THE ROLE OF THE MOON IN TRANFORMATIONS
THE ROLE OF THE MOON IN TRANFORMATIONS
We have for a couple of years and counting been using Ulla’s painting of the Sun, the symbol of the higher Self (see http://www.starbridge.com.au/sun-meditation) as a successful meditation object in our groups, just as we have published a book on Amazon, “The Sun in You” about the painting and its background.
Ulla has also painted the Moon, a common symbol of the mind, as a pendant to the Sun, and we are currently writing a book about the Moon that later will be published.
We have decided to publish the chapters of this book on our website for all to see and copy or print. The first chapter immediately follows this introduction (October 2016). The remaining chapters will follow as soon as they are completed.
Based on the Moon picture, the main theme of this series of articles is the transformative role of the Moon in the process of dying. This sounds perhaps a bit “gory” for some; but it is not. It is meant as a help, to give some insight in that process seen from a cosmic perspective, and how the process is happening in a safe way.
The role of the Moon in the process of dying is solely symbolic depending on what the individual departed soul more or less conscious associates with the Moon.
We expect later to describe some ancient teachings about the role of the Moon that today only is known as myth; as an example a myth where people when they die gather on the Moon. Again, we do not understand this literally - but there is nevertheless something in it and we will come back to the myths about the Moon in the book, but perhaps not here on our website.
We are publishing these chapters on our website now because we believe that a cosmic understanding of death and dying is a good approach to address the issues of fear and anticipation that is evident in the collective climate today. The reason for this choice is that the light is increasing on our planet and the cosmic therefore is coming closer.
Contrary to what many believe this causes an increase of fear because most people have not prepared themselves for the quickening of frequencies.
The book introduce the knowledge that we not only reincarnate on Earth, but also on other planets and actually have been doing so for many thousands of years - and the fact that we perhaps will be doing more so in the future. The Earth is now in such a condition that many will be forced to reincarnate on other planets, a fact which is intuitively percieved by many people and therefore increases the anxiety.
The following is a very short summary of major collective issues people associate with death in one way or another. The book does not deal with these issues, but they are mentioned here as important causes for the collective fear.
What often is not taken into account is that people sometimes know what is going to happen before it happens, and for some people fear for events that have not happened yet is already present.
1) CLIMATE CHANGE, THE COLLAPSE OF ECO SYSTEMS AND FOOD CHAINS. “Climate change and ocean acidification are factors that can cause the collapse of an ecosystem. Scientists predict that a global ecological collapse will occur after 50% of the natural landscape is gone due to human development.”
2) THE RISE OF RESISTENT BACTERIA, THE SUPERBUGS.: “WHO report released in April 2014 stated “this serious threat is no longer a prediction for the future, it is happening right now in every region of the world and has the potential to affect anyone, of any age, in any country. Antibiotic resistance – when bacteria change so antibiotics no longer work in people who need them to treat infections - is now a major threat to public health.” 3) THE RISE OF TEENAGER SUICIDE AND THE EMERGENCE OF SUICIDE CLINICS: “Youth suicide remains unacceptable high. In 2013, 348 young people died by suicide, more than any other cause.” (…) “new data shows an upward trend in the rate of suicide among young people aged 15-19, and the overall rate of suicide among young people aged 20-24 remains stubbornly stable”(…)“Adressing youth suicide is one of the greatest challenges of our time.” (The Australian Bureau of Statistics). Assisted suicide has been legalised in some countries, and suicide clinics in the Netherlands that initially was meant to allow terminally ill people to escape from unbearable pain, are highly visited also by healthy people who do not belong to this category. “One person a fortnight” travels from Britain to ‘Dignitas’ in Switzerland to end their lives, according to The Guardian in 2015.
4) TERRORISM AND THE RISE OF RADICAL ISLAM. There are many political interests involved in the debate about the scale and the danger of radical Islamic terrorism; it has been argued that even though the risk of terrorism is a real problem, it is a lesser problem than what the media is making out of it. Related to the topic of “terrorism” is a wellknown incident in Germany, where women dancing in the streets at New Year were attacked and sexual abused by a group of migrant men. This example of harassment of a free, open and happy way to express oneself was recorded in the worlds media and likely added more antagonism and fear to the collective climate.
5) COSMIC RADIATION. Our star, the Sun, sends out ultraviolet radiation that is known to cause thousands of deaths from skin cancer worldwide every year. Other examples of known cosmic radiation are gamma ray bursts X-rays, and plasma - an exploding supernova star that then collapses, sending out vast amounts of radiation. Major Solar flares are known to be a risk to the satelites, causing them to black out with devastating consequences for power grids and communication systems. Major Solar flares are also one of the possible causes of past mass extinction events on Earth. The White House says: “Frankly, this (super Solar Flares) could be one of the most severe natural disasters that the country, and major portions of the world, could face. This is a real and present danger.”
6) ELON MUSK’S EMERGENCY PLAN FOR THE COLONISING OF MARS. “Entrepreneur and billionaire Elon Musk introduces his SpaceX plan to start colonising Mars in six years to save humanity: “I really think that here are two fundamental paths (for humans): One path is that we stay on Earth forever, and some eventual extinction event wipes us out.”(…) “The alternative is, become a spacefaring and multiplanetary species.” - This is an example that illustrates that people have started to be afraid if we can survive.
When nothing else is mentioned the source of information is Wikipedia on the internet
To sum up: The chapters of our book begin to be available on our website from now on, and everybody are wellcome to copy them for free and to share them with others. However, we ask you to respect the copyright, which means that if you use this material including the pictures, as an example in your teaching or whatever, please refer back to our website. Ulla and Erik Sandersen. STARBRIDGE CENTRE Australia. email:email@example.com
The Role of The Moon on Death and Dying
“Death is not at all what you believe it to be.
You expect from death the natural quietness of an unconscious rest.
But to obtain that rest you must prepare for it.
When you die you loose only your body
and at the same time the possibility of relation with
and action on the material world.
But all that belongs to the vital world
does not disappear with the material substance;
all your desires, attachments, cravings, persist
with the sense of frustration and disappointment,
and all that prevents you to find the expected peace.
To enjoy a peaceful and eventless death
you must prepare for it.
And the only effective preparation is the abolishment of desires.
So long as we have a body we have to act, to work, to do something;
but if we do it simply because it has to be done,
without seeking for the result or wanting it to be like this or that,
we get progressively detached
and thus prepare ourselves for a peaceful death.
” (The Mother: “Words of the Mother.”)
The texts from different spiritual religions such as amongst others Christianity and Buddhism, have taught us about death and dying. We have heard about the ordeals, and also about the beauty and promises after death, about Hades, Heaven and Hell, and about the bardos, the conditions of consciousness during and after death, and about the meeting with the white light at the moment of death, about reincarnation, and so on.
The truth is that THE PROCESS OF DYING IS BEAUTIFUL, IF YOU SURRENDER. -
It is the mind that fights against it.
In modern times, an ancient perspective on death and the afterlife is beginning to be brought forward again: the cosmic, and this is the perspective we are going to prese in this article series.
The teaching about our connection with cosmos is very ancient; as an example we find it in The Emerald Tablets of Thoth who states how that souls after death move up through the planetary system and then further up to the celestial spheres, and then descends again in order to incarnate on Earth - a cosmic view on death and reincarnation which in newer times is ecchoed by the Theosophists, Rudolph Steiner and Edgar Cayce.
If we are not atheists, the traditional assumption is that when we die, we naturally - after having spend some time on the other side - either go to Heaven (or Hell), or presumably again reincarnate on Earth – and that’s it. But the truth is that planet Earth is not the only place in cosmos where we reincarnate, and it has never been the only one; mankind has incarnated on other planets for many thousands of years!
But the difference now is that it may well be more permanent because of the damage we are doing to the Earth.
Osho, a worldknown enlightened Zen Master, is quoted by saying that there exist around fifty thousand planets in the universe that are habitable for humans - and, as we understand it, not only in narrow terms of physical survival (which is the measure for astronomers who are searching for haibitable planets, that means planets within the “Goldilock zone” from their star where it is neither too hot or too cold), but also in terms of places where we can live and contine our development meaningfully. - This number of inhabitable planets for humans is of course not verified scientifically, it is only an estimate.
This idea of habitable planets for humans is in harmony with the idea of a ‘group chakra of mankind’ that is larger and include more cosmic spaces than our planet Earth. The vision appears to be shared by others, such as the billionaire and entrepeneur Elon Musk who recently has named us, humanity, “a multi-planet species.”
We believe that the time has come to look into the idea that mankind is not only living on planet Earth, but that there also exists other “mansions” (from Christ’s Sermon on the Mount) in space where there are living humans, and to try to include this into an overall understanding of what happens to all of us, to you and me, after death.
One of the reasons why the cosmic aspects of dying have not been included in traditional spiritual texts such as in Christianity or Buddhism about what happens after death, but first seems to re-emerge in modern times, is probably to avoid to fuel misunderstandings - fantasies like after-death joy-rides to different planets in the universe, fear of being lost in space, and so on. These fantasies are not true. We understand that true glimpses of cosmos can happen in between the many challenges we otherwise encounter when we have died. After death we primarily are going where our karma leads us, whether if it is back to our own planet or somewhere else, and most of us do that in a state of deep unconscious sleep.
We believe that spiritual teachings have rightly chosen to focus on the real challenges in dying and in the life after death, because if one does not let go of the attachments to the life that has gone and surrender, its difficult to move on, and one risks to remain stuck in the after death condition in the realm of the Moon (as we will explain later) - as long as it takes to work through the attachments.
Another reason why the cosmic perspective is being brought forward now is - as mentioned earlier - that the light, and by that the general level of consciousness, is increasing on our planet. There will be more people than before who will experience genuine glimpses of being in cosmos when they have died - or even before they have died, as C.G. Jung’s wellknown near death experience shows: Once, when when he was hospitalised he suffered a heart attack and passed out. He survived and came back, but he remembered he had been floating in space and looking down on the beautiful Earth, seeing the great continent of India and the island of Ceylon deep below him, an experience that filled him him with ore and peace. The experience left a deep impact on him, and according to himself, also a depression that lasted quite some period of time after he came back, because he didn’t want to come back.
The fact is that we not only incarnate on Earth, but also on other planets – and where in cosmos we incarnate, is again depending on our individual karma. It is of course also true that some of us who are living on Earth right now are likely to have arrived from other planets, and the conditions we are met with here are also caused by our karma. It is a two-way journey. This may sound strange because we are used to look at this planet, Earth, as the navel of the universe. The distinction between us, human beings, and “aliens” is perhaps not so clear cut than we believe.
Perhaps it is worthwhile before your next incarnation to rethink your automatic desire to come back to the wellknown Earth? If so, consider that there likely in the future will be so big changes here that it is more wellknown on another planet – depending on what it is you are looking for: health, resources, intelligence, and so on. This has been hinted at by another of the world’s enlightened masters, the Indian woman AMMA. During her Australia Tour 2015, she was heard and quoted for having said publicly, that it is not so uncommon that people are reborn on other planets; one may perhaps find that some things are a bit different there; adding, that this is just something one can get used to.
YOUR NEXT LIFE - ON ANOTHER PLANET?
A consequence of the increasing light is that less is hidden for us; and therefore it will be more common that we, when we die (if we are not unconscious) will experience karmic traumas and transgressions, anything unfinished, that are remaining in our total karmic record – and not only from the most recent life on earth. If we accept the idea that we have lived endless lives that goes back to and include earlier, archaic root races, it follows that long forgotten remnants from such lifetimes, that up to now have been buried in the deep recesses of the mind, may well emerge and need to be dealt with in order to move on – just as any other, more recent trauma we may have endured. This sounds maybe contradictionary, but it takes more light to see more dirt than we are used to, hidden in the corners.
This perspective is relevant to mention now, also for another reason: the changes that are happening now (climate change and so on) are creating a selection pressure that perhaps will make incarnation on other planets more attractive.
