PHOTOS [Home][Orientation][Downloads][Free Talismans][Links][Collector's Items][Audio & Video] [Latest Additions][Rituals][How to Order][Ebooks][Magickal Pearls][Genie][Magickal Gallery] [Kerises][Empowerments][FAQ][Magickal Woods][Other Products][Articles] [Magickal Irons][About Us][Silver][Testimonials][Traditional Remedies][Tricks & Illusions] [Cultural Items][Course Papers][Webrings][Handicrafts][Awards] [Antiques][Events & Activities]

THE METAPHYSICAL VIEW OF DEATH AND LIFE AFTER DEATH

CONTENTS

Introduction

Review of Literature The Survival of Personal Consciousness The Process of Transition The Nature of Life After So-Called Death The Four Perspectives

Findings

Religious Beliefs The Occult Tradition The Tibetan Tradition Parapsychological Findings

Discussions

Summary and Conclusion Bibliography

INTRODUCTION

Humanity throughout the ages have seen death as something loathsome and gruesome; something dreadful, something preferable to avoid at all cost--that is, if a choice were given--but without any other option, are forced to succumb for lack of any power over its occurrence. Anticipating the termination of life at an unexpected moment and the possible prospect of annihilation of self-identity, humanity views death as a state or condition to be feared. This fear is sustained when all around, most of the dying are seen to seemingly suffer in anguish and in agony in the death process. The fear of death is actually man's fear of the unknown, and it indicates man's bondage to his ignorance which ultimately grows into superstitious expressions. Because of the underlying fear, man attempts laboriously to postpone death through medicine and other means; medical science has, however, not yet found a way to prolong life indefinitely--or to ease one's fears, to offer solace, or to answer profound questions regarding this ancient mystery. Knowing the true nature of death releases man from his bondage to his fears and to the clinging of his varied superstitions pertaining to it. Such knowledge based upon personal experience may be acquired--beliefs to the contrary places an illusory boundary upon the unfolding soul. Alice Bailey, writing for the Tibetan in "A Treatise on White Magic," refers to man's fears regarding death :

"The mind of man is so little developed that fear of the unknown, terrors of the unfamiliar, and attachment to form have brought a situation where one of the most beneficent occurrences in the life cycle of an incarnating Son of God is looked upon as something to be avoided and postponed for as long a time as possible." (1972:494)

We can see from her statement that one of the factors that causes man to struggle against death, is the attachment to form. The identification of the Self with the physical form misleads one into thinking that the dissolution of the physical body results in the annihilation of the Self. Sri Sankaracharya, the eminent exponent of Advaita Vedanta, taught that the deluded mind with its beliefs in the reality of form causes bondage to Maya, or Cosmic Illusion. Philosophically speaking, this is the state of duality, and unless man perceives the One Reality underlying the dualistic worlds, and as his true nature, he lives in fear and in a state of slavery. What is Real cannot be destroyed, what is unreal does not exist apart from our false perception and understanding. This is avidya, or ignorance. To apprehend the true state of things is to be truly liberated from death. One's consciousness is expanded and raised to a divine estate when Reality is known and death seen for what it really is. What Bailey does not mention is that the soul-process of "death" may be experienced in the meditative state. Mystics call this "dying while living," and advanced mystics have reached a state where they may predetermine and trigger the time and process of their physical and mystical deaths--these are executed with divine permission. Mystical deaths offers one the opportunity to acquire the beautific vision called Marifatullah by Islamic gnostics. We will not dwell on this mystical aspect in this paper but focus more on the physical side of death and dying.

Before continuing further, let us first provide a definition of the branch of study dealing with death. The study is properly termed, "Thanatology" (from Greek thanatos, "death").  The Encyclopedia Britannica explains it thus :

". . . the description or study of death and dying and the psychological mechanisms of dealing with them. Thanatology is concerned with the notion of death as popularly perceived and especially with the reactions of the dying, from whom it is felt much can be learned about dealing with death's approach . . . Generally, psychologists have agreed that there are two overall concepts concerning death that help in understanding the simultaneous processes of living and dying. The "my death versus your death" concept emphasizes the irrational belief that while "your death" is a certainty, an exemption may be made in "my case." The second concept, "partial deaths versus total extinction" stresses the belief that by experiencing the bereavement following the deaths of friends and relatives, a person is brought as close as possible to realizing "partial death." These experiences colour the individual's attitude toward greater personal losses, culminating with the ultimate loss, life itself.

