreciate some truth in this concept. Men with animal characteristics do reflect their animal nature in their astral-forms.

Through death the mind retains the same personality, habits, traits, character and inclinations, and this is known through one’s appearance. It is through the facial appearance, the quality of the clothings worn, and the luminosity and colours of the aura of the soul that the degree of evolution of the soul may be determined. Some beings are so radiant, that it hurts to look at them. We would probably shield our eyes with our hands to protect our sight from the glare–this gesture could almost be interpreted as a salute–a sign of honor and respect to those beings. These souls are bearers of Light, Life and Love. Their presence heals and vitalizes the younger souls. Overthere, in the astral and mental worlds, everyone sees us for what we really are, including ourselves. Though we may be “somebody” in the physical world, in the astral worlds we may be just another “person.” In the higher worlds, our true character stands revealed. There is nothing of our private thoughts, feelings and character that we can hide. We are an opened book that reveals our inner selves to others around us. Again quoting Swedenborg:

“. . . an angel who excels in wisdom instantly sees the quality of another from his face.” (1958:22)

Only virtues, good thoughts, deeds, and a search for Truth confers beauty of appearance. In the higher worlds we will discover the fact that thoughts are things. What we think manifests and affects us almost immediately without any time interval.

Those with pre-conceptions regarding heaven, such as religious devotees, will experience the type of heaven of their expectations. These various heavenly conditions, however, are illusions. They exist temporarily as dramas played on the behalf of the newly-arrived soul for the purpose of teaching spiritual lessons, such as the errors of pre-conceived ideas. The dramas are sometimes played by negative beings with non-benevolent motive. These dramas last until the soul awakens to the fact that its concept of heaven as experienced, hardly reflects the true reality, state, and nature of the mansions of the Cosmos; or conversely, it could entrap him even further. The former condition is brought home when certain events occur in their personal “heaven” which indicates the artificiality of their paradise. For instance, a soul conceiving heaven to be one where its inhabitants wear wings and halos, and play on the harp and sing hymns for all eternity will experience just that . . . until ennui sets in, and voices begin to get hoarse, and harp strings begins to burst, and halos begin to fall, and wings begin to molt . . . In reference to these dramas in the astral dimensions, Torkom Saraydarian comments in The Science of Meditation:

“Once you enter into it, you see that many colorful events are rapidly forming and dissolving according to your unnamed urges, aspirations, thoughts, and volitions, which are in continuous change and motion and in various intensities. All you see is the response of your astral substance, which mirrors your desires, urges, dreams, and mental modifications. The comic part of this is that you do not realize that whatever you see or experience is your creation, your own expression, which sometimes becomes the vehicle of astral entities who perform an illusive play or comedy to englamour and trap you even more.” (1993:208)

In the various astral and higher planes, the soul occupies some of its time analyzing its past life and the assimilation of its experience. This introspection is often done with the assistance of spiritual guides and group discussions. In the heavenly worlds the soul finds time to do and to learn the things that it always wanted to without being bothered by the necessities of earning a daily living. There are Halls of Wisdom and Temples of Learning in all branches of the arts and sciences, including the science of creation. In these schools the soul learns the purpose of life, the laws of the spiritual planes and how it may function effectively therein in its higher vehicles. The potential and expressions of one’s creativity are also taught. Generally, the average soul will spend its time studying and serving others, with intervals of relaxation and play.

In the astral state one discovers that it is unnecessary to eat or to drink to nourish the astral form. Nourishment occurs through spiritual osmosis. The astral form automatically absorbs the life-giving energy-fluid flowing through the astral ethers. This could be done physically as well, but it requires intense spiritual training to reach this level. Streams and fountains of energy are to be found in the higher heavens. Muslims call them Salsabil. A dip in them also vitalizes the whole spiritual constitution.

There are several modes of locomotion available to the inhabitants of the heavenly worlds. There are vehicles to convey one from place to place. One may also choose to walk or to use the astral body’s innate capability to fly. This latter mode of travel requires some mastery though, however, once mastered, it offers one of the most convenient methods of mobilization. Once settled in the higher astral, the soul does not possess the ability to view or manifest in the earth plane unless it has acquired the occult ability to do so. Generally speaking, it is not possible for the soul to visit the higher worlds beyond its soul-level because of the intense fiery vibrations emanating from those worlds. Journeying to lower worlds, however, is much more easily accomplished.

Communication in the subtle worlds is done mainly through telepathy, although sometimes normal speech is used. The utilization of telepathy means that every soul understands every other soul eventhough in physical terms there may be a language barrier. For instance, through the means of telepathy it is possible for an Englishman to understand an Italian, and vice versa. One also eventually learns to communicate through colours and sounds, these being universal languages. There is, however, a phenomenon that should be noted and expressed clearly by Swedenborg:

“. . . the angels of a lower heaven cannot speak with those of a higher heaven. In fact when they look towards them, they do not see them, the higher heavens appearing like a mist over their heads. Angels of a higher heaven, however, can see those in a lower heaven . . .” (1958:100)

Copyright © 2006 Luxamore

In the Chonyid one has to exercise Vairagya and Viveka, or detachment and discrimination–detachment as to what is seen, and discrimination as to what is real and unreal in the unfolding panorama. One has to overcome one’s attraction to the images of beauty in this first Chonyid stage as well as to overcome one’s repulsion to wrathful and awesome images in the following Chonyid phase. One has to embrace every appearance as a reflection of one’s own pure primordial nature. Forms should be seen as illusory, their inner essence, however, should be realized as the essence of Reality. Tsele Rangorol explains it in this way:

“The key point in the Bardo of dharmata is simply to rest in awareness, no matter what happens, and to be able to embrace everything with the mindfulness of awareness-wisdom, without losing the continuity of that awareness.” (1993:7)

Aside from psychic images that one perceives in the Chonyid, one may also see coloured-lights, either bright and dazzling or dull. The bright coloured-lights originate from the five “Dhyani Buddhas” of the spiritual planes, whereas the dull coloured-lights emanate from the 6 lower realms of becoming. Like the psychic images that one may see in the Chonyid, the coloured-lights are also a manifestation of one’s mind. Their appearance may continue all the way through Sidpa bardo. In the following we list the realms with their associated coloured-lights together with the Dhyani Buddhas and their corresponding colour rays:

[Note: The table may be seen as originally published at our website]

Generally speaking, one has to distance oneself and not be attracted to the dull lights as they lead one to a rebirth in a lower world. Conversely, bright coloured-lights lead us to a more fortunate rebirth in the spiritual worlds. When encountered, therefore, one has to abide in the dazzling coloured-lights and allow them to guide one to a higher state. Detlef Lauf in the Secret Doctrines of the Book of the Dead, tells us what would occur if we were to be attracted to dull lights:

“If thou art frightened by the pure radiances of Wisdom and attracted by the impure lights of the 6 lokas, then thou will assume a body in any of the 6 Lokas and suffer sangsaric miseries . . .” (1989:125)

Chonyid Bardo, Second Stage

This stage is a continuation of the previous stage. Should the awareness-principle still be unliberated from the bardo in the previous experience, this stage dawns to reflect the darker side of one’s psyche for immediate reaction–or response. When the images of one’s spiritual aspect exhausts itself from one’s psyche, what remains are the negative side with images called by Tibetan teachings “the 58 wrathful deities.” Like the images of the peaceful deities, these wrathful images are mere illusions, thoughtforms, hallucinations, or mirages. They are simply projections of one’s negative thoughts, feelings and karmic stains. It is therefore imperative that the soul grasp the true nature of these images and not be repulsed, frightened or alarmed by them. Nothing can hurt one’s primordial nature, one’s Divine Self–”the Real cannot be threatened”–and this is a lesson that one has to learn even now while incarnated in the physical form. A calm abiding in one’s pure awareness without any dualistic thought of “I” and “thou” or any sense of separation should be cultivated and maintained. There should only be a feeling of unity, of oneness, of integration with All That Is, which is one’s Divine Self. Understandably, such an awareness may not come automatically while one is facing terrifying images. It is for this reason that there should be a reasonable amount of spiritual practice while one is still yet alive on the physical plane. Referring to the images perceived in the bardo and a possible emancipation through right understanding and awareness as well as the result of wrong apprehension, Detlef Lauf comments:

“If all the temptations of deceptive visionary images, which are continually referred to in the texts [Bardo Thodol] as hostile forms of the intellect, can be recognized as empty creations of one’s mind and can be immediately penetrated, one will attain liberation. These images dissolve away and the awareness reaches the peaceful and imageless release of nirvana. Every fleeing from these fearsome and terrifying bardo images and every feeling of being seduced by certain colours and visionary apparitions is a step into the ambivalence of the feelings of hatred and desire and is attachment to the opposites of divine consciousness. It is therefore a step back into ignorance, for the antagonistic forces of desire and aversion prevent salvation and unity of awareness in the state of liberation.” (1989:69)

One of the reasons that one slips into this bardo from the former stage is that the anxiety, and the terror engendered by the fear of the unknown, and augmented by the appearance of holy images which often stimulates guilt feelings, causes the awareness-principle to evoke the negative side of its subconscious content, thus resulting in the appearance of wrathful images. What one experiences in the bardo is the direct result of one’s karma and the nature of one’s psyche, whether it be spiritual or carnal. The images of peaceful or terrifying deities, or other frightening forms are there to purify the awareness of ignorance and to offer an opportunity for the awareness-principle to grasp their inner nature. Should the soul react negatively to these images, it passes on to the next bardo. A positive response offers release. One’s negative reaction is due to one’s karma and lack of spiritual unfoldment.

Should one fail to gain liberation in the Chikai or in the former stage of Chonyid because of one’s negative karma and negative mental and emotional traits, there is still hope to liberate oneself at this stage; not from samsara, however, but from rebirth in one of the lower planes of the six worlds. Liberation at this stage also emancipates the awareness-principle from having to undergo the “Judgment” in Sidpa bardo. A soul gains liberation, totally or partially, at whatever stage his karma allows. As said before, preparation beforehand through spiritual practices is an indispensable task to be undertaken by those seeking a better soul-life. Chokyi Nyima, the author of The Bardo Guidebook, advises this succinctly:

“The Buddhas very kindly gave many teachings and methods of practicing, but all these different systems converge at one point: right now, while you are alive, get used to the non-conceptual wakefulness called luminous dharmata, the state free from concepts, beyond a meditation of mental fabrication . . . Accustom yourself to non-conceptual wakefulness now so at the time of death you will not have to go through the remaining bardos [Chonyid and Sidpa] to a new rebirth. Resting in non-conceptual wakefulness is enough to cover all aspects of practice . . . ” (1991:137)

In Chonyid bardo one’s psychic senses are enhanced, and one acquires a certain degree of clairvoyance. The pilgrim of the bardo is somewhat aware at this stage of the surroundings related to its physical form and its newly-terminated incarnated life. The soul may hear and see its relatives and friends grieving and lamenting, but they do not perceive the astral form of its awareness-principle. The awareness-principle may or may not realize at this stage that it has permanently severed connections with its physical form. The incapability of offering comfort and solace to beloved ones at this point frustrates the soul. Bombarded by frightening sounds and coloured-lights likewise make this an exhausting period for the soul.

Sidpa Bardo, First Stage

Here, in Sidpa bardo, the lights, sounds, and images assume a sight more ghastly than the previous bardo. The psychic motion within one’s consciousness is intensified to the utmost degree and it projects out with a centrifugal force all of one’s inner negative qualities that takes on forms that corresponds to those qualities. It is in this bardo that one’s negative karmic deeds play strongly upon one’s conscience. In Sidpa, the feelings of guilt, of hatreds, greed, anger and other egoic expressions seemingly assume terrifying phantasms–demon-like, to torture one’s consciousness of all of the misqualifications of one’s personal energy. As the peaceful deities are said to emanate from the heart-center, so the terrifying images that one experiences in the bardo are said to emanate from the head-centers. One’s main objective and natural inclination at this state as in previous ones, is to escape, to flee from these frightening, awesome and gruesome images. This is a mistake of the dualistic mind, however, that requires a reiterated warning: all that is experienced in the bardo are mental projections, and are, therefore, unreal. The bardo experience is subjective and is but a mental journey with an alchemical purpose. To acknowledge mental projections as real and to be deluded by them causes the awareness-principle to further entrap itself in the snare of Maya. This is spiritual death to the consciousness which is referred to by the Piscean Master when he advised his disciples to “let the dead bury the dead.”