Moving to another planet is a radical shift to another world. If you leave planet earth, you are breaking out of the evolutionary momentum of the human race you are part of which is determined by its cosmic context: the solar system, the zodiac, and so on. In order to migrate from Earth and to benefit from settling in to a new place, it makes sense that you must first finalise whatever there is to finalise the best you can, including the existential identification with Earth as YOUR home. This transition is likely to take several lifetimes, also at the new place. How it will possible work for you is primarily determined by karma and where you have your heart; whether you are coming from a commitment to be of help wherever it is needed, or if you basically want to live a good life; this seems to be more important than your ability to stay conscious and meditative during the ordeals of dying and in the afterlife.
Sadly, it appears that some people may have to start all over again if they are to leave planet Earth and incarnate somewhere else. In order to reincarnate outside Earth on another planet, some people will have to prepare themselves more than others, they may not immediately be able to follow the main group of migrating souls. Some will have to incarnate on younger planets where the evolution is as it was on Earth in earlier and more archaic epochs to catch up with what they still have to learn.
These earlier epochs or “root races” are according to Theosophical teaching the polarian, the hyperborean, the lemurian, the atlantean; and our present epoch, the aryan or post atlantean. The evolution through these epochs or “root races” may loosely be compared with the movement up through the chakra system – from the base center in the body and upwards - each evolutionary step defining a higher chakra and a change in the physical body and in consciousness. Wherever in previous lifetimes some traumatic or otherwise defining events have arrested ones development, that would be where one may have to start all over again.
Those who would need to more or less start over again are people with very deep unbalances in their psyche - the worst sociopatic criminals, the most twisted and wicked individuals. If a person who has died are incarnating on a planet with an energy level that makes it impossible to work out some deep karmic trauma or transgression as is possible here on Earth, then he or she might first have to do a detour to a place where this trauma can be worked through, possible in a karmic way, through experience: an eye for an eye and a tooth for a tooth.
In Christianity (Roman Catholicism), Hell is a realm where the souls go to at the time of death. It’s a place of torment where “nearly all of us shall (…) have to pass a period more or less long in the excruciating fires of Purgatory after death.”(…) “the pain be more intolerable than any one can suffer in this life.” The purpose of this pain is to purify the individual. Eventually, the person will be cleansed and be eligible to be transferred to Heaven.
In 1999 Pope John Paul ll affirmed that: “Before we enter into God’s Kingdom, every trace of sin within us must be eliminated, any imperfection in our soul must be corrected. This is exactly what takes place in purgatory.” Like Hell, purgatory, is not a physical place. He urged Christians to pray and do good works on behalf of those in purgatory, so that the latter will be released earlier than they would otherwise be. It must be noted here, that mainstream Christianity does not give us the option of reincarnation; after death we are either remaining in Heaven or in Hell forever.
(Edited and quoted from our 2006 Starbridge certificate course in “Death and Dying,” weekend 3. This course is available online on our website.)
BUDDHISM is probably the spiritual teaching that with its focus on meditative clarity has penetrated most profoundly into what happens with consciousness during the process of dying and between death and a new birth. The conditions during and after death are described in the spiritual classic, “The Tibetan Book of Dying” (Bardo Thodol) that introduces the concept of “bardo’s,” the conditions of consciousness as they are experienced in the process of dying and after death, and of which the sidpa bardo is similar to the Christian teaching of Hell. Buddhism further describes six realms of rebirth, of which rebirth in the human realm is preferred, but to our knowledge it doesn’t go into the cosmic.
“The Tibetan Book of the Dead” is a unique spiritual manual meant to be read aloud for the dying, guiding him or her respectfully and compassionately through the experiences in the bardos in order to attain ultimately enlightenment, or to reach the best possible rebirth.
Sogyal Rinpoche explains: “The consciousness of the dead person, when it is invoked by the power of prayer, is able to read our minds and can feel exactly whatever we may be thinking or meditating on. That is why there is no obstacle to the dead persons understanding of The Tibetan Book of the Dead or practises done their behalf, even though they may be recited in Tibetan. For the dead person, language is no barrier at all, for the essential meaning of the text can be understood fully and directly by his or her mind. This makes it all the more vital that the practitioner should be as focused and attentive as possible when doing the practise, and not merely performing it by rite. Also, as the dead person is living the actual experiences, he or she may have a greater capacity to understand the truth of the Tibetan Book of the Dead than we do!” (“The Tibetan Book of Living and Dying”.)
WHAT IS A BARDO?
WHAT IS A BARDO? In Buddhism, where the word ‘bardo’, meaning ‘gap’, is from, the bardos, the four conditions of consciousness, are divided in the natural bardo of this life, the painful bardo of dying, the luminous bardo of the secondary clear light, and the karmic bardo of rebirth. The painful bardo of dying and the karmic bardo of becoming after death are largely the same, the sidpa bardo. The sidpa bardo can be experienced prior to death, in situations of mortal danger, chocks and trauma when the life energy is about to leave the physical body, as Jung’s near death experience is an example of. -
Only the highest level of consciousness, the meeting with the primary clear white light that happens at the moment when death is irreversible (or at enlightenment while physically still alive) is not a bardo, it is ultimate reality - completely beyond the illusory world. Accordingly, everything else is an illusion, a dream, a “gap”- a bardo.
A bardo always means that your ego is more or less loosened or that it temporarily is put on hold - which means that you are more free to move towards and into higher realms. One can say that in this way existence ever so gently nudges us away from attachments and towards truth. In this process and seen from a symbolic perspective, the Moon plays an important role which we will come back to at a later stage. But this process happens slowly, especially in the beginning, in the first bardo which is the densest. It is so subtle that you may only notice it in unusual situations where you feel exposed or in danger. Whenever we are voluntarily moving or forced out of the ego, in the last case perhaps by a chock – by anything that drastically exceeds the flexibility of our mind, we are entering a state of consciousness where the mind is more plastic and flexible - and potentially fragile.
The straight-jacket of the ego is loosening its grip every time we sneeze, are yawning, having an orgasm, suffer a trauma, a psychosis, if we have a near death experience, or when we are in the process of dying, or when we have died. Actually, we are also in split-second bardos as an integrated part of our breathing rhythm: in the very tiny empty spaces between every inspiration and expiration and between each expiration and inspiration – every time the pendulum of breathing shifts from one extreme position to the other. Breathing is rhythm, like a pendulum swing. It is possible in deep meditation to reach a state of consciousness while still physically alive, where breathing and heart beat spontaneously cease, at which stage the noise of the mind also ceases and bliss and higher consciousness arise.
But it is not every time we are in a bardo we are aware of what happens, as for example in the short moments between the inhalations and exhalations, or when we sneeze; and it is not always we are able to integrate a bardo experience to our own benefit afterwards; the psychological condition known as post traumatic disorder syndrome (PTDS) is an example of that. On the other hand - deliberately provoking a bardo experience in initiation rites where the ego is temporarily forced out or put on hold, are and have been used as techniques in many branches of spiritual development in order to facilitate quantum leaps upwards in consciousness.
Time is a strange phenomenon in the astral: the astral realm is timeless, or at least with another way of measuring “time” than ours. In the bardo state everything is happening at once; time is not linear and events are not happening in a successive order. The way time is translated in the astral after death may be more related to the degree of meditative training of the deceased. This means that the individual stages in the bardo, when subjectively experienced, can last anything from the time it takes to snap your fingers to a Sun-year.
It is also important to have in mind that the conditions in sidpa bardo or Hell, as they are described in Buddhism and Christianity respectively, are overlapping each other; if there are any differences between them it is because of tradition. Both spiritual traditions also overlap the teaching of the life after death as seen from a cosmic perspective, as we will see in the following. The general condition after death is the same, whether it is called Hell, sidpa bardo, kamaloka or something else. It is different symbology, but the same journey.
THE COSMIC PERSPECTIVE: KAMALOKA. The cosmic realm we move into when we die is the astral realm between the Earth and the Moon, called kamaloka, which means the place of desires, (“kama”=desires, and “loka”=location). - So after death we expand up to the sphere of the Moon, to the “place of desire.” Astronomically, the Moon is a dead rock in space, a place which the astronaut Buss Aldrin who walked on the Moon during the first Moon landing in 1969 described with the words ‘magnificent desolation’ . Symbolically, the Moon is the astral sphere of attachment to everything that is dead, gone, attachment to everything that essentially has no life of its own, in short – to the world of illusions.
Rudolph Steiner is one of the few who have described the stages between death and rebirth seen from the cosmic perspective:
“When man goes through the gate of death he expands more and more. In fact, life after death is such that one knows oneself to be spread out over a vast space. This expansion goes so far that one finally occupies the space bounded by the orbit of the moon. (…)”Between death and rebirth man expands into the whole cosmos (…) By means of the cosmic forces we build up our physical body and our brain. Here between birth and death we dwell within the narrow confines of our physical body. After death we live, expanded, into the entire Solar cosmos.”
“As long as we dwell within the Moon sphere, we are in kamaloka, which means that we are still longing to be connected with the earth. We proceed beyond it when we have learned through life in kamaloka to forego passions and longings. The sojourn in the spiritual world must be imagined quite differently than what is customary on earth. There we are spread out in space, we feel ourselves in the whole of space. That is why the experience, being it of an initiate or of a person after death, is one of feeling spread out in space, expanding after death (…) and being limited by the Moon orbit as by a skin (…).
” (Rudolph Steiner: “Life between Death and Rebirth.”)
In reality, the kamaloka-bardo corresponds with your mind as it is when you at death are separated from the anchor in the physical body and the senses. You are in your “Moon-mind,” where-ever your thoughts are - instantly, because thoughts don’t take time.
When you have died and find yourself without a physical body in the astral realm between the Earth and the Moon, it is possible to experience the physical Moon out there and to have glimpses of experiences of walking on the Moon and so on like the astronauts did during the Moon landings. But more likely you will see the Moon populated by fantasies and astral appearances, you for some reason associate with the Moon. This can be understood as the Moon is amplifying a certain view, but once again, in itself the Moon is a dead celestial body.
BIRTH AND DEATH ARE TWO SIDES OF THE SAME WHOLE
BIRTH AND DEATH ARE TWO SIDES OF THE SAME WHOLE. The process of dying is a letting go of the attachments to the life that has gone and a preparation for the next life. Just as formation of life is a process from a subtle state to a grosser, more dense; a process of solidification - so is death a process of dissolution from a grosser state to a more subtle. So the process of being born and the process of dying is exactly the same, but in reverse order. Birth and death are two sides of the same whole. The only difference is the subjective, individual readiness.
EVERYTHING IS RECORDED
EVERYTHING IS RECORDED. “Whether or not one believes in the life of the soul after death, without our knowing it, everything we do is recorded. (…) At the apex of man’s heart, (nature) places a tiny spool of magnetic tape (a tiny usb stick, so to say) no bigger than an atom, which records everything he does all his life long. When he leaves this world, he leaves his physical body behind, but he takes this tiny spool with him, and his judges invite him to watch it with them so that he can see every detail of the life he has just lived. (…) No one can escape from this law: everything in life is recorded. We have to pay on the astral plane for every transgression committed here below, and we feel everything with far greater intensity because we are no longer protected by our physical body.”
(Edited from Aivanhov: “Death and the Life Beyond.”)
THE PROCESS OF DYING
THE PROCESS OF DYING. The exact onset of the process of dying is more difficult to point out than we perhaps belive, but in reality death starts earlier than we expect; it is even said that we begin to die when we are born. Sensitive people can have premonitions of their own death up to half a year before, regardless if death occurs as a result of disease or old age - or suddenly, by an accident.
In the last few weeks before death changes begins to take place in the subtle body and in the chakras; the life energy seems to work its way up from the base chakra and through the chakra system. This process is firstly only hinted as tendencies, but in the last 24 hours or so before death the process can be clearly sensed.” (kursiv): “(…) It is best to die from the highest point possible, from the heart and upwards and to move over into the after-death state from one of the higher centres. This will help the consciousness towards a positive rebirth. To die from the highest center will be easier to do if one at the moment of death is sitting upright in the bed, supported by pillows.”
(Translated and edited from Danish, from Jes Bertelsen, “Doden og Dodsprocessen.”)
