Quest Magazine

Printed in the  Fall 2023 issue of Quest magazine. 
Citation: Quinn, William Wilson "The Provenance of Light" Quest 111:4, pg 36

         

By William Wilson Quinn                                 

In volume 1 of The Secret Doctrine, H.P. Blavatsky explains, “Darkness . . . is the eternal matrix in which the sources of light appear and disappear.” This refers to the periodic yet eternal interplay between pralaya as eternal matrix and manvantara, where light, as a core phenomenon of manifestation, endlessly appears, disappears, and reappears. She adds, however, that on our plane, the two “are interchangeable, and scientifically light is but a mode of darkness and vice versâ.”

Like much cosmogonic discourse in the first seven Stanzas, this last statement initially appears inscrutable. But rereading it with intuition and some intellectual wrestling, one may glean further clarity on the source and appearance of light, both in the universe and in the sentient beings who inhabit it. There HPB explains that light and darkness on our plane are both “phenomena of the same noumenon,” which can be described as “absolute darkness to the scientific mind, and but a gray twilight to the perception of the average mystic, though to that of the spiritual eye of the Initiate it is absolute light.”

Thus may we conclude with some certitude that this “interchangeability,” as HPB wrote, between the noumenal light and darkness actually interchange according to the varying capabilities of those who perceive light and darkness. 

Concomitantly, one may view light and darkness, again on our plane, as a polarity. In this polarity, absolute light and absolute darkness are extremes on the axis of luminosity, which contains all gradations of lighter and darker in between these polar extremes as perceived by the scientific mind, the average mystic, and the initiate. Moreover, being phenomena conditioned by duality as a consequence of light’s manifestation on our plane, light and darkness, although opposites, are subject to synthesis in the sacred and ineffable process of the coincidence of opposites: syzygy. This absolute state is transcendent, unconditioned, and eternal.

Armed now with this metaphysical provenance of light and darkness, we may achieve a better understanding of both the physical attributes of light and its many applications to the state of being human.

To focus narrowly here on the spiritual application, every human being who begins treading a spiritual path, and especially those who begin ascending the higher spiritual path toward initiation, has thereby made a seminal choice to follow the via lucis, the path of light. The opposite path, the via obscura or path of darkness, is chosen by those who are subject to the selfish dictates of their outer persons or lower selves. Their fates are self-sealed. Through the lens of the law of correspondence, these two paths can be seen as microcosmic, physical manifestations of the macrocosmic, metaphysical processes and polarities discussed above.                       

The choice to follow the light made by wayfarers on the higher spiritual path comes toward the end of their long journeys through samsara in multiple incarnations, bound throughout to the wheel of death and rebirth. While such choice is made prior to achieving vimutti (a Pali word describing “liberation,” or release from the wheel of death and rebirth), it not only evidences a discrete goal but is integral to the overall sacred initiatic process. Once made, this choice dramatically enhances the wayfarer’s flowering life within a spiritual universe of increasing light, and its divine counterpart, love.

Sustained effort by the wayfarer on the path of light consciously to radiate and project loving-kindness to all sentient beings is today ever more necessary to offset the darkening pall of global angst, fear, and suffering. As our mentors the adepts do, it should become the wayfarer’s solemn duty to broadcast through all available means the hope and consolation that inheres in the path of light and love. By example, he or she should be a constant beacon to others radiating the pure light of love, as the profound inner beauty of prismatic emanations flowing from the atma and buddhi, the human being’s sixth and seven principles. Such entwined light and love form the serene and spiritually luminous brilliance that “embraces all in oneness” and provide the welcome solace of human loving-kindness that, on our level, simulates the warming rays of the sun, whose light nurtures and blesses everything it touches, indiscriminately and unconditionally.

William Wilson Quinn holds an MA (Divinity School) and PhD from the University of Chicago in the philosophia perennis. His doctoral dissertation on that subject was published by State University of New York Press as The Only Tradition. In the 1970s he was employed by the Theosophical Society, where he was editor of The American Theosophist (now Quest) magazine. His other books include Articles of Aquarius and The Chela’s Handbook. His fourth book, The Higher Spiritual Path, will be published by O-Books in December 2023.

