|
Do you have the sense or inner knowing that you are in this life for a purpose beyond making a living, raising a family or even becoming an economic success? Do you feel strongly that connecting your physical existence with life beyond the physical is an important part of why you are here? Have you got a strong drive to help others around you, or even tackle some of the world’s big challenges? Does multidimensionality seem natural to you, e.g. the concept that you’ve been here before or that you will experience life after death just seem naturally plausible? Have you had spontaneous psychic phenomena, such as finding yourself traveling outside of your body or seeing spirits as a child? If you answered yes to one or more of these questions there is a fairly good chance that you have prepared yourself specifically for your life purpose before you were born, i.e. in your last intermissive period between physical lives. If we made a plan for this current life, surely it is the highest priority for us to remember what that was. We are after all here to live into our own life, not that of a society that is still largely constrained by excessive materialism. Nor are we obliged to follow the path of our biological family, for even though they will be people with whom we are connected by strong karmic bonds, they may not necessarily share the same evolutionary priorities during this current existence. If we have come here with an existential programme it is paramount that we connect deeply with ourselves and live this life from the inside out, creating it from the depth of our consciousness rather than external social expectations. Because if we have prepared ourselves for this current life, then the answers to what it is we have come here to create, heal and accomplish are all inside of us.  Recently I had the pleasure of interviewing Tathiana Mota, author of the book Intermissive Course: have you prepared yourself for the challenges of human life for my podcast (I will be posting a link here once the episode is up). In her book, which is about to be released in English, Tathiana addresses in detail 10 markers or personal characteristics that can show us that we are likely to have completed an intermissive course before our last birth. These markers were originally proposed by Vieira in his 700 Conscientiology Experiments (available as a free download here). They consist of the ten attributes listed below. As you read through them, ask yourself honestly and frankly whether they apply to you and if so to what extent and depth. For example, with regard to 2 "certainty of your immortality", one person may feel quite strongly that they are immortal, but still carry some doubt and fears, for another it is an absolute certainty, while a third feels completely overwhelmed by the question and has no confidence of their existence beyond this life. This evaluation is only for you, there is no one to impress, so be honest with yourself especially around your fears and uncertainties. Therein lies the key to growth. 01. Self-confidence. Internal absence of mortifying doubts during adulthood. 02. Self-awareness. Certainty of your immortality, an awareness of eternal life, inside of yourself, in your personal essence. 03. Prioritisation. A deep-rooted aspiration to take full advantage of the current existence, searching for discernment, general knowledge and greater self-awareness. 04. Seriexis. Natural, intimate acceptance of the theory of seriexis (series of existences, i.e. living many physical lives) as a fact, incorporated into day-to-day existence. 05. Hyperacuity. Experience of enlightening inspirations (innate ideas) about your destiny, personal career (existential task) or human life (seriexis). 06. Self-motivation. Spontaneous self-motivation to research and execute assistential, or beneficial, parapsychic, energetic practices. 07. Parapsychism. Sporadic, yet convincing and pacifying, parapsychic and animistic self-perceptions. 08. Proexis. Indefinite, yet persistent, intuitions about some important existential task (proexis) to be realised or that is rapidly developing. 09. Self-retrocognitions. Logical, coherent, definitive and enriching self-retrocognitions. Unhealthy retrocognitions reflect the catalogue of our self-omissions. 10. Omni-interaction. Personal and self-aware identification of the cosmos, life and order in the universe, which exists under the permanent control of evolved consciexes. (adapted from Vieira 2018:604) According to Vieira, if you can say a confident yes to at least 5 of these characteristics you are likely to have participated in an intermissive course prior to your most recent birth, which in turn means that you have a more complex life project. If this does not describe you, that does not mean that you do not have a life project or existential programme or that you have not prepared yourself for this life. Just like here in the physical dimension, so in the extraphysical dimensions there are many educational opportunities and pathways. If you do not intend to become a brain surgeon in this life, you will not be taking the required, highly specialised courses qualifying you for that profession. In the same way, if your life here is unlikely to involve the complexities of multidimensional assistance, or the introduction of new and uplifting ideas and innovations, you do not need to prepare yourself to that extent and are unlikely to have completed the kind of preparation referred to by the term intermissive course. But whatever your position with regard to multidimensionality or the level to which you have prepared yourself, we all benefit from stopping and tuning into ourselves to connect with our reason for being in this life. Because really what else are we here for? Imagine leaving this life only to discover that you forgot everything you had on your to do list … and perhaps discover that in fact you crossed off a whole bunch of things you specifically had on your “not-to-do-list”! The frustration levels would be high, and can in fact lead to all out depression, post-mortem, also known as extraphysical melancholy. Fortunately, we do not need to wait to die to work out we are headed that way, as the presence of such emotions in our life can already be an alarm signal that we missing our own to-do list. So let’s take some practical steps to pre-empt reaching that point.