The physical body is made by various densities, and the first change that is happening in the process of dying is that these densities begin to dissolve, to unravel, from the most solid state, symbolically referred to as “earth” and located at the base center in the body. From there the dissolution process moves up through successively higher and more subtle states. Each time a heavier density in the body looses its capacity to support consciousness, the energy moves up to a lighter density and is parallelled by characteristic changes in the dying person’s consciousness.
Even in an ordinary anatomical body structure these different ‘densities’ are recognisable: The densest or most solid substances are the bones, senews and muscles – which is related to the earth element and to the base chakra. When that density is dissolved and the consciousness moves upwards, the body feels very heavy and looses all its strength. Next comes the water density or “element,” located in the hara center below the navel which are associated with the fluids in the body, blood, lymphs, bile, urine, etc. When the water element dissolves and the consciousness withdraws from it, characteristically, the dying looses control over the bodily fluids and becomes very thirsty and dry in the mouth. Moving upward to the solar plexus area and to the element of fire, as manifested in the warmth of the body and in the heat in the liver and digestive system, the warmth in the body begins to disappear from the feet and upwards, the dying cannot eat or drink any longer, and is often in an alternating state of mental clarity and confusion. The fire dissolves into the element of air in the heart and lung area that transports oxygene around in the body, and in what in Buddhism is called “the winds”, floating in the nadis. When the fire element dissolves into air, it becomes harder to breathe - it is as if there is not air enough. The breathing becomes rattling, with longer outbreaths. The last contact with the outer environment and those who are keeping vigil is disappearing. The fifth element is ether or space, that is said to correspond with the throat and is so subtle that it represents the transition between the physical and non physical world. The ether element is the same as the causal level or the akasha, but most people are not developed enough to be conscious on this high spiritual level. So when the process of dissolution reaches the element of ether at the throat and moves further up to the centres in the head, the dying is either unconscious - or in an inner state of luminosity and bliss.
A review of ones life happens in the last moments before death and in syncronicity with the dissolution of the densities. When the life force leaves the body, the dying person experiences his or her life in reverse succession, from the present moment and backwards towards his or her birth. It is a slow movement upwards through the body; some times the elements are dissolving fast and the etheric life force is leaving the physical at a similar fast pace, and sometimes it happens slowly. It may look slowly - and then suddenly there comes an expansion, a glimpse, in which the dying person has viewed his or her whole life. In outer, objective time it may only be a glimpse; in inner subjective time it may have lasted so long that one has seen one’s whole life. Time is not linear on the etheric plane so the life review does’nt go backwards in a straight, linear way, but the dying person’s consciousness will experience a review of the most important events, significant or painful traumas that have been left unresolved and buried in the subconscious, that is – in the muscular blockages in the body. The important thing is forgiveness – and to let go. -
AS AN ASIDE
It is worth adding, that now, in these years, when the frequencies are quickening and the light is increasing on our planet, the various densities or ‘elements’ - and therefore even the molecules in physical creation - are out of balance and not nescessarily arranged in the order as described above. Essentially, that which is holding the molecules together is samsara, here understood as our attachment to the physical, which - just like our attachment to the ego - presupposes an illusion of separateness. But because of the increasing light with its inherent qualities of non duality and non location, samsara cannot glue the elements together as well usual, so in the process of dying the elements in the body are likely to break down in a more disorganised way, which can cause the person who is dying to glide into existential emptiness and fear.
In general, if the dying invested his or her life energy less in the illusionary world of samsara and materialism and more in accordance with dharma - that means in an ethical way of living from an open and compassionate heart - there will not be the same amount of emptiness and fear in the process of dying, there will be more backbone and strength.
Dharma is ‘the glue’ that makes it possible for alchemic processes to work, for old combinations to dissolve and new combinations to condensate on all levels of creation, from the most subtle to the grossest, and vice versa. Actually, we can see both samsara and dharma as creators of morphic resonances for physical creation; thus Rubert Sheldrakes’ concept may be relevant here, but to go more into this would lead too far.
When the light is increasing our mental capacities also increase, but it is mostly happening without people having done any preparation. If we had been more ready for the light it would not have created the same degree of stress and fear as it is doing now. Even in spite of the increasing light in the world - and because this extra light is meeting us largely unprepared - also the dharma in the collective climate is becoming weaker; which again means that things begin to come out of zinc, to fall apart or to break down - right from molecules to little things in everyday life, infrastructures, weather patterns, and international agreements. Ethical dilemmas, lack of compassion and decency and their consequences are what we see around us today. It is sadly evident in the senseless destruction and pollution of nature, in the growing refugee crisis, and in the statistics of break downs in relationships and in individuals.
As a consequence of the lack of readiness for higher frequencies, the collective confusion and stress is bigger – and as a flow-on effect it makes it also more difficult to live in an ethical way, in accordance with dharma, ultimately with cosmic law.
Paramahansa Yogananda says: “Dharma (are) the eternal laws of righteousness that uphold the universal structure and the very existence of human beings.” (…) “When there is harmony with the divine workings of creation, problems will solve themselves. It is as simple as that – and as difficult as that.”
To sum up: all this mean that there now is less support from the collective energy to lean on for those who are in crisis, including for those who are dying, and the process of dying becomes more difficult.
TWO PERSPECTIVES ON DYING
TWO PERSPECTIVES ON DYING. “(…) The atmosphere that envelopes the materialistic person at the time of death is foggy, cold and dark. He slips from this world into what seems to be a heavy mist. Nothing is clear to him; and for a time he feels lost and afraid. Then in accordance with his karma, he either goes to a bright astral world, or sinks into a stupor until the right karmic moment arrives for him to be reborn on earth. The consciousness of a devotee, one who loves God, is not disturbed by the transition from this world to the next. He effortlessly enters the realm of light, love and joy.” (Edited from: “Sayings of Paramahansa Yogananda.”)
“(…) It is most often that the dead person wakes up (in the astral realm) with a feeling of strangeness and isolation, and it may only be here that the person realises that he or she is dead. This means that not before until a week after physical death one begins to understand that one has died. The feeling of alienation gradually changes to a feeling of mortal danger. There may be monsters present, and there may be voices that are shouting out of the darkness, threatening you. There will be catastrophes, storms, mudslides, earth quakes and roaring seas of fire (…) The best approach to the sidpa bardo’s (kamaloka’s) polarity dominated psychology is not to think negative.”
(Edited and translated from Danish, Jes Bertelsen: “Doden og Doedsprocessen.”)
ARCHETYPES, GODS AND DEMONS
ARCHETYPES, GODS AND DEMONS. Already during the dissolution of the elements in the body, when the ego of the dying becomes increasingly brittle, the archetypes are appearing as inner realities and display their roles in good as well as in bad, as gods, deities or demons. The fearful becomes even more fearful, the ugly becomes more ugly and the wonderful becomes even more wonderful. This is due to the picture-and symbol creating quality of the astral dimension; movements and structures of energy embedded in the psyche, such as the archetypes, will likely take on appearances that our mind is familiar with and can recognise, often like vivid human-like figures.
There is bound to be grief, confusion, pain, and fear. Often the pain will be directed towards what had not been expressed, not finished, not lived.
Jes Bertelsen says:
“In this dimension there exists a law: all the pain the ego in its ignorance, absent-mindedness or even deliberately has caused others, is accumulated in the astral dimension as pain, directed back to the ego that caused the pain. It is therefore not possible to become more aware or conscious in the astral without at the same time to begin to meet and experience the pain which is equivalent with the pain caused to others. This is a simple energy-law. It is no punishment, no revenge; this is a basic rule of energy, a law of nature in terms of the circulation of energy. To dare confronting the pain which is equivalent with the pain one caused for others is nescessary in order to arrive properly to that level of consciousness where it is possible to die consciously.”
INVESTMENTS AND THEIR CONSEQUENCES
The physicist David Bohm says:
“Reality is what we take to be true.
What we take to be true is what we believe.
What we believe is based upon our perceptions.
What we percieve depends upon what we look for.
What we look for depends on what we think.
What we think depends upon what we percieve.
What we percieve determines what we believe.
What we believe determines what we take to be true.
What we take to be true is our reality.”
(Here from Matthieu Richard and Trinh Xuan Thuan: “The Quantum and the Lotus.”)
As long as there exists attachments in the mind, as in the above example, there will be polarisation, and the visual manifestations after death are accordingly polarised.
The positive attachments we had - those that essentially lead to truth, will appear as exquisitely beautiful, wise and blissful beings, reassuring deities and gods - you would just like to dwell with them forever! The attachments, beliefs and attitudes that doesn’t lead towards truth manifest before your inner sight as horrifying fierce monsters or demons filling the whole universe, trying to annihilate you, drinking your blood from skulls, and the like: these appearances are described detailed and in no sugar coating way both in medieval Christian paintings and in “The Tibetan Book of the Dead” (Bardo Thodol), a book that also offers guidance about how to understand them as nothing more than they are – empty illusions! As a clarification, “the blood drinking demons” are displaying how your negative attachments have drained you for life, for “life blood.”
Jes Bertelsen describes it in the following way:
“- One will with cosmic nescessity after the meeting with the divine meet their other side, the demonic manifestations. Since most likely one cannot avoid being attracted to the positive manifestations, peaceful gods and goddesses (…), one is forced to consider the demonic. When one cannot keep a distance when the positive manifestations of the divine appear, one cannot either keep a distance when the negative manifestations show up - the devil, Kali, and so on”.
(Edited and translated from Danish: “Doeden and Doedsprocessen.”) -
It may be of some comfort to know, that these overwhelming inner appearances of benign gods and evil demons we can expect to meet after death become more transparent, when or if, we begin to make real efforts to practise compassion and flexibility of mind, and to soften our deeply embedded identification with a polarised and judgmental way of thinking. The gods and the demons are in Buddhism called “The Peaceful And Wrathful Deities,” but a more Western understanding is that they express our investments and their consequences.
In this astral realm of the Moon, the spiritual Sun is a constant light; it doesn’t die, it has never not been there. But you only see it when you are ready spiritually. It is the constant dilemma and right for us humans: are we going for the play of forms and events, samsara – or are we going for the source, the Sun, the Self?
THE GURU. A source of great help is if we have a dedicated commitment to a guru. An enlightened, real guru is limitless, and a guru’s support during death and after is in the form of providing guidance and a feeling of trust and safety - again dependent on our individual karma. An enlightened master is only also a guru if he or she has been given that divine responsibility from within.
Paramahansa Yogananda says:
“It is the duty of the guru and the disciple to be loyal to each other, not only in one life, but for many lives if these are nescessary to reach God. Those who are one hundred percent loyal to a guru can be sure of ultimate liberation and ascension. One may have many teachers, but only one guru, who remains as one’s guru even in many different lives, until the disciple reaches the final goal of emancipation in God. You must remember this, once that relationship is formed.”
BENIGN COSMIC FORCES
BENIGN COSMIC FORCES. What we see and do not see is to a high degree subjectively determined, regardless if we are alive or dead. The reality is that in the astral realm, and sometimes also in other realms, there will ALWAYS be help - regardless if we are dead or alive. Whether we can see it and receive it is dependent on our own attitude.
HELP FROM THE LIVING
HELP FROM THE LIVING. We who are alive can help the dying and dead greatly through meditation and prayers. It is wellknown that the departed ones are very sensitive and vulnerable in the first period to the thoughts we send to them, and as mentioned earlier, Sogyal Rinpoche recommends that we reach out and read aloud for the dying or the dead from The Tibetan Book of the Dead. Also dedicated groups that gather in order to meditate and send spiritual healing to people who are dying or have died, is of great help. Such groups will be even more important in the future. We ourselves had over many years a group that met regularly to send healing to those who were dying or had died, using a series of meditative, visual contemplations. This series of nine pictures, “Liberation through Resonance in the Bardo” is available for free on our website.
If you are a truth seeker, die conscious.
If you have just lived your life, let go.
THE TRANSFORMATIVE ROLE OF THE MOON.
What is existence?