           

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Printed in the  Fall 2023 issue of Quest magazine. 
Citation: Levine, Arlene Gay"Balancing the Dark: An Equinox Moment" Quest 111:4, pg 34-35

Harvest twilight
balancing the dark gently
on scarecrow’s shoulders

─Arlene Gay Levine, frogpond, Haiku Society of America

It seems counterintuitive to begin an article about light by talking about the dark. Rumi said, “If light is in your heart, your will find your way home.” Most assuredly you will. Of course, the burning question he ignites in his reader is, how?

As always, the beginning is a good place to start. A Chinese proverb provides enlightenment: “You can only go halfway into the darkest forest; then you are coming out the other side.”

During the course of a solar year, the seasons accompany us on our spiritual sojourn. Ever since humans walked the face of this planet, fear, followed by fascination with these cycles, stoked desire to understand the mystery of our once-around-again world. Earth’s never-ending circles are classified into summer and winter solstice (the longest and shortest days of the year) and spring and autumn equinox. Equinoxes are the only time when both the Northern and Southern Hemispheres experience nearly identical amounts of daylight and darkness.

In our own lives, we encounter cycles too. No matter how far along the path one travels toward union with the One, the inevitable disheartening days appear. It can be as simple as some insignificant dispute with a friend, or as life-altering as the loss of a dear one. When we are feeling fragile because of harrowing news about the current global mayhem, even one hurtful word can send us spiraling from fine to frightful in a moment’s notice.           

Let us uncover the subtle art of transforming suffering (what we perceive as darkness) into light, which leads to the door of our true Self. This ingress guides us to the center, a place of balance known as “the palace of holiness in the midst,” said to “sustain all things.” It is the point where space and time are unified in the here/now experience we seek in meditation. Imagine how beneficial it might be to prolong our stay in that peaceful state after rising from meditation, as we walk through our lives minute to minute. Wouldn’t it be a blessing and a service to become more in charge of our mental and emotional states in order to uplift ourselves and everyone we meet?            

The way you live your life is how you pray. Every day, hour, and moment, you possess a chance to choose the sacred path toward the revitalizing pastures of light within or to remain stuck in the pain and struggle of situations that are merely lessons waiting to be learned. There is the “I” who knows and the “I” who refuses to see. The latter causes us to cling to destructive behaviors, habits, emotions, memories, longings, and fantasies. And what really is this repudiation but a lack of acceptance caused by fear of change?            

These dark contents, buried in the deep recesses of our unconscious, point toward Jung’s shadow self, or as poet Robert Bly describes it, “a long bag we drag behind us . . . We spend our life until we’re twenty deciding what parts of ourselves to put in the bag, and we spend the rest of our lives trying to get them out again.” Unless, of course, you make no effort to liberate those qualities because you are paralyzed by trepidation at an exceedingly low level of vibration. Like a malfunctioning pendulum, heavy with anxiety, hate, depression, or rage, you will be unable to move toward the center.           

This extreme form of self-sabotage is really the root cause of conflict in the world. Therefore, it is imperative that we possess steadfastness so we may become light workers. Let us learn to use one of many special tools carried in our personal blue-violet velvet bag of healing. Courage is always the first implement to be unpacked. Without it, we won’t develop the self-discipline to counterbalance the aspects of personality that keep us from attaining our goal. Here is a simple exercise, which, if done regularly, will provide much insight into how to proceed.           

After quieting your mind with deep breathing, plan to spend some time with a sheet of paper. Draw a line directly down the middle. Make two lists. On the left side of the line, place the title “Qualities I dislike in others” and on the right side, use the heading “Qualities I admire in others.” Don’t rush; allow yourself to choose only those character traits that resonate from deep within. Now peruse your list of dislikes and put a check next to the ones that, with fearless eyes, you can admit you also possess. Then scan the list of positive traits and place a star next to those you wish to own. Ponder both lists. Pick one dislike that needs to change. Try to match it with the positive behavior that most closely reflects its opposite.           

When you are done, consider this: opposites are merely two poles of the identical concept, with numerous fluctuating degrees between them. An important aspect of any voltage value is its polarity. Voltage is an energy level difference between two points, and the polarity of the voltage simply indicates which point has the higher energy level. Think of the thermostat controlling the temperature of your home. Is there any way to discern where heat stops and cold begins? Heat and cold simply signify varying degrees of the identical phenomenon: temperature. Similarly, the speedometer in your car at zero goes from no speed to 120 mph. Even so, zero speed and 120 mph are still degrees of the same thing: velocity.           