"Thanatology also examines attitudes toward death, the meaning and behaviours of bereavement and grief, and the moral and ethical questions of euthanasia, organ transplants, and life support."

Thanatology deals with death from various perspectives, from the cultural and anthropological standpoint, the clinical, biological, religious, metaphysical, etc. Death itself is defined in dictionaries as "an extinction of life," the "ceasing to be."

Ordinarily, the average person would avoid talking or thinking about death. When chosen as a topic for discussion, for instance, the subject is frequently and promptly relegated to the background of life's many "evil" necessities and often spoken in hushed tones. Death has always been a taboo subject in unenlightened social circles. Man's present negative attitude and understanding of the nature of death may cause self-inflicted suffering, torment, and pain. Man's lack of understanding of the truth of death is mainly the result of a deficiency in the knowledge of spiritual verities, and in an absence of spiritual awareness. Religious doctrines and materialistically-oriented educational systems have inadvertently encouraged man's negative attitude towards death. They paint horrible conditions of the after-death state, ranging from eternal punishment and torture in fashions exceeding the cruelties and atrocities of the Inquisition, to the materialistic view of nihilism and annihilation. Religion and the academic institutions offer no real comfort or solace to those whose loved ones have faced the great change. The only recourse for individuals seeking a greater understanding of death is by acquiring metaphysical knowledge concerning its nature and by developing a greater awareness of multi-dimensional life; for life simply is, it cannot cease to be. Life is Real and eternal for it is not compounded. Forms are compounded, therefore, they are evanescent. Clinging and being attached to what is temporal, and from the point of view of the Absolute as "illusory," makes one often feel threatened to life's varied circumstances.

In order to be relieved from suffering in the form of bereavement and anguish, humanity as a whole would have to be re-educated as to the true nature of death, its value, its process, and regarding the state of life after the great transition. One's frame of reference for personal existence has to be expanded to include multi-dimensional worlds, to one's immortal aspect, and not circumscribed to physical matter. Concomitant to this cleansing process of the mind of its false beliefs and notions concerning death--both the result of social conditioning and brainwashing--there should also be a search, an investigation into the true purpose of life. For to pass through transition not knowing the purpose of one's personal existence is to have lived in vain. It is said that to die well we must first learn to live well, and this is true, for our negative karma and our wrong attitudes and apprehension of death causally leads us to pain and suffering in the bardo, the death process--of which we will deal in later chapters. For this reason it is incumbent upon us all to embark upon the study of thanatology--the science of death, as understood by metaphysics, to live a worthwhile life, to relieve the sense of suffering, and to efface our misgivings regarding death and the after-death state. Death is simply a transformation, a process analogous to a caterpillar-turned-butterfly through metamorphosis.

Our "fate" and experiences in the afterlife and in the death process are both determined largely by our karma, beliefs, knowledge (or lack of it), purity, righteousness, and understanding of the mission and purpose of our sojourn in the physical plane. Life in this physical dimension should be seen as an opportunity to mature and to liberate oneself from all mortal restrictions even though functioning through an organic vessel. Some people experiencing the vicissitudes and hardships of life often complain that it was not their wish to be born, implying that it was not their wish to live or to be here in this physical world, and yet, in this they contradict themselves by expressing a fear of death, saying that they do not wish to die--implying that they wish to live. Such inconsistencies reflect the state of non-awareness of spiritual realities and verities. Death should be perceived as an initiation into the higher mysteries of Nature. It is thus one of the most important events in one's spiritual journey. Mastery of one's life, of one's lower self, and service to the Higher Intelligences, is the wise preparation for this great initiatory experience.