"A human being is a part of the whole called by us the universe, a part limited in time and space. We experience ourselves, our thoughts and feelings, as something separate from the rest, a kind of optical delusion of our consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of understanding and compassion to embrace all living beings and the whole nature with its beauty.”
A man’s bane is to have attachment to everything.
Astronomically, the Moon is a barren, scarred rock in space that has no life or light in itself; it is only visible to us because it reflects the Sunshine.
And, as said earlier, the Moon is a common symbol of the mind - the manas or sense mind.
Generally speaking, in Western psychological understanding the ordinary mind is identical with ‘manas’, the intellectual sense mind, that identifies itself with the material world. The intellectual mind is categorising, it wants to divide. It is never satisfied and always figuring out new issues it has to deal with or journeys it has to undertake.
However, for example Buddhism teaches about a non-dual luminous mind, rigpa, that is resting beyond time and space – its ground is pure, wide open, mirroring and luminous as the Sun.
Rigpa is clear, empty of any thoughts and conceptualising, it continues without beginning and ending, and beyond physical death and rebirth.
As a contrast, the ordinary mind, steeped in samsara which the Moon represents, is not particular shining! It is filled with clouds and addicted to all sorts of desires, false dreams and imaginations. The possibility of moving beyond samsara is even percieved as dangerous - which it may be without proper preparation - but this fear can make it even more complicated for us who after death wake up and find ourselves without our physical body, but in stead living and imprisoned in our Moon-mind.
THE TRANSFORMATIVE ROLE
We have earlier mentioned Rudolph Steiner and Edgar Cayce, who in newer time have taught about the cosmic perspective to what happens for us between death and rebirth. They are saying that we after death also expand out to the other planets in the Solar System before we again return to planet Earth, where we are reborn.
Even if this is true, we are not including the planets of the Solar system in this book. This is because today, our connection with the other planets is unconscious, whereas in earlier times - actually up to a couple of hundred years before Rudolph Steiner - people could still percieve the impact of the planets after death.
Today, the most important area where we after death still are able to do something, is the Moon and our attachment to samsara.
It is still possible to be reborn on Earth in the future - but not nescessarily pleasant. For those who are going to be reborn on Earth for karmic or other reasons, the other planets will act as guides as usual, though unconscious.
The rest of the Solar system is not relevant to bring in, because the Moon and samsara covers it all, and moving through the planets relate primarily to rebirth upon Earth.
The Moon has an important, but less known, role in the process of dying and death. The role of the Moon is to open our mind to the astral, an opening that is nescessary in order to move on.
To give an illustration: If you are open and sensitive when you are out on a night with full Moon; the Moon light makes you feel you enter into a sort of unreal dreamworld into which you easily project your longings and fantasies: The landscape becomes more magical, the structures and things around you become strange, almost alive; the surroundings are illusory and can be whatever - perhaps filled with danger, or perhaps an opportunity for romance if you are out on a date, or perhaps something else, depending upon what you have on your mind.
So when you look at the Moon, its’ magical light will open your mind for the astral dimension. It serves as a magnifier of what your mind already contains.
In general, the first and strongest impact you will meet is the collective energy field, the sum of everything that is alive in all of us of thoughts, ideas, fears, greed, sufferings, hopes, disappointment, and so on – but the impact upon you depends on what you project on the world.
And what else you have in your mind in that moment; the magnifying focus of the Moon’s light is individual, depending on the resonance there is between this collective energy and yourself.
This is mentioned here, because this illusory Moonlight-world becomes more pronounced in kamaloka, the astral realm of the Moon. After death you find yourself without a body - and with only little, if any, ego left - imprisoned in your own “Moon-mind.” Your consciousness is at the mercy of the mirroring quality of the Moon, unless you are unconscious or meditatively very capable.
It follows that whether you are physically alive on Earth or you find yourself in the kamaloka bardo of the Moon after death, you are free to continue your samsara-dreaming.
But the difference is that while you are alive - in that condition of consciousness that Buddhism calls “the natural bardo of this life” which is the densest of the bardos - your dreams and illusions are more solid here than when you have died physically, but still live in the astral realm of the Moon where your dreams are more transparent. By and large, your existence in kamaloka is a continuation of what you have been occupied with while on Earth - with varying degrees of awakening to the reality of what you left behind when you died and with varying ability to cope with this.
As the name says, the astral realm of kamaloka is the place of desire, and the mirroring quality of the Moon gives you the opportunity to hang on to your dreams and attachments as long as you want. But if the dreams and attachments you have are only empty illusions, they are bound to create fear because they will never be fulfilling.
The mirror of the Moon after death makes your dreams, investments and desires about samsara more transparent than while you were alive on Earth so it is easier for you to see through them, which - ever so gently - is nodding you forward.
Some advanced souls don’t need the Moon’s mirror, but expand easily beyond the Moon sphere to higher, blissful realms of consciousness – unless they choose to stay in the Moon sphere in order to help others to move beyond in a safe way.
To sum up: The role of the Moon is to help you when you die and have to leave your physical body and your ego behind: when the physical world which you thought to be real is becoming increasingly brittle and is fading away – and as long as you are not yet ready to see WHAT IS: the Moon helps by displaying seemingly endless appearances of the world you are used to - and what you harbour within of archetypes, dreams, fears, desires, and so on.
In this way the Moon acts as a projection screen for what you have in your mind, and its soothing light helps to dissipate the energy so that the painful existential emptiness that otherwise may be too hard to endure becomes more obscured. So the Moon is a help, it is not a new version of purgatory.
THE ASTRAL REALM OF THE MOON.
The moment of truth.
Lit up by the rays of the Sun, the Moon functions as a mirror and meets you with your own desires and fears - and with a certain force, so that you have the possibility to work seriously with your issues.
Normally the mind is able to push unpleasant truths aside, but here, after death, there is no escape and you have to deal with them.
The moment of truth meets you in this condition when your suffering, clinging, unlived life, regret, and desires – some of which you perhaps hardly knew you had - are experienced as inner vivid realities. It is about seeing your truth without any wrappings.
As an example: it is typical that we identify ourselves as being in the receiving end, as the victims, of unpleasant events that have happened.
Jes Bertelsen says:
“A person that in a certain situation is mistreated, finds himself in this situation to a large extend because this person is helplessly unaware about his own ability to do the same. When something happens and I cannot see my own part, then the energy in the situation freezes me in the role as the passive, innocent victim. If I, when something happens, can understand and feel that it just as easy could have been me doing that the other way, that I actually in other connections do it, then the energy will not solidify, but move towards the Self.”
- This is the law of projection at work: to begin with you cannot see your own part in something that has happened, you cannot see that it has anything to do with yourself - it is ‘out there.’
But after some time you are more able to see and own your own part.
In kamaloka, if you are not in deep sleep, the Moon makes the issues in yourself that you nescessarily have to face into a process of learning you can do in your own speed.
If you want to die conscious, you will have to see, and your ability to see depends on conscience.
SAMSARA - "THE SUGAR CANDY MOUNTAIN”
Where do you drown - where do you learn?
The Moon creates a longing. Again, the Moon is a projection screen for your own desires mirrored by the light from the Sun, which is the symbol of the higher Self - pure bliss.
- And mirroring of bliss creates longing for bliss!
The magic of the Moon is a mixture of something that is dead - which is the Moon as such, and the bliss in the Sun’s rays that lightens the Moon - which together create a diffuse longing. It is confusing and it is projected, split up upon many dreams and cravings: to become rich and famous, to meet your soul mate, to win in the lottery, to have great sex, to become enlightened, to have smart cars, new clothes, and so on, in short – samsara!
The sage Hsueh-Feng says:
“The whole world is you, yet you keep thinking there is something else.”
It is samsara that is difficult to let go of; in particular that which you have never had - that is the most painful to let go of. Often it takes some time before you realise that you have died. As long as you identify with your Moon-mind you are not nescessarily aware that you have died, and the guides cannot reach you with their help and guidance. But when you begin to discover that you have died, there begin to appear “cracks” in your Moon-mind, so to say, and then they can enter in and reach you.
The Moon helps you to stay within your own world, in your “Moon-mind.” The mirror of the Moon helps to keep you within the boundaries of your own mind until you are ready to recieve help and further guidance in stead of slipping into fear and existential emptiness.
The Moon holds you within its boundaries and can therefore also make it easier for you to be reborn on Earth if there are experiences here you have to go through.
There can well be a longing for a return back to one’s old home planet, Earth, and some people who have died and who in reality would be better off by incarnating on another planet will out of attachment or fear attempt to force themselves back to reincarnation on a perhaps dying Earth.
Those who will see truth rather than be unconscious will as a consequence have greater freedom to choose within their individual range of possibilities so that they are less trapped in the willful wishes of their own unconscious, their Moon-mind.
Remember, that you are held there because you are not ready to move on. The Moon is not doing anything.
Sooner or later you begin to realise that the Moonlight’s play with you is nothing else but a mirror, displaying what you have in your own mind, and you learn not to trust what the Moonlight shows you. A longing towards something that is more real awakens, a longing to leave the boundaries of the Moon behind and move towards truth.
If you are conscious, you can witness and move beyond your illusions, and they will not manifest in a later life. If you are not able to move beyond your attachments, but drown or get stuck in them. And when it is time to be reborn, you will become unconscious in those areas where you cannot let go, and you will most likely be reborn in a future life where your karma will let the same attachments and illusions manifest and repeat themselves.
Whether you are an introvert or an extrovert person, there are some relatively easy ways you can learn to cope with suffering and pain and be able to move on. It is best to start practising well before physical death, but it is also possible to do in kamaloka.
If you are introvert, you can start a search for your own higher Self, asking yourself the question continously: who am I?
If you thus are on the path towards the Self, it is easier to cope with pain and suffering.
The extrovert path is that you open your heart for beauty - wherever you find it; as an example the beauty in nature; then you can learn to cope better with suffering and move on.
If it sounds strange to you that there can exist scenarios of natural beauty in such a place as kamaloka after death – remember, that what you find there is solely what you project yourself
Kamaloka means “the place of desires.” It is also the place of fear because if what you desire or are passionate about is untrue, it can never be fulfilling
It is a common understanding that the existence after death in kamaloka is filled with terrible suffering, pain and torment - which, as we have tried to communicate - is true; but when you look closer, there is not more suffering and torment in the existence after death than there is here, in this life.
If you look around with an open heart, you see people near and far who are in pain, hardship or suffering – and in need of basic human warmth! There is much suffering in the world today.
However, there also seems to be a certain amount of numbness or frozeness: we may notice there is suffering, and then we go on with our own lives as usual. It is almost as if there is a denial of suffering. A strange word, “compassion fatigue,” has emerged as a possible explanation even if it doesn’t really explain anything.
- Perhaps the truth is, that we who are alive have more closed hearts than those who have died?
When we are physical, we can use our mind to ward off things, to intellectualise, and to project inconvenient issues to be somebody else’s fault. Or we can push the issues down into the unconscious, into our body and forget all about them, and there they sit as muscular blockages until our death finally brings them out in the open again.
As mentioned earlier, in the astral realm we are in the receiving end of all the suffering and pain we have caused others. The only difference between our suffering when we are alive and the suffering we experience after death is, that when we have died we cannot escape from it.
The overall sum of suffering is the same.
This is not different from what great religions such as Christianity and Buddhism are teaching about the suffering and pain we have to go through after we have died, regardless if we call it purgatory, sidpa bardo or kamaloka.
The existence after death is the condition where you are being prepared for your next life. You may have to go through all the pain and grief of what you are leaving behind before you may be able to see anything of your next life; or if you are open, the glimpses of what is coming can appear earlier, even before death.
When the moment of physical death is coming closer you will likely be unconscious, regardless where you will be reborn. There can be glimpses of prophetic clarity and of the next life, as we understand it even up to 80% - if you can bear it.
According to Jes Bertelsen, the way you have lived the last 10-15 years will be a pointer. As you have lived, so will you die.
Unless you surpass the Moon, you cannot move consciously into the next and higher bardo, the bardo of being, which in Buddhism is called “the luminous bardo of the secondary clear light”- the immediate forerunner to the meeting with the primary clear light at the moment of death.
