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QUOTES FROM ORIGINAL BOOKS

 

SOUL DIVISION AND REUNIFICATION

excerpts from the book "Destiny of souls - new case studies of life between lives"

by Michael Newton

 

The capacity for souls to divide their energy essence influences many aspects of soul life. Perhaps soul extension would be a more accurate term than soul division. As I reported in the section under ghosts, all souls who come to Earth leave a part of their energy behind in the spirit world, even those living parallel lives in more than one body. The percentages of energy souls leave behind may vary but each particle of light is an exact duplicate of every other Self and replicates the whole identity. This phenomenon is analogous to the way light images are split and duplicated in a hologram. Yet there are differences with a hologram. If only a small percentage of a soul's energy is left behind in the spirit world, that particle of Self is more dormant because it is less concentrated. However, because this energy remains in a pure, uncontaminated state, it is still potent.

When I made the discovery of our energy reserve in the spirit world, so much fell into place for me. The grandeur of this system of soul duality impacts many spiritual aspects of our life. For example, if someone you loved died thirty years ahead of you and has since reincarnated, you can still see them again upon your own return to the spirit world.

The ability of a soul to unite with itself is a natural process of energy regeneration after physical death. A client emphatically told me, "If we were to bring 100 percent of our energy into one body during an incarnation, we would blow the circuits of the brain." A full charge of all a soul's energy into one human body would totally subjugate the brain to the soul's power. Apparently, this could happen with even the less potent, undeveloped souls. I suppose this factor of soul occupation in a host body was evaluated in the early stages of human evolution by those spiritual grandmasters who chose Earth as a planetary school.

Moreover, having all the soul's energy capacity in one body would negate the whole process of growth for the soul on Earth because it would have no challenge coping with the brain. By strengthening a variety of parts of a soul's total energy in different incarnations, the whole is made stronger. Full awareness at 100 percent would have another adverse effect. If we did not divide our energy, we would experience a higher level of spiritual memory retention in each human body. Amnesia forces us to go into the testing area of the laboratory of Earth without the answers for the tasks we were sent here to accomplish. Amnesia also relieves us of the baggage for past failures so we may use new approaches with more confidence.

The ghost in case 15 indicated how it is possible for souls to miscalculate the percentage of energy concentration they bring into a life. One client called this "our light quotient." In a strange fashion, I find my level IV and V subjects shortchange themselves more than the less developed souls. This was demonstrated by the warrior soul in case 22. Typically, a highly advanced soul will bring no more than 25 percent of its total capacity to Earth where the average, less confident soul has 50-70 percent. The energy of a more evolved soul is refined, elastic and vigorous in smaller quantities. This is why the younger soul must bring more energy into their early incarnations. Thus, it is not the volume of energy which gives potency to the soul but the quality of vibrational power representing a soul's experience and wisdom.

How does this information help us understand the combined force of soul and human energy? Every soul has a specific energy field pattern which reflects an immortal blueprint of its character, regardless of the number of divided parts. When this spiritual ego is combined with a more structured personality of a physical brain, a higher density field is produced. The subtleties of this symbiosis are so intricate I have only scratched the surface. Both blueprints of energy react to each other in an infinite number of ways to become one to the outside world. This is why our physical well-being, senses and emotions are so tied to the spiritual mind. Thought is closely associated with how these energy patterns are shaped and melded together and each nourishes the other in our bodies.

I frequently use the analogy of a hologram to describe soul division. Holographic images are exact duplicates. This analogy is helpful but it does not tell the whole story. I have mentioned one variable in the process of soul division as involving the potency of energy concentration in each divided part. This element relates to the experience of the soul. Another variable is the density of material energy in each human body and the emotional makeup which drives that body. If the same soul joins two bodies at the same time and brings 40 percent of its energy into each body, there will be different manifestations of energy.

