Intimations about the Afterlife

I had a dream recently. I woke up at the conclusion of the dream, wondering whether it followed my recent speculations about the Afterlife. As a metaphysical Hindu, through some in-depth reading and careful analysis, I accept the probability of the existence of my soul, the reincarnation process, and a re-charging domain I conceive as the Afterlife.

The concept of an Afterlife is very challenging. Would insubstantial soul-entities, the spirits of former Earthlings, need a home of substance? But then I cannot conceive of an insubstantial place where a goodly number of soul-entities could sojourn. However, I realise that at age 89 I can expect to have my curiosity satisfied very soon.

Since I had been advised by a casual clairvoyant (or seer) to listen to my subconscious for messages from my Spirit Guide, I wonder if my dream was more than wishful thinking. Living in a flat country whose highest mountain is a mere pimple, whose rivers do not seem to flow like those in New Zealand, and whose dry terrain does not attract much rain (except for sudden troubling downpours occasionally), my subconscious may be seeking to compensate for this deprivation by Nature.

In my dream, I was on a lush mountain top, with a raging river below on one side and a cliff on the other – which allowed me to see the distant sea and a rocky shore. It was raining, but I do not remember getting wet. I heard voices, yet neither saw nor met anyone. It was as if we were all avoiding one another. In the morning, I again remembered this compensatory dream. After all, had I not been born and bred in a lush tropical terrain? Had I not enjoyed the years I had lived there?

Then, much to my great surprise, during my sleep a few nights later, I had a thought flitting through my mind. Intuitively, I felt that spirits created their own personal environments in the Afterlife. Was that message from my Spirit Guide? As a recluse of many years, I am attracted to this possibility.

Indubitably, the conceptual vista of my soul as a time-traveller, traversing countries and cultures through the occupation of a long series of human bodies, and living (with all its pains and pleasures), and learning while necessarily adapting to a new home, and ultimately returning to The Source morally purified is spiritually satisfying. As ever, it is the journey (in spite of great suffering on the way) which matters, not the arrival Home.

The spirit realm’s impacts on my life

Soon after I had survived death by dengue (fever) at age 18, a yogi called on my widowed mother and me. He convinced her that I would be going south to study. That direction for study was unknown to our community. I was despatched south. I left Australia 4 years later, as he had foretold. I returned to Australia as an immigrant a year later, thereby confirming the yogi’s somewhat cryptic hint that I would be overseas a great deal.

In my early 1990s, when the spirit of my uncle had materialised in the presence of clairvoyant C, Uncle told C that “the spirit world had experienced difficulty in getting him to Australia.” Many years later, I began to wonder whether a number of young educated Asian youths from British colonial territories in Asia, and thereby fluent in English, had been selectively manoeuvred into racist White Australia.

With unquenchable faith in our most durable cultural heritages, and equipped with the necessary traits of tolerance, fortitude, and resilience, and through un-planned marriage to Anglo-Australian girls, we would progressively change Australia’s assumed white supremacy to a cosmopolitan, tolerant polity. Australia would thus become colour-blind, essentially through tinted children with white mothers and coloured fathers appearing in the schools; with the teachers emphasising the commonality of all mankind, irrespective of country of origin or ethnicity. My wife and I contributed a great deal of time and effort to supporting our children’s schools.

It seems to me now that higher beings in the spirit realm are using appropriate trajectories of personal destiny paths to improve the morality of mankind wherever possible. I do like that, in spite of the reality that, socially, I remain a marginal member of society. That may be because of the role of those of us sent into exile as ‘scene changers.’ I am thus an instrument of societal change, while necessarily being changed by that role.

Most significantly, about a decade ago, I found a small mirror pulled off my kitchen wall and placed upright on a kitchen bench. Soon after, a photo was taken from a wall and inserted between vertical blinds on a window sill. Then I knew who was responsible for both events. They were the actions (I surmised) of someone who had once been very close to me, indicating that she is now dead. When I spoke to the unsighted spirit, her actions ceased.

Then, when the widow of the uncle who had appeared in spirit form to offer me guidance died, and she had been the second-most important woman in my life, she appeared to me in my mind as I was falling sleep on the evening she left Earth. On another occasion, someone who had helped me cope with the racism of White Australia let me knowwithin my mind – that she was departing Earth. I am truly grateful for such messages.
What is obvious is that the spirits of the recently-dead are able to reach some of us psychically. I am envious of clairvoyant C. He is clearly able to reach out to the realm of spirits.

Then a most incredible event occurred. A woman I did not know, and whom I had met only a few minutes earlier, began to tell me repeatedly, with her voice becoming raised “Your Spirit Guide says that you are not listening to him. He has tried to reach you a few times. While she spoke thus, she kept looking over my left shoulder. “Can you see him” I asked with great curiosity. “Yes” was her reply. “Can you describe him?” She did! Later, I asked her how I could listen to him. “Listen to your subconscious” was her reply.