We will come back to this in a later article.
At the sacred moment of your death, the last thought is very important:
The essence of your life
- practise it!
A drop of the fluid white light
drips down into an area of your brain.
LIFE BEGINS AT THE POINT OF YOUR PAST LIFE’S DEATH.
The enlightened Zen master Osho is one of the many who has emphasised the great importance of the moment of death, and we bring his comment here in its entirety:
”Life begins at the point of your past life’s death. When you die, on the one side one chapter of life, which people think was your whole life, is closed. It was only a chapter in a book which has infinite chapters. One chapter closes, but the book is not closed. Just turn the page and another chapter begins.
The person dying starts visualising his next life. This is a known fact, because it happens before the chapter closes (…)
All these things happened: frustrations, fulfillments, disappointments, successes, failures (…) but all this happened within a certain area you call desire.
The dying man has to see the whole of it before he moves on further, just to recollect it, because the body is going: this mind is not going to be with him, this brain is not going to be with him. But the desire released from this mind will cling to his soul, and this desire will decide his future life.
Whatever has remained unfulfilled, he will move towards that target.
Your life begins far back before your birth, before your mothers impregnation, further back in your past life’s end. That end is the beginning of this life. One chapter closes, another chapter opens.
Now, how this life will be is ninety-nine percent determined by the last moment of your death. What you collected, what you have brought with you like a seed – that seed will become a tree, bring fruits, bring flowers, or whatever happens to it. You cannot read it in the seed, but the seed has the whole blueprint…” (edited from Osho’s Autobiography, from the net.)
THE PICTURE OF THE MOON.
We now introduce our picture of the Moon, depicting a total Solar eclipse where the Moon is in front of and overshadowing the Sun.
From our perspective on Earth, it looks as if the Sun and the Moon are exactly equal in size, which is an illusion, because the Moon is much smaller than the Sun and much closer to us than the Sun.
Whether this is just a coincidence or not, the esoteric signficance of this illusion is that we can believe that the ego, the Moon, is just as big as the Self, the Sun!
The mind is a Solar eclipse – all other ratios between the sun and moon would not be able to show it.
This is important because it explains why the ego is so strong on our planet. It means that we have an extra hard task here compared with other planets where the Moon does not appear so big. Either way, this causes a conditioning of the collective unconscious mind.
On the picture, the Moon is in front of the Sun, but contrary to a real Solar eclipse where the Moon is darkened, here the features on the surface of the Moon are clear and distinct.
The corona of the Sun is in reality much larger and more chaotic than depicted on the picture. It is seen here seen as a thin yellow ring just behind the rim of the Moon, whereas the penetrating Sun rays, ‘superimposed’ from our Sun picture, are shining fully through.
They express the Sun’s bliss and love affair with all there is.
Around the Moon are a couple of concentric rings, an inner red ring and an outer, equally broad yellow ring, and these two rings are merging with the Sun’s ray whereever they meet.
The innermost ring or ‘aura’ is crimson red and the outer ring has a strong yellow colour (that on the print has turned out more like orange). The crimson red colour expresses suffering and hardship. This is what we see - this is the energy we pick up from the Moon.
The yellow ring outside the red ring expresses mental clarity.
Finally, in the center of the Moon you see an azure blue space with the zodiac and planet Earth.
The twelve star signs in the zodiac that surround us like a wheel act as a sort of filter for the influence all the stars in the universe have on us. It is like you are looking inside a vase (the Moon) through a hole with a rounded edge. This blue cosmos with all the stars symbolises a higher dimension of consciousness.
Already here, before we continue, it is important not to understand this Moon picture too concretely, because even if models like this are pleasing to the mind, they cannot be translated directly to astral reality.
Together, the individual sections show a simplified picture of main steps in our cosmic journey after death: the Moon and its impact craters, and the mechanical looking colour mixing machine, seen as multicoloured whirlpools or spirals at each Sun ray; and finally the azureblue cosmos with the twelve star signs of the zodiac. The whole journey is not linear, there is no succession of events, it all is happening simultaneously.
We will go more into each of these steps in the following to illustrate how the Moon is a doorway to higher consciousness, and how cosmos is involved in the death and reincarnation process.
So, allegorically speaking, when you are in a bardo, you are on the Moon surface, of course without being there in a physical sense. And if a given bardo experience ends with physical death, it can happen anywhere on the surface of the Moon and at any moment, because it is essentially a question about your individual readiness to let go when you have seen through samsara and there is nothing more to be attracted to.
If a particular place on the Moon picture should be pointed out that perhaps best illustrates the moment of death, it would be standing at the border between the Moon and the azureblue cosmos, symbolising a higher condition of consciousness. But again, death can happen everywhere on the surface of the Moon - whenever you are ready to let go.
When you surrender, the circle of the zodiac will open wide up in front of you as a wellcoming "wormhole", a large, embracing portal. If you are conscious in this transition, you will be in bliss.
In a deeper sense, the moment of death happens from the center of the zodiac when there is complete balance between all the zodiac star constellations.
- Both these statements are true, but more about this later.
THE RED RING.
The Moonlight is not trustworthy; even the most marvellous Full Moon is only shining because it is illuminated by the Sun. The Moon has no light or soul of its own and symbolises the material world, samsara.
The red colour traditionally in the inner ring around the Moon symbolises suffering and passion, and these two often goes together, for passion for samsara leads to suffering.
To experience suffering requires a mind; because one can have a life that seen from outside seems full of suffering and hardship, but if there isn’t a mind, a self conscious seeing involved, it will not be experienced as suffering or hardship. And mind is also required to overcome and learn from the suffering.
One can say that around the personality is a ring of suffering and hardship. For many people, the truth is that the way they relate to suffering and hardship is the personality. In the following, this suffering in the red ring is projected upon the Moon craters in the picture.
THE YELLOW RING.
The yellow ring of mental clarity is placed outside the Moon, because it doesn’t belong to the Moon as such. There is only mental clarity when we are non-attached to what the Moon contains; the content which is samsara is allowed to be there, but there has to be non-attachment.
The yellow colour symbolises traditionally mind and represents here the capacity to witness the suffering and hardship without drowning in it .
THE ART OF CHOICELESS AWARENESS.
“Judge not, that ye be not judged.”
Choiceless awareness is included in the yellow ring around the Moon, because it is a meditative method that can be used to face and gradually transform the experience of suffering - the obstacles that delay or prevent you from moving beyond the boundaries of your Moon-mind in a safe way.
The practise of meditation, and in particular choiceless awareness - in its pure form the art of witnessing, of seeing what is without attachment - transforms over time the experience of suffering, such as the impact of the dramatic vivid appearances, or the fear of existential emptiness, or the pain of the life you didn’t lived or expressed.
The Lord Buddha gave this instruction:
Train yourself like this:
In the seen will be merely what is seen;
in the heard will be merely what is heard;
in the sensed will be merely what is sensed;
in the cognised will only be what is cognisized.”
(From The Bahiya Suttra, Ud 1.10; on the net.)
To practise choiceless awareness as above presupposes meditation as a dedicated way of life, to learn to take the consciousness within (in meditation). It is primarily a path for the advanced, it will not make sense for many people.
In our time J. Krishnamurti is the person who introduced the concept and technique of choiceless awareness; but others such as Tony Packer is also experienced in this path and is well aware of the tricky nature of the ego that don’t want to surrender.
”Let’s see if it is possible to behold judging without judging. Or, to behold judging of judging without further judgment. Right now – as raindrops are splattering on leaves, roofs and windows, can the listening and looking free itself of thinking complications? Allowing whatever is there is to appear, to unfold and disappear without any need to interfere. Judgment comes and go, the judgment of judgment appears and disappear. No need to hold on to anything in the mind.”
If you want truth, in life as well as in death, choiceless awareness offers a practise of gradually letting go of any obstacles you have that prevents you from moving into higher consciousness.
THE MOON CRATERS AS SYMBOLS OF SUFFERING.
Moon crater (Tycho Brahe)
The Moon is often in esoteric literature described as a ‘dead corpse’; but yet, to be fair, recent scientific research suggests that the Moon until fairly recently (measured in geological time) has had some vulcanic activity, some life. Today, the Moon’s topography has been measured down to minute details, at least on the side of the Moon that always faces us.
The wellknown, desolate Moon landscape with its numerous craters, mountain ridges, ‘mares,’ cracks, and so on is a perfect symbol of a mind that identifies solely with the material world. It’s rugged terrain with all the craters give associations to mortal wounds, jagged ruins, dreams that lie in ruins, and so on.
An impact crater is literally a trauma, because in astronomy impact craters are evidence of external debris striking the surface.
A crater can be caused by a direct hit by a comet or an asteoroid. Or ‘external debris’ can strike the surface from different angles and perhaps even ricochet over the surface a couple of times before they stop, the impact can come at different speeds, it can be big or small; later impact craters can appear on top of the earlier ones, they can collapse or erode differently over time, and so on.
This means that the craters on the Moon picture can be used as symbolic illustrations of the impact traumatic events are having on your life. A trauma is anything that drastically exceeds the flexibility of the mind; it can be a direct hit, or it can hit you a couple of times before it comes to a stand still if it comes from a particular angle, and so on.
And what is more important: we can use the craters as projection screens for our own suffering and obstacles - and as means for transformation.
The mind is able to pattern-match traumas or problems – by help of certain keywords for the traumas - with impact craters that in their appearance or topography subjectively are similar to the keyword.
This is a phenomenon called paredolia - when the brain tricks the eyes into seeing familiar objects such as faces, animals in textures, patterns or clouds.
On the Moon picture, nine impact craters are chosen; they are chosen arbitrarily and represent all the Moon craters. The number of nine is a sacred number – at number ten there is a shift of dimension.
Each of these nine impact craters’ rim or outer edge is outlined with a blue-violet colour which symbolises transformation.
But because they can be difficult to locate on the above illustration (the original Moon picture measures 75cm x 105cm), the simplification below is provided:
( Simple illustration of locations of the 9 craters, this will be improved in the future. )
As this article is not about the geology and topography of the Moon, it will lead too far if each of the nine craters are described in details, but if you click in on Google Images or on Wikipedia, you will see for yourself how different the craters are; each of them bear witness to an individual history.
Their key words are to some degree overlapping each other, because a trauma or an obstacle is not nescessarily confined to one impact crater alone, it can belong to all the craters.
Taken together, these nine Moon craters with their contemplations, as presented shortly, symbolise the bulk of human suffering, common as well as individual obstacles you can transform by projecting your own traumas or obstacles upon the craters and meditate upon them, as an example using the method of choiceless awareness.
- Remember, that all this is meant in a symbolic sense; an archaeologist will not find anything by digging in the craters.
The keywords and contemplations for the nine craters are as follows:
1) Tycho Brahe Crater: EFFORT.
The first crater is the only one where a short description is included.
This is a major crater located in the southern highlands. Because of its prominent rays, Tycho is mapped as a part of the Copernican System. The impact that happened 109 million years ago was so powerful, that it is suggested that some material from the impact event actually reached the Earth - the so called ‘Australasian tektites’ originated from the ejecta from Tycho.
It has certainly taken a lot of effort to make that crater!
2) Copernicus Crater: SUFFERING.
Suffering is to be stuck in a mindset, an identification with the trauma.
3) Kepler Crater: FEAR.
Fear relates to loss of integrity. Fear is essentially ontological doubt, it is mental and not astral.
4) Aristarchus: DREAMING.
Is this electrical-blue light in Aristarchus an emission of unknown, but natural causes, as an example radioactive Radon-222 gas, or is it an alien fusion reactor?
- What do you base your dreams on?
5) Menelaus: CONFUSION.
This describes a state where you see something that is happening before your eyes, or you are listening to a statement, where you just are saying “WHAT?”- this empty feeling! Something doesn’t make sense and you are out of ideas.
If you in this condition remember a high principle or the divine, such an experience can led to something very constructive.
6) Poseidonius: FICKLEMINDEDNESS.
