The Inevitability of Death
All ways of self-improvement begin in the face of death.
There is no stimulus as strong as to shake the certainty of a vegetative existence like the clear and unmistakable awareness of one’s own mortality.
A being filled with a thirst for life resists destruction in every fiber of its being and will do anything to remain embodied and active.
Nevertheless, it is evident that the inevitability of death is conditioned by the very logic of development — the necessity of systemic reorganizations and the breakdown of structures that have outlived their usefulness.
Thus, on the one hand, as the well-known Jesuit aphorism says, «there is not a single person in the world who does not deserve death», but on the other — for the Magus the value of his awareness is so great, and the dangers of a postmortem encounter so considerable that losing them carelessly would be extremely foolish.
The disharmony of personalities that arise in the course of incarnation, their saturation with destructive elements and impulses, require periodic abrupt changes in the very mode of incarnation — which is death. After all, the ugliness and weight of the soul being formed demands restructuring, and the incarnation ends so as not to become a source of Qliphothization and the decay of the whole world.
The fear of death, which occupies the lower levels of a person’s motivational system so deeply and decisively, is in fact not so much fear of the destruction of the physical body as the fear of the death of the “Me,” the loss of self-identity. All “spiritual” schools and movements, recognizing the basic character of this fear, try to soften the idea of the finality of death, discussing “the soul’s postmortem experience,” “reincarnation,” and the like. Yet the fact does not disappear — however hard we try to preserve our personal existence, it sooner or later inevitably ceases. We cannot escape the fact that our basis, our essence, is an impersonal mind, a “void presence,” and that all its point-like manifestations — personalities, incarnations — are merely a temporary ripple on the surface of that ocean. It follows that all Ways of self-development are, in fact, Ways of destruction: Ways of transferring the mind from identification with temporary, though so definite and familiar, manifestations — to identification with its original nature — the nature of pure light.
Any person who looks honestly and frankly into the depths of his being becomes convinced that the state of affairs formed in the Psychocosm as a result of agreements with destructive elements has no right to eternal existence or any meaningful continuation.
That is why the Way of magical initiations — the Way of destruction of the obsolete — is a path of near-death experiences, disintegration and the recasting of existing systems.
A Magus must understand very clearly that death, the destruction of corrupted systems is inevitable. Either he will destroy those systems himself under the controlled conditions of Ritual, or those systems will destroy themselves and be removed by Gallu and other cleaners of both cosmoses.
In fact, it turns out that Magi die because they do not conduct the remelting and purification rites long developed by the Traditions properly, rigorously, and with meaning.
Usually the mistake lies in incomplete disintegration of the self, in insufficient letting go of impulses: while undergoing the initiatory death, the Magus clings to inner or outer attachments, and the new system created during the Ritual nevertheless includes “corrupted” elements preserved from the old system, and therefore — it too is doomed.
Of course, by “luring” people onto the Way of development with ideas of reincarnation or “soul growth,” all Schools and Masters well understand that, in fact, they are leading them onto a path of destruction, because until the destructive personality is annihilated, nothing constructive can arise. But no personality will voluntarily agree to destroy itself — therefore this is done gradually and sometimes by roundabout means. A person finds it very hard to accept that his essence is impersonal yet individual, and strives by all means to preserve his familiar, though deeply pathological, small world.
The process of disembodiment exists precisely to sever all disharmonious links, leaving only the kernels of experience in the Neshama. Any interruption of this process is very likely to lead to the demonization of the being, and Elementers usually become predators not only due to lack of nourishment in the Interworld but also because of the destructiveness of their very composition.
Accordingly, a reckless transmutation during life is essentially analogous to incomplete disembodiment; it still leads to the growth of Yetzer hara, and unavoidably requires destruction to prevent demonization.
