Sunday, February 27, 2011
Buddhist Eight Stages of Death
From:Preparing for Death and Helping the Dying by Sangye Khadro
The six consciousnesses (seeing, hearing, smell, taste, touch and mental consciousness) dissolve over the first four stages of the death process, and the eighty instinctive conceptions dissolve in the fifth stage, following which one experiences a white vision. In the sixth stage, the white vision dissolves and a red vision appears. In the seventh stage, the red vision dissolves and a vision of darkness appears. The white, red and dark visions constitute the subtle level of consciousness. Finally, in the eighth stage, the dark vision dissolves and the very subtle mind of clear light becomes manifest. This is the most subtle and pure level of our mind, or consciousness. Experienced meditators are able to use this clear light mind
Summary from Various sources:
1st - 4th stages - Physical Death
Earth, Water,Fire, Wind (Mirage, Smoke, Sparks, Dying Flame)
4th Stage -Physical Death - the ten winds move to heart (dharmaweb.org)
Stage of Subtle Energy
5th white light - eighty conceptions winds in right and left - then enter central channel at top of head (dharmaweb.org) (conceptuality disappears)
6th - red light - winds in right and left channels below heart enter central channel atbase of spine (dharmaweb.org) (heightened subtle mind)
7th - darkness - upper and lower winds at gather at heart (still red light); then with thick darkness; winds enter drop at heart (darkness) (dharmaweb.org) (unconcious)
8th - clear - mind of black near- all winds dissolve into very clear vacuity free attainment the very subtle life bearing wind in the indestructible drop at the heart (the mind of the clear light of death)(dharmaweb.org) (clear emptiness)
When the clear light vision ceases, the consciousness leaves the body and passes through the other seven stages of dissolution (black near-attainment, red increase etc.) in reverse order. As soon as this reverse process begins the person is reborn into an intermediate state between lives, with a subtle body that can go instantly wherever it likes, move through solid objects etc., in its journey to the next place of rebirth. (dharmaweb.org)
The intermediate state can last from a moment to seven days, depending on whether or not a suitable birthplace is found. If one is not found the being undergoes a "small death", experiencing the eight signs of death as previously described (but very briefly). He/she then again experiences the eight signs of the reverse process and is reborn in a second intermediate state. This can happen for a total of seven births in the intermediate state (making a total of forty-nine days) during which a place of rebirth must be found (dharmaweb.org)
and excellent table from www.amitabhahospice.org
The six consciousnesses (seeing, hearing, smell, taste, touch and mental consciousness) dissolve over the first four stages of the death process, and the eighty instinctive conceptions dissolve in the fifth stage, following which one experiences a white vision. In the sixth stage, the white vision dissolves and a red vision appears. In the seventh stage, the red vision dissolves and a vision of darkness appears. The white, red and dark visions constitute the subtle level of consciousness. Finally, in the eighth stage, the dark vision dissolves and the very subtle mind of clear light becomes manifest. This is the most subtle and pure level of our mind, or consciousness. Experienced meditators are able to use this clear light mind
Summary from Various sources:
1st - 4th stages - Physical Death
Earth, Water,Fire, Wind (Mirage, Smoke, Sparks, Dying Flame)
4th Stage -Physical Death - the ten winds move to heart (dharmaweb.org)
Stage of Subtle Energy
5th white light - eighty conceptions winds in right and left - then enter central channel at top of head (dharmaweb.org) (conceptuality disappears)
6th - red light - winds in right and left channels below heart enter central channel atbase of spine (dharmaweb.org) (heightened subtle mind)
7th - darkness - upper and lower winds at gather at heart (still red light); then with thick darkness; winds enter drop at heart (darkness) (dharmaweb.org) (unconcious)
8th - clear - mind of black near- all winds dissolve into very clear vacuity free attainment the very subtle life bearing wind in the indestructible drop at the heart (the mind of the clear light of death)(dharmaweb.org) (clear emptiness)
When the clear light vision ceases, the consciousness leaves the body and passes through the other seven stages of dissolution (black near-attainment, red increase etc.) in reverse order. As soon as this reverse process begins the person is reborn into an intermediate state between lives, with a subtle body that can go instantly wherever it likes, move through solid objects etc., in its journey to the next place of rebirth. (dharmaweb.org)
The intermediate state can last from a moment to seven days, depending on whether or not a suitable birthplace is found. If one is not found the being undergoes a "small death", experiencing the eight signs of death as previously described (but very briefly). He/she then again experiences the eight signs of the reverse process and is reborn in a second intermediate state. This can happen for a total of seven births in the intermediate state (making a total of forty-nine days) during which a place of rebirth must be found (dharmaweb.org)
and excellent table from www.amitabhahospice.org
Friday, February 25, 2011
Hinduism and "Moksha"
from:victorzammit.com
The Upanishads, the ancient set of Hindu religious texts, postulated an eternal, changeless core of the self called as the "Atman." This soul or "deep self" was viewed as being identical with the unchanging godhead, referred to as Brahma (the unitary ground of being that transcends particular gods and goddesses). Untouched by the variations of time and circumstance, the Atman was nevertheless entrapped in the world of "samsara" (the cycle of death and rebirth)....