These two sayings are believed to have been inscribed n Apollo’s temple at Delphi: “Know thyself,” and “Nothing in excess.” The exercise you just completed can be employed for both purposes. “Know thyself” speaks to your new insights into the character traits you possess and often project on others—until you own them as yours. It shines light on who you’ve been and the problems that hold you back.           

Conversely, recognition of qualities you delineated as productive helps us reconcile what can be seen as opposites but are really only different degrees of the same thing: personality attributes. So, for example, jealousy (at a low rate of vibration) is nothing but the opposite pole of admiration (a high rate of vibration). The ability to transmute a mental state by neutralizing your polarity, consciously guiding it degree by degree toward the higher energy level you wish to maintain, changes your disposition. This catapults you into your own “equinox moment” and can raise the spirits of anyone near you as well.           

Keep at each pairing until you feel satisfied with your results. When you can set aside some more quality time, go back to your list of dislikes and pick the next item you wish to transform by matching it with its opposite until the list is finished. Whenever necessary, start a new list and continue working through it in a similar manner.           

After all this musing, do a few simple stretches and prepare to unwind. Sit or choose a prone position for the following “Drawing down the Light” relaxation. Begin with a period of deep breathing, which you will maintain throughout. Now imagine a ball of dazzling luminosity above your head. On the next inbreath, draw that radiance down into the top of your head, and let it relax all the muscles in your scalp. Continue at your own pace, moving this healing glow into your forehead, eyes, cheekbones, jaw, and lips while allowing your muscles to relax in each location. Then resume this process, moving down the body into your neck, shoulders, arms, chest, back, and so on until you have reached the soles of your feet.           

Become aware of the peaceful state of your body and mind. Enjoy the feeling for a few moments without permitting yourself to drift off. When you are ready, take a very full breath and pull that orb of illumination down through the top of your head directly into your heart. Feel its glow expand out from this sacred center of your body to fully engage with the brilliance bathing you from above. You have just merged with the Limitless Light, the One Mind, in which we all live and which also resides eternally in every heart. This is the Light that is Love which, as Rumi understood, will lead us home.

 

It is night
yet still light enough to discern
tendrils of new growth emerging from
naked arms of the ancient oak: undulating
fingers of phytoplankton, discerningly
searching an unfathomable sea of sky.
Everything upside down now, all
tossed and tussled; picture an abstract painting.
Is it hope, horror, or honorable
intentions, portrayed for the purpose
of this planet’s suffering/salvation
as the earth bears our scars,
becoming sacred again, boundlessly
across space
and time?

Arlene Gay Levine is the author of 39 Ways to Open Your Heart: An Illuminated Meditation (Conari Press) and Movie Life (Finishing Line Press). Her prose and poetry have found a home in The New York Times, numerous anthologies, including most recently The Power of the Pause (Wising Up Press), and a new collection from Highland Park Poetry. Poems appear online at A Year of Being Here, Your Daily Poem, Verse-Virtual, and Storyteller Poetry Review. She is the creator of Logos Therapy™, a transformational writing process from which the exercise in this article originated.

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Printed in the  Fall 2023 issue of Quest magazine. 
Citation: Spooner, Jess"Healing Trauma with Light" Quest 111:4, pg 26-32

By Jess Spooner 

Trauma, whether physical, emotional, or psychological, leaves deep imprints on the human spirit. It can disrupt our sense of self, shatter our belief systems, and leave us feeling disconnected from the world around us. As we navigate the path to healing, we often seek various modalities that can facilitate our recovery and integration into the whole person. One powerful modality that has gained recognition in recent years is light source healing. People are increasingly recognizing the healing power of light and its integration into trauma recovery.

Theosophical teachings have long recognized the importance of light as a fundamental aspect of creation and existence. H.P. Blavatsky speaks of light as a source of spiritual illumination, representing the divine wisdom that permeates the universe. She writes, “Light is the first begotten, and the first emanation of the Supreme, and Light is Life” (Blavatsky, 1:579). This understanding of light as a vital force that carries transformative power forms the basis of light source healing.

Theosophy teaches that light is not only a physical phenomenon but a divine and universal principle that permeates the entire cosmos. It is also an inner force that can facilitate profound transformations such as spiritual awakening, healing, and integration.