Should one by any chance, however slim, attain a partial liberation in the Sidpa, one obtains the Nirmanakaya–a pure emanation of the Dharmakaya, the Monad. Eventhough with this attainment, the awareness-principle is still subjected to the wheel of birth and rebirth. However, the next birth may be in more fortunate circumstances and surroundings, conducive to spiritual growth, unfoldment and awakening.

We should reiterate here that the Bardo, not being a place or a realm, but an inner experience, is different for every soul making its transition. Every form, image, figure, or symbol making an appearance on the screen of consciousness simply reflects one’s own subconscious content. They are one’s personal conscious and subconscious fantasy assuming a virtual reality. All of the forms that appear corresponds to one’s sublime or carnal thoughts, feelings, passions and impulses. One’s habitual pattern of thoughts and feelings are the most potent in expressing themselves in the bardo. The average soul may succumb in a negative way to these protean forms and changing scenes, the spiritually inclined would, however, transform these images into more pleasant ones with the power of thought. Recognizing the underlying reality of the bardo forms, one may go through it quickly. Amidst the dark thought-forms of Sidpa bardo, there still lurks the Clear Light of the Void. Therefore, reaching out to the greatest light perceivable hidden in and around the monstrous forms one may discover a “saviour” that leads one away from experiencing the Judgment in the latter half of the Sidpa bardo.

At every stage masterful beings watch intently the souls experiencing the bardo–to give subtle aid when necessary, or when a plea for help is made. The nature of that aid is dependent upon the soul’s own personal karma. Such saviours when recognized amidst the psychedelic and surrealistic images will free one from further doings in the bardo.

Sidpa bardo is often called the “bardo of becoming,” because at this stage it is almost certain that one would be reborn in one of the 6 realms, in one of the phenomenal world of change. In Sidpa the awareness-principle is made aware through certain signs and indications that it is deceased. With such an awareness it may desire to be quickly reborn; it does so by seeking the lights emanating from the human realm–as though drawn to it. These lights play upon the psychic senses, swirling and twirling together as though a human couple were in the act of copulation. Other lights from the other lower realms also play about in one’s vision. The light that the soul is attracted to and merges with determines the realm of its rebirth. This may occur before or after the judgment–normally after.

Sidpa Bardo, Second Stage

One now comes to the Judgment with which almost all religions teach. After undergoing the previous bardos without being released from it, the soul, the awareness-principle, hallucinates a judgment scene. In this judgment, all of the actors–the judge, the prosecutor, the defender, the scribe and others–are all aspects of one’s being participating in a drama that directs the attention of the soul to all of its misdeeds in thought, words, and action–whether of omission or commission–in the physical life that it had just passed. It is a period of soul-review, reflection, introspection and self-examination. Regarding this soul-review, Helena Blavatsky, the co-founder of the Theosophical Society remarks:

“At the solemn moment of death every man, even when death is sudden, sees the whole of his past life marshalled before him, in its minutest details. For one short instant the person becomes one with the individual and all knowing Ego. But this instant is enough to show him the whole chain of causes which have been at work during his life. He sees and now understands himself as he is, unadorned by flattery or self-deception. He reads his life, remaining as a spectator looking down into the arena he is quitting; he feels and knows the justice of all the sufferings that has overtaken him.” (cf Cosmos in Man 1983:180)

In this judgment one’s past life is relived and viewed as though one were watching a movie. One is enforced here to realize the significance of one’s misdeeds and made aware of one’s error. Every misdeed the soul has to account for, and motives are scrutinized by one’s conscience represented by Dharmaraja, the Judge, literally, “king of the law.” This is the event where the saying “God is not mocked,” is seen explicitly. All of the persons that the soul had harmed or done wrong in any way, seemingly appear to accuse the soul of its violation of truth and righteousness. Their sufferings and pain are somewhat felt by the soul being judged, that it may acquire an understanding of the effect of its evil actions. One’s reaction here may determine one’s “placement” in the subtle realms, whether it be in one of the hell regions or in purgatory. Should the soul be filled with remorse and shame, acknowledge its error, sincerely repent and ask forgiveness, it may be granted a reprieve and sent to the purgatorial worlds; otherwise, if it is filled with hate and anger for God and man and hardens its heart, it would be isolated in hell where it has illusory visions of being tortured by demons, or even literally feel the effects of the flames. This punishment in reality is self-imposed, for none condemns the soul but its own self. The low vibrations that it generates with its negative feelings simply anchors it down to the mire of the astral worlds.

The results of one’s judgment are recorded in the seed-atoms and in the subconsciousness of the soul, and this has a great influence upon its subsequent lives in the physical plane; and while still imprinted fresh in its mind in the subtle realms, it provides food for thought and consideration which may evolve into a conscience of a higher standard. In the judgment of Sidpa the soul sees itself for what it really is and not what it believes itself to be or what others believe itself to be.

Copyright © 2006 Luxamore

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At times the soul undergoing transition is led across rivers with the aid of an escort. In Greek myths, Charon, the boatman, was assigned the task of guiding souls to the Otherside. Hermes, acting as psychopompos, led deserving souls to Olympus. The ushabtis, or statuettes buried with the dead among ancient Egyptians, could conceivably represent escorts or soul-bearers, aside from the usual interpretation of scholars of them being servants in the afterlife. In other religions, the escort of the soul is the Angel of Death, the grim reaper wielding a scythe as depicted in one of the cards of the Major Arcana of the Tarot–although the average Christian sees that being not as an escorter but as an avenger. Muslims call this Angel of Death, “Izrail.” There is a possibility that escorts of the soul do not always fetch departing souls from the Otherside. They may, in fact, also come from our physical dimension aiding souls in their transition. What we are intimating is that the mastery of astral projection or lucid dreaming actually gives the mystic or psychic the power to act as psychopompos, or guide of the soul. Our own personal experience may suggest this, as we will relate below, however, we are not implying here that we have personally mastered the art of occult mobilization, or attained a spirituality of a high degree:

We (I, me, myself) once had a dear friend who was a Theosophist. Although there were decades of physical years between us, we were rather close. One day, we received a call informing us of her demise. Her passing was sudden and unexpected. Wondering what her condition was like in the bardo, that night we decided to be by her side to offer assistance. And so with affirmations, intense mind-programming, and a strong desire, we spontaneously attained a projection without strenuously going through the usual steps as taught in occult books and schools. Moments later, we were by her side, leading her to a certain place, to a certain spiritual guide or master with whom in the astral state we were well acquainted with. When we reached our destination, we said to her: “from hereon you are on your own. We shall meet again.” After bidding her farewell, we were once again back in our physical body.

All along the projection, we were lucid and aware–aware that a part of us was asleep in bed; while another aspect, was active in another world. This is one of the signs indicating that the experience was not a dream. Soul-travel as we have mentioned before, is a mystery to the average religious devotee. Eventhough mystics, prophets and saints have alluded to this particular occult ability possessed by man, the average person still remains unconvinced and skeptical as to its reality; or from another perspective they fear it as a satanic gift. However, at least the Bahái’i faith firmly states the possibility for one to experience the afterlife while yet still alive and embodied on earth. Many modern saints such as Padre Pio were adepts of soul-travel.

Soul-travel, or astral travel is a natural mode of rest for the incarnating soul from the vicissitudes of everyday life. This usually occurs through sleep, but may be induced through various means. It is through this occult faculty that knowledge of the various dimensions may be gained. Ancient Greeks were familiar with the art of astral projection. In their myths there are many references to heroes visiting the underworld, such as Hercules, Aeneas, and Odysseus, or sorceresses such as Medea accompanying Jason, the captain of the Argonauts in his adventures–although she in her astral body. These myths probably refer to the astral aspects of the secret initiations of the ancient Mystery Schools.

The Occult Tradition

Before explaining the death process from the occult and metaphysical point of view, we ought to possess some knowledge of man’s occult anatomy, for man’s hidden structure and physiology play an important role in the release of the soul from its confinement to the form and the disintegration of the physical body and they are, therefore, a pertinent factor to our understanding of transition. It is also of some relevance to know the structure of the various planes or dimensions. We shall, therefore, consider these two essential topics briefly before discussing the process of transition from the occult perspective.

The Microcosm

Man, the microcosm, possesses several bodies, principles, or vehicles. According to Theosophy, these principles/bodies are seven in number: Monad, Atma, Buddhi, Higher Mental/Causal, Lower Mental, Astral Body, and Etheric/Physical. Christianity divides man’s components into body, soul and spirit. The concept of man possessing several bodies is also to be found in Hinduism, the Qaballah, and Islam; and is in fact based on the teachings of the Ageless Wisdom; it is to be found underlying all spiritual traditions in one form or another. The Initiates of ancient Egypt, for instance, had a clear understanding of man’s subtle anatomy as we can see from the following suggested correspondence with the Theosophical system:

Physical Body – Khat

Etheric Body – Khaibit (shadow)

Astral Body – Ka (double)

Lower Mental – Ba (heart-soul)

Causal Body – Sahu (spiritual body)

Higher Mental – Ren (name)

Buddhi – Khu/Ab (spiritual soul)

Atma – Sekhem (power)

Monad – Khabs

In average cases, the bodies directly involved in the death process and in the afterdeath state are of the first five-the physical body, etheric, astral, lower mental, and causal. In certain conditions it may involve the first two or three.

Each body or principle has energy-centers fully developed and functioning, or in the process of unfoldment. These energy-centers are called chakras in Hindu occultism and there are seven of major importance. In the physical body the endocrine glands and the plexi correspond to these chakras. The following are the Hindu terms for these chakras as well as their correspondence to the glands and their location:

Muladhara – gonads – base of spine

Svadishtana – spleen/pancreas – naval

Manipura – adrenals – solar plexus

Anahata – thymus – heart

Vishuddha – thyroid – throat

Ajna – pituitary – center of eyebrows

Sahasrara – pineal – crown

Every vehicle of consciousness possesses chakras, some of which are not functioning to its full potential or fully-developed as yet in the average human being. Chakras are channels and transformers of energy. They receive the influx of energies originating from higher spheres and distribute those energies to a lower principle. The frequencies or qualities of these chakras are associated with one’s evolutionary development; this account for the many colours attributed to them by various authorities who often seemingly contradict one another. These chakras vibrate at a rate determined by the quality of the indwelling soul. During transition the soul escapes through one of these portals. One’s evolutionary development determines where the soul would make its exit. According to occult teachings, it is favorable for the soul to be released through the crown chakra or other higher centers; escape through the lower centers results in a transition to one of the lower worlds. Generally speaking, the average person evacuates the body, in the process of transition, through the solar plexus chakra. This is because the manipura chakra is associated with the qualities of self-centeredness, and is the normal expression and polarization of the average person. Aspirants and servers of humanity often emerge out of the heart chakra, as this chakra is related to an expanding love for all sentient beings. Enlightened, spiritual souls pass out of the physical form through the crown chakra. This major center is associated with pure, lofty thoughts and feelings, with a sense of oneness and identification with all beings. It is this crown chakra that Hopi Indians believed to be the exit of the soul at death. Occultism declares that the point of exit indicates the realm that the indwelling soul would sojourn, whether it be in the lower regions of “hell,” or in the upper localities of “heaven.”

Connecting the various bodies together, like beads on a string, is the sutratma. This sutratma is sometimes referred to as the “silver cord.” This term comes from one of the books of the Old Testament.

“Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.” (Ecclesiastes 12:6)

While the indwelling soul is incarnated in the physical form, the sutratma remains intact, connecting the lower form to the higher principles. It functions primarily as a channel for divine life forces–the energies emanating from the Monad. In sleep and in the astral state, when the awareness-principle roams about in the higher dimensions, this cord serves as a connecting link between the material body and the astral form. So long as this cord exists intact, the soul is bound to the physical body. Once the cord is severed, as occurs in the death process, the soul loses its connection with the physical body. A person may be in a coma, or in a cataleptic state with a resemblance of death, but so long as the cord endures, it is always possible for life to return–it is possible to “raise the dead,” so to speak.

Another point to consider concerning man’s occult anatomy which is relevant to our discussion of the process of transition are the seed-atoms. These atoms are vortexes of energies which collectively speaking, may be considered as the records of the unfolding soul, or as the soul’s “book of life.” They correspond to “Kiramun-i-Kaitibun,” the recording angels in sufi teachings. Occultism teaches the existence of three seed-atoms–the mental, astral and the physical seed-atom. These atoms register all of the thoughts, feelings and actions of the incarnated soul. They are records of the quality and nature of the soul, and may be thought of as the memory book of all the experiences of the soul’s past incarnated lives. They, therefore, also contain the records of one’s karmic history. It should be noted that although Buddhism teaches reincarnation, they do not believe in a “self” that reincarnates. To Buddhists, that which reincarnates are the karmic traits of the awareness-principle. Although we will not consider the question of what survives and reincarnates, it is interesting to know that these “karmic traits” correlate with the contents of the seed-atoms.

The mental seed-atom is associated with the soul’s consciousness and mental world of thoughts and ideas. In the physical body it resides in the pineal gland. One’s feelings, negative and positive, are registered in the astral seed-atom. The liver is the temporary home of this seed-atom. The physical seed-atom abides in the heart. It is associated with the life-principle within the body. In the death process, the seed-atoms emerge out of the physical body in sequence, as we shall see presently.

According to occultism in general, in the beginning of a manvantara, or cycle of manifestation and creation, the First Cause emanated from Itself streams of energies of varying densities; or Spirit vibrating in a whole spectrum of frequencies. These energies, structured electronically in high and low densities, are the various dimensions, planes, realms, or mansions of the manifested Cosmos. In the Qaballah, these dimensions and planes are referred to as the 4 worlds and the sephiroths. According to theosophical teachings, there are seven planes that concerns man’s present evolution. These seven planes are collectively called the cosmic physical plane. Though there are higher planes, we will not consider them, as they have very little to do with man’s evolution, and are far beyond our status as human souls.

The seven planes, in theosophical teachings are called: Logoic, Monadic, Atmic, Buddhic, Mental, Astral, and Physical. Certain Sufi teachings refer to these various planes as: “Alam-i-tabi-at,” “Alam-i-surat,” “Alam-i-ma’na,” “Alam-i-malakut,” “Alam-i-jabarut,” “Alam-i-lahut,” and “Alam-i-hahut.” Each of the seven planes mentioned are subdivided into seven lesser realms making 49 in all. The various heavens and hells (realms of joy and suffering) which the human soul sojourns and dwells are to be found in the Mental and Astral regions. In the upper regions of the Mental subplanes is to be found what is called the Causal plane. This is paradise proper where most souls go to rest before reincarnating in the physical dimension. Tibetan Buddhism refers to the Physical, Astral and Mental planes as the six worlds: the world of gods (Devaloka), of Titans (Asuraloka), of hungry ghosts (Pretaloka), of hell, of animals, and of humans. These descriptive realms symbolically refer to human behaviour and evolutionary development with a predominating characteristic vice: for instance, pride, envy, greed, hatred, ignorance, and desire. These six worlds are the abodes or heavens–or hell, as the case may be–of souls of varied spiritual development. Below we give the evolutionary level of souls in correlation with the six worlds that they vibrate in harmony with:

Causal-Higher Mental Planes – World of gods – Saints, masters . . .

Lower Mental Planes – World of Asuras – Philosophers, heroes . . .

Higher and Mid-Astral Planes – World of Pretas – Average man

Lower Astral Planes – World of Animals – Purgatory, temporary abode of average man.

Sub-Lower Astral Planes – World of Demons – Hell, temporary abode of evil and wicked men.

Physical Plane – World of Humans – Physical world, all types of souls.

Transition and the after death state

We have already discussed the various relevant parts of man’s occult anatomy that are directly involved in the death process. We shall now see how they fit together in the soul’s birthing process into another realm. It should be noted, however, that there are variations in the death process. We shall be considering the normal process of death for the average person, but before we do, let us consider how occultism advocates the method of assistance to the dying.

Occultism teaches the necessity for absolute quietness surrounding the dying. The moanings and wailings of relatives and friends should be kept at a minimum and away from the presence of the one undergoing transition. The dying’s sense of perception is heightened during transition and is focused strongly on the bardo, and, therefore, it is imperative at this stage that nothing disturbs the dying person. To do so would distract the soul from liberating itself in the early stages of the bardo and prevent it from being reborn in a higher realm. It is said that orange light in the room of the dying helps the awareness-principle to maintain consciousness so that it would not miss the Clear Light of the first stage of the bardo. Oneness and identification with the Clear Light is what causes liberation for the soul–liberation from the necessity to reincarnate. Sandalwood incense and chanting of mantras also aid the dying to remain focussed and mentally alert. In the Tibetan tradition, certain guidance is given verbally to the dying pilgrim, that it may recognize the various stages of the bardo and what it should do once they are encountered and experienced. Occultism advocates similar assistance to the dying, since the basic purpose underlying both systems are one and the same, that is, the liberation of the soul from an unfortunate rebirth in one of the lower regions of the cosmos which causes evolutionary stagnation. The techniques for aiding the dying as well as dying fruitfully is well worth knowing–especially to practicing metaphysicians.

What is important to learn is the maintaining of one’s mind and consciousness at a lofty level through constant meditation and mental reflection in everyday life. This polarizes the consciousness in the head chakra and facilitates the recognition of the dawning light in the first stage of the bardo. Dying consciously is more advantageous than dying in an unconscious manner for the above reason.

Strangely enough, depending upon our perspective, highly evolved souls are aware of the time and onset of their death. This inner knowing is derived from intuitive impressions from the Oversoul, or Higher Self. Such initiates are knowledgeable of the process of death and they transit in full awareness without a break or a hiatus in their consciousness. Some even attain what is called “the Rainbow Body.” This is the transformation or the absorption of physical particles of the body into one’s spiritual light during transition, leaving no empty corpse behind. This is alluded to in the biblical passage concerning the prophet Enoch, where it is said that he walked with God “and was not.”

Those having seen the Clear Light and have united with it, or acquired the divine gnosis called “marifatullah” in Esoteric Islam encounters various esoteric/exoteric signs months and days prior to the death process:

[Note: The table of the esoteric/ exoteric signs may be seen as originally published at our website]

Copyright © 2006 Luxamore

Magickal mustika pearls/bezoar stones with their innate spiritual power and force are sacred items that enhance the auric and spiritual atmospheric quality of shrines and altars. They attract to themselves spiritual intelligences and beneficent cosmic rays that bless the home. With the presence of these magickal pearls, shrines and altars are not just simple sacred places in the home, they are transformed into power-spots that the devotee can seek refuge for empowerment, inspiration and regeneration at all levels.

As they contain pranic energies, cosmic and geophysical forces accumulated and developed by biological-systems (animals, plants) and etheric beings/environmental events, mustika pearls–whether in a crystalline or opaque form–the site where they are installed becomes a strong focus for divine planetary and cosmic beings, not to mention positive “nature-spirits.” Magickal mustika pearls are spiritual tools and they represent the cintamani–the wish-fulfilling jewel in the esoteric aspects of Buddhism.

Snake and dragon pearls in particular, are the treasures of the Naga beings, the Draconic Lords–the preservers of the dharma and esoteric doctrine of the Ages. To paraphrase a biblical text, when two or more pearls are gathered together for a certain spiritual objective, there the supreme intelligence will create a focus and appoint or re-appoint spiritual guardians to oversee their preservation and their harmonious radiations all over the site of their installation, even extending their influence to miles around. The physical keeper of the pearls within shrines play an important role in this spiritual mission–it goes beyond in importance the simple burial of crystals in a lattice-grid around the world. The many types of mustika pearls and their inherent colors attract stronger manifestations of the 12 Cosmic Rays directed to planetary-streams by the Solar Logos–in a shrine, they are of vital importance.

Altars, where magickal ceremonial and shamanic works are conducted, can be powerful when enhanced with the presences of mustika pearls. They help the shaman and magickal operator to attune, tap and access metaphysical forces conducive to successful ritualistic work and mystical celebrations.

The configuration and placement of the pearls on an altar/shrine may follow any harmonious design that Nature has created, whether it is laid at the points of a two-dimensional geometrical shape, such as the 4 points of a square, the points of a triangle, pentagon, etc. Complex designs may be employed such as the ancient “Flower-of-Life,” special designs of magickal sigils, and even the constellations such as the Pleiades, Andromeda and others–the complex designs are certainly more powerful. Every design has its own particular power and force and corresponds to celestial and cosmic realities and spiritual intelligences of which they invoke into the physical sphere. Magickal mustika pearls may be laid-out in a configuration as in the above or placed in a special “treasure-vase” which is then installed in a prominent position on one’s shrine.

Shrines can be of any tradition, whether it be Hindu, Buddhist, Christian, New Age, Pagan, etc–magickal pearls will enhance shrines of any belief-system. Magickal mustika pearls, whether they are gem-like or opaque, may be individually meditated with to attune to spiritual intelligences and to one’s higher consciousness. Many icons and statues of the old Hindu-Buddhist kingdoms of the island of Java show deities, kings and spiritual practitioners holding these mystical, mustika pearls in their hands as tools of power.

Mustika pearls in a shrine accentuate and amplify the energies of the heart as it radiates out to deity in devotional sessions of prayer. As incense-smoke is believed to carry prayers to the gods, the accumulated and combined power of magickal pearls in a shrine assists in the building of the form of one’s prayer at metaphysical levels so that it acquires a clear, distinct, and strong definition easily intercepted and registered in the consciousness of the spiritual, invisible workers of the Cosmos. The more power a shrine possesses, the more effective it becomes as a tower of communication between the higher and lower planes, between the consciousness of a life-stream and that of its master. The vibrational-frequency of one’s home is raised with a mustika-shrine, and negative-energies that are magnets and sources for catastrophic problems and occurrences in one’s home are neutralized.

Below we present some examples of shrines enhanced with mustikas belonging to a certain spiritual Buddhist follower and devotee. Their combined power with consecrated religious icons can readily be sensed. The first photo shows assorted types of magickal mustika pearls in a shrine dedicated to the Buddha. The second photo is a special shrine consecrated to the Naga Tantric Lords–the pearls in the shrine are dragon pearls and crowns. The photos are displayed with the kind permission of their owner.

[Please visit our website for the photos]

Copyright © 2007 Bezoarmustikapearls.com

To conclude this section may we just add that Newton’s subjects emphasize strongly that God is never once seen in the higher realms, although a strong feeling of a Supreme Power is felt ruling the ongoings of devachan, or “heaven,” and the kinetic motion of magnetic streams of energy flowing in the atmosphere and environment. This truth denounces certain religious beliefs that in heaven one would finally see God face to face–for while on earth one may not see God’s face and live, one would surely behold God’s countenance in heaven. This principle has been vmisunderstood and misinterpreted for the past two thousand years; it should actually be understood in a mystical rather than in a literal manner. It reminds us of Gautama Buddha’s silence when questioned about God–the implication of his subtle answer revealing a profound truth to the initiated.

Summarizing the scientific viewpoint on death and the afterlife–based on years of careful psychical, parapsychological research–the following conclusions have been reached:

1) That humans are essentially immaterial in nature and that the human essence, or self-awareness, survives physical death.