In ancient cultures, the existence of the afterlife was taken for granted. In former eras there have been concepts or beliefs in the afterlife such as the "Happy Hunting Grounds" "Olympus" and the "Elysian Fields." The spiritual instincts of early and modern man have always rebelled against the idea of death, and rightly so, for death in reality is non-existent, but the average person is normally unaware and ignorant of this truth, or he chooses to ignore it for some unknown reason. Death should not be looked upon as an ultimate chapter or conclusion of one's life, for death is simply a change, a passing, a transition to a different plane of consciousness, a different dimensional activity. Orthodox, or conservative scientists in conformity with Einstein's equation, "E=mc2," tell us that nothing in the universe can be destroyed, that there can only be a transformation, a change or conversion of the patterns of energy-fields; this is the economy of life which is acknowledged as a law of the Cosmos; and yet, although furnished with this scientific theorem and understanding, these same scientists are skeptical concerning the survival of the personal consciousness or "awareness-principle," as Tibetan Buddhists designate it. Mainstream science, although faced with many positive data concerning the survival of the consciousness acquired by researchers in the paranormal and related fields, still express incredulity as to its reality. Why is it that the life-force, soul, and consciousness are not seen by these scientists as energy-fields, just as all objects down to their minuscule component, the electrons, protons and neutrons are known to be such? More succinctly, why do scientists not recognize the soul? Is it, perhaps, because of the unconscious opposition and antagonism towards Religion that has long persecuted Science in the centuries past? From the occult point of view, group minds form living entities or currents of energy with certain qualities in accord with the thoughts and feelings generated by the originators or individuals of the same group-mind. This is called an egregore. Such egregores may have an indefinite life span, living for centuries, and influencing all that comes within its mental and emotional force fields. It is through these egregores that an individual, a scientist, for instance, living in the distant past may influence a scientist living in the present. Prejudicial feelings toward Religion and its tenets, such as its declaration of the living soul that survives the dissolution of the physical body, may therefore, be carried from the past to the present. As can be understood from the above, the antagonism of scientists may not be truly directed to the concept of the afterlife, or soul-survival, but towards religion as a whole, and this discord is an unconscious feeling--the result of centuries of maltreatment in the hands of Religion--executed in the name of the Almighty.

Investigators and exponents of mainstream science, however, have not proved in their laboratories the cessation of life, and the non-survival of consciousness after death. On the contrary, they are very close to discovering and proving its reality and validity. It would seem that the Veil of Isis is thinning; nevertheless, the question of the survival of consciousness, we feel, can only be satisfactorily and adequately answered to us by personal experience--through phenomena such as NDEs (Near Death Experience) and the projection of one's consciousness and subtle bodies. Without personal experience there would be an element of doubt, the truth would elude our comprehension, and the false delude our understanding. Knowledge pertaining to the the truth of death eliminates fear, pain and sorrow. When one understands the nature and mechanism of life and death, one begins to lead a philosophical and mystical life, open to spiritual verities and impressions. One commences to live in harmony with the forces and laws of Nature, in accord with the purposes of the Divine Plan. Scientists would have to become philosophers and mystics in order to break through any bias constraining their minds from the truth of life after death.

It is a fallacy to think that the nature of death and the afterlife state cannot be known while one is embodied and functioning in the three-dimensional sphere. Religious fundamentalism, in general, would have us believe this. Man dies temporarily every night during the sleep-state, and he calls his activities during such a state as "dreams." Man practices death every time he enters the delta-theta state. Poor recollection of one's nocturnal activities results in an inadequate comprehension of the nature and relationship between sleep and death. Spiritual development improves the recollection of astral activities and the awareness of the "no-dream" state. Refinement of the soul disperses the etheric web at the crown chakra and forms a link between the brain and higher mind allowing for free movement of the personal-consciousness to higher dimensions without a break in awareness. Fundamentally, the only difference between death and the sleep-state is that death is the permanent evacuation of the awareness-principle from the physical body, whereas in sleep it is merely a temporary condition. In death the sutratma, or silver cord, snaps, and the personal-consciousness leaves the physical body to disintegrate and return to the ground from whence it came. In the sleep state, this cord which connects the physical body to the subtle bodies is maintained. Essentially, death is an illusion. Death is actually an interval between two states or planes of consciousness. It eventuates in the return of every component of the microcosm to its proper place. This truth is embodied in the poetic verse of Ovid :

"Four things of man there are: spirit, soul, ghost, flesh;
These four, four places keep and do possess,
The earth covers flesh, the ghost hovers o'er the grave,
Orcus has the soul, stars do the spirit crave."

