Return to life through death
Having met death, changes the attitude towards life
A study of the testimonies of survivors of death shows that these people fundamentally change after what happened to them. This, in particular, is evidenced by the research of Dr. Moody. He wrote: “The posthumous experience has a profound impact on the attitude of people who survived it towards physical death, especially those of them who did not previously think that there is something after death. One way or another, all these people expressed the same idea - that they are not afraid of death. " In this regard, it is appropriate to quote the statement of one of the Catholic theologians: "He who dies before he dies will not die by dying."
Moody writes:
“The experience they experienced had a very subtle and pacifying effect on their lives. Many have told me that after what happened, they feel that their life has become deeper and more meaningful, because thanks to this experience they have become much more interested in fundamental philosophical issues. Further, the following testimonies from survivors of the dying experience are given in support.
“From the moment it happened, I always think about what I have done with my life and what I will have to do with it. My past life, I was satisfied with it. I didn't think that the world needed anything from me, since I really did what I wanted, and the way I wanted; and I still live and can do something else. But after I died, everything suddenly changed, right after the experience of dying. I started to wonder when I did certain things, but did I do them because they were good only for me?
I tried to do things that are essential and those after which my mind and soul feel better. I try to avoid prejudice and not judge people. I try to do things that are good in themselves, and not just good for me personally. And it seems to me that I have now begun to understand life much better. I feel that I owe this to what happened to me, that is, to my experience of death, to what I then saw and experienced."
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People who have experienced dying begin to overestimate their relationship to the mind. A woman who experienced the nearness of death said:
“At that moment, I was much more focused on the state of my mind than my physical body. Our mind is a much more important part of us than the appearance and shape of our bodies. Before that, everything in my life was just the opposite. My main attention and main interests were focused on my body, and what was happening to my mind, somehow did not interest me - everything went by itself. But after this happened, it was the state of my mind that became the main subject of my worries, and already in second place - taking care of the body - it is simply necessary to maintain an intelligent life. Then it was indifferent to me whether I have a body or not. L did not think of it. The most important then for me was my mind ….
Almost everyone who has come into contact with death especially emphasizes the importance of striving in this life for love for other people, for deep and exclusive love. Dr. Moody gives an example of one person, “who met a luminous creature, felt complete love and understanding even at the moment when his life unfolded like a panorama, so that the luminous creature could see it. He felt that the question the being asked him was this: can he love people in the same way? He feels that now the duty on earth is to learn such love."
Raymond Moody goes on to write:
“In addition, many emphasize the importance of the knowledge gained. During their posthumous experience, they were informed that the filling of knowledge continues even after life. One woman, for example, after the experience of death, seeks to take advantage of any opportunity in order to improve her education. Another man gives this advice: “No matter what age you are, don't stop learning. I think learning is a process that goes on forever."
No one,”Moody continues,“of the people I interviewed said that they came out of this experience with a sense of moral “cleansing” or perfection. Nobody expressed a sense of superiority - "I am holier than you." In essence, the majority gave the impression that, on the contrary, they must still strive for something, achieve something. And the visions gave them new challenges, new moral principles and a definite instruction to live in accordance with them, but without a sense of instant salvation or infallibility."
These were the testimonies of our contemporaries. They say that a person who has met death changes his attitude towards life. This transformation, as is evident from the above statements, is positive. Therefore, different peoples at different times existed and exist in essence the same rituals. Their meaning is to make a person survive his death and return to life. It is not always said about a purely symbolic death. In these rituals, a person, as a rule, walks along the blade itself, is on the very edge of an abyss, from where there is no return. This is an indispensable condition - otherwise the real experience of death will not work and the ceremony will not give anything. Everything should happen inside a person, in his soul, in his psyche. And this will happen only at a real meeting with death.
Change in consciousness after the real proximity of death
So, the ancestors of the ancient inhabitants of the British Isles have survived to this day. These are the druids who make up the mystical sect. They have a rite of passage (sort of like coming of age). The ceremony is far from harmless. Judge for yourself: a living person is put in a coffin. The coffin is placed in a boat, and the boat is put into the open sea. And not everyone survives after such an initiation. This may depend on many circumstances, and first of all on the sea, on what it feels like on that day. Is it possible to object that in this case, a person is in mortal danger. The person who met death in this way and survived is in fact enriched with the experience of the real nearness of death.
As you can see, the most ancient tradition of posthumous experience is the phenomenon of shamanism. Ural-Altai and Siberian shamans are enriched with the experience of death in the process of dying and rebirth, which are ritualistic. These rituals are called "diseases of initiation." For a certain time (from three to seven days), the shaman candidate lies in his tent or in some other secluded place. They are in a state close to death. In this state, they go to the afterlife. There they are subjected to cruel tests, they are attacked by demons and ancestral spirits. They experience horror and inhuman suffering. The incredible happens to them: their body is dismembered into pieces, all fluids are released from the body, and the flesh is ripped from their bones. The eyes are ripped out of the sockets. Pieces of the subject's body are divided among themselves by the spirits of various diseases. The subject is left with one skeleton.