No center, or off-centeredness. There are lots of trivial small things the mind can be occupied with.
This is destructive to any endevaur.
7) Langrenus: TIMIDNESS.
If you one more time… THEN dad’s hammer falls! - Have you grown in strength since then?
8) Rheita: LACK OF CLARITY.
“It is not very visible or clear”…Is it true?
This keyword is overlapping the other keywords, they are entangled with each other and illustrate how we avoid clarity.
9) Gassendi: LACK OF WILL.
- Half-baked. Is the crater destroyed by adversities, or was it yourself that became mad and destroyed it? What fizzled here? How important was it?
The first four Moon craters in this series, Tycho Brahe, Copernikus, Kepler and Aristarchus, are in astronomy traditionally mapped as belonging to The Copernicus System because their rays to various degrees are overlapping each other.
Symbolically, this means that they all are a part of the universal, omnipresent avoidance of truth.
From a completely other angle, it might be interesting to compare what we have been writing about the Moon’s role with a card from Oswald Wirth’s Tarot deck, that describes the role of the Moon in very similar terms.
Initially, Tarot cards illustrated steps in the process of dying, but this high ancient wisdom has been lost.
But regardless if it is individuation or a process of dying it is exactly the same steps; in both cases the cards were meant as a guide out of the ego.
The only security is truth.
Description of the MOON, card XVIII:
“A large Moon is both full and crescent, it is shown in three different phases: a dark, a white and a yellow. The Moon has 18 large yellow spokes or rays, and 18 darker red and smaller rays, that somewhat are corresponding to the red and the yellow rings around the Moon on our Moon picture.
The Moon on this tarot-card is looking at the scenery below with a soothing feminine face, and droplets of nourishment and illusion are descending over the landscape.
A small blue water pond with several small tufts of water-grass is seen in the foreground. In the midst of this pond a huge spiritual-red crayfish is emerging. This is the Soul coming out from hiding in the personal unconscious. It is preparing itself for the ultimate journey and carries with it all the memories of its personal life.
- Ouspensky calls THE MOON the card of INITIATION.
On the right side an orange path is winding its way towards the distant horizon; the path may be understood as progressive karma. In order to enter the right path, the crayfish has to cross a small pathless land between its wellknown pond and the path; but once on the path, it leads safely past the two animals and the two towers in the background.
The two animals are the two creatures from the Tarot card “The Wheel of Fortune” (number X). They are howling at the Moon because it shines without clarity - which is creating a longing. The Moon has now softened and transformed the two previous creatures, the devil into a black wolf, and the Anubis-god into a white dog. They are symbolising duality thinking, the mind’s attachments to black and white, good and bad, and so on. The two impressive towers that the crayfish has to balance itself through are also representing polarity.
The crayfish has to stick to the path that, although whobbly, leads directly in between the two animals without emotions; otherwise it will be attacked and killed.
The two towers have now three and not four crenels on each side of the roofs, compared with card number XI, (The Tower) which had four crenels at its top. This shift from four to three is evidence that a transformation from matter to spirit is happening - which again is easily translated to the Moon’s role in the process of physical death as described.
As a short clarification: in numerology, the number four is understood as a symbol of the physical world, and number three as the astral.
The tower to the right side has doors and windows, the tower to the left has only a window, telling that the left-hand path has been looked into, but not entered.
CONTEMPLATION: Do you see your challenges in the right light?
( From our booklet “TAROT CONTEMPLATIONS.”)
Part 4. THE COLOUR MIXING MACHINE:
- Who are you?
In the Genesis it is told that Man is created in the image of God:
“Then God said “Let us make man in our image, after our likeness.
And let them have dominion over the fish of the sea
and over the birds of the heavens and over the livestock
and over all the earth and over every creeping thing that creeps on the earth.”
(The Bible, Genesis 1:26 -30.)
“The Lord took the man and put him in the garden of Eden to work and keep it.”
When we understand the Genesis - that man is made in the image and likeliness of God - in the context of the topic in this article: the transformative role of the Moon in the forming of man from one life to the next – it tells that the Sun (God) mirrors itself in the Moon (mind). The Sun cannot see itself, but the mirror or reflection can – and the mirror is man.
If we accept this allegory, we are conscious of our likeliness with God, which must mean that we are self-conscious beings.
It follows also that we in our essence are bridge builders - between ourselves and God, and between ourselves and the animal kingdom that is lower on the evolutionary ladder than ourselves, and between the animal kingdoms and God.
The Genesis tells that man was given “dominion” over the earth and all its living creatures: “the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth” - “to work and keep it.”
As we read the Genesis, it is here offering an answer to the eternal questions: Why are we here? What is our purpose?
The answer is: we are here because our assignment is to be caretakers of Earth; we are bridge builders between the higher and lower steps on the evolutionary ladder, from the lowest to the highest.
We are created as a result of multiple different energy frequencies and have connections to multiple dimensions of consciousness. So many different layers and dimensions meet in us – and it is this fact that is the precondition for having a consciousness of self and the ability to learn possible: one has to stay outside in order to be able to see.
The reason why we as humans are having so many doors and connections to each other, to other dimensions and to other sentient beings and why it is relevant now, is that the energy frequencies on our planet are quickening, due to great cosmic cycles. As we ascend to higher and faster vibrating energy frequencies, we expand our awareness and become more like non-physical beings, and thereby ultimately - over aeons of time - identical with the original human.
Here it will suffice to refer to Rudolph Steiner, who - amongst others - has dealt extensively with these perspectives; see as an example his book “Cosmic Memory.”
As we expand our awareness, there will appear more open doors and conscious connections to non-physical worlds, we will become closer to cosmos. It is said that we have, at least in theory, thousand different dimensions of reality available; and it is easy to conclude that we are bridge-builders also to cosmos.
The concrete understanding of being ‘bridge builders to cosmos’ is that we are reincarnating not only on Earth, but also on other planets. We actually understand that our human essence and purpose as bridge builder and caretaker follows us to whatever other planet we may incarnate on: where-ever we settle down in cosmos our role will be the same.
The symbolic understanding of being ‘bridge builders to cosmos’ is that we are meant to reach conscious bliss - higher consciousness. Ultimately on the highest, non-dual level of consciousness, there is one reality - that we are all one.
The reality on the higher, non-physical levels is not so concrete and enclosed in time and space as it is here in the physical world. But it depends on our willingness to be open for it – primarily to let go of our attachments to the material world, or samsara.
More about this later.
Actually, this means that regardless of which state of consciousness you are at in any given moment - if you are emotional, or concentrated upon a task, or in a relaxed mood, or in chock, or climbing a mountain, and so on – in principle there will always exist a “door” within you to another level or dimension.
So regardless of whether it primarily is the physical, the mental or the spiritual level that is your focus in any given moment - or perhaps some level beyond these categories - it will have some connection with some other level, even when you believe and feel that you are enclosed in your mind.
Certain inner connections can be strengthened through experience and training. As an example, it is possible to train the connection between physical pain and higher consciousness, so that a pain becomes easier to endure. The ancient Indian sage, Patanjali, in his famous Suttras states that it is possible to achieve an advanced meditative state, pratyahara, where the prana energy in the five physical sense organs, the eyes, the ears, the nose, the tongue and the skin is consciously withdrawn into the mind thus cutting of any sense impressions, such as pain, from the outer physical world (suttras 2.54 and 2.55).
As bridge-builders we have something in common with animals and something in common with aliens; we have something in common with a guinea pig, an elephant, a frog, a crocodile, a song bird and so on - and we have some contact with cosmos and therefore also indirectly with so called ‘aliens’ and cosmic beings.
But today, a majority of these different connections, layers and doors to subtler realities are dormant or closed due to ignorance and lack of spiritual training; in most people these connections and doors exist only as unexplored potentials.
A factor that plays a central role in life and therefore also in the process of dying and in the transition from one life to the next, is the psychological concept of compartmentalising. It means that we are dividing ourselves and our initial wholeness up in “compartments.”
We can, as an example, be one person at work, and a completely different person at home. Or, we can be a “walking head” with no contact whatsoever with our feelings or our body - the variations of ways our personality and lives are compartmentalised and structured are never ending – some of these may be avoidance patterns we have developed in order to cope, and some we are born with; astrologers are big on that!
- But again, in our essence we are bridge builders, and the reality is that the different “doors” in us are less separated or solidified than we believe; a particular compartmentalising or ongoing obstacle we experience in our life is not nescessarily fixed in the same repetitive form forever after!
In the bardo condition leading up to the moment of physical death - all the experiences we have had of “frustrations, fulfillments, disappointments, successes, failures” (Osho) - are remoulded and will later manifest in another form in some future lives where they may be easier to work with and learn from.
To sum up: the compartmentalisings or shortcomings you are born with, regardless how they may be connected to your body, your mind or your spiritual potentials – and which play a major role in the way your life will be unfolding - are formed prior to the point of your previous death.
- And then it is up to you to break through these compartments and obstacles you are born with in order to become whole.
- So we are not separate, lonely and compartmentalised individuals, we are intimately interwoven with other dimensions, with other sentient beings in all sorts of known and unknown ways; also within our own human race there exists a wide range of diversity.
Perhaps the purpose of all these interconnections is to ensure that we as human beings, with the help of the Moon, are made as close as possible to the mirror-image of the omnipresent, all-knowing and all-compassionate God?
The Genesis states that man is made in the image and likeliness of God; he is bridge-builder and caretaker of the Earth. But this is only possible if he comes from clarity.
THE COLOUR MIXING MACHINE.
“The Soul migrates from body to body.
Weapons cannot cleave it,
nor fire consume it,
nor water drench it,
nor wind dry it.”
(The Bhagavad Gita.)
The allegory of ‘a colour mixing machine’ is useful to illustrate the blending and moulding process that takes place when we die, because it in one image encompasses the enormous spectrum and complexity a process of dying is without loosing important components midway. It ensures that the full complexity – the full “colour spectrum” of the human being is kept together and the integrity is intact in the transition.
The choice of a ‘colour mixing machine’ makes sense as an illustration of what is going on in what
- viewed from outside - looks like a totally accidential process, because everyone who has tried to mix colours together has seen how doing this creates fascinating, multicoloured whirls and spirals during the mixing, how the colours blend differently, and how the final colour mixes never are fully identical.
The colour mixing machine is a tentative model of of a process that in reality is vastly more complicated, a way of describing a process where far the most is happening while we are in deep sleep. What happens is only accessible from a level of consciousness that is sufficiently high.
So in principle what happens in the transition from one life to the next is not ‘accidential’, because there are issues from the total sum of the individual karma involved. But in practise it is unaccessible - and therefore the colour mixing process is deliberately illustrated as ‘machine-like’ and on the Moon picture.
The colour mixing starts every time you enter a bardo state – which happens every time you sneeze,
are yawning, are having an orgasm, are traumatised or very sick and so on, as described earlier. Then the natural bardo of this life fades away and the ego disintegrates further as you are moving into the astral dimension. Mostly, this bardo lasts only seconds, and then you are back again to normality.
- Or the colour mixing process reaches its completion at the moment of your death, and your new “you” that will play a major role in your next life, has been formed.
This ‘colour mixer’ will always proceed according to the same basic matrix, and at the same time it has enough room for colour variations in the spectrum whether it relates to the physical body, the mind or the spirit: one person may be formed to have an outstanding mind and be a genius in quantum physics, but is severely physically handicapped; another may have a strong body and fit to do heavy physical work, and still another one may have nourishing mother care qualities to be expressed, just to give some arbitrary examples.
These different energy frequencies and potentials are typically condensed down into three main categories: body, mind, and spirit, that is the model we are used to when we categorise ourselves. And while keeping in mind that this is a simplification of who we are, we will proceed with this model in the following.
ALL LIFE MUST GO THROUGH A COLOUR MIXING MACHINE.
The colour mixing process also includes physical beings that are lower on the evolutionary ladder than ordinary humans, such as animals. But for the lower beings it is only a short visit, since they have no, or almost no, personality. Many life forms do not have a long visit, perhaps only a fraction of a second.