Therefore two Ways are open to the Magus. The first — the evolutionary — is the Way of accumulating awareness and soul accumulation, raising evolutionary status and securing a higher rebirth of the Monad. The second — the revolutionary — is an honest transmutation of complete abandonment of the whole composition and the creation on its basis of a pure vessel for infinite light.
To be fair, we should note that final transmutation, rebirth and change of consciousness are fundamentally impossible during physical existence, because embodied conduits of the mind are not suited to receiving significant quantities of mind; therefore it requires the disintegration and complete transmutation of the physical body, so the personality as a vessel for individuality is rebuilt after each transmutation. However, the more suitable that vessel is for its content — the closer the personality’s nature to the light of individuality — the more balanced and harmonious the existence of such a being.
Hello, Enmerkar!
Please tell me, are there among people (magicians) those who act as cleansers? Something like a cosmic police?
Effective techniques of “recasting” have to be gathered from all Traditions literally grain by grain. Thank you for any additional information!
“What we take for the ultimate truth is most often just a partial experience of the Truth – for the all-encompassing, total Experience, of course, does not exist either in time, space, or in any place and being, no matter how enlightened it may be; for Truth is infinite, it is always in motion. But man always burdens himself with a limitless burden,” Mother said in a conversation about Buddhism. “He does not want to let go of what pertains to his past, and thus bends more and more under the weight of useless accumulations. Let us say that at some point on the path you had a guiding principle, but as soon as you have passed that segment, let it go! And go further! This is what people do reluctantly. Once having mastered a principle or teaching that helped them, they cling to them and do not allow them to leave. Those who have advanced through Christianity do not want to leave it and carry it on their shoulders; those who have advanced through Buddhism do not want to leave it and carry it on their shoulders. This is terribly burdensome and slows you down. Once you have passed a stage, let it go, allow it to leave you! And go further!”
Considering the article https://en.enmerkar.com/drugoe/potemnenie-svetlyx-alvov-i-fenomen-indigo, there might not be enough time for evolution.
“…And being will not cease
Neither for me nor for another:
I was, I am, I will be again!
My eternal wanderings.”
What is the transmutation of the physical body?
___There is no representation, no embodied image of transforming one quality of the elements of the body into another, because there are no criteria, no system of coordinates, no reference point. There is no concept of the process flowing. I do not mean that it is not in the article; it is simply nowhere. It is necessary to know what sensations should be in the body or at least the sensory perception of this image outside of oneself.
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In the Bible, there is no description of how Jesus rose again and ascended to heaven.
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In Castaneda’s writings, there is the concept of “fire from within” – gradually, the awareness accumulated through evolution reaches a critical mass in a specific body. At the moment of reaching critical mass, the remaining life energy of the body is transformed in a single continuous wave following the principle of a chain reaction. A fire erupts within the being, and the being becomes only awareness without life energy. The body can no longer be perceived as itself and by others in its previous form (the ordinary human body). Awareness continues to exist without the familiar body without disembodiment – it is described very distantly and very vaguely, but some hints at the IMAGE are present in this description. Incomplete, fragmented perception at the verbal level of correctness in the vector of thought in this direction.
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If Traditions preserved the algorithms of effective ways of action, then why did magicians transition to lower levels of matter organization to maintain awareness? Why were there no mass ascensions, and all information about them has been profaned to this day?
“It is necessary to know what sensations should be in the body”
Personally, I am at the beginning of the Path. I have sensations of warmth emanating from the Solar plexus.
At the level of consciousness, there is something similar to nirvana.
Sometimes there is energy in the palms.
And in general, I work with methods of biolocation on all objects of the organism that the subconscious sees – if I work with some organ, I sense energy there… you feel tingling, there is warmth, sometimes a feeling of relieving pressure – there is no singular (same).
Psychologist Libet experimentally proved that action occurs before its awareness.
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Sensations in the body – these are already conscious images. Interaction of one’s body with the body of another person also begins before being aware of this interaction.