2) That human soul-units exist at differentiated levels of awareness in dimensions beyond the physical light-spectrum, beyond the reach of physical sensory perception.

3) That contact with departed souls is a possible feat under certain conditions and circumstances.

4) That all human soul-units periodically re-embody or reincarnate to continue their evolution.

5) That all re-embody according to the law of causation, or karma; or soul desire.

DISCUSSIONS

As we have seen in the previous chapter, death according to the various traditions, metaphysical experiences and modern scientific discoveries, does not annihilate the human soul; and relationships formed on the physical plane do not cease at the termination of one’s incarnation, as is normally believed; also, one’s aspirations, goals and ambitions, though simply and seemingly cut-short prematurely at a stroke of the scythe by the grim reaper called death, is actually brought over to the Otherside for a further strategic development that would bloom in a later incarnation. We have also seen that the nature of death and the afterlife can be known to those who are willing to develop the necessary sensory faculties of the astral form and its ability of soul-flight. Additionally, we have dealt somewhat of the nature of heaven and hell, including the Judgment, from the various metaphysical, religious and scientific perspectives. We have described and hinted of some of the ways and means of avoiding those undesired experiences, states and conditions to be found in the bardo, and even in the lower astral. Non-attachment to the physical form and earthly life is helpful in the process of a peaceful and easy transition, and in a smooth journey through the bardo–this ought to be kept in mind. And lastly, with the descriptions by subjects of NDEs and communications from the beyond concerning the death process, we can be assured that dying does not have to entail any mental, emotional or physical agony; on the contrary, it may result in one of the most joyful states that average souls may experience at its present evolutionary level. It provides a certain pre-taste of what the nirvanic state is like when once the soul is liberated and fully aware of its divine unity with All That Is.

Humans may fear death, but “being dead” is actually the present state of awareness of most people. To be unaware of one’s higher microcosmic principles is simply a consciousness of death. What separates the seen from the unseen is the level of one’s waking consciousness, and the psychological impurities within one’s subconscious mind. There are several components in the microcosm making up what we call the divine, human being. The more components we are aware and conscious of, the more alive we become in the spiritual sense. Non-experience of the higher principles and realities do not mean that they do not exist, it is just that the faculty for higher perception has not yet been developed. Fear is what closes the veil to spiritual knowing. When we fear, we circumscribe our consciousness. Fear of the unknown, is the ignorance of the source of our fear. Identification with mortal principles simply perpetuates (or perpetrates?) one’s mortal existence as a normal human being–and it also maintains one’s fears. We are meant to be perfect–as advised by the Piscean Master–perfect in consciousness, in knowledge, and in awareness. Attaining immortality, or awareness of such, requires the shedding of mortal concepts, beliefs, attitudes and feelings. With such spiritual labour we gradually build the link between the lower and higher principles and ensure the continuity of consciousness, and the awareness of the illusory nature of death. With each extermination of a false concept we become more alive in a spiritual sense. Death, “the last enemy,” as declared in scriptures, though inevitable, will be swallowed up in victory when once its maya-nature is understood and the continuity of consciousness acquired. Death will then lose its sting. Death ends when once the multidimensionality of one’s being is realized, and when once one’s liberation from the wheel of reincarnation is attained. What we call death is an illusion. This is echoed in the words of the Taoist poet, Chuang Tzu:

“Birth is not a beginning, death is not an end.”

Fear simply robs individuals of their physical, emotional, mental and spiritual energies–energies which could be used for more constructive and creative purposes. When enlightened of the nature of death, like Socrates, we will not fear it; and this knowledge, understanding, and enlightenment would greatly help humanity to live an abundant life, as promised by Master Jesus. Like a chain effect, the awareness of the non-existence of death and the truth of man’s purpose for being would improve the quality, nature, and service of every governmental department and institution, affecting society’s consciousness, development and welfare. But to return to the emotion of fear ingrained in Man, there are several principles that assist one to “die” without fear:

1) Non-attachment to physical form, earthly possessions, and relationships.

2) Understanding that death is natural and that it does not end one’s aspirations.

3) Understanding and being aware of one’s true nature as divine and immortal.

3) Preparation through spiritual practices such as meditation, purification, and the acquisition of merit through service.

4) The unfoldment of love and compassion.

From a higher perspective, death is no enemy. It is a merciful friend that grants us rest at a time when we need it. It provides a moment’s respite until we re-engage ourselves in the battle of life through another incarnation with new–or old, unlearned experiences. What is important is the assimilation of experience, for if it does not take place, it will have to be undergone again and again until the lesson inherent in each one is learnt by the soul; this can sometimes prove to be wearisome. Life on earth should not be seen as a chance happening, as a biological occurrence in time and space, or as a chemical formation spawned by chaotic forces. Life is Real, is the only Reality and has a definite purpose. Knowing that life was formed on the earth plane for a purpose encourages the soul to discover that purpose. Soul-objective is known to the awareness-principle at deeper levels of consciousness and at the conscious level prior to incarnation. The purpose or intent of the Spirit, however, is normally forgotten once the “waters of Lethe” is drunk during the process of birthing.

Our main task set by evolution is to be aware or more conscious of the “unconscious” levels of the mind; thus transcending the state of mediocrity or mortality. Mortal beings are not courageous enough to think, contemplate or face the conditions of death, they thus miss the true opportunities that life affords. When one fears death, one has not yet begun to live. “Death” to average individuals, is always thought of in connection with other people and never their own. This refusal to be spiritually-aware bind souls to an unproductie life in the cosmic scheme. This is the complaint of all mystics concerning the sons of men. In the Old Testament we read,

“Man lies down and never rises. They rouse not from their sleep.” (Job 14:12)

From what we have said so far, it may be surmised that there are various forms of death, and this is true. St. Paul hints of this when he declared, “I die daily” (I Cor 15:31). We tabulate the forms of death in the following:

1) Death to higher realities and verities

2) Death to a higher awareness of divinity

3) Death of one’s slumber in matter

4) Death of the false ego and its carnal, self-centered desires

5) Death of sleep

6) Death of the physical and etheric bodies

7) Death of the astral body

Death of the mental form

We will briefly describe each one: death to higher realities and verities, and the death to higher awareness of divinity are related. This is in fact the involutionary path of the soul as it descends for the first time in a new cycle of manifestation, or “manvantara.” In involution the soul loses a certain awareness only to regain it with an enhancement during the Path of Return. Most souls prolong this period of ignorance and awareness of higher multidimensional truths by their own free-will.

Death of one’s slumber in matter is the awakening of the soul’s aspiration to spiritual possibilities–paradoxically, it could also mean being spiritually unconscious; this is followed by the death, or transcendence of the false ego and its expressions in the movement within the evolutionary spiral. The death of sleep occurs every night as the soul takes flight to subtle worlds. Death of the physical and etheric bodies occur when one leaves the present incarnation for the astral world. This is followed by the deaths of the astral and mental forms as the soul rises higher and higher to rest for a period in the causal body before preparing to reincarnate.

Knowledge of the nature of death and the other worlds are important subjects for every metaphysician. As said earlier in this paper, in the course of one’s metaphysical ministry, one would often encounter individuals in bereavement requiring comfort and solace. Equipped with a higher understanding of the nature of death and the purpose of life, metaphysicians are in a better position to enlighten humanity, and to fulfill one of their functions as ministers. To Catholics, administering the “Extreme Unction,” or the last sacrament to the dying may be considered vital. But to the metaphysician, much more is required to guide the soul through the dying process. With the appropriate knowledge and occult ability, the metaphysician may assist souls in making a more meaningful transition. Deathbed-rites of an occult formula and design, taking the bardo into consideration, are needed by those engaged in the metaphysical field.

The importance and purpose of life should be appended and stressed in those rites as a lesson not only for the departed, but for those who are left behind. An experience of a loss of a beloved one through the portals of death on the part of grieving and confused individuals should be looked upon by metaphysicians as opportunities for the sowing of the seeds of truth into their receptive consciousness. Metaphysicians as farmers in the vineyard of truth should play their part perfectly. By offering various truths concerning the nature of death-truths that are rational, logical, helpful and spiritually stimulating–we improve the whole image of the metaphysical ministry in the minds of the public. The more metaphysicians have to offer to the public as to occult and esoteric knowledge and as to the expressions of their high psychism, the more will the public’s awareness be stirred and lifted to a higher plane of consciousness. Metaphysics as a synthesis of religious, spiritual, philosophical, and scientific truths has the capacity to offer what traditional forms of religion, science and modern philosophies are incapable of offering–that is, real help.

SUMMARY AND CONCLUSIONS

In the Introduction of this paper we presented the purpose and the need of why this subject had to be written and discussed–of the importance of its place in the metaphysical ministry as well as its influence upon the individual and society as a whole. This purpose was again stressed in the previous chapter. In order to organize our thoughts regarding the subject, we formulated several themes that would be the basis for the structure of our paper. Our fundamental themes consisted of the following:

1) The survival of personal consciousness

2) The process of transition

3) The nature of life after so-called death

The structure of our findings and of this paper, was based upon four perspectives:

1) Religion/mythology

2) The occult tradition

3) Tibetan Buddhism

4) Parapsychology

From each perspective, we initially dealt with the basic themes from a certain point of view, but ended up with the same findings, the same conclusions, and the same cosmic truths; nevertheless, among the above perspectives, there is still much to be said about religion as a whole that has somewhat misrepresented the spiritual truths as taught by their founders. We are certain, though, that every metaphysician would research into this subject sooner or later as it is mentally and spiritually rewarding. In years to come “death” will be a time of celebration and not a time of mourning as it is now.

Finally, in the fifth chapter, we discussed on humanity’s basic psychological problem–that of senseless fear. We have seen how this fear robs man of his or her true life as a divine son or daughter of God living an abundant life in the here and now. We have also briefly discussed how the elimination of the fear of death would transform the individual and society as a whole.

To sublimate and transcend this fear condition that overwhelms society we suggest that additional research be conducted into along the lines of soul-investigation, and into the many other principles of the bardo process not discussed or discovered by Tibetan Lamas. Ways of researching into this should be conducted in a scientific and intuitive manner, though this may not always be through conventional methods. Researchers should not fear probing into the invisible, into the immaterial, or into the abstract. Through research within a single avenue, other possibilities will present themselves. An answer to a single question begets many more questions, ad infinity; thus humanity progresses.

Bibliography

Agrippa, Henry Cornelius 1995 Three Books of Occult Philosophy. Llewellyn Publications, St. Paul, MN.

Bailey, Alice 1972 A Treatise on White Magic. Lucis Publishing Company, London.

Barrie, Donald C. 1991 You Need Not Age Nor Die! Finbarr International, Folkestone, England.

Budge, E.A. Wallis (Trans) 1953 Book of the Dead, The. Routledge & Kegan Paul, Ltd. London.

Chaney, Earlyne 1989 Mystery of Death and Dying, The. Samuel Weiser, York Beach, Maine.

Currie, Ian 1995 You Cannot Die. Element Books Ltd, Dorset, England.

Drolma, Delog Dawa 1995 Delog: Journey to Realms Beyond Death. Padma Publishing, Junction City, CA.

Evans-Wentz, W.Y. (ed) 1975 Tibetan Book of the Dead, The. Oxford University Press, England.

Lauf, Detlief Ingo 1989Secret Doctrines of the Tibetan Books of the Dead. Shambhala Publications, Inc., Dorset, England.

Liverziani, Filipo 1991 Life, Death & Consciousness. Prism Press, Dorset, England.

Lodo, Lama 1987Bardo Teachings: The Way of Death and Rebirth, Snow Lion Publications, Ithaca, New York.

Ma`sumian, Farnaz 1995 Life After Death. Oneworld Publications, Oxford, England.

Newton, Michael 1995 Journey of Souls. Llewellyn Publications, Minnesota.