The crucial issue here is that I had no idea that I have a Spirit Guide. In the light of my unending travails … … ! That the spirit realm existed was news to me until the spirit of my uncle made himself known. “Where now, old sow?” as might have been uttered by philosopher Lin Yutang to his porcine pet, is my question to myself.

Evidence of life after Earthly death

My personal evidence is as follows. After reading a large compendium providing an up-to-date summary of findings in the paranormal realm, I went to consult a clairvoyant. He had been recommended to me. I wanted to ask him (hereafter referred as C) how he went about his business.

At the doorway to his consulting room, C greeted me thus: “I have the spirit of your uncle with me. Will you accept him?” I was totally flummoxed. Since I had 3 uncles, and C could see the spirit, I had him describe the spirit. His description covered height, skin colour, clothing, and footwear.

Since he was obviously my no. 1 uncle, the oldest in his family, I naturally accepted him. He had also been the second-most important man in my life (after my father). But, as I could not see him, and as he communicated silently with C, I had to rely upon C to know what Uncle said.

I was told that Uncle had been sent by ‘higher beings’ to advise me, as he was “the one I was most likely to accept.” What Uncle said to C indicated that he knew what happened to my life after his death; he even described the cabin bag that I had brought to Australia from Singapore. He referred to his sister, my mother, in a tone of reminiscence; and advised me about my spiritual progress. Near the end of an hour-long session, he responded to a comment that I had made to C. That meant that he could hear what I had said. Since he could see C, I assumed that he could see me too.

It is undeniable that Uncle had retained his mind and his memories after his death; that he could communicate with C; that he see and hear me; that he could process my message and respond to it as if he had a brain as well; and that he could project himself in and out of the material realm at will.

An insubstantial entity had displayed his ability to relate to the realm of substance from which he had departed, using organs of vision, hearing, thought, and memory – which are Earthly facilities. How? All these organs had been cremated with the rest of his body years before.

What is significant is that C provided a comparable service to many others, including 2 of my friends. They confirmed to me that their experiences with the spirit realm through C‘s skills were comparable to mine.

To the professional intransigent sceptic I say this. It is pure folly to proclaim that something is not, or cannot be, without being able to deny real experiences of fellow-humans in a substantive manner. Think about those who claim that God is not, but without being able to prove that assertion.

C is clearly able to contact the spirit realm. He has told me that he obtains advice from the spirit realm through his own Spirit Guide before certain consultations. I suspect that, although he had no previous contact with me, he had sought advice about me. For that I am grateful.

I now have evidence that life on Earth and in what I refer to as the Afterlife has meaning. My Hindu religio-cultural inheritance in this life, suggestive of a continuity of Earthly life through many incarnations, should sustain me through alternative cultural milieus through time.

Following that consultation, I began to write about what Uncle had suggested – “to seek to contribute to building a bridge from where you came to where you are”; to wit, migrant integration into the nation of choice. My books are available as inexpensive ebooks at amazon.com (USA), and its international affiliates (Canada, UK, Australia, France and Germany).

Since that life-changing experience through meeting Uncle, I have had certain other exposures to spirits. I believe these to be spiritually uplifting.

Seeking to debunk the After-death experience

The after-death experience, also referred to as the near-death experience, occurs when a person is temporarily clinically dead. Some of those report flying, or otherwise moving, across a natural border of some kind towards a bright light and a few persons. One of these advises the sojourner to go back. Those who report an out-of- body experience of looking down at their own bodies have no out-of-Earth experiences to report.

Researcher Ian Wilson in his 1987 book ‘The After-Death Experience’ debunks “all varieties of claimed evidence for a life beyond the grave. He has checked out – and found wanting – the ‘past life’ memories produced by hypnotists … He has investigated mediums … He has inquired into the strange death-bed experiences reported … And he has exhaustively researched the stories of those whom, thanks to modern resuscitation methods, almost literally came back from the dead … “

“Yet, although Ian Wilson finds much that is both dubious and spurious … he presents compelling evidence that something of us might well survive physical death.” (From back cover of book)

Wilson also states (p.233) “But perhaps the real reason for the continued failure of all attempts so far to bring evidence for life after death within the confines of accepted science is something different … it may be that what truly constitutes ‘us’, a complex and evanescent set of memories and emotions, is simply not of an order to be isolated scientifically …”

The truth is that the scientific method requires repeatability of occurrences and observations. It is the most reliable method of researching the material realm, but not the immaterial, ephemeral, and insubstantial psychic phenomena of the ethereal realm.
This method is also restricted to processes of a mechanistic nature, notwithstanding the practice of some modern-day speculative scientific researchers offering hypotheses, as tentative explanations, which reportedly cannot be tested or mathematically reflected, even in the physical sciences. Where is the methodology for researching phenomena broadly categorised as psychic or paranormal?