Man has the divine ability to be aware of his being as existing independently of the physical vehicle. This is accomplished in what has come to be called lucid dreaming and astral projection, or "OBE" (out-of-the-body experience) as a modern designation for the phenomenon. Like St. Paul, it is possible for all of us to say that we "knew a man who went to the third heaven," and hear of things not suitable for the non-initiate. Death is a change of focus of our consciousness, from one plane to another. This is also accomplished through the above means. Astral projection is an ability that all metaphysicians should seek to acquire--for it is educational and it opens-up avenues of services that one may render. Most, if not all mystical traditions teach of this occult ability. The practitioner of Taoist Yoga, for instance, learns in the course of his studies how to separate the soul and spirit from the physical body. Advance mystics and occultists are all able to function in full awareness in the physical, astral and mental worlds. Such individuals are not concerned with the arguments of materialists--arguments stating the non-survival of self, for every mystic knows the truth of the matter through personal experience.

Dying, to the initiate, is a science and an art. The technique of death is known to the inter-dimensional consciousness-traveller. The psychonaut is familiar with the many phases of the bardo that leads to one of the "six realms," or to liberation from the cycle of reincarnation. It is the reality of reincarnation that proves to us that we are no stranger to death. We incarnate and pass through the change of death repeatedly until we emancipate ourselves from the wheel of birth and rebirth. We have all met the angel of death countless times and shall meet that specter once again in the future. All religions refer to this life-death cycle, though some metaphorically.

Every metaphysician should be familiar with the subject of death, as understood in the esoteric sense, and as to its occult process. In the course of one's metaphysical ministry, one would often meet individuals suffering from anguish and bereavement. The metaphysician should be able to offer the kind of solace that goes beyond the service of the burial ceremony and the pronouncement of the words, "ashes to ashes, dust to dust . . ." To the dying, and those newly passed-on, the advanced metaphysician should act as a guide to the inner levels of being. He should play the role of Anubis, guiding the departed soul to its proper place. This should be an integral part to any last rites or sacraments given. There is much superstition, fear and ignorance regarding the nature of death among the masses. It, therefore, behooves the metaphysical counselor to play his or her part in enlightening society; and this ministration would benefit humanity as a whole. We feel that this paper should be written to remind metaphysicians of the importance of conveying the truths to the masses regarding the continuity of life, personal identity, and consciousness. One's professional image is enhanced when well-equipped with the requisite knowledge. Even though much has been written on the subject of death, with much invaluable information given, we take this opportunity to add some of our own insights and experiences to enrich the existing literature and the storehouse of humanity's learning.

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.

FINDINGS

In this chapter we will consider the four perspectives in greater detail. We will look into the dying process and the nature of life in the higher planes, as seen through the eyes of Western and Eastern occultism. Analysis of the religious concepts anent death, dying and the after-death state will offer us a clearer picture of what is commonly believed by the average person. We will deal with religious concepts not from the perspective of any particular religion, but from an overall, general view. The findings of modern researchers of the paranormal will greatly enhance our comprehension of nature's laws, while Tibetan teachings concerning death will offer us a better insight into the purposes of life and the liberating nature of the death process. We will discuss these various perspectives with a metaphysical understanding.

The metaphysician is a seeker of empirical and pragmatic truths--truths and laws that are applicable and relevant to one's life. The metaphysician, as a healer of man's souls, is a searcher for not merely theoretical, but practical, factual, and experiential knowledge. Such knowledge, as an accumulation of relevant data, offers the material required to gain wisdom, insight and understanding of God's plan, and the privilege of participating in the creative work of the universe. Knowledge of the death process and the purposes of life offers us a certain power to pre-determine our fate in the higher worlds and in subsequent incarnations with the exercise of our God-given gift of free-choice and the divine-will of our Higher Self.