Poe. Lori M. 1995 Journeys to Worlds Beyond. The Place of Light Publisher, Cincinatti, Ohio.

Ramacharaka, Yogi (Year not given) Life Beyond Death, The. Yogi Publication Society, Chicago, ILL.

Rinpoche, Bokar 1993 Death and the Art of Dying, Clearpoint Press, San Francisco, CA.

Rinpoche, Chokyi Nyima 1991 Bardo Guidebook, The. Ranjung Yeshe Publications, Hong Kong.

Saraydarian, Torkom 1993 Science of Meditation, The. Aquarian Educational Group, Sedona, Arizona.

– 1983 Cosmos in Man. Aquarian Educational Group, Sedona, Arizona

Swedenborg, Emanuel 1958 Heaven and its Wonders and Hell. The Swedenborg Society, London.

Copyright © 2006 Luxamore

For many people, the terms “New Age” and “Metaphysical” are perplexing. Indeed, their meanings vary from person to person. Generally speaking, New Age has a connotation of eclectic spirituality, embracing aspects of many ancient traditions and religions as well as modern rituals and beliefs about, for example, the importance of environmental stewardship. People who follow a New Age path may be drawn to its musical, psychological, healing, or scientific aspects, or may simply seek an individual approach to spirituality. If there’s someone in your life who embraces the metaphysical, they will be delighted to receive one of any number of New Age gifts. Here, then is a synopsis of some of the possibilities for New Age gifts.

New Age CDs and Books: There are any number of New Age artists who bring beautiful instrumentals and compelling vocals to their songs. Yanni and Enya are two of the more popular New Age musical artists. Books that are considered to be “New Age” can range from astrology and divination to self-help through spirituality.

Rocks and Crystals – Many New Age practitioners believe in the power of rocks and crystals. Each type of rock or crystal has unique properties that are related to spiritual or psychological conditions. Fluorite, for example, may help one to tell the difference between infatuation and love, while amethyst helps one to enter a state of calm peacefulness. A particularly unique gift would be wire wrap jewelry, where the artisan begins with a rock or crystal and creates pendants or earrings from it using sterling silver or gold-filled wire.

Fetishes – Fetishes are typically small carvings that depict animals, such as buffalo, wolves, bears, and horses. Like rocks and crystals, each animal has a set of qualities that are believed to assist the owner of the fetish. For example, a horse is thought to have healing powers, while a wolf is a sign of guidance and protection. Fetishes may be carved out of stones, and may be embellished with beads or shells.

Bodywork – Although it is certainly not confined to those who hold New Age beliefs, massage and bodywork often plays an important role in the lives of those who practice metaphysical or New Age philosophies. A gift certificate for a therapeutic massage or a gift certificate from a metaphysical practitioner would be most welcome.

Even if you’ve never explored New Age philosophies or metaphysical beliefs, you may be surprised at the number of people you know who do. New Age gifts are special not only because they are often unique, but also because giving them is an acknowledgment that the recipient is understood and that his or her beliefs are respected.

REVIEW OF LITERATURE

When a Sadguru, or spiritual master first receives a novice or a candidate seeking Truth, one of the first steps that the master would assure himself is the sincerity and the purity of motive of the candidate requesting initiation into the mysteries. In order to augment or instill this sincerity and pure motive when absent, the master would speak to the candidate regarding death. The master would advise the candidate to contemplate upon the meaning of death and the opportunity that life provides. The master would refer to the fact that death often comes, stealth-like, at an unannounced moment; that to be engrossed with trivialities is to waste one’s life; that there are no guarantees in life except for death. The chela is made to ask, “what is the purpose of life if death cuts us down at our prime, leaving us with ambitions, aspirations and unfulfilled dreams? What is the purpose of life–and death, if we are not able to take along with us through the portals of death our prized possessions, our titles, our fame, our temporal power?”

The spiritual master would be quick to point out that the true purpose of life has very little to do with the earthly, evanescent riches or power that we acquire, it has more to do with the immaterial wealth that we take along with us–our knowledge; our memories; our improved karma, habits and character; and our spiritual and psychic development. Earthly acquisitions fail to offer any help to the one undergoing transition. We each face death alone; and in death, stripped of all mundane superficialities, we come to realize our own true worth. And so, the chela, with perhaps impure motives at the outset, comes to understand after some spiritual guidance, and a prolonged contemplation and analysis of death–as related to life–that the aim, purpose, importance and goal of personal existence in this physical sphere with its many opportunities are for gaining freedom, perfection, salvation, enlightenment, and the ascension.

We should all be aware that death may come to us at any moment, this will motivate us to direct our minds into proper perspectives, and to get our priorities straight. To eat, drink, and be merry as advertisements tell us, as the philosophies of the fallen angels would have us learn, is to be sidetracked from occupying ourselves with our “Father’s business.”

Like the disciple referred to above, in this paper it is our intention to delve into the nature of death and its process so that we will come to know a greater life, and appreciate its intrinsic value. We will also consider the nature of certain aspects of life after transition, for this expands our spiritual horizon, and it offers us a glimpse into man’s glorious future. Our main themes in this paper will be related to the following:

1) The survival of personal consciousness.

2) The process of transition.

3) The nature of life after so-called death.

The Survival of Personal Consciousness

The average person often wonders if consciousness survives death. We have commented and alluded previously on the indestructible nature of energy. There can, therefore, be no dissolution of the essence of Soul, or rather Spirit–not even through the process of transition. The forms, the structured energy-fields that the Spirit and Soul indwell and embody may change, but the essence, the spiritual aspect of the microcosm, the Monad, the SELF, is immortal. Religion, mysticism, and psychicism, refers to this verity. If a person is to know this particular truth of the survival of consciousness, he or she must learn to expand the consciousness and to spiritualize his or her mind in order to be aware and function consciously in the higher planes. Failure to realize spiritual verities label us as “dead”–a term referred to by the Piscean Master in the gospel narratives to people who are closed to the higher worlds and spiritual truths. People suffering from spiritual myopia live in physical tombs and not temples; such persons do not care much about the higher worlds and their relation to them; these individuals limit their awareness and deaden their consciousness in a three-dimensional slumber. Individuals with limited minds do not see the whole picture of life’s purpose.

The writer of this paper firmly believes, or is convinced in the ability of consciousness to exist apart from the physical body. We had, personally, experienced many spontaneous astral projections, and many lucid dreams. Although experiences of astral projections may not objectively prove the survival of consciousness after death, it does give us some inkling of what it may be like to exist independently of the physical form; it also provides us with some reason for accepting the possibility and the high probability of the survival of consciousness. The reality and proof of the survival of personal consciousness itself may be acquired through one’s personal interaction and relationship with the so-called dead. This normally occurs unconsciously in one’s sleep and dreams, however, it may occur with full astral awareness or in the awaking consciousness. Lucid dreams are typical of the former type, whereas visitations or psychic materializations are of the latter. If we are able to contact the so-called dead who once were people living in the physical world and resume relationships with them, is this not proof that personal consciousness survives transition? Although this rhetorical-question is simplistic in form and incapable of offering positive proof regarding the survival of consciousness, being subjective in nature, and which does not carry any weight under scientific scrutiny, it does imply that some materialistically-oriented individuals are unwilling to attend to the reality experienced by others because of prejudice, pride, fear and cultural conditioning. How does the average man view death, what does he actually believe about it? Society has various beliefs concerning death, and what it entails, below are just some of these beliefs:

1) The cessation of consciousness and the annihilation of Self.

2) The termination of human relationships, and the loss of loved ones.

3) The termination of physical activities, of goals, ambitions and aspirations.

4) The passage into an unknown world or state of consciousness.

5) The facing of the Judgment and the accountability of one’s sins–the fear of eternal punishment in an everlasting hell, or in contrast, pleasure, rest and idleness in Paradise.

6) Physical, emotional, and mental agony in the death process.

As we will see in later chapters, all of these beliefs are unfounded. The nature of life after transition is only unknown to those who do not seek to know. There is also no true severance of human relationships; and an eternal hell is non-existent, although a certain degree of pain and scorching may be experienced when impure substances present in the astral and mental bodies are removed by a purifying fire. Death is not the end of anything; it is a continuation of what has gone on before. Rumi, the Sufi poet, speaks of this truth in the following oft-quoted verse:

“I died a mineral and became a plant;

“I died a plant and rose an animal.

“I died an animal and I was a man.

“Why should I fear? When was I less by dying?

“Yet once more I shall die as man, so to soar

“With blessed angels; even from angelhood

“I must pass on . . .

“When I have sacrificed my angel soul,

“I shall become that which no mind conceived.”

The Process of Transition

Transition is not simply the cessation of the intake of the breath or the circulation of the life-force. It is a process that involves the evacuation of the occult components within man’s physical anatomy. These occult components for simplicity sake, may be called the soul, however, for the metaphysical student, a deeper understanding of the constitution of the soul must be acquired. The relationship and interaction between the immaterial aspect of man and the physical body must be known. How the spiritual components dissociate themselves from the physical body through the process of transition should be understood. It is the very presence of man’s invisible forms and forces within the physical being that maintains the integrity and coherence of the particles forming the physical body. The absence of the magnetism, the electrical-force, and the energy-fields of the subtle bodies causes the dissolution of the physical form.

Psychologically, during the separation of the material and immaterial bodies, certain visions arise in the psyche. The nature of these visions are dependent upon the degree of man’s inner purity. According to Tibetan Buddhists, how man responds or reacts to these visions determines the place of his abode in the higher realms. Man’s moral character is the deciding factor of his place in the universal scheme. The fear of death and dying hampers the smooth transition into the higher worlds. Attachment to the world and earthly possessions causes an unnecessary prolonged struggle in the death process, and this delays soul release. Suffering and pain are expressions of this struggle. Man should learn to be detached from all mundane affairs and relationships during transition and think about spiritual matters–not because of the unimportance of the former, but because occupying the mind at the time of transition with spiritual aspirations and hope assists the soul-consciousness to release itself from some of the harsh phenomena experienced in the bardo. Passing over into a new realm is like being born into the physical world. The process is somewhat similar, and this is in accord with the law of correspondence and the Hermetic axiom, “as above, so below.” When one is born into this physical world one goes through the birth canal; during transition one experiences a “tunnel-like” effect, a wormhole. During birth we are greeted by smiling relatives, likewise, the birth into a higher world surrounds us with people whom we love and who loves us.

Passing over is no panacea for the suffering soul who resorts to suicide to end its earth life. Suicide does not solve our emotional and mental problems, for wherever we may be, we take along with us our inner world, our thoughts and feelings. Our outer world reflects our inner mental and emotional state. Problems unfaced, will have to be confronted once again in another incarnation, this is to teach the soul certain lessons that it requires for its evolution, its spiritual growth. One’s attitudes, reactions and responses to problems are the main thing and not the problems themselves.

The Spirit of man will not be cheated of its forces. Lessons to be learnt by the soul will repeat themselves until their essence has been assimilated, understood and wisdom gained. Suicide, therefore, should not be resorted to as an escape, for it causes spiritual stagnation. Suicides are treated as mental cases in the subtle worlds. According to psychic Donald Barrie, insane persons were suicides in past lives. Suicidal persons in the death process, like those who lived depraved, iniquitous and wicked lives, often encounter some of the most alarming visions in the bardo which includes the Judgment scene, where the conscience sits as prosecutor, judge, jury and executioner.

Death is a personal experience. Through it we come to know our true evolutionary status as a soul, and all of our glamours and delusions concerning personal glory would fail to aid us at the time of our transition. Our poverty or wealth of our spirit is seen and known to us and others on the Other Side.