The Healing Power of Light

Light source healing encompasses a diverse array of approaches that utilize various forms of light to promote well-being and wholeness on multiple levels: physical, emotional, mental, and spiritual. These modalities include phototherapy, color therapy, chromotherapy, light meditation, and energy healing with light, among many others. They all aim to activate the body’s inherent healing capacities, reinstate equilibrium, and aid in the assimilation of fragmented aspects of the self, which often arise following trauma.

As A.E. Powell notes in his book The Etheric Double, a powerful surge of vitalizing force can be used to treat individuals grappling with the repercussions of significant shocks. He emphasizes that inundating such individuals with this life-affirming energy rejuvenates them, infusing them with renewed vitality and vigor. Light is one of the preeminent sources of such a force.

The Historical Use of Light for Healing

In his book The Healing Power of Light, Jacob Liberman states, “Light is the medicine of the future.” Liberman explains that color and light can help balance our energy systems and promote healing. In his book Light: Medicine of the Future, he adds, “Color and light are the language of the universe. By speaking this language, we can bring our bodies and minds back into balance and harmony.”

Psychiatrist K.C. Adair notes that color, light, and imagery have been used to treat physical and psychological disorders throughout history. These modalities have gained popularity in the West as people seek alternative methods to complement Western medicine.

Furthermore, light therapy is gaining popularity among healthcare professionals and patients for treating depression, anxiety, and sleep disorders. The American Psychiatric Association recommends the use of light therapy in combination with traditional treatments for mood disorders, as it can enhance the overall effectiveness of treatment.

Theosophy and Light Source Healing

Theosophical teachings provide a philosophical and spiritual framework for light source healing. The understanding of light as a divine force that permeates the universe, and its significance in promoting healing and integration, resonate with Theosophical concepts of spiritual illumination and the interconnectedness of all beings. Light source healing can be seen as a practical application of these principles for trauma recovery and personal integration.

Indeed Theosophy provides unique insights into light source healing. These perspectives can be found in the works of notable Theosophists such as Blavatsky, Powell, C.W. Leadbeater, Alice Bailey, and I.K. Taimni. They delve into the esoteric aspects of light and its transformative potential, offering insights into the relationship between light, healing, and spiritual evolution.

Blavatsky’s Secret Doctrine posits that light is the fundamental building block of the universe, asserting that all matter consists of condensed light. Blavatsky also emphasizes the healing and transformative power of light: “The soul is essentially a beam of light.” According to Blavatsky, light serves as the “essence of consciousness” and enables the attainment of higher states of spiritual awareness and healing. She also asserts that “light is the great life-giver and the great magician” and underscores its intimate connection with the human soul.

Leadbeater also delved into the metaphysical properties of light in his writings. He explored the subtle energy structures within the human aura and their interaction with light. His insights shed light on the energetic dynamics involved in healing processes. In his book The Inner Life, he states, “The power of light is the power of healing, the power of transformation, and the power of integration.” He suggests that “the divine light, in proportion as it is made visible to us, has a powerful effect upon the character, and tends to transmute the lower qualities into higher ones.” He adds, “The use of light in healing is one of the most powerful tools we have at our disposal. By focusing on the light, we can bring healing to deep wounds and reconcile the disparate parts of our being.”

Powell’s book The Etheric Double explores the connection between light, the subtle body, and healing: “The Etheric Double is the vehicle for the manifestation of vital force, or prana, and it is by means of the etheric body that light and color affect the physical body and the mind.” Emphasizing the importance of the subtle body in healing, Powell contends that “the aura is composed of all the finer forces of nature, and these forces are responsible for our health and well-being.”

Taimni’s Science of Yoga provides further insights into the relationship between light, consciousness, and the subtle body: “The whole universe, including the physical body, is nothing but a play of light and energy, and it is by realizing this fact that the yogi can control and direct the forces of nature for his own benefit and the benefit of others.”

Healing Modalities: Phototherapy 

Light source healing practices, such as phototherapy, color therapy, light meditation, and energy healing with light, can support emotional healing, reduce stress, promote relaxation, and facilitate spiritual growth and transformation.

Phototherapy is a method of treatment that uses different wavelengths of light to stimulate healing and balance in the body, mind, and spirit. It is “a non-invasive and highly effective treatment modality that uses light to stimulate the body’s natural healing processes.”