Think of taking a photograph of the same scene in the morning, at noon and in the evening. The changes in light refraction would create a different effect on the film. The energy of souls begins with a specific pattern but once on Earth these patterns are changed by local conditions. When we review our future life from the spirit world we are given advice about the energy requirements of the body we will occupy. The decision of how much energy we should take is ours. Many souls want to leave as much behind as possible because they love their home and the activities going on there.

Emotional and physical trauma drains our energy reserves. We can lose shards of positive energy to people whom we give it to voluntarily, or by others who drain it out of us with their negativity. It takes energy to erect and maintain defense mechanisms to protect ourselves. A subject once said to me, "When I share my light with those I think worthy of receiving it, I can recharge it faster because it was given freely"

One of the best ways we revitalize our energy is through sleep. Once again, we can further divide the energy we brought with us and roam freely while leaving a small percentage behind to alert the larger portion to return quickly if needed. As 1 mentioned earlier, this capacity is especially useful when the body is in a state of illness, unconsciousness, or in a coma. Since time is not a limiting factor for a freed soul, hours, days, or weeks away from the body are all rejuvenating. I might add that souls can also be recharged by loving spirits during a crisis. We interpret these energy boosts as profound revelations. A few hours' rest from the human body can do wonders for a soul as long as the remaining portion left behind is on cruise control and not coping with a complex dream analysis. That circumstance may cause us to wake up exhausted.

Since living parallel lives is another option for soul division, what are the motivations and effects from this decision? Many people feel it is common for souls to live parallel lives. 1 have found this not to be true at all. The souls who choose to split into two or more bodies within the same general time frame on Earth want to accelerate their learning. Thus, a soul might leave up to 10 percent of its energy behind and place the rest in two or three bodies. Because we have free will, our guides will allow for these experiments but they advise against it. On the whole, since the energy drain is enormous, most souls who try parallel lives do so only a time or two before giving it up. Souls don't wish to lead parallel lives unless they are extraordinarily ambitious. Also, souls don't split their energy to incarnate as twins. Dividing your energy to be in a family with the same genetics, parental influence, environment, nationality and so forth would be counterproductive. Such lack of diversity would provide little motivation for living a parallel life.

People are curious about the origins of two souls in the bodies of identical twins. I had two sisters in their late twenties as clients, born one minute apart. The souls of these women arc intimately connected in the same spirit group, however they are not strictly primary soul-mates. Each has met and lives with their own male soulmate with whom they are deeply in love. These two souls have lived for thousands of years as close friends, siblings, parents and children of one another but not as mates. They have never been twins before and the reason for their doing so currently was two-fold. They had unresolved trust issues in their past life relationship, but they said the major reason was "together, our combined energy field is doubled, which makes us more effective in reaching other minds."

People ask me if a soul did not bring enough energy into its body during the fetal state, can it retrieve more later in life? I find that once the energy formula of a given percentage is chosen in advance by a soul, it stays. To permanenty add more "fresh" energy from the spirit world during a life would likely disrupt the delicate balance initially established between the soul and a new human brain. Also, it seems

improbable that an incarnated being could retrieve an ethereal substance from its discarnated self. However, with the help of their guides, some people have the ability to communicate—or temporarily tap into—their own energy reserve during a crisis.

The process of souls reuniting with the rest of their energy becomes most evident for me when I regress my subjects through a former death experience. Unless there are complications from the last life, most souls reacquire the balance of their energy at one of the three primary spiritual stations: near the gateway, during orientation, or after returning to their soul group. The advanced souls usually disembark only at the final stop on their journey home.

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SOUL AND SPIRIT

excerpts from the book "Earth and Moon"

by Jakob Lorber

 

Chap.1

The center of gravity in a human being is the heart, which, from the physical point of view, is an extremely artistic cellular tissue in which the living soul resides; and within this soul the spirit of the human being, like a weaver, is active. The loom is equipped for the development of earthly life and its timely maintenance, so that, through its wonderful construction, everything which is necessary for physical life can be produced by the soul.