Religious Beliefs

Followers of religions have viewed death, or the passing over to a new dimension, in contradictory terms. On one hand, there is a lively anticipation and hope for a glorious future-state in a heavenly paradise, and on the other, a pronounced fear of eternal damnation and torture in an everlasting burning hell. The concepts of heaven and hell are common to most religions, and from the occult point of view, there is a basis for these ideas; however, heaven and hell as understood by the masses and unenlightened clergymen are a distortion of the reality underlying those states.

Hell, according to religious ideas, is a place in the afterlife for the punishment of wicked, immoral and sinful men and women. It is described to be a place of eternal torture, a place filled with fire and brimstone, a place of horror and terror, a locality where one suffers pain and misery indefinitely. Judaism refers to this hell as Sheol and Gehenna, while the ancient Greeks called it Hades and Tartarus. In Buddhism, the hell-state is known as Avitchi. Hell has been described in literature as the Inferno, the Abyss, the Pit, the Darkness, Limbo etc. In Paradise Lost, Milton called the capital of Hell, Pandemonium, which figuratively, refers to a state of chaos, lawlessness and anarchy. In the Gospel stories the Piscean Master referred to a pit outside the walls of Jerusalem--a pit utilized as a garbage incinerator. This burning pit was used as an illustration, in a metaphorical and symbolical manner, of the nature of Gehenna. Not understanding the symbolism, followers of Christ have accepted the Master's explanation in a literal sense. It should also be noted that ancient mystics considered this earth plane to be one of the hell regions.

In the scriptures we are told that God is a consuming fire. This fire is synonymous with the fires and flames of hell; to the soul, higher vibrations are always fiery in nature. What do the flames of God consume? They consume temporarily the manifestation of the false ego with its expressions of pride, hatred and cruelty. They cleanse the subtle bodies of psychic dross. In the alchemical tradition, fire has been a symbol of the processes of transmutation and purification. In the same esoteric sense, the fiery stimulus of hell causes a purification and transmutation of the soul which results in soul-awakening. Once the soul realizes its mortal errors and repents, it rises from the fires of hell and enters into the planes of "purgatory" for the next phase of the purification process. From another perspective, the flames of hell may symbolize a soul's lust for the physical world--its ungratified consuming desire, and rage or resentment towards all that opposes its egoistic will. Freedom from such a hell is a simple matter of extinguishing lowly desires and the acquisition of humility. Sufferings one experience in hell, aside from the above conditions could also be the result of remorseful feelings for one's past negative deeds, one's "sins" of omission and commission; or the result of one's anger and displeasure for not possessing the ability to resume the life-style one had previously known. This often cause what is called an "earth-bound spirit."

The concept of purgatory was first formulated by Pope Gregory I, who lived in the sixth century AD. Although turned into a dogma in some Christian sects, this particular doctrine is based on reality, as it is validated by the experiences of psychics and mystics. Purgatory is an intermediate plane between heaven and hell; however, in actuality, all planes are purgatorial in nature. Purgatory, in a specific sense, is a plane of consciousness, a dimension where souls sojourn temporarily to cast off material and carnal habits, attitudes and feelings. It is a realm of purification of one's thoughts, emotions and desires. Purgatory is where one also commences the assimilation of experiences of one's incarnated life. Once this purification has taken place, the soul goes to one of the heavenly regions appropriate for its expression. This occurs automatically without any authoritarian decree or overseeing.

To believe that a loving, kind and merciful God would banish and exile wayward souls to eternal condemnation and punishment is a sacrilegious attitude and feeling, and an injustice towards our Creator. The loving Omniversal Mind of the Cosmos would never have conceived of such an idea. God does not punish. The many hell regions were not created by God but by man's guilty conscience, by man's evil tendencies and propensities, by man's willful disobedience and violation of the Cosmic Law of Harmony. This is not to say that hell and its tortures do not exist. They do exist, but as an illusion of maya. They are tangible but are phantasmagorias. Hell is an inner state of darkness within the consciousness projected and objectified onto astral substances. Hell is a state of mind and consciousness externalized and reflected in one's astral, or even physical environment. Sojourners of hell unconsciously build, share, and experience a collective thoughtform.