An important tool is to develop the practice of listening to our inner voice. In our interview, Tathiana shared how in her case there was a voice present from childhood that gave her the sense that she was looking for people, places and activities that she somehow remembered. She did not really understand the source of this sense until later, but it kept her alert and open to something “unknown”, and when she eventually saw it, she recognised it. In my book I share a similar sense of being on the look-out for someone without understanding why or who. For many of us, the circumstances and pressures of life can obscure our own inner voice, and much like in Peter Pan as we "grow up" we loose touch with our purpose. Meditation and other mindfulness practices can certainly help us connect with ourselves. But if we really want to connect with our existential purpose and task, it is even more powerful if we focus specifically on that question with intent: why am I here? Tathiana shared two techniques we can adopt to that end. Both involve spending some time alone, free from distractions, including your phone, internet and so on, so you can really tune into your self. Exercise 1 – allow one hour in a space where you will not be disturbed. Just yourself with pen and paper. Start with a body or breath focused meditation or the basic movement of energies if you know that technique. This helps you center yourself and go deeper into your own reality. When you feel yourself truly present ask yourself this question – when you were a child of anywhere between 6-10 years old, what did you imagine you would do with your life? Whatever comes up write it down, without editing or second guessing. Then see if you can connect with something more or get more detail about the idea. What we are working with here is the fact that, despite the limitations we may have had in our maturity as children, we were still much closer to our intermissive period and not as conditioned by the social expectations and often very limiting beliefs that surround us at school and society generally. You are likely to connect with one or more ideas, and if there is any kind of charge or excitement about them you know they are important for you. Exercise 2 – allow three hours in a space where you will not be disturbed. Again just yourself with pen and paper and start with a body or breath focused meditation or the basic movement of energies if you know that technique. This helps you center yourself and go deeper into your own reality. When you feel yourself truly present write at the top of a piece of paper “Intermissive Course” and then reflect on your skills or talents, your weaknesses, and your character or temperament, honestly and from the heart. Write down what you find. To dig into your temperament you can ask yourself different questions like: How do I show up around honesty? Around commitment? Around determination? Around integrity? And any other area you identify as part of your character. You need to be specific, writing examples for each item, so for example if you consider yourself focused and determined, write a number of examples how that shows up in your life. If you think you are skilled at negotiating, how does that show up. If you think you have a weakness of being inconsistent, how does that manifest and what is the cost in your life? This is just for us so be very honest to make sure you are not deceiving yourself, but also compassionate. Pause between each question to do some meditation or energy work and then move to the next area of inquiry. You are allocating three hours to break through psychological defences such as idealizing yourself, getting bored to think about yourself and so on. As you go deeper you will have extraphysical assistance by helpers who are keen to support you with your self-research and success in this life. As you immerse yourself they may trigger memories of your intermissive course or help you connect with your deepest desires and creative ambitions. In the final hour you may gain a lot of insights even about how to execute your life plan. If you have a shot at either of those exercises, I'd love to hear from you.