 

Chap.52

The soul and spirit in a human being

Although the spirit is formless, he is yet the one who produces the forms.

 

Therefore the spirit is like the light that, in itself, continues eternally to be light. But it may not appear observable as light as long as there are no objects which it may illuminate.

 

Now you know what the spirit actually is: he is the light which produces itself out of its own warmth from eternity to eternity, and warmth is like love, and wisdom is like light. Even when a human being possesses ever so complete a soul but has little or no light at all, he will manifest little or no activity in his soul and also in his body. When, however, light comes into the soul, she becomes active in accordance with the measure of light which is within her.

 

Certainly we cannot speak of wisdom when everything becomes light in the soul. Here we can only speak of more or less light. This leads to the conclusion that, without spirit or light, everything is dead, while in the light everything can ardently and effectively develop and perfect itself.

 

It should be obvious that we are speaking here about the eternal, uniform light, which alone determines life; we are not speaking of the light of lightning or anger,which provides doubtful illumination for just a few moments.

 

Chap.58

Phantoms and possession

 

The soul, with her inherent spirit, is placed by angels into such a state that she gradually recognizes how she conducted her earthly existence. If she is willing to convert, she will go higher and higher. Should she be obstinate, it will lead her more deeply downwards, and thence to severe punishment. Should this not cause her to return, she may freely, in accordance with her own will, proceed on a trial run into Hell. Should the soul like it there, she may then remain there in accordance with her inclinations. Should she not like it there, she may then return.

 

every soul contains her own spirit, and she cannot detach herself from this spirit. This pure spirit is the opposite of Satan’s spirit. When such a soul wants to get closer to Satan, the spirit within her opposes her as a judge, imposes punishment, and torments the soul like an inner fire. Through this torment, the soul is removed as far from Satan as possible, so that she may better herself. If she continues to better herself, it becomes easier and easier for her, the closer she comes to the purity of her inherent spirit.

 

Should this improvement continue, and if she attains the condition of her spirit, then the soul may reach bliss. Because this is the difference between bliss and damnation: in bliss the entire soul passes over into the spirit, and the spirit is then the actual being. In damnation, the soul wants to expel the spirit and take on another, namely Satan’s spirit. But since the spirit within her has the opposite polarity, he practices the counter force which repels her severely from Satan. The closer a soul comes to the being of Satan, the more severe is the effect of the spirit within her towards the spirit of Satan. This reaction is a very painful feeling for the soul. And that is where the suffering and pain in Hell come from. This reaction shows itself in appearance as an inextinguishable fire; that is the worm in the soul that never ever dies, and whose fire never becomes extinct. This is one and the same fire that causes the highest bliss in an angel and the greatest calamity in a devil.

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BEING OF LIGHT

exerpts from the book "Life After Life"

by Dr. Raymond A. Moody, Jr.

Chap. 2.8  The Being Of Light

What is perhaps the most incredible common element in the accounts I have studied, and is certainly the element which has the most profound effect upon the individual, is the encounter with a very bright light. Typically, at its first appearance this light is dim, but it rapidly gets brighter`.. until it reaches an unearthly brilliance. Yet, even though this light (usually said to be white or "clear") is of an indescribable brilliance, many' make the specific point that it does not in any ; way hurt their eyes, or dazzle them, or keep them, from seeing other things around them (perhaps'' because at this point they don't have physical "eyes" to be dazzled). Despite the light's unusual manifestation, however, not one person has expressed any doubt whatever that it was a being, a being of light. Not y that, it is a personal being. It has a very definite personality. The love and the warmth which emanate from this being to the dying person are early beyond words, and he feels completely surrounded by it and taken up in it, completely at ease and accepted in the presence of this being. He senses an irresistible magnetic attraction to this light. He is ineluctably drawn to it.