What keeps us trapped in the samsaric cycle is the law of karma. In its simplest form, this law operates impersonally like a natural law, ensuring that every good or bad deed eventually returns to the individual in the form of reward or punishment commensurate with the original deed. It is the necessity of "reaping one's karma" that compels human beings to take rebirth (to reincarnate) in successive lifetimes. In other words, if one dies before reaping the effects of one's actions (as most people do)...
"Moksha" is the traditional Sanskrit term for release or liberation from the endless chain of deaths and rebirths. ...liberation can be attained in a variety of ways, from the proper performance of certain rituals to highly disciplined forms of yoga. In the Upanishads, it is proper knowledge, in the sense of insight into the nature of reality, that enables the aspiring seeker to achieve liberation from the wheel of rebirth.
What happens to the individual after reaching moksha? In Upanishadic Hinduism, the individual Atman is believed to merge into the cosmic Brahma. A traditional image is that of a drop of water that, when dropped into the ocean, loses its individuality and becomes one with the sea...Rather than losing one's individuality, the Upanishadic understanding is that the Atman is never separate from Brahma; hence, individuality is illusory, and moksha is simply waking up from the dream of separateness.
The Upanishads, the ancient set of Hindu religious texts, postulated an eternal, changeless core of the self called as the "Atman." This soul or "deep self" was viewed as being identical with the unchanging godhead, referred to as Brahma (the unitary ground of being that transcends particular gods and goddesses). Untouched by the variations of time and circumstance, the Atman was nevertheless entrapped in the world of "samsara" (the cycle of death and rebirth)....
What keeps us trapped in the samsaric cycle is the law of karma. In its simplest form, this law operates impersonally like a natural law, ensuring that every good or bad deed eventually returns to the individual in the form of reward or punishment commensurate with the original deed. It is the necessity of "reaping one's karma" that compels human beings to take rebirth (to reincarnate) in successive lifetimes. In other words, if one dies before reaping the effects of one's actions (as most people do)...
"Moksha" is the traditional Sanskrit term for release or liberation from the endless chain of deaths and rebirths. ...liberation can be attained in a variety of ways, from the proper performance of certain rituals to highly disciplined forms of yoga. In the Upanishads, it is proper knowledge, in the sense of insight into the nature of reality, that enables the aspiring seeker to achieve liberation from the wheel of rebirth.
What happens to the individual after reaching moksha? In Upanishadic Hinduism, the individual Atman is believed to merge into the cosmic Brahma. A traditional image is that of a drop of water that, when dropped into the ocean, loses its individuality and becomes one with the sea...Rather than losing one's individuality, the Upanishadic understanding is that the Atman is never separate from Brahma; hence, individuality is illusory, and moksha is simply waking up from the dream of separateness.
Buddhist doctrine of "anatta"
from:victorzammit.com
Where Buddha departed most radically from Hinduism was in his doctrine of "anatta", the notion that individuals do not possess eternal souls. Instead of eternal souls, individuals consist of a "bundle" of habits, memories, sensations, desires, and so forth, which together delude one into thinking that he or she consists of a stable, lasting self. Despite its transitory nature, this false self hangs together as a unit, and even reincarnates in body after body. In Buddhism, as well as in Hinduism, life in a corporeal body is viewed negatively, as the source of all suffering. Hence, the goal is to obtain release. In Buddhism, this means abandoning the false sense of self so that the bundle of memories and impulses disintegrates, leaving nothing to reincarnate and hence nothing to experience pain.
Where Buddha departed most radically from Hinduism was in his doctrine of "anatta", the notion that individuals do not possess eternal souls. Instead of eternal souls, individuals consist of a "bundle" of habits, memories, sensations, desires, and so forth, which together delude one into thinking that he or she consists of a stable, lasting self. Despite its transitory nature, this false self hangs together as a unit, and even reincarnates in body after body. In Buddhism, as well as in Hinduism, life in a corporeal body is viewed negatively, as the source of all suffering. Hence, the goal is to obtain release. In Buddhism, this means abandoning the false sense of self so that the bundle of memories and impulses disintegrates, leaving nothing to reincarnate and hence nothing to experience pain.