The Nature of Life After So-Called Death

Humanity’s concept of heaven is wrought with distortions of the true nature of the subtle worlds. There are many ideas concerning heaven that are disproved through the personal experiences of advanced psychics and mystics. It is, therefore, appropriate that people be informed and prepared for life in the other worlds, that they may know what to expect, that they may know how to function harmoniously therein, and the sort of activities that they may engage in. The higher worlds are worlds of activity. There is no rest there, unless we desire rest. Real rest is dependent upon the giving of another vehicle of the microcosm an opportunity for expressing itself. Overthere, we shall have the opportunity to be occupied with soul-improving activities. Laziness and idleness Overthere are treated as illnesses. Individuals expressing those states are directed to special classes to learn the purposes of life, that they be motivated to engage in some worthy endeavour.

There is not just one heaven or dimension in the higher worlds, there are many, and these are the “mansions” of Jesus’ statement “in my Father’s house there are many mansions.” (John 14:2). St. Paul in his epistles mentions a third heaven; the Islamic tradition presents the Prophet Muhammad as visiting the seventh on a mythical creature–no doubt a symbolic description of the subtle body. Several “alams” or worlds are discussed in Islamic literature. Theosophy speaks of seven planes with seven sub-planes each, all of which constituting a cosmic plane. Hinduism also refers to the “lokas,” to the many heavens as described in their scriptures. Swedenborg substantiates this truth in his spiritual works.

People will be disappointed if they think that the afterdeath state will provide them what they lack here and now. This is not to say that their dreams will not occur to some degree, or that their happiness may not be derived from some longed-for pleasures that Almighty God might manifest for them; what we are putting forth here is that the contents and quality of one’s heart and mind determines strongly one’s experiences in the heavenly world that one will live in. Purity in body, mind and soul begets a joyful experience in the higher heavens. Conversely, immorality and wickedness result in a life of misery in the lower astral realms. We carry our inner life to wherever we may find ourselves. There is no spiritual being to reward or punish us, we do this to ourselves by violating or living harmoniously with cosmic laws. To know where one would go, or to which heaven or plane one would reside, it is only necessary to look into one’s mind and emotions, into one’s character and personality, and there look for signs.

In the chapters ahead we will be discussing in more detail of the nature of life in the higher worlds. We feel that this subject is of some importance to metaphysicians, as they are often asked by individuals seeking information on the spiritual dimensions.

The Four Perspectives

Although there are various perspectives that death and the process of transition may be discussed such as the clinical, the cultural, etc. We will be dealing with the aforementioned themes from the following perspectives:

1) Religion/Mythology

2) Occult teachings in general

3) Lamaism, or Tibetan Buddhism

4) Parapsychology and modern research

Religion, generally speaking, offers us some information concerning the after death state with, regrettably, very little of the death process. However, it is important when dealing with religious concepts regarding death and the afterlife to be discerning and discriminative–to sift through fanciful ideas–of the many erroneous theological dogmas and concepts that had crept into the original teachings. Many statements in scriptures are not meant to be taken in a literal manner. Embodied within them are spiritual ideas that have to be intuited with the higher mind. Followers or devotees of religions often fail to understand this principle. They believe in the letter of the law without considering the underlying spiritual principle. The immortality of the soul has long been an essential tenet in almost all religious belief-structures. The ancient Egyptians, for instance, believed in it; they accepted that the heart-soul, the ka, the ba, and other components of the microcosm outlived the physical form for a longer duration, if not indefinitely. Thus mummification was instituted to preserve the body for the return of the incorporeal aspects of man.

Myths are allegories or parables containing spiritual wisdom. They often deal with the fall of the soul into matter, its resurrection, the manner of its redemption, and the nature of the higher planes. In the ancient Mystery Schools of Greece, such as the Eluesinian, Cosmic laws and principles were personified and enacted in dramas. The mystae, or the candidate to the mysteries who witnessed these dramas was urged by the accompanying guide to discern the Cosmic laws and truths embodied within them. Often in such initiatory schools, candidates were put into trance-like conditions where they acquired personal experiences of the externalization of their awareness-principle. Thus, those candidates to the Mysteries came to know the reality of their soul and its independence of the physical body through empirical knowledge.

Our treatment of mythology in this paper will be supportive in nature, emphasizing or stressing certain main points of our themes where needed. Regrettably, it is beyond the scope of this work to treat the subject exhaustively and completely in a satisfactory manner.

Occultism as a whole, offers us a great wealth of knowledge concerning the death process and the nature of the post-mortem states. There have been many eminent clairvoyants in the past such as Swedenborg and Andrew Jackson Davis who wrote about their experiences concerning transition and the astral planes as seen through their inner senses–not to mention their communications and interactions with the inhabitants therein. In the opening pages of his work, Heaven and Hell, Swedenborg declares:

“. . . it has been granted to me to associate with angels and to talk with them as man, also to see the things in the heaven as well as in the hells . . . ” (1958:3)

We are, however, indebted to Earlyne Chaney and her Mystery school, Astara, for most of our occult information concerning the mysteries of death. Information derived from her writings would greatly enhance the structure and support of our main themes.

Of all religions, Tibetan Buddhism seems to be the richest source of information concerning the death process. It possesses a unique conception regarding transition. It is for this reason that we will consider it separately, apart from the general view of religion, giving it a category of its own. From the religious viewpoint, we have, therefore, chosen to treat the subject of the process of death in a detailed manner from the Lamaistic perspective. The esoteric science of death, it should be known, is one of the secret traditions of Tibetan Buddhism. Our main source of information on Tibetan thanatology and eschatology, is derived from the “Bardo Thodol,” or “The Tibetan Book of the Dead”–as translated and edited by Evans-Wentz and his Tibetan colleague. We will also be appropriating the teachings and commentaries of various Lamas to supplement and give form to our main themes. Tibetans consider dying to be an art, just as the spiritual teachers of the Middle Ages did, calling it “ars moriendi.” To the Tibetan Buddhists, the training of dying commences in the meditative life. This is the preparation of the awareness-principle for the bardos that it will undergo or the possible attainment of the “Clear Light” resulting in enlightenment. Aside from considering the role that the bardos play in the death process, we will, therefore, also comment in passing of this mystical art, of the preparation required for liberation in the bardo.

Although there have been many modern, scientific researchers delving into the mysteries of death such as Raymond Moody and Elizabeth Kubler-Ross, our principal sources of information will be derived from the works of Michael Newton, Ian Currie, and Filipo Liverziani as representative of the modern scientific approach. Investigations into psychic phenomena began way back in the last century when mediumistic activities began to flourish. Although many mediums and their displays of phenomena were found to be deceptions, a small percentage of occurrences were enough to convince psychic investigators of the survival of the personal-consciousness and in the reality of man’s inherent psychic powers. Notwithstanding the findings of past investigators, however, we will, concentrate more fully on the research discoveries of the writers mentioned above, as they offer the appropriate support for our main themes.

Copyright © 2006 Luxamore

One of our personal experiences with our deceased friend with whom we related previously would substantiate this principle as described by Swedenborg:

We once decided to visit our friend in the heavenly regions. We had some joyful news that we wanted to convey to her–news that she was waiting to hear while she was alive in the physical. Not knowing where she was or able to directly manifest before her, we were escorted by a guide to a lovely garden with a Greek temple in the midst of it. The garden was empty, or so it seemed. But while adjusting our sight, people appeared everywhere. They did not notice us, however. It was as though we did not exist in their eyes. Our escort went into the building and moments later our friend came out all beaming with joy. “I’ve been waiting for you,” she said. Then she looked more closely at me and commented jocularly, “you are so bright, I could faint.” After conveying to her our message we bade farewell. As we were leaving, we noticed that no one was yet aware of our presence; however, a dark-skinned man who was sitting on a bench reached out and touched me to, perhaps, reassure himself of my presence and reality. We smiled at each other.

After a lengthy stay in the astral or lower mental heavens, and when one is about ready to reincarnate through karmic necessity or choice, one first goes to the causal realms for a brief sojourn. Not all souls experience this; however, some incarnate directly from whatever realm they may be. In the causal world the soul experiences bliss and peace, and a real rest as a reward for a soul-mission well done. One of the purposes of this stay in the causal realms is the transference of the positive qualities acquired by the soul and recorded in the seed-atoms, to the causal body where it is stored as one’s “treasure in heaven.” The positive deeds and virtues of the soul adorn the causal body with a greater glory than its former condition. Every incarnation offers a form of nourishment to the causal body when its incarnated life ends. This causal body is called in Masonry “the temple not made with hands.” Other traditions call it “the Chalice.” When the soul is prepared to reincarnate for new soul-experiences, it seeks out the appropriate parents, time and place to be reborn in the physical world. This seeking is done with the help of spiritual guides.

Reincarnation is a law for those not having transcended ignorance and earthly desire. Although some religions do not openly teach reincarnation, the concept or precept does appear in some form in their holy scripture.

Although not exhaustive, the above information is sufficient enough to offer us some idea of the occult knowledge available concerning the after death state that is based on personal experiences of psychics and mystics. In order to know more in a convincing way, one would have to study and master the art of soul-travel. Only in this manner, through personal experience, will we satisfy our thirst for a greater knowledge of God’s many dimensions, the Cosmic laws, and the purposes of life.

The Tibetan Tradition

Tibetan Buddhism declares that men are enchained to a world of suffering and pain, of illusion and ignorance. This they call samsara. Samsara refers generally to the condition of the six worlds, but more specifically it refers to the physical plane. To be liberated from samsara one had to awaken to one’s true Reality and the Reality of the Cosmos called in Mahayana and Vajrayana literature, the “Clear Light of the Void,” “Sunyata,” “Dharmakaya,” etc. Tibetan Buddhism, or Vajrayana, declares that there are various ways of liberating oneself. One may be liberated–if prepared beforehand through arduous spiritual work–through initiation by a spiritual master where the Clear Light of one’s true primordial nature is introduced; or one may be liberated through samadhi or meditation where the Clear Light dawns in the consciousness; liberation may also be achieved through recognizing and merging with the Clear Light during transition in the first phase of the bardo.

Techniques have been formed by lamas and applied at the onset of transition to assist the dying to achieve Liberation. These techniques are called:

1) Liberation Through Taste, where consecrated pills are placed in the mouth to assist the soul to sustain consciousness throughout the bardo so that it would recognize the Clear Light when it dawns.

2) Liberation Through Contact, where the ashes of burnt talismans are rubbed on the heart for the same purpose as the above.

3) Liberation Through Listening, this is by far the most common practice. In this method, a manual-ritual such as the Bardo Thodol is read to the dying to remind the person of what it had previously learnt of the bardo and the way of approaching it.

The Bardo Thodol

The “Bardo Thodol,” or the Tibetan Book of the Dead, as Christianized by Evans-Wentz, deals with the phases of the bardo that the soul would undergo and what it should do in order to liberate itself from samsara. It provides a unique psychology of the death process and the attitudes that the soul should assume in order to escape rebirth in the lower realms. Recognition of the Clear Light in the first bardo phase is stressed in the manual, because it is the only means for the soul to save itself from experiencing the subsequent phases of the bardo, which from the viewpoint of Tibetan metaphysics, lead to rebirth and a prolonged stay in the samsaric worlds. Thus, the Clear Light that dawns in the first phase of the bardo offers a chance for the soul to redeem and free itself from the shackles of samsara. This Clear Light is the grace of God that offers death-bed salvation–salvation from one’s so-called “sins,” or liberation from karma.

In Tibet there are many manuals composed as guides for the dying or the newly departed soul. The Bardo Thodol is one of the most well-known among them in the Western world. It is said to have been written down in the 8th century by the Precious Guru, Padmasambhava. The teachings and doctrines of the Bardo Thodol as an oral tradition, however, are much older. It is believed that Bon, the indigenous religion of Tibet, transmitted much knowledge to Tibetan Buddhism concerning the death process.