An enlightened individual, regardless if it is an ‘alien’ or a human, can effortless go through the whole process because he or she has no attachments.
-The fine print is, however, that also an enlightened being has a ‘personality’ which he or she is using as a tool for teaching, and this enlightened being will probably with some puzzlement experience, that this personality is being slightly modelled…
For those few who are able to to stay conscious through the ordeals in this process, it will be experienced as a gradual identification with the personality that is being formed. What you can expect to experience has been described in some details in the previous articles. Overall, it depends upon how much you are able to witness, if you have meditative training, how much you are hiding, and how much of your ego that is left; we understand that there are remnants of the personality or ego all the way through the bardos.
Sometimes the dying person will have glimpses of the next life, as said earlier - even up to 80%, if he or she are ready for it.
As Osho says, the truth is that “life begins at the point of your past life’s death.”
Whether you are ready for the meeting with the primary clear white life at the moment of death or not is primarily a question of how many layers of blockages, traumas, and denials you have to go through in order to reach higher consciousness. If there are too many, you will be unconscious prior to the light. But if you want to see truth you must meet the clear white light consciously.
Depending on how far you are in the process of dying, your personality is now more or less breaking down. This happens during the dissolution of the elements, from the bottom of the body and upwards: earth, water, fire, air, and ether or akash. Only when the elements largely are dissolved this becomes a real process of dying. The consciousness in the last stages is an inner world of quantum physics, beyond time and space where, as an example, distance means nothing.
In Elizabeth Haich’s “Initiation” (p. 357-358) she describes the expanded awareness of her dying mother:
“Then she laid in bed for a long time, struggling painfully to bring forth one word after another as she told us she felt that one side of her body was already dead.
“And do you know”, she added, ”it’s so interesting to be half here and half on the other side already. I still see each of you half from the outside and half as if from within. And I can see your future destiny. As soon as I’m better I’ll tell you all about it. Right now it is very difficult to talk.”(…)
She was already very close to the world of the spirit. Whenever any one of her friends, at home in some part of the city, spoke about her, she would say to us: “Now my friend Mrs. X is here with me, and this is what she’s saying…”
And mother would tell us exactly, word for word, what her friend was saying in the same moment several miles away, as could later be proved in minute detail (…)
Some days later, she said, ”It’s getting harder and harder to talk and use my tongue. The connection between me and my body is dissolving. God be with us…”
These were her last words.
REINCARNATION ON ANOTHER PLANET?
If someone is going to be reborn on another planet, the process largely follows the law of resonance, which means that the journey follows the resonance of the dying person’s’ already existing thought patterns. In this, almost non-physical condition, the consciousness is expanding; he or she is where his or her thoughts are. The dying will probably be attracted to a focus point, a planet, with similar thought patterns or ‘mythology’ - regardless where in space that is. Bindu: The union between Sun and Moon is enlightenment.
“At the moment of death one should be aware of the highest spiritual contact one has had.
The colour mixing process happens in the realm of the Moon if you are going to be reborn on Earth. If you are going to be reborn on another planet, the same process will happen on this planet’s moon,
if there is one. Alternatively, it may centre around a sacred mountain or the like depending on the mythology of that planet - simultaneously, while you are still connected to you physical body here, but close to death.
Irrespective if you are reborn on another planet with or without moons or on planet Earth, we understand that the process is the same; and that it is identical with what Buddhism is teaching: that you in sidpa bardo and when the time for rebirth is approaching - and you have not attained enlightenment - you will be attracted to a uterus and from there become reborn.
It is only the terminology that is different, not the actual process.
THE BINDU POINT.
The most important is that one attempts to to identify oneself with the highest spiritual contact. ”(Translated from Danish, Jes Bertelsen, “Doden og Doedsprocessen.”)
The bindu point, an esoteric centre inside the brain, is involved in this process. As a simplification, bindu represents the portal between this world and higher, spiritual worlds. It is your innermost and highest “lighthouse” and as such bindu has its own, higher ‘mythology’. It has access to all your countless incarnations, also on other planets, and it therefore offers a much more overall and profound perspective to your existence than what you have gathered from only your last life.
In the last stages of dying, bindu will send out a ‘calling’ from the highest spiritual experience you have ever had in your total karmic record, thus trying to lead your direction forwards over “the perilious waters” - and not backwards, drawn by narrower attachments.
Depending on the degree the new planet’s ‘mythology’ is resonating with the bindu’s calling, you can follow this guidance in the reincarnation-process. Otherwise the journey and incarnation on another planet happens in a unconscious state - a delicate combination of coincidence and karmic direction.
After some incarnations on the new planet its’ particular mythology will be assimilated by you, or some new myths or ideas that will be appropiate for this particular planet will have taken form in you and can be brought forward and then begin to be spread.
If it is a planet that is lower in evolution than the one you come from, you will as a consequence of your higher starting point likely end up as a kind of prophet, priest or shaman on that new planet. - Of course, there are countless variations.
- Essentially it is a question of how much you really are longing for the ultimate truth? Mythology, new quests, more samsara and so forth are only relevant to introduce if your longing for truth isn’t in a hurry, after all.
If you have experienced states of higher consciousness you are not in doubt, you will not be drawn to mythology, samsara or the like.
- On the other hand, if you still have attachments to samsara and unlived life, then these certainly will appear in your field of vision while you are in the bardo of dying, and act as attraction points for your next life.
THE PICTURE OF THE MOON.
Bindu: The union between Sun and Moon is enlightenment.
“At the moment of death one should be aware of the highest spiritual contact one has had.
It is now time to re-introduce our picture of the Moon, this time with the focus on the colour mixing machine:
The individual sections on the Moon picture shows the main stations in the journey, but before we continue, it is important to have in mind that this happens in the astral dimension where time is different from the outer physical time we have here in this life.
The process in the colour mixing machine is not linear, there is no succession of events - it is all happening simultaneously!
It is also important to remember that the Moon is only involved in the process of death and rebirth because of all the projections we have on it; the Moon as such is not a biological necessity in this process. In stead of the Moon, it could as well be a high mountain with a mystical light that has created the same kind of mythology. The Moon as such is innocent….
On the picture, the colour mixing machine begins on the surface of the Moon where its rings of crimson red and strong yellow and the golden colours in the Sun’s rays are meeting. This marks the moment where the ego is suspended and we move into a mouldable bardo space.
The multicoloured spirals start at the Moon’s surface and are moving in a clockwise direction and meet the Sun’s golden rays – a direction that causes the colour mixing machine as a whole to appear as if it is moving in a clockwise direction, almost like a wheel of fortune.
This is due to the fact that time only can move forward; or rather - as long as we identify with the physical world and samsara, the time can only move forward, not backwards.
If we weren’t so attached to thinking in only one direction, to think only forward along time-lines of cause and effect, we would be less attached to physical existence.
THE COLOURS ON THE MOON PICTURE:
We have described the symbolism of these colours extensively in the previous article and will therefore only touch them briefly here.
The Moon is on the picture encircled by an ‘atmosphere’ of crimson red. This particular red colour symbolises suffering and hardship.
Outside the red ring is added another ring of a gold-yellow colour (that in the print of the Moon picture has turned out more towards orange) that symbolises mental clarity.
The red and yellow rings around the Moon meet chaotically with the golden rays from the Sun that is only visible as a very thin golden rim around the Moon’s horizon.
The red colour stands for the BODY, the yellow represents ‘mental clarity’ and MIND, and the golden colours in the Sun rays symbolise a ‘love affair’ - and SPIRIT.
This is of course again approximations, because the alchemic process of modelling the new personality is a complicated process; and, as said before - in reality there are many more layers and subdivisions in us than these three, body, mind and spirit.
THE MOON’S RED RING AND THE BODY.
The physical body:
the mystery is if there is something new we can learn,
or if we deepest down already know…
The red ring of suffering and hardship is representing the physical body. We believe that this combination is close enough, because the physical body is the storehouse of memory.
- As an example: traumas are indeed at the core of ‘the hardship and suffering’ of physical life, and traumas and stress are stored in the body.
This is evident in the body’s muscular blockages (“the muscular armour”), located in tissues where the prana energy is prevented from flowing freely. This is a typical way we, often beyond our conscious knowledge, are making ourselves ‘dead’, squeezing unpleasant memories, insights or emotions out of our awareness - only for them to come out of the closet in the process of dying and after death.
In her book, “Structural Integration”, Dr. Ida Rolf explains:
“An individual experiencing temporary fear, grief or anger, all too often carries his body in an attitude of that muscular emotion. If he persists in this dramatisation or consistently re-establishes it, thus forming what is ordinarily referred to as a “habit pattern”, the muscular arrangement becomes set.
Materially speaking, some muscles shorten and thicken, others are invaded by connective tissue, still others become immobilised by consolidation of the tissue involved. Once this has happened, the physical attitude is invariable; it is involuntary; it can no longer be changed basically by taking thought or even mental suggestion.
Now what the individual feels is no longer an emotion, a response to an immediate situation; henceforth he lives, moves and has his being in an attitude.”
It is important to have in mind that it is not primarily in our dense, physical body that we have doors and connections to other life forms above and below on the evolutionary ladder. But we can say that DNA belongs to the physical body and we share parts of our DNA’s with many other beings, both in the animal and the plant kingdoms.
- On a more existential level, we have via our physical body access to the group chakra, that is a contact with all life - everywhere - and not just here on Earth! The group chakra is cosmic and a meeting point for all life. However, in practise, that which is local is experienced stronger, and humans on Earth naturally perceive the Earth as the navel of the world; but in principle we are able to see the whole.
THE MOON’S YELLOW RING AND THE MIND.
The gold-yellow coloured ring placed above the red ring represents mental clarity that is required in order to be able to experience, witness and transform the suffering of the material world. Without a mind, the manas or sense-mind, there will be no ego - and without an ego no ability to navigate or to learn at all.
Both Sun and Moon is necessary for ego-consciousness: there has to be a reference, the ego must have an anchor point. The Moon is the dead mass and the anchor point, and the Sun is the higher Self – open, blissful and creative.
In Buddhism, the higher, nondual and luminous mind, rigpa, is compared with the Sun, while the lower, ordinary mind is contracted, filled with clouds and identifying with samsara, the Moon.
Because of this combination, higher consciousness is always accessible. Regardless of whatever mood or situation you are in – the Sun is always there!
THE SUN’S GOLDEN COLOURS AND SPIRIT.
“A perfect person will be so cleared of self, so wrapped in God, so obedient to His willing,
that his joy will be in the escape from himself and from mortal concerns,
and in consciousness of nothing but Divinity […]
He wants only what God wants, and want it Gods way”.
On the picture, the Sun is present as the thin bright yellow ring just visible around the horizon of the Moon. The Sun’s nineteen rays are long and straight, intentionally superimposed from Ullas’ picture of the Sun. Some of the rays radiate out to the edge of the picture, while others stop before and end abruptly in mid-air.
They radiate all-encompassing, unconditional love, they have a love affair with all there is.
Each ray ray is shown with two different golden colours. As an approximate translation, the two golden colours symbolise two spiritual paths. One is the way of the third eye, and the other the way of the heart. Both paths express higher consciousness.
The spiritual quality or potential that is included in the forming of man is so clearly expressed in the above quote by a medieval Christian mystic, that we prefer to let it stand alone and speak for itself - and for the golden colours on the picture.
The meeting between the red and yellow rings and the golden rays is in reality chaotic, while it on the painting appears mechanical.
To use an allegory - imagine a room (the colour mixing machine) with bright walls illuminated by light from the ever-present Sun. The reflections of the light on the walls will in principle be in accordance with certain rules, and the angles of the light reflections can accordingly be calculated in advance.
But in practice the reflections of light become chaotic because of irregularities on the walls themselves; the surface of the walls are not totally smooth and clean, so the angles etc. of the incoming light will become distorted, and the outcome will vary from the calculations.
The irregularities and impurities on the walls are pain and unresolved issues from the life that is gone, it can be the dying person’s difficulties in letting go, fear, or disturbance from outside; and the combinations of such issues and the Sun light can create chaos and unpredictability.