Interestingly, while the above description of the being of light is utterly invariable, the identification of the being varies from individual to individual and seems to be largely a function of the religious background, training, or beliefs of the person involved. Thus, most of those who are Christians in training or belief identify the light as Christ and sometimes draw Biblical parallels in support of their interpretation. A Jewish man and woman identified the light as an "angel." It was clear, though, in both cases, that the subjects did not mean to imply that the being had wings, played a harp, or even had a human shape or appearance. There was only the light. What each was trying to get across was that they took the being to be an emissary, or a guide. A man who had had no religious beliefs or training at all prior to his experience simply identified what he saw as "a being of fight." The same label was used by one lady of the Christian faith, who apparently did not feel any compulsion at all to call the light "Christ."

Shortly after its appearance, the being begins to communicate with the person who is passing over. Notably, this communication is of the same direct kind which we encountered earlier in the description of how a person in the spiritual body may "pick up the thoughts" of those around him. For, here again, people claim that they did not hear any physical voice or sounds coming from the being, nor did they respond to the being through audible sounds. Rather, it is reported that direct, unimpeded transfer of thoughts takes place, and in such a clear way that there is no possibility whatsoever, either of misunderstanding or of lying to the light.

Furthermore, this unimpeded exchange does not even take place in the native language of the person. Yet, he understands perfectly and is instantaneously aware. He cannot even translate the thoughts and exchanges which took place while he was near death into the human language which' he must speak now, after his resuscitation.

The next step of the experience clearly ill traits the difficulty of translating from this unspoken language. The being almost immediately directs a certain thought to the person into whose presence it has come so dramatically. Usually the persons with whom I have talked try to formulate the thought into a question. Among the translations I have heard are: "Are you prepared to die?" "Are you ready to die?", "What have you do with your life to show me?", and "What have you, done with your life that is sufficient?" The first two formulations which stress "preparation," might at first seem to have a different sense from the second pair, which emphasize "accomplishment." However, some support for my own feeling that everyone is trying to express the same thought comes from the narrative of one woman who put it this way:

The first thing he said to me was, that he kind of asked me if I was ready to die, or what I had done with my life that I wanted to show him.

Furthermore, even in the case of more unusual ways of phrasing the "question," it turns out, upon elucidation, to have much the same force. For example, one man told me that during his "death,"

The voice asked me a question: "Is it worth it?" And what it meant was, did the kind of life I had been leading up to that point seem worthwhile to me then, knowing what I then knew.

Incidentally, all insist that this question, ultimate and profound as it may be in its emotional impact, is not at all asked in condemnation. The being, all seem to agree, does not direct the question to them to accuse or to threaten them, for they still feel the total love and acceptance coming from the light, no matter what their answer may be. Rather, the point of the question seems to be to make them think about their lives, to draw them out. It is, if you will, a Socratic question, one asked not to acquire information but to help the person who is being asked to proceed along the path to the truth by himself. Let us look at some firsthand accounts of this fantastic being.

(1) I heard the doctors say that I was dead, and that's when I began to feel as though I were tumbling, actually kind of floating, through this blackness, which was some kind of enclosure. j There are not really words to describe this. Everything was very black, except that, way off from me, I could see this light. It was a very, very brilliant light, but not too large at first. It grew larger as I came nearer and nearer to it.

I was trying to get to that light at the end, because I felt that it was Christ, and I was trying to y reach that point. It was not a frightening experience. It was more or less a pleasant thing. For immediately, being a Christian, I had connected the light with Christ, who said, "I am the t light of the world." I said to myself, "If this is it, if I am to die, then I know who waits for me at the end, there in that light."

(2) I got up and walked into the hall to go get a drink, and it was at that point, as they found out later, that my appendix ruptured. I became very weak, and I fell down. I began to feel a sort of drifting, a movement of my real being in and out of my body, and to hear beautiful music. I floated on down the hall and out the door onto the screened-in porch. There, it almost seemed that clouds, a pink mist really, began to gather around me, and then I floated right straight on " through the screen, just as though it weren't there, and up into this pure crystal clear light, an illuminating white light. It was beautiful and so bright, so radiant, but it didn't hurt my eyes. It's not any kind of light you can describe on earth. I didn't actually see a person in this light, and yet it has a special identity, it definitely does. It is a light of perfect understanding and perfect love.