Phototherapy has been shown to be effective in treating trauma-related disorders, such as posttraumatic stress disorder (PTSD) and anxiety. Phototherapy also serves as a time-tested approach for conditions like depression, seasonal affective disorder (SAD), and sleep disorders.

There are different forms of phototherapy, including full-spectrum light therapy, red light therapy, and blue light therapy. Full-spectrum light therapy involves exposure to natural sunlight or a light source that mimics natural sunlight (sometimes called bright light therapy). Red light therapy, as its name suggests, uses red or near-infrared light to stimulate cellular function and promote tissue repair. Blue light therapy is commonly used to treat seasonal affective disorder and other mood disorders.

During a phototherapy session, the individual is exposed to a light source that emits specific wavelengths of light. They penetrate the skin and are absorbed by the body, stimulating the production of serotonin and other neurotransmitters that promote feelings of well-being and relaxation. This can be particularly beneficial for individuals who have experienced trauma, as the light can help to regulate the autonomic nervous system and reduce symptoms of anxiety and hyperarousal.

A study by S.W. Porges and D. Dana explored the potential of phototherapy to activate the parasympathetic nervous system, which is responsible for the body’s “rest and digest” response. Porges and Dana suggest that phototherapy could be used as a noninvasive method for regulating the nervous system and reducing symptoms of trauma-related disorders. In addition to its calming effects, “phototherapy has also been shown to improve sleep quality, which is often disrupted in individuals with trauma-related disorders.” By regulating the body’s circadian rhythms, phototherapy can help to reset the sleep-wake cycle, leading to more restful and restorative sleep. This in turn can improve mood, energy levels, and overall well-being.

With different forms of phototherapy available, individuals can work with their healthcare providers to determine the best approach for their unique needs. While more research is needed to fully understand the mechanisms of action and long-term benefits of this modality, initial studies suggest that it can be an effective tool for supporting overall health and well-being. 

Color Therapy and Chromotherapy

Color medicine, often neglected or overlooked in the vast landscape of healing approaches, shares a common thread with treatment systems such as ayurveda, acupuncture, and homeopathy. These systems aim to apply vibrations in different ways to restore the body’s health. While many of them induce vibrations indirectly, a few directly employ vibrations upon the body.

One of these is chromotherapy, which utilizes colored lights to balance and harmonize the body’s energy. This therapy is based upon the principle that different colors possess distinct vibrational frequencies capable of activating and harmonizing the body’s energy centers, known as chakras. According to Azeemi and Raza, “colored light affects the body’s physiological and psychological functions in various ways, and chromotherapy is an effective method of treatment for various physical and mental disorders.” By administering colored lights, colored water, or colored crystals, chromotherapy aims to restore balance and facilitate healing in mind, body, and spirit.

Color therapy, on the other hand, is a broader term encompassing the therapeutic use of color in various forms. It goes beyond colored lights and includes the use of colored fabrics, foods, and other materials. Color therapy can be used in countless ways, including light boxes, colored filters, or visualizations.  Practitioners of color therapy believe that each color carries its own energy or vibration that can affect the body and mind in unique ways. Color therapists aim to address imbalances and promote well-being by suggesting the use of specific colors in daily life.

White light is made up of all of the colors of the rainbow. Picture a prism, with the sunlight shining through it, projecting a rainbow of seven visible colors: red, orange, yellow, green, blue, indigo, and violet. “Sunlight is a perfect blend of seven colors; different colors are responsible for the release of different kinds of hormones, which keeps us healthy,” write S.T. Azeemi and S.M. Raza in a critical analysis of the scientific evidence for chromotherapy. Color therapy involves the use of these different colors to balance and harmonize the energy centers, or chakras, in the human body. There are seven chakras in the body, according to traditional Indian medicine and spiritual practices such as yoga, Tantra, and ayurveda, and they correspond to the colors of the rainbow.

Both color therapy and chromotherapy offer valuable support for trauma recovery. Colors on the visible spectrum, present in white light, are utilized in color therapy to balance and harmonize the body’s energy centers, aligned with the seven chakras. Different aspects of our being are associated with each color, which can affect our physical, emotional, mental, and spiritual well-being. For example, blue light is known for its calming properties, aiding in emotional healing and relaxation. Red light is grounding and associated with vitality, while green light supports emotional balance. Yellow light provides an energizing effect, addressing posttrauma symptoms such as depression and low energy levels.