Sri Aurobindo, Teilhard de Chardin , Rudolph Steiner
from:kheper.net
But Sri Aurobindo and Mirra suggested another, far more magnificent, but also far more difficult, alternative. Rather than go from Here (this world) to There (Nirvana, the Absolute), why not bring There down Here? In other words, why not draw the Divine or Absolute Consciousness - what Sri Aurobindo calls the "Supermind" or "Supramental" because it is totally beyond mind and mental activity - down into this world, into this gross physical world of matter, into one's physical body (the individual centre of inconscience), and by doing so transform, perfect, and Divinise it.
The result would be the "glorified body", the Supramental Body, the Divinised Body, the Perfected Body free of illness and imperfection. With this there would be the elimination of ignorance and negativity. Suffering would be replaced by Divine Harmony.
...While Rudolph Steiner defines the Christ in us as our Higher Self, who draws flashes of spiritual light down to the Earth body...
The Jesuit philosopher Teilhard de Chardin, perhaps the most popular thinker in the New Paradigm movement, spoke of evolution towards "the Omega Point"; the state of planetary Christ-consciousness, when all human minds are united with each other and with the Christ, while still at the same time retaining their diversity. While in "New Age" thought itself there is a tremendous amount of enthusiastic mythology about planetary transformation, transmutation of the body and the DNA gene structure, "a raising of the vibratory level", and so on, including frequent quoting of the Revelation of John's reference to "a new heaven and a new earth".
But Sri Aurobindo and Mirra suggested another, far more magnificent, but also far more difficult, alternative. Rather than go from Here (this world) to There (Nirvana, the Absolute), why not bring There down Here? In other words, why not draw the Divine or Absolute Consciousness - what Sri Aurobindo calls the "Supermind" or "Supramental" because it is totally beyond mind and mental activity - down into this world, into this gross physical world of matter, into one's physical body (the individual centre of inconscience), and by doing so transform, perfect, and Divinise it.
The result would be the "glorified body", the Supramental Body, the Divinised Body, the Perfected Body free of illness and imperfection. With this there would be the elimination of ignorance and negativity. Suffering would be replaced by Divine Harmony.
...While Rudolph Steiner defines the Christ in us as our Higher Self, who draws flashes of spiritual light down to the Earth body...
The Jesuit philosopher Teilhard de Chardin, perhaps the most popular thinker in the New Paradigm movement, spoke of evolution towards "the Omega Point"; the state of planetary Christ-consciousness, when all human minds are united with each other and with the Christ, while still at the same time retaining their diversity. While in "New Age" thought itself there is a tremendous amount of enthusiastic mythology about planetary transformation, transmutation of the body and the DNA gene structure, "a raising of the vibratory level", and so on, including frequent quoting of the Revelation of John's reference to "a new heaven and a new earth".
Edgar Cayce - Nine Planets represent Nine afterlife Realms
From: heartnsoul.com
"Cayce stated that each solar system in the universe is like a "university" with many associated afterlife realms available through which we can learn and travel.
Our solar system has nine planets which are nine physical representations of nine afterlife realms. The Earth physically represents the third afterlife realm which is three-dimensional reality. In fact,
...
When a soul reincarnates to Earth from another afterlife realm, the soul will manifest the influence of the afterlife realm that the soul came from.
The spiritual centers within our bodies are known by science to be the endocrine glands (also known in the East as "chakras") which are the emotional and motivational centers of the body. Our spiritual centers serve as points of contact between the spirit and the body and are the transformers of the divine spirit into physical consciousness and manifestation.
The highest spirit realm we can inhabit after death is determined by the highest spiritual center activated within our body by the spiritual force within.
The following is a list of the human body's spiritual centers, the astronomical influence on them, and their corresponding afterlife realms.
.
..1st afterlife realm - Saturn - Sexual Gland. This is the realm that Cayce identified as a purgatory where all negative influences are purged.
...6th afterlife realm - Neptune - Lyden gland...is the "door" through which the soul may go on to higher afterlife realms . represented physically by the planet Neptune, the astrological plane of mysticism....souls have the ability to have direct experience with the Creator and perceive the Creator.
... 5th afterlife - Mars - Adrenal Glands. This afterlife realm is where we learn how to control the warrior-like power, aggressions and urges that each soul has the ability to project.
...4th afterlife realm - Venus - Thymus Gland. Venus, the astrological plane of love.