Religion in the collective sense, paints hell in frightful forms and images. In actuality though, most of the devils and demons torturing souls in hell are mere phantasms arising from the psyche. The wrathful deities, creatures and demons found in hell, such as Satan, Beelzebub, Ashtaroth, Mara, the Raksasas, the Furies, the Harpies, the Erinyes, Chimaeras, Cerburus and Hydras, are all negative thoughts and feelings within one's soul externalized in an illusory, hallucinatory sense to torment oneself for one's past misqualification of soul-energies. Aside from hell, these gruesome and grotesque images are also seen and experienced at a certain phase of the bardo. These terrifying demons are mere symbols of negative human behaviour. The guilty conscience of men and women evilly-inclined erupts from the unconscious to manifest as horrible illusions. Simply put, a bad conscience and temperament creates the experience of hell. Cornelius Agrippa, the eminent occultist of the 16^th century, referring to the illusory nature of hell as experienced by hell-sojourners says that souls,

". . . are most cruelly tortured in the irascible faculty with the hatred of an imaginary evil, into the perturbations whereof, as also false suspicions, and most horrible phantasms they then fall, and they are represented to them sad representations; sometimes of the heaven falling upon their head, sometimes of being swallowed up into the earth . . . and sometimes of being taken, and tormented by devils." (1995:596)

In the Gathas, one of the holy scriptures of Zoroastrianism, hell is described as the place of the worst thought, and as the House of Lies. The people of Ahura Mazda believed and still believe that in hell one is tormented by the daena, or conscience; however, they do not propose this to be construed and considered as a permanent state--a concept expounded by theologians of many other living faiths. Eternal punishment is illogical, senseless, and without purpose, and goes against all spiritual principles and values. It would be more realistic to view a merciful God ending soul-identity and consciousness rather than to picture the Almighty banishing and gloating at the sufferings and miseries of wayward souls. Hence, the purpose of hell is not that of punishment but to awaken the soul of its spiritual poverty, of its need to turn towards the Divine Light. Here we emphasize the concept of hell from the perspective of Zorastrianism for it has greatly influenced the Semitic religions which somehow distorted the transmission of esoteric knowledge.

Hell should not be seen as an eternal state. It exists for the soul only for as long as the soul refuses to acknowledge and face the Light of God, of Truth, and give up its resentments, hatreds, and other negative feelings. Not all souls sojourn in hell or purgatory. Lofty, pure souls bypass the lower worlds to head straight for their place in the heavenly regions. Every soul goes to the plane most appropriate for its nature. This process or procedure is not directed arbitrarily by any being, there is no one to coerce and force us to be in any realm. This is all executed according to the Law of Correspondence. Man's spiritual attainment or lack of it determines where he would go. It is a matter of frequencies. One's personal frequency attunes one into the appropriate dimension vibrating at the corresponding wavelength. Imagine if you will, a wicked sinner obtaining forgiveness at the last hour and goes to the heavenly worlds. The very presence of the sinner would transform heaven into hell, for his innate wickedness, his negative character, would pollute the surrounding environment. Death does not transmute our character. We carry our same personality, character, minds and emotions wherever we go. If we are in constant discord with our environment, with our many relationships here on this earth plane, we would express no differently in the subtle worlds. The presence of negativity causes the soul, the astro-mental bodies, to assume a certain density in its energy-structures and fields, a certain atomic weight which binds it to the lower regions of hell or purgatory. Heaven is thus protected from trouble-makers. Whether in hell or purgatory, the soul suffers all of its misqualified and misspent energies alone. The length of time that one sojourns in hell or purgatory is dependent upon one's self, upon one's own inner desire to improve one's character, upon one's desire to be free, the desire to forgive self and others--to request forgiveness from those wronged, and the desire to serve others.