By exposing oneself to specific colors, one can stimulate the corresponding energy centers, integrating different parts of the self and supporting the healing process. In trauma recovery, chromotherapy can provide a gentle and nonintrusive method of self-care. Incorporating the healing power of color, individuals can engage in a holistic approach to healing that addresses not only the physical and emotional aspects of trauma but spiritual dimensions as well.

Chromotherapy helps with trauma because of the way that light affects the nervous system. When a traumatic experience occurs, the body’s natural response is to activate the fight-or-flight response, which can create a dysregulated nervous system. Chromotherapy, in combination with other therapies, can help regulate the nervous system, promoting relaxation and allowing the body to restore balance. Colors can also be used to help individuals access and process emotions related to trauma. By using specific colors, individuals can tap into their emotional experiences and work towards integrating them in a healthy and productive way. The mind-body connection, which plays a crucial role in the healing process, is evident in color medicine; it underscores the significance of including holistic therapies in trauma integration work.           

Light Meditation

Another modality is light meditation, which uses focused light visualization techniques to access higher states of consciousness and promote healing. Light has long been associated with spiritual evolution and enlightenment, and many spiritual traditions use the symbolism of light to represent divine consciousness. In meditation and mindfulness practices, practitioners often visualize or focus on inner light as a means of connecting with their higher selves or spiritual dimensions. Meditation is a powerful tool for calming the mind, accessing deeper states of consciousness, and connecting with our inner wisdom. When combined with light, it can create a profound healing experience.

During light meditation, individuals can visualize or imagine themselves surrounded by healing white light or visualize light flowing through their bodies, cleansing and revitalizing their energy field. They can also visualize different colors of light, imagine themselves bathed in healing light, or connect with inner sources of light. These practices can help them access their own inner wisdom, guidance, and intuition and integrate trauma.

As Taimni explains in The Science of Yoga, the light experienced during meditation is not the physical light perceived by the eyes but a higher light perceived by the subtle body. This higher light represents a profound level of perception that goes beyond the physical realm and allows individuals to tap into the transformative power of their own consciousness.

Light meditation can also promote relaxation, stress reduction, connection to self, and a sense of inner peace, which are essential for trauma recovery and holistic well-being. Taimni’s Science of Yoga discusses the use of light in meditation and spiritual practice, stating that “the inner light is the true source of spiritual illumination” and that “by concentrating on this inner light, the mind becomes still and the true nature of the self is revealed.” Taimni adds, “By meditating on the light within, one can overcome negative mental states and achieve a sense of inner peace.” By meditating on the light within, individuals can overcome negative mental states, achieve a sense of inner peace, and connect with their true selves.

“Light and color can be used as powerful tools in the healing of trauma and integration of the whole person. By bringing awareness to the present moment and allowing the body to feel the sensations of light and color, individuals can access their own innate healing abilities,” writes K.C. Adair in an article on chromotherapy for the Journal of Transpersonal Psychology. This concept aligns with the essence of meditation, which revolves around being fully present. Light and color, when incorporated into meditation practices, provide individuals with an avenue to connect with their inherent healing capacities.

As researcher Lynne McTaggart asserts, “Intentional healing, or the use of focused thoughts and intentions, can be a powerful tool for healing. By using the power of the mind, individuals can access their own innate healing abilities.” In this context, light meditation serves as a catalyst for accessing and processing emotions, releasing energetic blockages, and cultivating a profound sense of wholeness and integration.

Energy Healing with Light

Energy healing with light is a powerful modality that harnesses the power of light to restore balance and clarity in the subtle energy field surrounding the body.

Practitioners of energy healing may employ various techniques, such as using their hands to direct light energy, or utilizing tools like crystals and wands that emit light. The primary objective of this modality is to cleanse and harmonize the energy field, alleviate energetic blockages arising from trauma, and facilitate the unobstructed flow of healing energy throughout the body.

In her book Glamour, Alice Bailey supports this notion: “In the process of healing, the etheric body must be built up, cleansed, and strengthened, and it is in this work that the use of light is particularly effective.” The vibrational frequency carried by light is believed to be capable of harmonizing the body’s energy field and reestablishing equilibrium. The fundamental aim of energy healing with light is to facilitate the unimpeded flow of vital life force energy throughout the body, which is essential for healing and overall well-being.