Unlike the Christian forms of prayers of burial-rituals recited on behalf of the newly-departed (and also the living), the Bardo Thodol is more of an instruction manual read to the dying by a spiritual guide, that it may understand the psychological processes that it would undergo through transition. It is of especial value to those who practice and follow Buddhistic doctrines, or teachings similar to it because of certain inherent concepts. The underlying doctrine of Tibetan Buddhism is that man, a slave to samsara–the wheel of birth and rebirth, or reincarnation–is able to liberate himself through being aware of his primordial nature represented by the Clear Light which appears in the early stages of the bardo. Recitation of texts such as the Bardo Thodol reminds the departing soul, the “awareness-principle,” what it had previously learnt of the bardo and its liberating potential while still alive in the physical plane.

Although dissociated from the physical body, the awareness-principle still retains its sensory faculties. In the disembodied state its psychic senses are acute and enhanced and is able to register and perceive physical surroundings–to listen to the bardo-guidance and instructions as given by the spiritual guide or lama, for instance. In the death process, as the physical senses grow dull the psychic senses grow more keen.

The recitation of the bardo text to the departed may last for a total of 49 days. This is done at first in the presence of the corpse but later a representation of it. The 49 days is supposed to be the maximum length of days the soul would spend in the bardo. This given figure is probably symbolic, representing as it does the number 7 squared. The number 7 is the mathematical and geometrical principle in which our solar system is based. We have many indications of the number seven as creative manifestations, for instance, the seven colours of the light spectrum, and the seven notes in an octave. Forty-nine days of the bardo may also refer to soul-progression and evolution within the 49 realms of the cosmic physical plane. In Indonesia, 40 days is referred to as the period it takes for the soul to complete its wandering in the borderland between the physical and higher worlds before settling in its destined home in the subtle spheres. In other traditions, three days and three nights after transition are considered to be of some importance to the soul. For instance, the Hadhokht Nask, one of the scriptures of Zoroastrianism, declares that the soul remains near its body for such a period. This 3-day lingering is probably based on the occult fact that sometimes the sutratma may still be connected to the body after the pronouncement of “death,” meaning that the so-called corpse is actually in a comatose state and that revival may occur.

Being symbolic, in reality the 40 or 49 days may take just a few moments or several days. Should the spiritual guide be unable to attend to the dying for reasons of physical distance, an effigy is usually made to represent the one undergoing transition with personal effects surrounding it to attract by magnetic attunement the awareness-principle of the dying pilgrim. The instructions of the Bardo Thodol may thus telepathically be heard by the dying soul.

It is well worth quoting the fundamental doctrines of the Bardo Thodol as summed-up by Evans-Wentz in the Tibetan Book of the Dead, as this will help us understand the bardo as well as give us some insight into Buddhistic beliefs:

“1) That all possible conditions, or states, or realms of sangsaric existence, heavens, hells, and worlds, are entirely dependent upon phenomena, or in other worlds, are naught but phenomena.

“2) That all phenomena are transitory, are unreal, and non-existent save in the sangsaric mind perceiving them.

“3) That in reality there are no such beings anywhere as gods, or demons, or spirits, or sentient creatures–all alike being phenomena dependent upon a cause;

“4) That this cause is a yearning or thirsting after sensations, after the unstable sangsaric existence;

“5) That so long as this cause is not overcome by Enlightenment, death follows birth and birth death unceasingly–even as the wise Socrates believed.

“6) That the after-death existence is but a continuation, under changed conditions, of the phenomena-born existence of the human world–both states alike being karmic.

“7) That the nature of the existence intervening between death and rebirth in this or any other world is determined by antecedent actions;

“8) That, psychologically speaking, it is a prolonged dream-like state, in what may be called the fourth dimension of space, filled with hallucinatory visions directly resultant from the mental-content of the percipient, happy and heaven-like if the karma be good, miserable and hell-like if the karma be bad;

“9) That, unless Enlightenment be won, rebirth in the human world, directly from the Bardo-world or from any other world or from any paradise or hell to which karma has led, is inevitable.

“10) That Enlightenment results from realizing the unreality of sangsara, of existence;

“11) That such realizing is possible in the human world, or at the important moment of death in the human world, or during the whole of the after-death or Bardo-state, or in certain of the non-human realm;

“12) That training in yoga, i.e. in control of the training process so as to be able to concentrate the mind in an effort to reach Right Knowledge, is essential.

“13) That such training can best be had under a human guru, or teacher.

“14) That the Greatest of Gurus known to mankind in this cycle of time is Gautama the Buddha.

“15) That this doctrine is not unique, but is the same doctrine which has been proclaimed in the human world for the gaining of salvation, for the Deliverance from the Cycle of Rebirth and Death, for the Crossing of the Ocean of Sangsara, for the Realization of Nirvana, since immemorial time, by a long and illustrious dynasty of Buddhas, who were Gautama’s Predecessors.

“16) That lesser spiritually enlightened beings, Bodhisattvas and gurus, in this world or in other worlds, though still not freed from the Net of illusion, can nevertheless, bestow divine grace and power upon the sishya [student] who is less advanced upon the Path than themselves.

“17) That the Goal is and can only be Emancipation from Sangsara.

“18) That such Emancipation comes from the Realization of Nirvana.

“19) That Nirvana is non-sangsaric, being beyond all paradises, heavens, hells, and worlds.

“20) That it is the ending of Sorrow.

“21) That it is Reality” (1975:66-68)

Man, in general, is ignorant of his divinity. His mind and consciousness are veiled by the false light of Maya. Maya is the way we perceive and interpret Reality. It translates in our consciousness cosmic vibrations into forms, colours and sensations–a world of appearance. We perceive not what is, but what we believe to be. Maya produces a deceiving state of duality, of object and subject. All appearances in the mind and consciousness as a product of Maya are illusory and unreal. The mind, not understanding the nature of Maya, is indeed the slayer of the Real, as stated by Helena Blavatsky. This ignorance of Reality causes man’s prolonged stay in samsara. Recognition of the Clear Light, of Reality, of the Unity of Being, releases man from his spiritual bondage. Tibetan Buddhism believe that the six worlds are transitory and that rebirth into any one of them is undesirable and should be avoided. Man’s loftiest aspiration should be directed to the awakening to Reality as the highest religious goal, and this illumination naturally terminates the ceaseless rounds of birth and rebirth in the samsaric worlds. In Christian terms, this is the attainment of salvation where the true follower of Christian principles is made into a pillar in the kingdom of heaven and “goes no more out.”

Tibetan Buddhism is not the only religion that possesses manuals to be read to the dying. To the Hindus, the Garuda Purana fulfills the same purpose. Ancient Egyptians, too, had their death-manuals such as the one translated by Wallis Budge, the Book of the Dead, or “The Coming Forth From Day,” to give its original title. This title suggests the acquaintance of the ancient Egyptians with the Clear Light of the bardo. In this manual, taken from hieroglyphical murals painted in tombs, says that death is followed by the soul’s entry into the “clear light of day.” Experience of the bardo is universal and fundamental to the human psyche, therefore, manuals such as the Bardo Thodol or the Book of the Dead that possesses keys to spiritual portals, are relevant to human psychological and spiritual integration. The relevance of such texts are not to be confined to its place of origin in time or in space. Adaptations may be made for western society with its world-wide influence. The phenomenon of the Clear Light with its inherent nature of spiritual grace is for all human beings regardless of race, sex or creed. In one sense, this Clear Light may be seen as the “comforter” promised by the Piscean Master to his followers.

The Bardos and Tibetan Practices Related to Dying

Before continuing, it is appropriate that we define here the word “bardo.” Bardo is often translated as “intermediate state,” an interval, or a period between two conditions, planes, or states of consciousness in the samsaric worlds. Basically, it refers to the following four states:

1) Between two states of consciousness

2) Transitional state

3) Uncertain state

4) Twilight state

Tibetan teachings refer to these 4 states as the psychological nature of the following six bardos:

1) Bardo of Life (Kye Ne Bardo)

2) Bardo of Dreams (Milam Bardo)

3) Bardo of Meditation (Samten Bardo)

4) Bardo of the Transition Process (Chikai Bardo)

5) Bardo of State After Death (Chonyid Bardo)

6) Bardo of Rebirth into Samsara (Sidpa Bardo)

The word Bardo, as is commonly used and understood, refers to the general framework of the death process. In this section we will be considering the nature of the last three bardos listed above. But before we do, however, it would be interesting to note certain practices related to the art of dying and the psycho-somatic processes of dying as occultly observed by spiritual practitioners of Lamaism throughout the centuries.

Physiologically speaking, when one undergoes a natural death the physical senses fail one by one. First the sense of vision blurs, then the sense of hearing is impaired, next the sense of smell fails; this is followed by the deterioration of the sense of taste and touch. There is also a feeling or sensation of pressure, followed by coldness, heat, and a sense of being blown to bits. Dissolution of the senses and its varied sensations are symbolically described in Tibetan Buddhism as the merging of the elements one into the other until it sinks into the primal substance. This is the process of Thimrim. To describe the illustrative process above in symbolical detail:

First, “earth sinks into water;” second, “water sinks into fire;” third, “fire sinks into air;” fourth, “air sinks into space.”

As for the external signs of the approach of death that may be observed by an outsider, they may include sagging facial muscles, coldness in the extremities, blueness beneath the nails, difficulty in breathing, and glazed eyes.

This merging of the elements are accompanied by internal and external phenomena or signs which the dying is taught to recognize. Tulku Urgyen Rinpoche explains certain inner signs as cited in the Bardo Guidebook:

“First the earth element starts to disintegrate. One feels very heavy. That’s when people say `Please lift me up, raise me up. I feel like I’m sinking.’ When the water element dissolves then one feels very cold and says, `Please warm me up. It’s too cold in here.’ When the fire element dissolves one feels very thirsty and wants water, one’s lips are drying up. When the wind element dissolves one feels as if one is floating at the brink of an abyss, not anchored anywhere. When consciousness dissolves into space it means that everything grows very big and completely ungrounded. The outer breath has stopped but the inner breathing is still taking place.” (1991:93)

Copyright © 2006 Luxamore

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Awareness of Self

Most people identify the lower components of their microcosmic being as the Self. This is a misconception that results in suffering and pain in everyday experiences. It also prolongs soul-bondage to matter, to Maya, to the wheel of birth and rebirth. Buddhism, for example, teaches that there is no self in that which is ephemeral, and although exoterically, they deny the existence of a self within man, teachers of Vajrayana Buddhism do assert the existence of what they call “the Clear Light of the Void” which is correlative with the concept of the Self in Hindu Philosophy. This Self is independent of the lower principles within the microcosmic being of man. In Western Esotericism, this Self is called “the Monad,” “the Virgin Spirit,” or “the Divine Spark” issued from the Universal Supreme Being. It is a “fragment” or a facet of the Divine Universal Self, the Universal Being; and as such, it has all the qualities and attributes of its “Parent-Flame.”