Researchers whose religious beliefs deny the probability that each human has a soul; or whose path to knowledge is restricted to the methodology of science; or who rely on the visions of the dying; in order to explain away the real-life experiences (commonly one-off episodes) of some of those who were clinically dead temporarily, or who claim to recall some past-life events and relationships, may not be credible in some of their pronouncements.

Surely all clairvoyants and seers are not charlatans, or are easily misled. Surely academic researchers in parapsychology can be accepted as professionally competent, until proven otherwise.

The traditional boundary between the physical realm and what Ian Wilson refers to as “substance-less, space-and-time transcending something of us” may not be real. In a universe in which everything is somehow connected, the material realm may possibly be a ‘projection’ or emanation from the ephemeral realm; and that both realms are somehow intertwined.

In the latter circumstances, as in my own experience, reality will be physical, mental and spiritual simultaneously, and at all times; and remaining a mystery not yet penetrable.

 

Perspectives of colour

The majority of black people are grateful for what the government is doing to uplift them.” James Kruger, South African police and justice minister 1978

Coloured people only want three things: first, a tight pussy; second, loose shoes; and third, a warm place to shit,” Earl Butz. Forced to resign. 1976

“I wanted to know how women reacted under various circumstances. It was like cutting through red tape. I was very concerned to see how deep the rejection of blacks by whites would go.” Eldridge Cleaver, former Black Panther leader. Jailed. 1980

Quote from Sanscrit – “This day”

Look to this day,
for it is life, the very breath of life.
In its brief course lie
all the realities of your existence;
the bliss of growth,
the glory of action,
the splendour of beauty.
For yesterday is only a dream,
and tomorrow is but a vision.
But today, well lived,
makes every yesterday a dream of happiness,
and every tomorrow
a vision of hope.
Look well, therefore, to this day.
(Ancient Sanskrit)

RELIGION and I (Part 2)

There seems to be clear evidence, comparable to the stability of patterns found within chaos, of purpose within the complexity and apparent unpredictability of life, and of a uni-directional path of species evolution, and the personal development of many individual humans.  In the event, all that a Creator had to do was to set up a mechanism capable of evolving by itself, even as it related to the sentient forms within creation, and these forms too would evolve.  An arm’s-length Creator, not an interventionist god of the kind who baffles supplicants and frustrates the priesthood, makes good sense.

Such an objective analytic approach would fit life as experienced.  There seem to be trajectories for the universe we think we know, for the observable galaxies, individual suns, and planets, and for us occupants on planet Earth.  The pattern of an individual’s existence and the associated path of any personal development reflects, in my view, what might be termed as personal destiny. This is not fate, not something unavoidable.  It is a pathway for one’s current life created by each of us for ourselves, both reactively and through free will, during past lives.  With free will, one can also choose, during each life, to obey the imperatives of one’s own self-crafted destiny or respond in some other manner, much in the way a motorist might behave in a well-policed crowded city.

There is no need for the modified Hinduism of the New Age theorists of the Western world.  New Agers like the idea of a reincarnating soul choosing (often in a dialogue with appropriate others) the life to be led.  This deterministic Western approach (I can choose to be whatever I want to be) denies the concept of karma as an automatic and autonomous mechanism.  Worse still, the millions of babies born into a life of suffering in under-developed nations can be held by the New Agers to have chosen that suffering!  Unfortunately, there are Hindu gurus whose lack of understanding of karma also allows them to ignore the suffering of fellow Hindus as something deserved!!

How do I see karma?  In the Hindu framework I have set out above, it reflects the confluence of reincarnation and the law of cause and effect. 

As we paddle as best we can on our personal rivers of life, we exercise our free will to pay our personal cosmic debts, to access any opportunities to learn whatever we need to learn for our personal development, and to prepare for the next life.  We thus effectively create, as a consequence of bumbling through life as best as possible, the cliffs through which our river of life will flow during our next sojourn on Earth, and the rocky impediments and chasms we will find on the way.  How we deal with these and the cross-currents created by other personal destinies related to us will determine our future lives.  No gods, saints, or spirits are therefore necessary as determinants.  However, they may be able to intrude, to help, if they choose to;  presumably they too have free will.

Since each of us is an integral part of a number of collectives, there will result a complex network of personal destinies.  The expected web, and possibly nested mesh, of personal destinies would presumably be reflected ultimately in tribal and possibly national destinies.  These might influence species development, although a major contributor might also be genetic mutations, which are truly accidents of nature.

(The above are extracts from my book ‘Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society.’)