After having discussed near-death-experiences (NDE), Chapter 29 begins to look at what might happen after death, i.e., not returning to this lifetime. If we have practiced entering into that deep state of consciousness in deep meditation, we might not enter the death experience totally unprepared. Most people seem to want/need to believe in the prospect of heaven and hell, or some other belief system which stems from various religions. These beliefs might limit our appreciation of the vastness that we might encounter in consciousness after death of the physical body.
Levine also contemplates suffering and the fact that most of us assume that some kind of suffering is necessary at the end of life. Buddha taught that suffering is part of being in a human body. He taught that humans live through birth, old age, suffering and death. Suffering is apparently an inescapable part of life and this is true in particular at the end of life. Since we believe that we have been living a life of pain and suffering, and have inflicted it on others, we believe that we need to be punished for the multitude of ill deeds we have done during our lifetime. And this ties in with the belief in heaven and hell. It seems to me that heaven and hell can be observed in our lives on this side of death as well, and we might continue in this kind of consciousness after death. At the Monroe Institute we investigated various altered states of consciousness that helped us move through our beliefs about reward or punishment in heaven and hell, and we began to explore and to experience consciousness beyond that.
Later in the chapter, we once again have a look at the concept of “karma.” Levine states that karma is not punishment. Karma is basically the concept of cause and effect, what we thought, said or did in the past creates what we think, say or do in the present; and what we think, say or do in this moment creates what we will think, say or do in the next moment. If we have illness or bad luck in our lives it is not necessarily punishment for past deeds in this lifetime or a previous lifetime. It is simply the process of the effects on present or future thoughts and behaviors caused by past or current thoughts and behaviors. Karma is a process of how life works, not intentionally punishing or painful. It reminds me of the poem “The Hole.” Do you remember that? Karma is like the hole in the road that we fall into automatically unless we are aware that it is there and move around it or take a different road.
Through meditation practice we learn to live more and more in the present moment, in love instead of fear, to let go of suffering and attachments that bond us to pain and suffering. We learn to be more conscious each moment of what we are thinking and feeling. If we live consciously then perhaps we can die consciously, choosing to be in a state of love and awareness instead of fear. And if we are conscious when and as we die, who’s to say that our essence, our souls, will not continue in loving consciousness.
Coming back to whatever is beyond death brings us back to living in the present moment consciously and perhaps dying as well in the present moment consciously. We have investigated before death and near death, and now investigate what lies beyond death of the physical body. Levine states that what is beyond death is “that truth that is the vastness of being before it condenses into form... the truth that is beyond name and form.” (Pg. 127) The truth of who we are before we are born continues into the truth of who and what we are after we die. To me, this is the Universal Consciousness that I have been exploring through meditations with Buddhist teachers, and more recently with Deepak Chopra meditations. The more I practice meditating, the deeper I am able to go, at least momentarily. Universal Consciousness is also the altered states of consciousness that I explored with The Monroe Institute Hemi-Sync guided meditations.
What is beyond death is something I have contemplated for years and still have to answer that I do not know for sure. In a story of one Buddhist teacher who was approaching death, one of his students asked him what death was like, and he responded, “I don’t know, I haven’t died yet.”
I’m guessing that is true for all of us, even enlightened beings who know what truth is. Perhaps this is one instance when all I can do is trust that what Levine and others teach—that the consciousness we are living right now is the consciousness that we will continue to experience on the other side of the death of the physical body. So the point is to practice being conscious right now, living consciously will help us die consciously.
And I admit that I keep finding new teachers and new approaches to living consciously, with love, compassion, joy, and peace. New ways to be in service to my fellow human beings and this beautiful earth we live on. Our culture is becoming more and more chaotic with climate change, global warming, pollution of earth, water, and air, violence of person against person and country against country, economic deprivation, racism and sexism. Each of us must practice love and compassion individually as well as within our communities, nations, and the world. May peace, joy, compassion, and loving kindness begin on earth and may it begin with me.
Self-inquiry questions:
1. Where do you stand now on dying, near death? How have these chapters and my ruminations changed how you are approaching your own dying?
2. What teacher, teachings and experiences have come into your life to illuminate your life journey? Who do you share the journey with?
3. How has this book contributed to your healing and growth?
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