Concerning heaven, Christians have long visualized it to be a magnificent city with streets paved in gold and ornamented with precious stones. The book of Revelations has done much to mould Christian beliefs regarding this matter. What is not known to the average Christian is that the apocalypse in Revelations is symbolical and that it is a work written by great initiates for lesser initiates studying the mysteries of God, and that to interpret it literally is to deceive and mislead oneself. It takes a great deal of familiarity with the occult, the Qaballah, and the initiatory teachings of the ancients to properly interpret the real significance of its spiritual contents.

Heaven, generally, is believed to be a place of rewards, of eternal rest. Ancient Greeks called heaven the Elysian Fields or Olympus. Followers of Zoroaster describe it as the House of Suns, and the abode of the best thought--a place where the sun never ceases to shine--no doubt alluding to the luminous nature of the plane. To Hindus, heaven is Surga, and it lies in the higher lokas. Theosophists call heaven "Devachan." Ancient Egyptians referred to it as Sekhet-hetepet. To Scandinavians it is Asgard; and spiritualists call it Summerland. Heaven as an abode of peace, happiness, and abundance is a fundamental religious belief in every culture, ancient and modern. As hell is believed to be a place of punishment, so heaven is believed to be a realm of rewards due to the virtuous, the "poor in spirit" and to those who serve God faithfully.

Like hell, followers of religion have likewise misunderstood and misconceived the nature of heaven. In their theology, most religions lay too much stress on externals without considering the mystical nature of their teachings; this applies most specifically to such concepts as heaven and hell. The Bahá'i faith, as an exception, believes heaven and hell to be spiritual conditions, and not mere places. In their theological teachings, heaven is defined as the proximity of the consciousness to the throne of God, and hell as a remoteness from the heavenly Godhead. This is in accord with the words of the Nazarene that the kingdom of God is within. Eventhough the concept of paradise among Christians has a different meaning from the kingdom of God as enunciated by the Master--the former believing it to be a place--it could indeed be considered as such, as a place or places reflecting the inner state of the soul, just like hell--eventhough we apparently contradict our previous statement concerning Christian emphasis upon externals. As mentioned before, heaven and hell as places have been substantiated by the discoveries and experiences of mystics and psychics. However, we have to realize that the external protean reality is but a reflection of the inner state or condition of the mind. We have considered this before, but it is necessary to reiterate because of its importance.

Although heaven is as beautiful and glorious as described by religions, it is not a place of eternal rest. A heaven of ease and idleness is a static state. Inertia does not exist in the universe. All is in motion and in a continuous flux. The Greek philosopher, Heraclitus, said that "everything is becoming." All Sparks, or creatures of God are forever evolving. Everything is in a dynamic state moving towards a higher expression and manifestation. Heaven as experienced and understood by mystics, is a state of intense activity. Heaven is not a place where one sings hymns and play on the harp all day long (unless that is what gives us pleasure), it is a place of continued education for the evolving soul, where the mysteries of the universe, and Cosmic laws are studied. In the higher worlds one learns to exercise one's creativity in myriads of ways. One also spends one's time in heaven serving the whole of creation in various capacities, in accord with one's innate abilities and talents. In the heavenly regions, there are no angels ornated with wings and halos, as represented by painters in their artwork. In heaven, angelic beings are adorned with their purity, love and other positive virtues. What are supposed to be wings are simply magnetic radiations streaming from their persons.

One of the salient features of religious beliefs is that during transition, before one passes over to heaven or hell, one has to undergo a judgment. The Ancient Egyptians, Tibetans, Christians, Muslims and many others all have and had their judgment scenes in their theological concepts. This is ingrained in the eschatology of religion and has, as a matter of fact, a basis of truth which we shall see later as we consider the bardos. It will suffice here to describe certain aspects of the Judgment scene.

The Judgment scene of almost every religion consists of a judge, a weigher of the scales, a scribe, and of course, the soul being judged. To Ancient Egyptians, Osiris was the judge of the soul, Anubis the weigher of the scales, while Thoth was the scribe. The human soul was often depicted as hawk-headed. In Zoroastrianism, Mithras or sometimes Zoroaster sits on the judgment seat, with Rashnu acting as weigher and Sraosha as recorder. Tibetans called their magistrate Dharmaraja and their scribe Shinje--the monkey-headed one. Christians believe that Jesus would be the one to judge the "quick and the dead," with angelic personnel acting as his amanuensis.