Bailey further highlights the transformative nature of light: “The light of the soul dissipates glamour, bringing about freedom and release, and the healer who works with the soul is a dispenser of light.”

Promoting Physical Integration

Physical sensations and symptoms are common experiences associated with trauma. Light source healing modalities can provide physical support by promoting relaxation, reducing stress, and enhancing the body’s natural healing mechanisms. When the body is in a relaxed state, it is better able to repair and regenerate cells, balance hormones, and support the immune system, which can all aid in physical healing.

Energy healing with light can help release tension and blockages in the muscles, joints, and organs, promoting physical relaxation and alleviating physical discomfort. Light meditation can also aid in physical healing by promoting deep relaxation and reducing muscle tension and pain.

Color therapy can support physical healing by using specific colors to stimulate the body’s natural healing processes. For instance, blue is associated with the throat chakra, which is connected to communication and self-expression. By visualizing and meditating on the color blue, individuals can promote healing in the throat chakra and support the physical healing of any throat-related issues, such as difficulty speaking or swallowing.

Emotional Integration

Emotional healing is a crucial aspect of trauma recovery, and light source healing modalities can provide powerful support in this area. Trauma often leaves emotional imprints in the subtle energy field, which can result in distress, mood swings, and emotional numbness. Light source healing modalities can help individuals release and process these imprints, promoting emotional healing and integration.

 Color therapy, for example, can be used to balance and harmonize the chakras, which are closely connected to emotions. By working with specific colors associated with each chakra, individuals can activate and balance their emotional energy, helping them release emotional blockages. For instance, orange is associated with the sacral chakra, which is connected to emotions such as pleasure, joy, and creativity. By visualizing and meditating on the color orange, individuals can promote healing in their sacral chakra and release emotional blockages there.

Light meditation is another powerful tool for emotional healing and integration. By using visualization techniques that involve light, individuals can connect with their emotions, process them, and release any emotional blockages. For example, they can imagine themselves surrounded by a comforting and nurturing light, which allows them to feel safe and supported as they explore their emotions related to the trauma. This practice can help individuals develop emotional resilience and integrate their emotions into their overall well-being.

Mental Integration

Trauma often affects mental health, leading to symptoms such as anxiety, depression, and cognitive difficulties. Light source healing modalities can provide mental support by calming the mind, reducing stress, and enhancing mental clarity.

Light meditation, for example, can help individuals quiet the mind and bring clarity to their thoughts and emotions. By focusing on light, individuals can cultivate a sense of inner peace and tranquility, which can help reduce anxiety and promote mental clarity. This can be particularly beneficial for those who may be struggling with racing thoughts or cognitive challenges.

Energy healing with light can support mental integration by balancing and clearing the subtle energy field around the body. A balanced energy field can have a positive impact on mental well-being, reducing stress, improving focus and concentration, and enhancing cognitive function. 

Spiritual Integration and Transformation

Spiritual connection is an important aspect of trauma recovery for many. Light source healing can provide support in this area by facilitating spiritual connection, deepening personal meaning, and fostering a sense of awe, wonder, and reverence for the beauty and interconnectedness of all creation, which can support their spiritual connection and sense of wholeness.

Spiritual integration is also a significant part of trauma recovery. Trauma can often disrupt one’s sense of connection to oneself, others, and the world, and light source healing modalities can help one reconnect with one’s spiritual essence and find meaning in the midst of difficult experiences.

Light meditation can be a powerful tool for spiritual integration. By using visualization techniques that involve light, individuals can connect with their inner wisdom, intuition, and higher self. They can imagine themselves surrounded by a divine light that guides and supports them on their spiritual path, helping them tap into their inner resources and find purpose and meaning in their lives. Light meditation can also facilitate a sense of oneness and interconnectedness with all beings and the universe, which can be deeply healing and nourishing for the soul.

Energy healing with light can support spiritual integration by clearing and balancing the energy centers or chakras. The chakras are believed to be responsible for the flow of spiritual energy within the body, and trauma can disrupt this flow, leading to spiritual disconnection. By working with specific colors and light frequencies associated with each chakra, individuals can activate and balance their spiritual energy, promoting alignment and connection to their higher self.

