What can we expect when we die? (video)

Wisdom Quarterly; Lilou Mace (juicylivingtour.com), Dr. Moody (lifeafterlife.com)

What can we expect after we die?

Adios, mijita.

Host Lilou Mace talks to Dr. Raymond A. Moody, M.D., P.hD. about the phrase he coined, "near death experience," and discusses his astonishing bestseller Life After Life, a book that offers real experiences of people who were declared clinically dead and returned.

The descriptions they give are similar, vivid, and usually so overwhelmingly positive that hearing about them changes our view of life, dying, and spiritual survival beyond death. The Buddha frequently speaks of karma carrying experience beyond "death after the dissolution of the body." One can mystically see beings re-arising ("again-becoming") according to their deeds, the fruition of a karmic act that serves as the "rebirth-linking consciousness."

It's okay. I'm not staying dead (zenmotion.com)

Is it the same being surviving death or wholly another? Both views are mistaken and rooted in ignorance of the impersonal process. Conventionally speaking, it is the same person. But ultimately speaking, there is no identity from one moment to the next even while alive. (Materiality, sensation, perception, mental formations, and awareness are not identical from one submoment to the next but rather are constantly in flux, giving rise to different subsequent replacements).  Therefore, Buddhism uniquely teaches the doctrine of not-self or not-soul (anatta). This does not mean that there is nothing that lives, dies, and is reborn.

Instead, the "ghost," "spirit," or subtle body involved is called the gandhabba.* The Buddha meticulously described and explained the process-of-consciousness (viññāṇa). These phenomena exist, and their nature is radically impermanent, impersonal, and unsatisfactory, and therefore they cannot ultimately be called an immortal or permanent self or soul. A superficial grasp of Buddhism leads to the wrong view that Buddhism is materialistic like science, contradictory, or that it denies or is ignorant of subtle-forms commonly reported in mystical experiences. The Buddha was perfectly aware of the dying process, the rebirth-linking process, and life continuum in any state of existence.
 
*Gandhabba (Sanskrit, gandharva) refers to a being (or, strictly speaking, part of the causal continuum of consciousness) in a liminal state between death and rebirth.

Death can prompt us to live well

We almost never want to think or speak of our own death, but it can be more difficult to deal with the death of a loved one. This is a source of great grief the Buddha called "suffering" (dukkha, unsatisfactoriness). In this long course of rebirths, we have lost uncountable loved ones -- children, parents, spouses, relatives, and friends. Loss and separation are inevitable in wandering life after life. Even heavenly rebirths, which are often incredibly long, eventually come to an end.

When Loved Ones Die

HOW TO CONTACT THE DEPARTED: Anyone can use the Psychomanteum, a chamber developed by Dr. Moody. He was inspired by ancient Greek techniques used for 2,500 years at the Oracle of the Dead in Ephyra, Greece. A visitor to a psychomantium (mirrored room) often experiences contact with departed loved ones. How? The process takes several hours of sincerely and emotionally speaking of the departed while gazing into a specially lit mirror tilted so as not to reflect oneself. This is explained in the doctor's DVDs Through the Tunnel & Beyond and Reunions.

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Life after Life: SHARED Near Death Experiences

Amber Larson and Dhr. Seven, Wisdom Quarterly; Lisa Garr, Dr. Raymond Moody, Dr. Mario Martinez, KPFK.org/Pacifica Radio/TheAwareShow.com, 12-4-13

The Wheel of Samsara shown here represents the "continued wandering on" through innumerable rebirths and re-deaths in various realms of existence (Hanciong/flickr.com)

 
Paranormal: My Life in Pursuit of the Afterlife

Host Lisa Garr engages Dr. Raymond Moody in conversation on the topic of rebirth and his latest book, Paranormal: My Life in Pursuit of the Afterlife, exploring aspects of his many years of research in near-death studies.

Dr. Raymond Moody, M.D. (lifeafterlife.com) is the bestselling author of 11 books which have sold over 20 million copies. His main work, Life After Life, has completely changed the way we view death and dying and has sold over 13 million copies worldwide. Dr. Moody is the leading authority on the “near death experience” (NDE), a phrase he coined in the late 1970s. He is best known for his groundbreaking work on the near death experience among the living and what happens when we finally actually die. The New York Times calls him “the father of the near death experience.”

SHARED NEAR DEATH EXPERIENCES are when living bystanders also experience what the nearly-dying person sees, hears, and feels. This is amazing evidence that the afterlife is real rather than a hallucination. We live again and again, life after life. These are the findings of famous psychiatrist, researcher, and author Dr. Moody, M.D. with 40 years in the field. NDEs cause profound spiritual changes in the living, including losing our fear of death.

Harvard neurosurgeon’s NDE

There are many heavens

To explore a transcendental  near death experience, we follow a neurosurgeon’s journey into the afterlife. The DVD Conversations with Eben Alexander & Raymond Moody discusses Dr. Alexander’s firsthand experience. Spend two hours with Dr. Moody, "father of the near-death-experience," and Dr. Eben Alexander, author of the New York Times’ No. 1 bestseller Proof of Heaven, as they go beyond the death experience. They explore issues surrounding the transcendental  near-death experience. Their conversation takes the discussion to a whole new level questioning the scientific and spiritual methodology, offering new insights into the ultimate human question.

Debunking the Myths of Genetic Helplessness

(Nov. 27, 2013) Dr. Mario Martinez is a clinical neuropsychologist and founder of Biocognitive science. He lectures worldwide on how cultural beliefs affect health and longevity beyond genetics. Biocognition explores the learning of illness and the causes of health. It defies the genetic helplessness proposed by our reductionist science. Joy, on the other hand, requires sufficient self-esteem to accept it without self-sabotage. His research demonstrates that thoughts and their biological expression co-emerge within a cultural history, even as current science continues to separate mind and body. To be healthy and youthful, we can ignore the influence of cultural contexts have on the process of health. For example, cultures that view growing older as positive are associated with increased wisdom and have higher numbers of centenarians living healthier lives than cultures like ours which view aging as a process of inevitable deterioration.

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