The thought came to my mind, "Lovest thou me?" This was not exactly in the form of a question, but I guess the connotation of what the light said was, "If you do love me, go back and complete what you began in your life." And all during this time, I felt as though I were surrounded by an overwhelming love and compassion.

(3) I knew I was dying and that there was nothing I could do about it, because no one could hear me .... I was out of my body, there's no doubt about it, because I could see my own body there on the operating room table. My soul was out! All this made me feel very bad at first, but then, this really bright light came. It did seem that it was a little dim at first, but then it was this huge beam. It was just a tremendous amount of light, nothing like a big bright flashlight, it was just too much light. And it gave off heat to me; I felt a warm sensation.

It was a bright yellowish white-more white. It was tremendously bright; I just can't describe it. It seemed that it covered everything, yet it didn't prevent me from seeing everything around me-the operating room, the doctors and nurses, everything. I could see clearly, and it wasn't blinding. At first, when the light came, I wasn't sure what was happening, but then, it asked, it kind of asked me if I was ready to die. It was like talking to a person, but a person wasn't there. The light's what was talking to me, but in a voice.

Now, I think that the voice that was talking to me actually realized that I wasn't ready to die. You know, it was just kind of testing me more than anything else. Yet, from the moment the light spoke to me, I felt really good-secure and loved. The love which came from it is just unimaginable, indescribable. It was a fun person to be with! And it had a sense of humor, too-definitely!

 

Chap. 2.9  The Review

The initial appearance of the being of light and his probing, non-verbal questions are the prelude to a moment of startling intensity during which; the being presents to the person a panoramic review of his life. It is often obvious that the being can see the individual's whole life displayed and that he doesn't himself need information. His only intention is to provoke reflection.

This review can only be described in terms of memory, since that is the closest familiar phenomenon to it, but it has characteristics which set it; apart from any normal type of remembering. First of all, it is extraordinarily rapid. The memories, when they are described in temporal terms, are said to follow one another swiftly, in chronological order. Others recall no awareness of temporal order at all. The remembrance was instantaneous; everything appeared at once, and they could take it all in with one mental glance. However it is expressed, all seem in agreement that the experience was over in an instant of earthly time.

Yet, despite its rapidity, my informants agree that the review, almost always described as a display of visual imagery, is incredibly vivid and real. In some cases, the images are reported to be in vibrant color, threedimensional, and even moving. And even if they are flickering rapidly by, each image is perceived and recognized. Even the emotions and feelings associated with the images may be re-experienced as one is viewing them.

Some of those I interviewed claim that, while they cannot adequately explain it, everything they had ever done was there in this review-from the most insignificant to the most meaningful. Others explain that what they saw were mainly the highlights of their lives. Some have stated to me that even for a period of time following their experience of the review they could recall the events of their lives in incredible detail.

Some people characterize this as an educational effort on the part of the being of light. As they witness the display, the being seems to stress the importance of two things in life: Learning to love other people and acquiring knowledge.

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THE TIBETAN BOOK OF THE DEAD

The Manuscript of the Bardo Thödol

exerpts from Book I, Part I:   The Bardo of the Moments of Death

Instructions on the Symptoms of Death, or the First Stage of the Chikhai Bardo: The Primary Clear Light Seen at the Moment of Death

At this moment, the first [glimpsing] of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharma-Kāya, is experienced by all sentient beings.

The interval between the cessation of the expiration and the cessation of the inspiration is the time during which the vital-force remaineth in the median-nerve.