The One God is often described in Christian literature as omnipresent, omniscient, and omnipotent. To the Buddhist It is Unborn, Unconditioned, Unlimited and Unformed. It is the Tao, with which Lao Tse knew to be nameless. The Real, Divine Being within is our True Being. It is “man” created in God’s image. In actuality, it is God individualized as man. Man’s Real Self is perpetually attuned with the Divine Mind of the Supreme being and through that attunement, partakes of divine nourishment. Awareness of, and the identification with the Real, with Reality and Truth lies the secret of the Ages related to illumination, life, and power. Conversely, ignorance of man’s true estate is the cause of spiritual death. It is a state of non-awareness of the verities of the Divine Self and Absolute Reality. Ignorance causes us to misapprehend the external world. We perceive it as solid and stable, whereas it is void and subjected to the Law of Change. In his book, The Inner Reality, Paul Brunton defines ignorance in this way :

“Ignorance means that you confuse the unreal with the Real, and that you take sense-impressions, thoughts, opinions, or visions to be the one permanent reality which is unchanging.” (1952:174)

In contrast to our Real Ego, that which we call our self is an illusion. It is our consciousness deeming itself to be a separate being, a created creature. Our waking consciousness is an integral part of the ocean but it believes itself to be an individual droplet. The Aquarian Gospel considers this concept of the self to be an illusion that should pass away if one aspires to illumination, enlightenment, or salvation–it is insufficient to simply call “Lord, Lord . . . ” (Matt. 7:22-23). The Aquarian Gospel, a manuscript derived from Akashic sources also claims that the lower nature of man, the carnal self is the devil within. It says that,

“The only devil from which men must be redeemed is self, the lower self. If man would find his devil he must look within; his name is self.” (8:21)

Understanding and being aware of our Real Self is essential if we are to live and function constructively and creatively in the lower worlds as a divine being. Self-reliance, self-confidence, and self-expression take on a deeper meaning when these attributes are realized to be dependent upon the True Self and not to the false ego. Self-confidence is in reality God-confidence. Reliance on the false ego for motivation and inspiration creates unpleasant circumstances as well as the grotesque, obnoxious and repulsive sights and sounds that we see about us. Let us take “self-expression,” for instance, as applied in the philosophy and cultivation of art. Every artist is more or less aware of this term. But the “self” they believe in and refer to is simply the content of their subconsciousness, which more often than not, is filled with psychedelic images, gruesome forms, phobias, neurosis, and unresolved energies. Most critics of the art world hold such “self-expressions,” so-called artistic works in high regard. The standard of divine beauty it would seem–the expression of the true uniqueness of the Monad, as a facet of the Supreme Being, as was known in ancient Greece–has practically been forgotten by modern man who is materialistically-oriented. We can see from this that the aesthetical sense of a large portion of humanity has been degraded by ignorance of the true Self coupled with an impure subconscious and conscious mind.

Putting off the old man, the false ego, and putting on the new, the Higher Self, becomes a necessity if a utopian-consciousness is to be made manifest in man’s mind and to appear as Heaven on earth. This is the Christian’s long awaited Kingdom of God in which the vigil and the waiting are observed but not the laying of the foundation. It is the fact of man’s dual nature that caused the Nazarene Master in the Aquarian Gospel to quip that,

“Man is the Truth and falsehood strangely mixed.” (22:12)

It is incumbent upon the metaphysician to point out to the seekers the manner in which this may be achieved, in which the synthetic image of man may be shed, for most if not all of our social ills are derived from ignorance–from man’s false identification with the unreal. Sacrifices of animals in ancient cultures and religions are outward, symbolical practices of the sacrificing of one’s carnal self upon the altar of truth. Consorting with the false, and mortal principles makes it difficult for it to be sacrificed and to identify with the true. In the Corona Class Lessons, “Kuthumi” comments on this:

“The frailty of human reason is ever in its identification with the finite self. A sense of being entangled in the process of identification with the objects and experiences hinders the revelation of man’s true spiritual nature.” (1986:259)

Our present world-dilemma is actually a manifestation of the identity-crisis in man. The only antidote to this problem is in the principle of being centered, and living in God-Consciousness rather in the lower consciousness of the mind. About two thousand years ago we were exhorted by the Christ to seek that we shall find. After looking here and there, many still do not know what they are seeking or why. That which is sought for lies within and not without, and it is Truth that we seek that discloses to us our Reality, our True self. The quest for the Holy Grail in the Authurian legends is simply the search for one’s immortal principle, for the Reality beyond the Veil of Isis. This truth emancipates us from mortal limitations, mortal conditions, mortal thoughts–mortality, in short. In teaching, healing and counseling the metaphysician has to stress the importance of this vital law. Most, if not all metaphysical techniques and principles depend on the right understanding of man’s Divine, immortal nature.

FINDINGS

In this section we will discuss some of the various principles applicable to the metaphysical ministry as related to the themes mentioned in the previous chapter. As man never ceases to be a student of Nature, so the metaphysician never desist from learning the higher unseen causes that affects one’s world, and the laws and principles whereby one may be a master of his world, of one’s destiny. It would, therefore, be impossible to deal exhaustively with all of the principles and the finer points of Cosmic Laws that the metaphysician should be aware of, as there are many of such that are as yet to be discovered. We will instead discuss a few that we feel to be of vital importance to one’s ministry.

The Immaculate Concept

Many people are besieged by depressive thoughts–not all of which are of their own making. For negative thoughts, the tempting demons that they are, may have an external source that attaches themselves to vulnerable persons. Occultism actually call these “larva.” Thoughts are things. They are energy-patterns that possesses independent life of their own, and as such they may live outside of the force-field of their creator. According to psychics, these thoughts, or thought-forms, may appear in varied forms, in accord with the nature of those thoughts. Negative thoughts such as greed, for instance, may appear like a creature resembling an octopus with its many tentacles. Thoughtforms may attach themselves to people other than the creator of those thoughts, and they may have detrimental effects upon the psyche, and the somatic system–that is, if the thoughtforms are debased, negative, depressive, and destructive in nature. It is by being aware of this principle that we may exercise a certain power of good by using it constructively for the benefit of our fellow beings. Indonesian shamanism and Javanese Kejawen recognize these harmful larva that attaches themselves to one’s aura, and engage in empowered shower-rituals called “ruwatan” to cleanse one’s force-field from the presence of these quasi-beings and their destructive work.

It is apparent from the above that there are two points to be considered:

1) The protection of man against negative forces and thoughtforms.

2) The conveying of the Truth, the immaculate concept regarding man–the highest, divine thoughts and principles on Reality and the True Self to one’s fellow men.

Regarding the first point, it would be important to recall the law that “like attracts like.” The metaphysician should personally practice and educate his clients of the necessity of being pure in body, mind, and soul; and of thinking, feeling, and living constructively, creatively, positively, and divinely. This may effectively be carried-out by the correct knowing, identification and awareness of what constitutes the True Self. Purity and the positive state of mind acts as an etheric barrier to unknown sources of negative energies and forces in the forms of thoughts and feelings that seek to strike the unwary. Indonesian shamanism teaches of two forms of possessions, one by a living entity and this is called “kesurupan.” The other by negative energies and this is referred to as “kesambet.” The importance of protection against being kesambet is the reason why in the Eightfold-path of Buddhism we are taught to think and act rightly, in conformity to the divine purity of our innate nature. Another method of protection of great usefulness is to mentally create a white light surrounding the physical form. This acts effectively as a shield against the onslaught of negative thoughtforms, and mental and psychic attack.

The above principles implies that each and every one of us may be responsible for the many forms of crime in our society even though physically we may not have lifted a hand to cause any violence. Our unbridled fantasies and repressive emotions of a base nature are contributing causes of social felony and violence. For example, we may fantasize exterminating someone whom we dislike, and although not doing it in actuality, the thought lives on and tempts a poor weak soul who does listen to the “demonic voices” and thus initiates action. It is even probable that we are chosen to be the victims. Thus, externally, we may fall prey to our own thoughts and feelings; this is our inner reality taking shape and reflecting upon the world that we experience. We become a victim of circumstances by having created and putting the causes into motion in the realm of the mind. The Piscean avatar warned us of this principle by saying that to lust after a married woman is the same as committing adultery.

This brings us to the second point which is the converse side of the above. Holding the concept, the idea of our immaculate divine nature in our minds, by knowing and attuning with the Divine Mind, we tend to telepathically stimulate the minds of others as well, awakening them from their spiritual slumber. This should be reinforced by perceiving others not as they appear to be but what they are in Reality–the Divine Self. Our divine influence upon others is thus enhanced. No judgment and condemnation could occur in such a state and conflict is annihilated. With such a state of mind we radiate energy of a certain frequency that stimulates all with whom we come into contact. In India, for instance, the people intuitively know this and when the chance occurs, they would gather around holy sages for a “darshan.” The negative side of this is that they end up worshipping images and divine messengers and not applying in their lives the Word of God pouring forth from their mouths–Jesus Christ was such an example. Nowadays more emphasis is placed on the importance of his person rather than on his teachings, which if they had been applied, would have long ago manifested Heaven on earth and triggered the “second-coming.” The Nazarene Master had such a spiritual quality in his aura and mien, and he lived in such a manner that even the possessive entities recognized him as a “Son of God.” Apparently, the magnetic waves radiating from his person were a little too intense for their liking.

From the above we can see how necessary it is to refrain from judging and gossiping about others, from perceiving their so-called weaknesses which are merely of the lower components of their being and thinking that they are real, whereas instead we should focus more on what is. Seeing perfection is a means of materializing it–it is having that intense faith built upon the foundation of Truth that has the power to move mountains to the sea; it is seeing the Divine Self made manifest in the physical world; to see the macrocosm, God’s immaculate image, in the microcosm. This living idea influences spiritually, and telepathically, the lethargic minds who are unable to hold the vision for themselves. The professional metaphysician should establish his relationships with clients and students based upon such an insight, for it connects and unites his Higher Self with theirs. Divine Healing in a holistic manner then becomes an easy matter. To hold an immaculate concept of ourselves and others–on behalf of ourselves and others–is the task and onus of a metaphysical practitioner.

Metaphysical Healing

Too many therapeutical systems deal exclusively with the symptoms or effects of an inharmonious condition occurring within a person. Seldom do they consider the immaterial causes that bring dis-ease into manifestation. It is estimated that around 80% of our varied illnesses have their cause in the psyche–the emotional and mental being of man. This would indicate that medicine working exclusively upon mere symptoms and not treating the core of the problem is 80% ineffective in resulting in a permanent cure. This is not to infer that medicine proper is without worth as a therapeutical system, it is just that it has to include in its methods the proper evaluation and diagnosis of the psycho-states that results in ill-health–and indeed, advances are being made in the field of psychosomatic medicine. It is in this field that one begins to thread in the area of metaphysical healing, for this particular form of therapy is concerned with one’s spiritual balance, with the state and condition within one’s psyche. Spiritual health–the state of being in harmony with the universe, with the Tao–is the basis of physical health. In the years to come medical science will probe deeply into the subtle bodies, studying occult anatomy and physiology. This study, however, should be undertaken now by the metaphysician if he is to be an effective instrument of healing. The healing of others, and self-healing is a challenge to every individual, and it is the work of the metaphysician to inculcate the principles and techniques of health and healing to the populace.

Faith plays a prominent role in any system of healing. It would be accurate to say that without faith and the will to live, chances for healing is reduced by a large margin. In most “miraculous” healings, it is this spiritual quality of receptiveness which faith instills that allows the divine energies from the Universal Source to descend into the psyche to purify, and to energize the psychosomatic system. This is a principle that should be recognized by the metaphysician as he is too likely to believe that he is the sole instrument in any healing treatment. Patients are likewise in error should they consider that they were healed by a certain healer after having visited a whole line of doctors and healers. The healing process probably started a long time before it culminated in a healing-treatment given by a certain healer. The healer likewise develops arrogance and pride as a result of believing that s/he is the sole cause of the healing.

In the metaphysical healing process, the arousal of faith in the mind of the patient should be the first step. This principle was known by the ancient practitioners of theurgy and thaumaturgy. The Piscean Avatar, for instance, made it a prerequisite condition for those seeking his divine aid in returning a state of harmony back into their physical bodies. The role faith play in healing is one of the reasons why catalysts in the form of amulets and talismans that influence and transform the conscious and subconscious minds are sometimes effective in healing–as every Polynesian Kahuna and shaman knows.

Not every individual is easily healed. There may be various reasons why a healing may not take place. People get ill for various reasons and although in their conscious minds they may seek alleviation from their illnesses, but deep down inside their subconscious mind they may not at all be anxious to get well. This may seem to be paradoxical, nevertheless, this is a true state of things, and one that faces the challenge of the metaphysician to get to the root of the problem. Some of the possible reasons why people unconsciously militate against the amelioration of their health is that they desire the attention of others. Feelings of being unloved causes an emptiness in the heart and disrupts the natural frequency of the energy-centers in the etheric body. Being ill gives them a morbid sense of fulfillment in the attention that they crave that is being shown upon them. Ted Andrews in his book, The Healer’s Manual, gives other pertinent reasons which we will not belabor here.

Copyright © 2006 Luxamore

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