Death and the Dead : an Hypothesis

[N.B. This hypothesis is a non-traditional exposition, not directly derived from any traditional source. It is derived instead from inversions of traditional explanations in ways which have apparently not been proposed prior to now (at least not in any published form) in the waking-state world, on this particular planet (in this particular planetary system).]

Postulates : (1) The nature of death and of the status of the dead themselves can be deduced from the conditions of temporary absences of the soul from the physical body whilst living; while

(2) the nature of the deities (intelligent forces) controlling the process of death and the circumstances of the dead can be deduced the nature of beings encountred during dreams.

Definitions required for development of these postulates into a thesis :

Absences of soul (consciousness, vijn~ana) from the deha (material/physical body) take some 4 guises, which are 4 kaya-s (nonmaterial/nonphysical bodies).

The kaya-s (aequivalent to the maya-kos`a-s superior to the anna maya-kos`a) are fundamentally different from the deha (aequivalent to the anna maya-kos`a); for the deha belongeth to the universe of perishable (or more praecisely, nontraceable) "particulars", in contrast to the kaya-s, which belong to the universe of imperishable (or more praecisely, traceable) "universals". ("Universals" are the logically required, i.e. axiomatic, principles of the universe, necessary for the existence of a universe – all souls are instances, i.e. manifestations, of such logically required principles. They are logically traceable in that, in the absence of any one of them, the logically required conditions for the existence of the universe would fail. "Particulars" are collocations of universals, untraceable in that sense that their praesence at any particularly known site at any particularly known time cannot contemporaneously be deduced from the logical necessitation of existence of the universe. This absence of contemporaneous theoretic knowledge is analogous with absence of knowledge of particular future events generally – thus, it is a gap in knowledge rendering possible a distinction between future and past.)

Description of absences of vijn~ana from deha :

With the assistance of deities, one’s self is extracted, successively within a single session, in an astral body from the material body, and in a mental body from the astral body (with the material body and the astral body both remaining separately vision from the mental body). This simultaneous praesence of several distinct bodies for one’s self whilst living, ought to be carried over in the afterdeath status – this pluralistic status is perhaps repraesented (judging from the Sa-skya description of souls of the dead returning in the guise of hovering sphaires, to become redincarnate by being begotten) as sphaire in addition to other shapes; such as, the description (in Carlos Castan~eda’s The Art of Dreaming, taken from Taoist sources) of distinct divine beings having the shapes of sphaire, cone, and cylindre, all encountred in a tunneled cavern-realm [caverns being typical Taoist characterizations of heavens] taken (by C.C.) to be a dream-world {but more likely actually an afterdeath world}.

Our thesis : The multiple distinct anthropoid bodies of each of the living are transformed into multiple distinct curvaceous geometrical shapes at death. They remain in these shapes until inserted (by deities) into their new body sequentially – the successive insertions being months apart, according to the Sthavira-vada account (in which account these kaya-s are labeled skandha-s). In this Sthavira-vada account, the shapes of the skandha-s (before their being inserted into the deha) is not described; but may be approximately suggested by the flat geometric (circle, square, triangle, etc.) shapes (kasina-s) ascribed to the so-called "elements" {actually, "elemental spirits" would be a more befitting designation} contemplated in Sthavira-vada meditation. {These flat forms of the elemental spirits may be stationed on the gates of the intermediate destination (viz., Hall of so-called "Judgement" for souls of the dead) – thus, the praesent writer hath seen a flat (as if light projected from a slide-projector) divinity spread on a door.}

The tunnels wherethrough one shuttleth swiftly (according to The Art of Dreaming) from cavern to cavern may be the souls-of-the-dead’s point of view of what will seem to such of the living as are exercising astral eyesight as the luminous lines (described in the Qabbalah – the praesent writer hath also viewed them) interconnecting the stars (as if into constellations, the naks.atra-s).

[Acknowledgement : The assistance of the deities in our devising this thesis (which is, properly, theirs, not ours) is herewith gratefully acknowledged.

Advise to the Reader : Personal assistance (both in future lives and in this one) from the deities is guaranteed (by the deities, but by the praesent writers) to such persons as who approvingly consider the hypothesis herein praesented. This warranty is valid despite lack of channeling of this communication (from the deities) through "automatic writing" (wherewith this particular scribe hath some personal experience, howbeit, in other circumstances, by the grace of deities), or through speaking to a secretary during nonconscious "possession–by-spirits" (wherewith this particular scribe hath likewise some personal experience, howbeit, in other circumstances, by the grace of deities).]

written April 9th, 2011