Published in the PAGL Newsletter, Winter 2005
By Susan von Reichenbach
This benediction is offered as a universal blessing: to liberate us from
the illusory belief that death is real or that life can end.
Metapsychiatry defines death as “the disappearance of an appearance”
(and birth as “the appearance of an appearance”). In this world of dualistic
thinking, life is sometimes mistakenly spoken of as the opposite of death;
but, really, birth is the opposite of death. Life – real, spiritual Life, what we
call divine Reality – has no opposite. It IS: an invisible, ever-present,
unstoppable, Divine Force Field of Love-Intelligence, unaffected by birth or
death, from which we can never be separated – regardless of appearances
(or disappearances) to the contrary. We are “never born and never dying”
(Heb 7:3). In truth, we are just “living souls” making a passage across
substances (transubstantiation): from ex-carnation (spirit) to in-carnation
(“birth”/appearance/matter) to ex-carnation (“death”/disappearance/spirit).
Death reveals that the dimensional yields to the nondimensional and the
finite to the Infinite; in the end, the material experience is subsumed by
Spirit. Therefore, the disappearance of a loved one does not mean
extinction or obliteration: it is an occurrence which points to the movement
of individual consciousness through the phenomenon of form back to the
substance of spirit. Christ said: “I came from the Father and have come
into the world; again, I am leaving the world and going to the Father” (Jn 16:
28). The experience of dying is as much illusory as the experience of life in
matter – these are dreams of existence in personhood. The One Life of
consciousness is uninterrupted and untouched by apparent death. Our
Oneness in God is never in any danger, and no experience can ever
separate us from It.
Dr. Hora made an important distinction between the instance of “death” and
the experience of dying. He proposed that most of us are not really afraid of
death as much as we are dreading the possible unpleasantness
surrounding the experience of dying. But even if death “seems to be” a
struggle, it still remains only a transitory experience – and the inevitable
experience of dying does not make it real. “What really is” survives any and
all experiences. The only “death,” as Dr. Hora went on to clarify, is the
crucifixion of the ego-identity – our dying to the illusory belief in ourselves
as self-existent persons and in the phenomenal world as real. This “death”
can be painful and occurs gradually as we “overcome the world” (Jn 16:33)
and its lie-messages, as we overcome the carnal mindedness and
materialism of self-confirmatory thinking. In the ascension process, we have
the opportunity to purify the contents of consciousness and thereby to
become increasingly aware of our identities as divine entities of awareness.
“Over such, the second death has no power” (Rev 20:6). The “second
death” (of the physical body) can have no “sting” (I Cor 15:55) when we
have come to realize the truth of our being as an immortal “image” and
“likeness” of God, made of Its same nondimensional, immutable,
indestructible and eternal substance which is spirit.
“There has never been a time when you and I did not exist – there will never
be a time when we will cease to be” (Bhagavad Gita).