A recent example from experience. I and a relative of mine are talking. I understand that the topic of conversation is already exhausted, but I do not leave the room. I do not understand why and what prevents me from leaving. At the same time, there are no sensations in the body, no images, pictures in my head, or words. I spontaneously rise and approach her, saying: “Something is wrong” – she replies that she woke up in the morning with a headache. My hands instinctively reach for her head, and at a distance of approximately 5 centimeters, I feel a tingling in my fingertips. (This is the moment of focus shifting) “I” at that moment is absent. My hands make passes over her head; a picture of a woman on the street pops up. I describe this woman. She confirms that she has seen her. My body sees the illness of that woman who looked at this woman and envied her, leaving in her energy cocoon her energy imprint (in popular terms, “the evil eye”).
There are no emotions, but there is awareness of my body, which, taking illogical irrational actions, removes this very evil eye. My hands make passes, unknown to my consciousness but known to my body. Additionally, sounds are produced that help (I do not know why, but they help). Then, I light a church candle with good (according to my subjective sensations) energy and continue to make passes in the area of the relative’s head but now with the candle. Additionally, I fix the magnetism with my body (as if my hands perform actions while this magnetism exists. That is, the hands involuntarily with magnetic force (like in metallic magnets) are drawn to the place of another person’s illness. When the magnetism weakens, my body says that she has “lightened.” She confirms that the pain is almost gone, and she feels better. After a couple of hours, she wakes up and says that she doesn’t hurt anymore and feels better.
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My “I” for several days after the event tried to sort out what precisely, how, and why happened at that moment. Something elusive within me knows that this sorting is completely unnecessary, but “I don’t know what” needs to be dressed in some images, because then what happens will drop out of the continuity of being and become a blank spot in consciousness. Such a duality confirms that Being Defines Consciousness.
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If you remove the necessity for images and words, a person becomes very fast, and all their actions will be lightning-fast and adequate to what is happening. Who and why implanted this slowing and distorting superstructure (the necessity for images and words) into the human brain?
The idea of the ‘deception’ of personality seemed very interesting. After all, we must force the personality, the Ego, to voluntarily destroy itself; that is, in fact, the mages push their ‘upper’ part to suicide. Then all philosophizing, discussions about ‘accumulation of good karma’ and generally ‘good deeds’ become clear – it is just a lure on which we catch our personality, pushing it under the pretext of ‘development’ and ‘perfection’ – to the edge of the abyss. A very interesting approach – to push oneself into the abyss, to lose ‘selfhood’, while caring for its growth.
Well, of course, if a person, a neophyte, just stepping onto the Path and fully identifying with their personality, immediately understands clearly that they are stepping onto the Path of destruction of what, although doomed to destruction, seems to them the very foundation of their being, they will be frightened, and their motivation is unlikely to be sufficient for successful advancement. Mages understand that everything that is born must die, and in order to stop this bad repetition of births and deaths – one must identify oneself with that part which was never born, but the difficulty lies in the fact that this foundation is usually completely unknown to people, incomprehensible, and seems contradictory to their nature – the nature of temporary, mortal, and limited beings. The complete transmutation that Mages achieve through the re-forming of their being in effective actions, and contemplatives – in transcending their boundaries, is indeed a complete change of the very foundations of existence, transitioning from the world of causes, dimensions, and definitions – to a state of eternity, infinity, and freedom.
Dear Enmerkar. I have heard that in Buddhist practices, some monks manage to achieve the Rainbow Body (or Light Body – I don’t remember). Upon physical death, their bodies significantly reduce in both mass and volume. What does this phenomenon mean? Does this correlate with the topic of the article? Thank you.
Yes, there are several types of body transformations among successful Buddhist practitioners, including the so-called “small” and “great” rainbow body. Such transformations occur when the practitioner successfully transforms a large part of their karma, and since the body (and the embodied state in general) is a product of karma, the materiality of the body changes (or disappears), resulting in it being able to transform into rainbow light.