Life after Earthly death?

Why not? Yet, there are those who say, with great certitude, that at death the body and everything associated with it – such as the mind and its memories – come to an end. Of course, they have no basis for that claim. How could they know?

Then, some church-attending friends told me that they do not accept that they have a soul, and which represents the core or essence of their existence. Indeed, in spite of their Bible offering eternal bliss in Heaven (by being with Christ), these genuinely good people do not know where they will go after death. A couple have said that an ‘essence’ of what they are may remain – possibly in the memories of their loved ones.

Those who have indicated that they fear death belong to a church which has threatened a location named hell for non-compliance with its teachings. Interestingly, it is decades since I heard reference by that Church to babies born in, or conceived in, sin; or to that location named ‘limbo.’

Yet, there are others whose religious beliefs offer – not damnation or bliss – but a continuity of existence after Earthly death; and which allows re-birth. The Western version of this belief – which I think of as ‘New Age’ – offers ‘guides’ in a location generally known as the Afterlife who – with or without any judgement about one’s past – either set a pathway for the next life or assist in choosing a pathway (always on Earth).
I have also been told of a faith whose members may move to another planet after life on Earth. Whether this offers a richer life than available after death through one of the ‘desert’ religions is not clear to me. This latter religion seems to offer pleasant surroundings and a pleasurable life.

The principal proponent of a sequence of re-births is Hinduism. Unlike some Western psychotherapists and ‘New Agers’ who refer to life between lives as something known, and who offer descriptions of the Afterlife as an abode (with some such abodes offering scope for self-assessment), Hinduism’s Afterlife offers (as told to me by a Western spiritualist) an opportunity to continue with my learning.

This may overlap another Western perspective of the Afterlife. Here one can purportedly have access to the ‘Akashic Record.’ This record allegedly covers every action ever taken on Earth by humans. Would this Record enable self-tuning of one’s next path on Earth?
So, we go nowhere after Earthly death. Or, we can, or do, go somewhere. That somewhere may offer pain or pleasure; or nothing specific. If ‘somewhere’ is a neutral place, the dead may choose their next life on Earth; or be guided to such a choice; or acquire learning; or just have a rest (slumber?) while waiting to commence the next life. For this process to be meaningful, through the principle of cause-and-effect, the next life would have, implicitly and autonomously, been shaped by one’s past lives (especially the most recent one), would it not?

How credible are those who provide descriptions of the Afterlife in both physical and sociological terms? As well, are modern-day descriptions more accurate than those going back 2,000 years or more? How would any of these writers know? If through revelation, how could one separate this from hallucinations or imagination?

The veil around Earthly life seems impenetrable.

RELIGION and I (Part 1)

As a primary school boy, I was sent to the Pilleyar (Ganesha) temple at examination times, although I topped my class by a large margin every term, except once.  I also accompanied my parents at other times.  We were ardent in our faith.  My father, having overcome a serious illness at about 33, died suddenly at 47, when I was 18.  Within 3 years I then lost the family’s savings through a spectacular academic failure.  So much for faith and fervent prayer.

My future was thereby destroyed, as clearly forewarned after my father’s demise by a perambulating yogi, but unheeded by us.  I doubt that my mother and I were competent to absorb such a warning.  In any event, surely what had to happen had to work itself out.  Late in life I realised that what the yogi had done was to turn my mother’s vision towards Australia, which was in a direction not normally taken by students from British Malaya seeking an overseas qualification.  My folly (or was it my destiny?) led to my mother and my sisters being impoverished.  So much for temple rituals and the priesthood.  I gave away God, Hinduism and all religio-cultural rituals.

Then learning and logic took over!  Studying the belief systems of the simpler societies at my university, and dipping into some anthropology, sociology, psychology, and the major religions, I realised that there has been, and is, an innate need in many, if not most, of us to understand what we humans are, and our place in the Cosmos.