The common people call this the state wherein the consciousness-principle hath fainted away. The duration of this state is uncertain. [It dependeth] upon the constitution, good or bad, and [the state of] the nerves and vital-force. In those who have had even a little practical experience of the firm, tranquil state of dhyāna, and in those who have sound nerves, this state continueth for a long time.

In the setting-face-to-face, the repetition [of the above address to the deceased] is to be persisted in until a yellowish liquid beginneth to appear from the various apertures of the bodily organs [of the deceased].

In those who have led an evil life, and in those of unsound nerves, the above state endureth only so long as would take to snap a finger. Again, in some, it endureth as long as the time taken for the eating of a meal.

In various Tantras it is said that this state of swoon endureth for about three and one-half days. Most other [religious treatises] say for four days; and that this setting-face-to-face with the Clear Light ought to be persevered in [during the whole time].

The manner of applying [these directions] is:

If [when dying] one be by one's own self capable [of diagnosing the symptoms of death], use [of the knowledge] should have been made ere this. If [the dying person be] unable to do so, then either the guru, or a shishya, or a brother in the Faith with whom the one [dying] was very intimate, should be kept at hand, who will vividly impress upon the one [dying] the symptoms [of death] as they appear in due order [repeatedly saying, at first] thus:

Now the symptoms of earth sinking into water are come.

When all the symptoms [of death] are about to be completed, then enjoin upon [the one dying] this resolution, speaking in a low tone of voice in the ear:

O nobly-born (or, if it be a priest, O Venerable Sir), let not thy mind be distracted.

If it be a brother [in the Faith], or some other person, then call him by name, and [say] thus:

O nobly-born, that which is called death being come to thee now, resolve thus: 'O this now is the hour of death. By taking advantage of this death, I will so act, for the good of all sentient beings, peopling the illimitable expanse of the heavens, as to obtain the Perfect Buddhahood, by resolving on love and compassion towards [them, and by directing my entire effort to] the Sole Perfection.'

Shaping the thoughts thus, especially at this time when the Dharma-Kāya of Clear Light [in the state] after death can be realized for the benefit of all sentient beings, know that thou art in that state; [and resolve] that thou wilt obtain the best boon of the State of the Great Symbol, in which thou art, [as follows]:

'Even if I cannot realize it, yet will I know this Bardo, and, mastering the Great Body of Union in Bardo, will appear in whatever [shape] will benefit [all beings] whomsoever: I will serve all sentient beings, infinite in number as are the limits of the sky.'

Keeping thyself unseparated from this resolution, thou shouldst try to remember whatever devotional practices thou went accustomed to perform during thy lifetime.

In saying this, the reader shall put his lips close to the ear, and shall repeat it distinctly, clearly impressing it upon the dying person so as to prevent his mind from wandering even for a moment.

After the expiration hath completely ceased, press the nerve of sleep firmly; and, a lāma, or a person higher or more learned than thyself, impress in these words, thus:

Reverend Sir, now that thou art experiencing the Fundamental Clear Light, try to abide in that state which now thou art experiencing.

And also in the case of any other person the reader shall set him face-to-face thus:

O nobly-born (so-and-so), listen. Now thou art experiencing the Radiance of the Clear Light of Pure Reality. Recognize it. O nobly-born, thy present intellect, in real nature void, not formed into anything as regards characteristics or colour, naturally void, is the very Reality, the All-Good.

Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.

Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, -- these two, -- are inseparable. The union of them is the Dharma-Kāya state of Perfect Enlightenment.

Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light -- Buddha Amitābha.

Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood, and looking upon it as being thine own consciousness, is to keep thyself in the [state of the] divine mind of the Buddha.

Repeat this distinctly and clearly three or [even] seven times. That will recall to the mind [of the dying one] the former [i.e. when living] setting-face-to-face by the guru. Secondly, it will cause the naked consciousness to be recognized as the Clear Light; and, thirdly, recognizing one's own self [thus], one becometh permanently united with the Dharma-Kāya and Liberation will be certain.

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