This allegory attempts to illustrate the fact that even if the forming of man follows a general matrix which the colour mixing machine model represents, there will occur individual differences in the outcome.
The chaotic meeting between the body, the mind and the spiritual light of the Sun means that we cannot expect to be able to decide and plan ahead what exact kind of personality we want to be in our next life.
THE MEETING WITH THE PRIMARY CLEAR WHITE LIGHT.
Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae.”
(Translation: Holy Maria, God’s Mother, pray for us sinners now and in our hour of death.)
(Translated from Danish, Jes Bertelsen, “Nuets Himmel.”)
“For most people death occurs when the subtlest level of mind manifests. The most subtle consciousness usually remains in the body for three days, unless the body has been ravaged by disease, in which case it might not remain even a day. For a capable practitioner (of meditation), this is a valuable opportunity for practise. Those who are conscious of the mind of clear light can remain in this state for longer periods and, depending on previous training, can even use it to realise the truth of the emptiness of inherent existence of all phenomena, including cyclic existence and nirvana.”
(His Holiness, the Dalai Lama, “Advice on dying.”)
These two quotes, the first from Christianity and the second from Buddhism, we believe are illustrative of how these two main religions today are approaching the concept of death - and how they may appeal to different people. We will not comment them further, but let them stand each in their own right.
It is not important for the process through the colour mixing machine if you are able to experience the primary clear light at the moment of death. As said before - if there are too many unresolved attachments, you become unconscious prior to the clear white light - and wake up perhaps only after death; some will not ‘wake up’ until they find themselves in a new physical body, as a little baby or even a toddler.
At the meeting with the primary clear white light when death is irreversible, the colour mixing machine has done its job, it doesn’t continue after your death.
- What does continue, however, are the possibilities for enlightenment! If you can see through and witness what is happening, and continue a meditative practice, as an example the choice-less awareness meditation technique as described earlier.
In the defining moment of death, when ‘the subtlest of mind manifests’ and the primary clear light is about to appear, your consciousness is on the causal level. The dissolution of the elements has completed its arduous travel up through the body and touch the element of ether or space - that now is dissolving into luminosity.
The meeting with the primary clear white light can be experienced in different ways. It can be experienced as a very strong light in the third eye or in the heart, that quickly spreads over the whole body and is absorbing you - without boundaries, limitless - so you are the light.
It lasts as long as you can endure it, from a split second and up to a year, depending on your meditative abilities.
- It is a beautiful experience.
Jes Bertelsen says:
“Summarising this process, the first that happens at the point of no return is that an explosion of light is met and then the ego or the I disintegrates. During this process a series of events will happen: First the light will create visions of divine structures like Christ if one is Christian, Buddha if one is Buddhist, etc. The light is filtered and spread in these aspects, and is thus more bearable.”
“(…) The love in cosmos is, that if you can realise who you really are, you will discover that the suffering, the difference, the separation, is an illusion. The human being is in God, and it has always been in God, regardless if it lives as Hitler or as Franz of Assissi. This realisation to me is so great that even very few of the enlightened ones has verbalised how great this cosmic love really is (…).”
(Edited and translated from Danish, “Doeden og Doedsprocessen.”)
When the colour mixing machine is compared with Buddhist teaching in “The Tibetan Book of the Dead” in regards to what causes us to be reborn, they are overlapping each other - except perhaps, that while Buddhism focus upon a choice - that we as bardo beings somewhat have a choice of which uterus we are are going to be reborn from and into which one of the six realms - while the colour mixing machine-approach express the chaotic or accidental factor in where and how we reincarnate.
This is profound, and it invites to a discussion regarding the relative factor because it might well be determined by the individual level of consciousness of the dying person.
Perhaps the ‘accidental factor’ is true for most people who are unconscious when they die - except
for sporadic glimpses of wakefulness. The colour blending process is running automatic and independently separated from the dying’s awareness and ability to choose - and that is why the process is described as mechanical.
To sum up: The experience in the colour mixing machine is accessible from a level of consciousness that is sufficiently high. In principle it is not accidental, but in practice it is inaccessible.
The accidental approach would be in accordance with a radical teaching in the advanced Buddhist Dzogchen teaching - that ultimately, seen from a higher non-dual consciousness, it doesn’t matter who gets the karma; what matters is that the karma is being released…
MORE ABOUT MAN AS A BRIDGE BUILDER.
“Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
(Genesis 1:26 -30)
When we are taking another look at man’s inherent role as bridge-builder between beings on different levels of the evolutionary ladder, it is important to remember that as much as our inner connectedness with other beings and dimensions is rigid and limited on the level of our physical body and anatomy, on the subtle levels it is more open and multidimensional.
The interwoven connections of multiple subtle layers, some of which we may hardly know, is exemplified in the kabbala, which is a translation of the astral aura. It is a shorthand of all the nadis and the secondary chakras in our subtle anatomy – nadis and secondary chakras that in some combinations have a certain importance, and in other connections don’t have. The kabbala shows beyond doubt that we have access to other dimensions.
Photo of crop circle with kabbala.
Photo of crop circle with kabbala.
Let us just give one example from the kabbala model: the lowest Sephiroth, Malkuth, is usually understood as the root chakra. But Malkuth can also be understood as a door to the heart chakra - and then the whole model moves one octave up the ladder.
We can use the kabbala from where it starts with Malkuth in the heart chakra which - in terms of the subtle anatomy - is commonly understood as the root chakra of the mental, and move further up. This will open up for contact with even higher dimensions, possibly including features far out in our subtle anatomy such as the cosmic points in the higher fringe of the mental aura; but to continue this description is beyond the purpose of this article.
It has been argued that the present human being is suboptimal in many ways, as example the way our body is ageing, our flock-mentality, and the way the reptilian part of our brain override our reason. At the same time, these shortcomings have also been suggested as necessary in order to have open bridges to the animal kingdom.
Recent scientific research has shown that the most intelligent animal species and the least developed humans are overlapping each other in intelligence up to 25-30 %. (source lost.) This of course doesn’t mean that these animal species are more valuable than some humans; animals and humans have a different dharma, and they are equally important.
On the other hand, as humans we have certain unique qualities, that give us advances over the animal kingdom and therefore qualifies us to be the caretakers and have dominion over the Earth.
In Genesis it is told, that “the Lord took the man and put him in the garden of Eden to work and keep it.” This has sadly been ignored or misunderstood as to mean that we were allowed to do with nature and with animals whatever we like.
SAMSARA - THE SUGAR CANDY MOUNTAIN REVISITED.
When we look around us today it is obvious that we haven’t managed our caretaker responsibility very well - on the contrary! In short, today, nature is suffering and out of balance and things seems only to get worse; nature as a whole is now at a critical tipping point and about to loose many of its basic self regulatory mechanisms.
We will refer to an interview with a leading biologist and conservationist, Thomas Lovejoy, published in National Geographic of November 2015 about “why he is bullish about Earth’s future.” He was asked the question:
Boil it down; what is the top environmental challenge?
Answer:“It’s a combination of people and their aspirations. If the aspirations are more like the frugal ones we had after the Second World War, a lot more is possible than if we view the planet as a giant shopping mall, which doesn’t work biologically. We need to get beyond the fascination with the glitter and understand that the planet works as a biological system. Reducing our expectations is very much in our own interest.”
As a biologist and conservationist he is coming from a completely other angle than us, but he nevertheless sees the cause of the growing environmental destruction along the same lines: the root cause is our suicidal, insatiable desire for samsara.
Real stewardship is essentially depending on how deep our attachment to samsara is; it is only possible if we come from CLARITY.
When, or if, man reaches conscious bliss and accept his assignment as caretaker of the Earth, the animal kingdom will follow.
It seems that our most important asset that, compared with animals, qualifies us to the stewardship of the Earth, is our unique longing upwards. Animals don’t have this longing for higher, cosmic consciousness, they are living in the present, this is how they exist.
Humans is the species that has the best intelligence – not only ‘intelligence’ in a narrow sense, but in a wider sense and in terms of compassion. A significant distinction between animals and humans is that humans are capable of a ‘broader, in-depth way of thinking’.
- Perhaps we can even claim to be quantum physical beings? We don’t have the right language to be precise here, and there is much more we don’t understand.
MAN IS A BRIDGE-BUILDER TO COSMOS.
“The moral task of man is a process of spiritualisation. All creatures are go-betweens, and we are places in time that by diligence in spiritual business we may grow liker and nearer to God. The aim of man is beyond the temporal – in the serene region of the everlasting present.”
Both in a concrete and in a symbolic understanding we are bridge-builders to cosmos.
First the very concrete understanding:
Elon Musk, billionaire and involved in space projects to Mars, says:
“Either we spread Earth to other planets, or we risk to go extinct. An extinction event is unevitable and we are increasingly doing it ourselves. The goal is to improve rocket technology and space technology until we can send people to Mars and establish life on Mars.”
(At the Wall Street Journal: “All Thing’s Digital Conference” (2013).
Apart from rocket science and space technology that brought us to the Moon and presumably also can bring us to other planets while physically alive - being bridge-builders to cosmos in a deeper sense are based on the fact that we are incarnating on other planets and that such incarnations go both ways: that humans from other planets also are incarnating on our planet - and that this “trafficking” has happened for millenniums.
As an example, many people today have unconscious memories of having lived on planet Mars in the far distant past. When Mars became uninhabitable, they migrated to a neighbouring planet which was our Earth.
From a scientific perspective, this looks at best as a hypothesis.
From an esoteric perspective, this is an evolutionary fact.
On other planets we may have another physiognomy; but how our body looks is something we have been living with from the moment of our birth and onwards, so regardless how our physical body looks and works, it is natural for us because we have grown accustomed to it.
Being a human is in this context defined by physiognomy - physical appearance.
The basic energies in the physical body and in the subtle etheric body such as the aura, nadis and chakras, are via the light ether vibrating in resonance with certain celestial bodies, such as stars and the planets in our Solar system.
This is not the place to go into depths with this, but just to refer to the esoteric connection between the star signs in the zodiac and the human body. Strange as it seems, the order of the twelve star signs in the wheel of the zodiac reveals the sequence of the different stages in our creation; the zodiac represents our blueprint as physical human beings on Earth.
Rudolph Steiner has taught about these lines, describing the body as “the echo of the zodiac.” (see “The Alphabet and Expression of the Mystery of Man.”)
As a simplification, to incarnate on a planet within the enclosure of the zodiac means rebirth as a human being. Other ‘zodiacs’ around other stars and their planets will have other blueprints and the humans there will have another physionomy.
The symbolic understanding:
Man is a bridge builder to cosmos because he has the potential to attain cosmic consciousness and enlightenment.
If we look towards quantum physics in order to understand what it means that higher consciousness is cosmic, we follow this line of thought: we know that light is photons, that together with other subatomic elemental particles such as electrons, quarks etc. are both waves and particles; they seem to oscillate between being particles and waves. When photons is a wave, they are non-local which is another way to say that they are “everywhere at once” or “omnipresent” which means, when being a wave, photons are cosmic.
Since the subatomic particles oscillate between being particles and waves, and given that a photon are everywhere at once, it follows that the universe, including us humans, oscillates between an individualised “every-man-for-himself-mode” and a total, universal interconnectedness and thus total, universal interdependency.
This may be a key to understand cosmic consciousness and why we are not only earthly beings with an ego - but also cosmic. As we now and in the future ascend to higher and faster vibrating frequencies, we expand and become over time more like non-physical cosmic beings.
The spiritual master, Peter Deunov, says it so simple that no one should be in doubt:
“Nothing else is demanded of you than to be in harmony with the entire Universe.”
In the article series up to now the main theme has been the Moon and its transformative role in
the process of dying. We have outlined the journey through the colour mixing machine that is completed, and the person who has died is now ready to move on.
The theme of the next chapter will focus on the next major step in the transition, the bardo of being-ness - a blissful expansion into the starry cosmos.
As you can see, the process of dying is not at all about death, but about transition! What we usually call death is in reality a series of transitions; death is not like hitting an ultimate brick wall; and then everything is over and one is finished forever after.