I realised further that:  the complexity and beauty, as well as the observable but inadequately explicable aspects of the experienced world;  the exceedingly complex patterns of inter-linked cause and effect, action and reaction, and the inter-dependencies of the physical, chemical and electromagnetic forces affecting us;  the uniformity, the invariability, the predictive capacity of the laws of nature;  the ecological balance between mobile and fixed forms of life;  the intuitive yearning by sensitive souls for communion with sublime or higher forces not clearly understood;  and the inferred influence of the spirit world, all of which affect our lives, could not have occurred purely by chance.  Instead, they might, I felt, reflect the mind and soul of a Creator.  How else could all that have occurred?  By chance?  Is that another name for an inexplicable cause, akin to the gods of simpler people?

I did conclude, logically, that there had to be a Creator of all that exists.  I then noted, with great interest, that an academic and confirmed atheist had reached the same conclusion after a lifetime of non-belief in a Creator, for exactly the same reasons.  There has to be a Creator, he now accepts, thereby upsetting most severely his former fellow-believers in that causal mechanism named Chance.  Like me, he doesn’t claim to know; only that a creator god makes (unverifiable) sense.

 

(This is an extract from my book ‘Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society.’)

 

 

Seeking to explain the Universe

I have great difficulty with the Big Bang Theory. I question the following: something arising from nothing; the origin of the vast energy necessary for the claimed initial expansion; whether light maintains its intensity through infinite space; how far does the Hubble Telescope see in infinite space; what is the role of ‘dark matter’ in this claimed expansion; is it not premature to claim that the Big Bang cosmogony is proven?

In the meantime, fellow-bloggers may be interested in the following extracts from ‘On the Cosmos’ in my book ‘Musings at death’s door.’

“Following a genuinely educational curriculum set by the British for Malaya, I read about the prevailing ‘Stationary State’ theory relating to the structure of the Cosmos.  So, modern cosmologists were agreeing with an ancient Hindu perspective of durability in the heavens.  Then, however, came the ‘Big Bang’ theory.  This presumably was needed to explain what the Hubble Telescope had shown; that all sighted cosmic objects were seemingly moving away from one another.

Then came the ‘Big Crunch’ concept, seemingly in recognition that unending expansion did not make sense even in an infinity of space.  I, however, wonder if a glimpse of Hindu cosmic speculations might also have been influential.

Then came the ‘Mini-Bang’ extension, presumably to explain the lack of accumulating empty spaces. That is, if everyone is moving out of a sports stadium through gates open 360 degrees, wouldn’t the stadium become empty eventually?  The idea of a ‘Mini-Crunch’ had logically to follow.  All that was to fit the Hubble Telescope’s observations within a durable Cosmos; and a hint that invisible matter (or energy) might be filling the spaces resulting from the expansion of visible galaxies.

We were now back to an enduring Cosmos, but with significant changes in structures.  It is durability but without stability – an interesting concept.  Did not some unknown Hindus postulate that the universe renews itself periodically?  There are two strands in this belief.  The first strand says that at the end of a ‘day of Brahma,’ Earth (and other worlds) are temporarily dissolved (another view is of a temporary suspension).  A ‘day’ is equal to 4.32 billion human years.  At the end of another 4.32 billion years, representing a ‘night’ of Brahma, regeneration commences.  Dissolved, suspended, crunched?

Brahma is the Creator God.  The other strand of this belief says that at the end of Brahma’s life, equal to 311.04 trillion years, the whole Cosmos is dissolved.  After a great cosmic rest period equivalent to the duration of Brahma’s life, yet another creative cycle will commence, with another Brahma creating another Cosmos.  What a quaint vista this is.  What kind of mind conceived it?

It all sounds so simple.  When and how did these concepts originate?  Why?  What was the trigger?  These speculations promise long-term durability, but with vast changes in structures occurring in a sequenced path.  What I was taught as a boy – that the universe is without a beginning or an end – seems to be quite correct.  Continuity is assured, but with gaps in the creative and regenerative process.  For some reason, the firefly’s winks of light come to mind.”

 

Recent cosmic catastrophes

An Indian scholar apparently claims that the Vedic Age commenced in India about 9000 years ago; and that the Saraswati-Indus Valley civilisation collapsed in the period 2000 to 1500 BC through natural causes, with consequential chaos and migration. He also asserts that there is no mention of Aryans in the Indian records. At the time of its collapse, it seems (according to a Western scholar) that the Indus Valley civilisation “was already one thousand years old, thriving, and advanced in technology and trade”.