In the Judgment scene, as conceived by the ancient Egyptians, the Ab, or heart of the soul is weighed against Maat, or Truth, symbolised by a feather. The deceased makes a long confession, affirming his or her goodly works. The negative works of the soul goes unstated and unproclaimed--the soul hoping that its past sinful deeds are overlooked and not revealed. But then comes the weighing of the scales, where the statements of the soul are gauged of its truth. When found not to measure up to its honesty, the soul is led to hell to be tormented by Typhon, who is one of the presiding demons; otherwise, it is shown the way to paradise. The Judgment scene of all religions follows more or less along similar lines.

According to some religious and cultural beliefs, prior to the Judgment or the entry into the underworld, the soul had to cross a river or rivers, before passing on to its destination. The soul is usually led across the river in a boat or by using certain bridges. Ancient people used these symbols to signify the processes of transition. Muslims call the bridge "Sirat," while followers of Zoroaster call it "Chivat." Ancient Greeks called the underworld rivers Styx, Acheron, Cocytus, and Phlegethon. These named rivers correspond to the four streams of the Garden of Eden: Pison, Gihon, Hiddekel, and Phrath. Occultly, they probably refer to the four etheric planes. Scandinavians also believe in a river that souls in the cthonian world had to cross. They call this "Wimur." Ancient Babylonians believed that the soul had to cross the Huber river prior to reaching the "mountain of justice," or the Judgment scene.

Psychologically, rivers, oceans, pools, and lakes all refer to the subconscious element within man. In the depth of the Freudian "id," lurk various monsters--phobias, psychosis, neurosis, and repressions. In an occult sense, these monsters of the psyche are known collectively as the Dweller on the Threshold. Crossing rivers in the context of its symbolism, entails encountering these monsters, these repressed images in the death process; and indeed, according to Tibetan thanatology, this is exactly what occurs in the bardo. All religious doctrines teach of the danger that the soul may have to face in the intermediate state.

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.
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 :

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)

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)

Dissolution of the physical form causes a release of the awareness-principle from the body and expands the consciousness to enfold a higher state. The absorption of the four elements are spiritually related to the activities of their subtle counterpart personified as goddesses :

1) Buddhalocana - Earth
2) Mamaki - Water
3) Pandaravasini - Fire
4) Samayatara - Air

After the absorption of the elements, what is called the "Three Paths" commences. Whereas the above is known as the "gross dissolution," the Three Paths is known as the "subtle dissolution." The Three Paths is associated with inner processes called by lamas the stages of "appearance," "increase" and "attainment." They are associated with the three "tigle," or "bindu." The tigles are described as being the essences of one's parents and possessing certain colours related to the male and female seed. The male tigle is white in colour and resides at the top of the head. It represents "skillful means." It is also related to the nirmanakaya--one of the three bodies often referred to in Mahayana Buddhism. The female tigle is red in colour and has its abode at the base of the spine. It represents "wisdom," and is related to the sambhogakaya. The third tigle is a neutral essence, it is a combination of both male-female tigles when they meet in the heart; it results in the black tigle. This tigle is related to the dharmakaya. The movements of the three tigles in the physical body result in the stages of one's realization of "emptiness," or the Clear Light of the Void, which in the average person goes unrecognized. During the death process the white tigle descends into the heart center followed by the ascent of the red tigle into the same locality. These are the stages of "appearance" and "increase." The stage of "attainment" or the "black path" occurs when both male and female bindus meet in the heart center to form the black tigle and give rise to the actual moment of death. The appearance of the Clear Light follows at that precise moment. In the black stage the average person usually falls unconscious, the Buddhist initiate of such teachings as Dzogchen or Mahamudra, however, is able to maintain awareness and recognize the Clear Light as it appears. Concerning the nature and movements of the tigles, Chokyi Nyima Rinpoche in the Bardo Guidebook comments :

"Whiteness or appearance is due to the descent of the white element, obtained