...8th afterlife realm - Uranus - Thyroid Gland (Will Power). Uranus, the astrological plane of the psyche. It is within this afterlife realm where the soul develops psychic ability.
... 2nd afterlife realm - Mercury - Pineal Gland. Mercury the astrological plane of the mind.When this center has been truly awakened, one may experience spiritual holy communion. It is at this center that the mind of the soul meets the Holy Spirit
... 7th afterlife realm -Jupiter - Pituitary Gland - Jupiter, the astrological plane of strength. At the highest level is the pituitary gland, acting as the "third eye" through the energy of the pituitary gland that one may enter the very presence of God through meditation and prayer.This afterlife realm was described by Cayce as the plane of "high mindedness and large groups."
Cayce identified the planet Pluto to be a physical representation of the afterlife where the final development of full consciousness takes place. .
"
"Cayce stated that each solar system in the universe is like a "university" with many associated afterlife realms available through which we can learn and travel.
Our solar system has nine planets which are nine physical representations of nine afterlife realms. The Earth physically represents the third afterlife realm which is three-dimensional reality. In fact,
...
When a soul reincarnates to Earth from another afterlife realm, the soul will manifest the influence of the afterlife realm that the soul came from.
The spiritual centers within our bodies are known by science to be the endocrine glands (also known in the East as "chakras") which are the emotional and motivational centers of the body. Our spiritual centers serve as points of contact between the spirit and the body and are the transformers of the divine spirit into physical consciousness and manifestation.
The highest spirit realm we can inhabit after death is determined by the highest spiritual center activated within our body by the spiritual force within.
The following is a list of the human body's spiritual centers, the astronomical influence on them, and their corresponding afterlife realms.
| Gland | Location | Influence | Planet | Realm |
| Pituitary | eyes | strength | Jupiter | 7th |
| Pineal | brain | mind | Mercury | 2nd |
| Thyroid | throat | psyche | Uranus | 8th |
| Thymus | heart | love | Venus | 4th |
| Adrenal | kidneys | anger | Mars | 5th |
| Lyden | stomach | mysticism | Neptune | 6th |
| Sex glands | groin | purification | Saturn | 1st |
| ------ | body | testing | Earth | 3rd |
.
...6th afterlife realm - Neptune - Lyden gland...is the "door" through which the soul may go on to higher afterlife realms . represented physically by the planet Neptune, the astrological plane of mysticism....souls have the ability to have direct experience with the Creator and perceive the Creator.
... 5th afterlife - Mars - Adrenal Glands. This afterlife realm is where we learn how to control the warrior-like power, aggressions and urges that each soul has the ability to project.
...4th afterlife realm - Venus - Thymus Gland. Venus, the astrological plane of love.
...8th afterlife realm - Uranus - Thyroid Gland (Will Power). Uranus, the astrological plane of the psyche. It is within this afterlife realm where the soul develops psychic ability.
... 2nd afterlife realm - Mercury - Pineal Gland. Mercury the astrological plane of the mind.When this center has been truly awakened, one may experience spiritual holy communion. It is at this center that the mind of the soul meets the Holy Spirit
... 7th afterlife realm -Jupiter - Pituitary Gland - Jupiter, the astrological plane of strength. At the highest level is the pituitary gland, acting as the "third eye" through the energy of the pituitary gland that one may enter the very presence of God through meditation and prayer.This afterlife realm was described by Cayce as the plane of "high mindedness and large groups."
Cayce identified the planet Pluto to be a physical representation of the afterlife where the final development of full consciousness takes place. .
"
Thursday, February 24, 2011
Sacred Death Ritual of Opening of the Mouth
...The Opening of the Mouth called for using a sacred knife, of adze, known as Ntrwj-blades to pry open the mouth of a dead pharaoh. This ritual was to enable the dead king's spirit to ascend to heaven.
The blades were formed from meteoritic iron, known to the Egyptians as bja. To complement the knives' celestial origins, their handles were shaped like the constellation Ursa major, otherwise known as the Big Dipper or the Plough
From: Decoding the Lost Symbol: The Unauthorized expert Guide to the Facts Behind...by Simon Cox
The blades were formed from meteoritic iron, known to the Egyptians as bja. To complement the knives' celestial origins, their handles were shaped like the constellation Ursa major, otherwise known as the Big Dipper or the Plough
From: Decoding the Lost Symbol: The Unauthorized expert Guide to the Facts Behind...by Simon Cox
Worlds Beyond - LIfe After Death
From: worldtocome.org
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. Even though 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
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. Even though 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
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