0 Comments
I have previously written about the benefits of contemplating life after death: it helps us prepare us for our inevitable future, it brings awareness to our true nature, and it can be a great motivator to make sure we live the best life we can, because we realise that death is always just around the corner. In this post I want to focus on the actual act of dying. I deliberately use the word “act”, because dying is often framed as something that happens to us, when actually it can be a conscious action seeing us step deliberately into the next chapter of our existence. I was inspired to write this when listening to an interview with William Buhlman for the Path 11 podcast. It is a few years old now, but I only just discovered it and the information is still just as current now as it was then. Buhlman is one of today’s foremost experiential OBE researchers and someone whose work I have been following since the 1990s when he published his first book Adventures Beyond the Body. In his podcast interview he spoke passionately about the need to develop better processes for the way we die, i.e. the way we embark on our final projection from this dimension back to the extraphysical dimension. As a society we do not have much understanding of what that process involves. Death is still a taboo subject and generally treated as the worst thing that could happen to us, even though it will happen to us all. Our fear of death seems to be due to the high degree of uncertainty and confusion about what it involves: do we cease to exist, are there heaven and hell, will we be punished, will we ever see our loved ones again, and many similar doubts plague us. As a result, it is not surprising that we struggle in supporting our dying to take that journey with consciousness. As a seasoned explorer of non-physical dimensions, Buhlman has no doubts about how life after death will look. He brings that confidence to his suggestions about how to assist those who are going through the process. He takes his cue from Tibetan Buddhist culture, where a dying person is surrounded by monks chanting specific incantations to help them in a conscious and positive transition. For Buddhists, death is a very important opportunity that can determine the quality of the subsequent experiences of the person undergoing the process. If they are unconscious, they may be subject to their own fears or other base instincts and easily manipulated by intrusive extraphysical consciousnesses. If, however, a person is conscious and guided through the appropriate chants, Buddhists believe they can reach enlightenment as they enter the extraphysical dimension. I do not subscribe to the Buddhist notion of enlightenment, but I still think it captures something very important. I interpret this suggestion as a reference to the “dying” person regaining their full lucidity and enjoying full extraphysical awareness, a state that would seem like “enlightenment” when compared to the limited intraphysical state of consciousness most of us experience. Buhlman’s work on projections of consciousness always strongly emphasises the importance and power of awareness. This is the same focus he advocates should be central to our support for dying persons. The presence of chanting monks at our death beds is impractical for most of us. Instead we now have the capacity to create our own soundtracks that we can use to focus our awareness during the final moments. In his interview, Buhlman proposed creating audio material with positive affirmations, such as “consciousness now” or “awareness now”, but anything really that speaks to you personally and inspires you to stay focused and present. The idea is that the sense of hearing is the last sense we lose and that these kinds of messages will thus be the last thing we hear as we transition, which includes a period after we are “clinically dead” but extraphysically may still be attached to or close to the body until our consciousness has completed the process.
Hearing of the Buddhist monks chanting made me think of the Australian Aboriginal practice of singing around the body of the recently deceased, with the intention of helping their spirit return to their ancestral land. Like in Tibetan Buddhism, there is the assumption that the person will hear the songs. This assumption is well founded, because many Aboriginal people are able to see and sense their extraphysical relatives, and as such know that they are in fact present and able to perceive what is happening. In fact, while it may be scientifically accurate to note that the auditory sense is the last to cease as we withdraw from the physical dimension, the funeral chants of both Tibetan Buddhists and Aboriginal people do not rely solely on the dying person's auditory sense, but also on the fact that the songs are perceived across dimensions. In my understanding, they are seen as interdimensionally active, i.e. human song has real and tangible repercussions in the subtle energetic dimensions through energetic frequencies we do not yet fully understand. While we may not be able to easily replicate that aspect of these ancient mortuary practices, bringing consciousness to the process is already a huge step. It is a step that can have deep positive effects not just for the person transitioning, but also for those staying in the intraphysical dimension. Dying well, with consciousness and dignity, can be one of the greatest final gifts we can give our loved ones. Even if we have good multidimensional awareness, losing someone we love can be a painful experience. Grief is a natural response to such loss, even if we know we will be seeing the person again eventually. But imagine how much it would help to see the person going through the process with grace, dignity and awareness. Imagine being able to model to your children and grandchildren that death is nothing to be afraid of, but instead presents another aspect of life to which to bring consciousness and empowerment. It can transform what is a challenging time into an opportunity for connection and growth for all. For that reason alone, thinking and talking about death is not morbid, as is so often said when the subject is raised. On the contrary, it is life affirming and empowering because to be able to do die consciously requires spending time with death long before we actually arrive there, so that when we do we are solidly grounded in our own consciousness and the reality that awaits us. |