After this, the one who is ordained as a shaman acquires new flesh and blood. He makes a magical flight. The future shaman needs such an experience of dying because in the process the initiate acquires supernatural knowledge and powers. He owes them to semi-divine beings with a human or even animal appearance. Ritual death always ends with overcoming the crisis and returning to life. After the initiation has been completed successfully, the shaman will be able to be both in this material world, which is usual for us, and in the afterlife. Both are equally natural and possible for him. Therefore, shamans successfully accompany the souls of the dead to the kingdom of the dead. As you know, shamans are engaged in healing, fortune telling and divination. Clairvoyance, as a rule, is not a particular problem for them. In this case, let us give an example,described by the scientist S. Muge:
“The Oirot shaman asserted that having entered a trance, his soul can separate from the body and perceive objects and phenomena that are inaccessible to the senses. Experiments were carried out: in reality, the shaman was describing a specific event that took place at that very time, hundreds of kilometers away.
And here is one of the cases, which I myself witnessed. The shepherd's herd of horses left in a thunderstorm at night. The search went on for a week. They were alarmed in earnest. We turned to a shaman. He went into a trance and accurately named the location of the herd 150 km from the place where he was lost. They called the nearest village from the place indicated by the shaman, and soon the herd was found."
In the legends of many peoples there are descriptions of the death of heroes and their rebirth. Moreover, not just death, but their travels through the afterlife. There they endure difficult trials, after which they return to earth. Having made such an unnaturally difficult reincarnation from life through death to life, they are endowed with supernatural powers, remaining eternally young and immortal.
So, in the most ancient rituals, which are about 6,000 years old (Assyro-Babylonian), the allegory of a dying and then resurrecting god manifests itself. The ceremonies were dedicated to Tammuz and Ittar. The scenario of this rite is as follows: the Mother Goddess descends into the underworld to find a magic elixir with which to revive her son and husband Tammuz. The same theme is seen in the ancient Egyptian mysteries of Isis and Osiris. It speaks of the murder and dismemberment of the body of Osiris by his brother Set. This plot is used in the ritual. Finally, the sisters Isis and Nephthys resurrect Osiris.
In ancient Greece and neighboring states, such mysteries associated with dying and resurrection were quite widespread. So, it is known that the famous Eleusinian sacraments took place in Attica. They were based on the myth of the goddess of fertility Demeter and her daughter Persephone, who was kidnapped by the ruler of the kingdom of the dead Pluto. It also says the same thing: death and resurrection, rebirth, although it is interpreted as an allegory of seasonal cyclicality in nature.
Actually, the same rituals were in essence in the cults of Mithra, Hermes, in India and Tibet. They were also present among the peoples of the North, among African tribes and on the American continent in pre-Columbian times. Many peoples had the so-called initiation rites, but they were related not to individuals, but to entire social groups and even peoples. These were personality-transforming rituals. They were usually timed to coincide with such moments as the birth of a child, circumcision, the onset of puberty, marriage, second maturity, death.
Experts believe that in some of the rituals of Christians there are echoes of the same posthumous experience; during the acceptance of the Holy Mysteries, Christians fold their hands on their chest in the same way as it is customary to do with the dead. The baptismal rite of Christians can also be interpreted in the same spirit: the one who is baptized enters the water font, which, perhaps, symbolizes the entry of the deceased into the waters in the other world.
The initiation rites (coming of age, so to speak), which are still carried out in Africa and Latin America today, are also built on returning to life after a symbolic death. The young man who takes part in the ritual turns into a man who has looked beyond the fatal line. In this rite, the posthumous experience is acquired over several days (as with initiation into shamans).
As a result, the initiate experiences a symbolic death and after that returns to life, but in a new quality.
The main question of the reliability of this experience is the decoding of the images that are described in this case. It is clear that in this case we are talking about the "subconscious", which is better called "unconscious". The "unconscious" of each individual person contains information about everything in the Universe: about what was, what is and what will be. This information, as a part of the information field of the Universe, is contained in a form that is devoid of visual forms, specific images to which we are accustomed here, on which our consciousness relies. Symbols containing information in the "unconscious" replace each other. And the main question is to establish the decoding of such symbols, their translation into the language of our consciousness, which has no analogues. This is a question of questions.
Therefore, when a person who has visited the afterlife describes his visions in the images familiar to us and him, this does not mean at all that he saw precisely such images in the other world. It's just that symbols at the level of his "unconscious" take on certain concrete images characteristic of our conscious. Therefore, a vicious circle turns out, which can be broken only if you understand, decipher the connection between the symbols of the unconscious and specific images of the conscious. Now it is clear why the psychologist K. Jung wrote about the "extreme emptiness and banality of messages from the" world of spirits. " Absolutely all of the above facts make sense only if we comprehend this decryption. Otherwise, everything seems very commonplace, as Jung believed.
Yu Mizun