Whilst adherents of ancient civilisations tend to have a competitive perspective about the longevity of their cultural heritage, the contribution by the Indus Valley culture to the civilisation in India may have been substantial. According to another scholar, traces of the mysticism which lies at the core of Indian civilisation were evident in “an iconography of yogic practice” in the Indus Valley culture. Whilst it would take a little time for modern Indian scholars to sort out their pre-history, it is a fact that an Indus Valley civilisation existed, and then disappeared. Could the alleged references in the Mahabharatha  to aerial warfare and devastation of a nuclear type have come from that Indus Valley civilisation? Where else could they have come from? Could there have been an even earlier civilisation in that region?

What did happen to the Indus Valley civilisation? A Jewish scholar, who seems to have set out to verify the early writings of his people, claimed (in mid-twentieth century) that a major catastrophe, triggered by an extra-terrestrial agent, brought to a sudden end “the entire ancient East”, at the same time (about 1500 BC) that the Indus Valley civilisation disappeared. The scholar (I. Velikovsky) claimed that the cause of the destruction of the Indus Valley civilisation is not known. Yet, he says that “… the facts brought forth by (archaeologist) R.E. Mortimer Wheeler strongly suggest to various scholars” (including one H.K. Trevaskis) that it was a natural, and not a man-made, catastrophe.

Is this credible? Sir Arthur Evans, an expert on ancient Crete, is quoted by Velikovsky as reporting that a great catastrophe destroyed the culture of Middle Minoan Two; and that this was “… synchronical with the end of the Middle Kingdom in Egypt and the Exodus” (of the Jewish people from Egypt). This would have been about 1500 BC. It is now accepted that the volcanic eruption of Thera (Santorini), four times more powerful than Krakatoa’s explosion in the nineteenth century, occurred about 1500 BC; and that the Cretan civilisation was destroyed by it.

Velikovsky also quotes Claude F.A. Schaeffer as concluding that, at the end of the Middle Kingdom in Egypt, “an enormous cataclysm took place that ruined Egypt, and devastated by earthquake and holocaust, every populated place in Palestine, Syria, Cyprus, Mesopotamia, Asia Minor, the Caucasus and Persia”. Schaeffer’s findings were based upon excavations all over the ancient East, “where populations were decimated or annihilated, the earth shook, the sea irrupted, and the climate changed”.

Schaeffer is claimed to have discerned six separate major upheavals by nature. All of these catastrophes “simultaneously overwhelmed” the entire known East, including Egypt, on each occasion. Some of these catastrophes “closed great ages in the history of ancient civilisations”. This is a very significant claim. The major ancient catastrophe studied by Schaeffer took place about 2400 BC, bringing destruction from Troy (in Asia Minor — now Turkey) to the Nile. (Troy had been rebuilt and destroyed many times).

However, Velikovsky goes further and says that “there were global catastrophes in prehuman times, in prehistoric times, and in historical times”, implying (on the basis of the last two that he had examined) that they were all extra-terrestrial in origin.

(Could not the warriors of the West have waited for the next cosmic catastrophe to achieve boundary and regime changes in the Middle East?

The above paragraphs are extracts from “Which way to the Cosmos?” from my book “Hidden Footprints of Unity.”)

 

Past-life influences

When a little grandson struggled, while seated on his mother’s hip, to reach me each time I visited my daughter, and then hung on to me, I felt that this baby knew me. He had to be the son my wife and I lost 30 years before. My wife had a similar feeling.

Then I met a 6-month old baby relative who seemed to be angry or unhappy for no reason. He was supported by loving family and other relatives. At 3 years, he was still unco-operative and grumpy. By 7, he was a normal happy child. I surmised that a past life had bothered him severely initially.

Reliable research shows that some young children, all over the world, do remember their most recent past life; and that, by about 7 years of age, that memory is totally lost. I have seen videos of young children, clearly under 7, playing with great skill the piano, or the drums, or ‘conducting’ a musical program (in one instance playing with an orchestra). Only inbuilt soul-memories of past-life skills could explain such proficiency, but without the child being necessarily conscious of anything unusual.

Yet, I have had a frightening psychic ‘flashback’ of being buried alive. It was a very real experience, which took me about 3 days to overcome; I was way over 60 years old then! My then attempt to delve into my past lives, through auto-hypnosis, produced scenes involving red sand, again and again.

My urge, when facing overt discrimination, to wield a scimitar, has implications; perhaps of a deliverer of steely justice in another life. Yet, I have never seen a scimitar, but do feel an attraction. My wife noted that, asking why. Perhaps it is a past-life memory, I responded.

As well, when I was sketching designs for fabric painting, my initial designs replicated the shape of the beautiful mosques of Central Asia. So I discovered many years later. Perhaps this is why, in spite of being a Ceylonese, I was born amongst a tolerant Muslim people, the Malays.

Then there was an English fellow-migrant. She and I became blood-brother and sister soon after we met; there was a strong bond between us, discernible to others. Another psychic flashback showed that we had been twin brothers; our skin colour was white. We supported each other psychologically through turbulent lives, although separated by oceans for much of the time.

A local psychic healer, assisted by her Spirit Healer, told me about a couple of my past lives. Her intention was to alleviate physical pains reflecting past-life trauma. She was successful.

Another clairvoyant told me recently that she could see me in my scimitar-wielding past life. This view coincided with my earlier views of Central Asia. Was she reading my mind? Or, do clairvoyants, with assistance from the spirit realm, see scenes of relevance to the client?

In any event, since past-life memories are no doubt attached to one’s soul, could they not occasionally seep into one’s conscious mind or unconsciously affect one’s thoughts? Am I not my soul? With an accumulation of memories from many Earthly lives?

 

 

Why fear death?

A fellow senior citizen said to me recently, in the context of our exchange of sympathy for our respective age-related ailments, “This is better than the alternative.” “Which is?” I enquired. “Death” was the reply. She is an ardent church-goer!
How terrible, I thought to myself, to fear a natural progression. Birth (or creation), life (or existence), and death (destruction or dissolution) represent an unavoidable sequence in a material world. We humans are destined to die. How one dies may cause concern.

Why then fear death? It seems to offer liberation or peace. Those who genuinely fear death appear to have been affected by their priests; or are worrying about where their souls may go. In my experience, these are the religious ones. All the others I have talked with accept death as a normal eventuality; and that where we go is not knowable. They are not fussed by that agnostic perspective. Many do not care! Their view is pragmatic: we live, then we die.

Since I believe in the reincarnation process (there is adequate reliable research evidence to prove its reality), I am simply curious about my future life in what I refer to as the After-life. As I will be discarnate, and thereby insubstantial, will my new home be equally insubstantial? Will I meet other former humans? (Not too many, I sincerely hope.) In this context, I did not like being told by my first clairvoyant (the one who had introduced me to the spirit of my uncle) that where I am going “will not be that different from here.”

Yet, I would like to meet the ‘higher beings’ who had sent the spirit of my favourite uncle to guide me in my spiritual development. That I would “not meet God” is OK with me.

The After-life (or Way Station or R&R Transit Depot) is calling me. I cannot remember having sojourned there after each of my previous lives – of which I believe there have been many. Since quite a few of my Earthly lives were horrendous (according to a couple of Seers), the Afterlife would have been, on occasions, equivalent to a recovery ward in a hospital.

Now it is going to be a library, according to that clairvoyant. How wonderful.

‘The Dance of Destiny’ by Raja Arasa RATNAM

This book was originally intended to be a memoir, for the benefit of my extended family. Blood- and marriage-related members of this family live mainly in Malaysia and Singapore; some are, however, to be found in Britain, the USA, the Netherlands, Sweden, and Sri Lanka. However, when 14 readers in 4 countries found Part 1(‘The wheels fell off’) very interesting; and a few others later found Part 2 (‘Falling into holes which were not there’) had deep spiritual implications, I had to publish it. In any event, a clairvoyant foretold its publication (in 2004).

This is a personal story, which is also reflective of the recent history of three modern nations.  It is written in the first person as experiences, thoughts, relationships, and observations. The latter are of life, of society, and of individuals, as well as of psychic phenomena, and of the Cosmos. The story is set in colonial British Malaya (now Malaysia and Singapore) and in White Australia.

The personal story is of a peaceful life being suddenly transformed into disasters, the major ones having been foretold by a yogi from the Himalayas. These events are portrayed as wheels falling off the author’s life-chances cart. Other disasters are represented as falling into holes which were not there, a quaint concept of philosophical import. Suffering and sorrow, trials and tribulations, juxtaposed with a sustained extraordinary effort to survive, and some consequential achievements and joy, lead the author to examine the nature and role of Destiny. This naturally leads to assertions about matters spiritual. Spin-off benefits of this approach are an understanding:  of cosmic cause and effect; of an acceptance of ultimate Reality as an achievable prospect; of the bonds available between fellow humans; and of prospects of a desirable future when Asian values uplift the ‘fair-go’ ethos of Australia; and vice versa.

This understanding is relevant to the historical presentation of British colonial arrogance, Japanese brutality during its military occupation of Malaya, as well as the progressive evolution of a cohesive multicultural Malayan people from diverse ethnic origins. This scenario is then contrasted with the author’s experiences of the racism of the White Australia era, and the ongoing sensitivity and some fear by the Anglo-Celt Australian of coloured people from ancient civilisations and their cultures.  A further contrast is the religious tolerance already manifest in pre-war Malaya with the bitter religious contest of post-war Christian Australia. The author experienced both racism and tribalism in his career, being “too black” to be a psychologist, and the Australian worker in the private sector being “not ready to accept a foreign executive, especially a coloured one.”

Part 1 of the book (‘The Wheels Fell Off’) deals predominantly with pre-independence Malaya until 1953, and a brief East-West interlude.  The latter reflects the author’s marriage to, and a brief but interesting life in Singapore with, his Anglo-Australian wife. This part ends with the wife rejecting the husband on a cold winter’s morning at the kerbside of her parental home in Melbourne shortly thereafter. To rejoin her, the author, the abject black sheep of the family, the pariah of the community, had cut off any claim he had to return to his roots.  This left him in limbo, both geographical and societal. The ending to Part 1 is indeed dramatic.

Descriptions of ordinary life under the Japanese (not commonly published) have historical significance, according to a professor of history and politics in Australia.

In about 65,000, words the author has woven a light mesh of geography, history, sociology, politics and philosophy, in which he has embedded the story of his ‘wheels-falling-off’ experiences.  More than a dozen readers in four countries have said that it is an interesting ’read’, and well written.  The three pre-publication endorsements and the professional appraisal confirm this.

Part 2 (‘Of holes which were not there’) is set in Australia, from 1953 to the present. In about 65,000 words, it covers 55 years of the author’s life as a settler in a country he did not choose to live in, commencing with his exposure to the virulence of White Australia. His varied and highly contributory life; the career barriers experienced (including the shifting of goalposts, racist treatment, and the ganging up by some Roman Catholics of a so-called Irish persuasion); personal involvement as a volunteer in education policy, in career protection in the public sector, and (currently) in community health services; and some confusing psychic phenomena, are woven into a coherent whole into this part of the manuscript. As well, relevant aspects of society and community relations are included.

This part also reflects some post-war history of Australia (as evidenced by the first academic endorsement), and the successful integration of immigrants into a maturing and progressively more tolerant multicultural nation. The author, however, offers some strongly critical comment on official policies relating to multiculturalism, ethnic affairs, refugee entry, and citizenship, all based on his in-depth experiences.

The author, however, highlights with warmth the on-going ‘fair-go’ ethos of Australia, and the open-ness and reliability of the self-confident Anglo-Australian worker, whilst expressing concern about the individualism of the immigrant-created nations of the West, in contrast to the time-tested communitarian values of Asia and much of non-Protestant Christian Europe. His conclusion affirms his hope that his country of involuntary adoption will be a politico-societal beacon to neighbouring countries, with both East and West learning from each other’s cultural values.

In his attempts to explain events and behaviour which otherwise make little sense, the author has titled his story ‘The Dance of Destiny.’ Believing that this MS fits into the genres modern literature/memoir and society/philosophy, he offers his inter-cultural experiences and his philosophy (including a belief in one people arising from ethno-cultural diversity) to an intelligent global readership, as well as to those who might simply want to read an interesting and well written story.  The target reader is the genderless Everyman.