Color therapy can also support spiritual integration by using specific colors to evoke spiritual qualities and attributes. For example, violet is associated with the crown chakra, which is connected to higher consciousness, spiritual connection, and universal wisdom. By visualizing and meditating on the color violet, individuals can promote healing in their crown chakra and deepen their spiritual connection, helping them gain insights and guidance on their spiritual journey.

Stress Reduction

Light source healing can promote relaxation and reduce stress, which are essential for trauma recovery. Trauma can create chronic stress in the body and mind, leading to a variety of physical and emotional health issues. Light source healing practices can help activate the body’s relaxation response, reduce stress hormones, and promote a state of calm and relaxation, thus supporting the body’s natural healing processes. 

Emotional Release 

Light source healing modalities have been found to be effective in promoting emotional release and healing. They can be used to create a safe and nurturing space for individuals to process and release emotional pain, grief, and other unresolved emotions. These methods can enable individuals to tap into the healing power of their emotions and allow them to flow freely.

During meditation, individuals can visualize themselves surrounded by a warm and comforting light, inviting any suppressed emotions to surface. This can help release pent-up emotions, allowing individuals to process and heal from emotional wounds. The gentle and nurturing nature of light source healing can create a sense of safety and trust, enabling them to delve into their emotions without fear or judgment.

These methods can also assist in emotional healing by clearing stagnant energy and promoting the flow of positive, healing energy throughout the body. Trauma often leaves energetic imprints that contribute to emotional distress. Light source healing can help release and transform these stagnant energies, promoting emotional relief, renewal, and healing.

Moreover, light source healing modalities can support people in developing emotional resilience and coping strategies. By regularly engaging in light meditation or energy healing practices, they can cultivate a greater awareness and understanding of their emotions. This awareness empowers them to respond to their emotions in healthier and more adaptive ways.

Self-Compassion, Self-Love, and Forgiveness

According to research, light source healing modalities can help heal emotional wounds by promoting self-compassion, self-love, and forgiveness. Light and color can be used to cultivate positive emotions such as love, compassion, and gratitude, which can counteract negative emotions such as fear, anger, and shame.

Through light source healing, individuals can cultivate a deeper sense of connection with themselves and others, fostering a sense of unity and oneness. The use of specific colors, such as pink or green, is associated with promoting love, compassion, and heart-centeredness. 

Self-Discovery and Empowerment

Integrating light source healing into trauma recovery can facilitate self-discovery and empowerment, providing a unique opportunity for individuals to connect with their inner selves, explore their strengths and values, and rediscover their sense of identity.

Through light meditation, individuals can access their inner wisdom and intuition, gaining valuable insights into their own healing journey. This self-reflection and introspection can reveal hidden strengths, passions, and purpose, empowering people to reclaim their lives and move forward with renewed purpose and direction.

Energy healing with light can further help individuals reclaim their power and autonomy. By working with specific colors and light frequencies, people can activate and balance their energy centers, restoring a sense of personal empowerment and resilience. This can be particularly beneficial for trauma survivors who may have experienced a loss of control or power over their lives.

Additionally, light source healing modalities can foster a sense of connection to something greater than oneself. They can help individuals tap into their spiritual essence and connect with a higher power, universal energy, or a sense of collective consciousness. This spiritual connection can provide comfort, guidance, and a broader perspective on the healing journey, enhancing overall well-being and empowerment.

Connection with Strength and Wisdom

By engaging in light source healing practices, individuals can cultivate a deeper connection with their inner light and wisdom. This connection becomes a source of guidance and strength throughout the healing journey. Recognizing the divine nature of light and its role in healing helps people approach trauma recovery from a spiritual perspective, integrating their experiences into a larger framework of personal growth and evolution.

Light source healing can facilitate profound spiritual growth and transformation. By understanding the inherent connection between light and consciousness, individuals can harness the power of light to reconnect with their inner selves, find meaning in their trauma recovery journey, and experience a deeper sense of purpose and connection with the divine.

Benefits of Light Source Healing

Light source healing can empower individuals to take an active role in their own healing process and facilitate their journey toward wholeness and integration.

Nonetheless, light source healing is not a replacement for conventional medical or psychological treatments for trauma. It should be used as a complementary modality in conjunction with professional medical and psychological care. Used in this way, light source healing can be integrated into an overall trauma recovery plan.

Through practices such as visualizing inner light, energy attunements, light meditation, color therapy, and engaging in light rituals and ceremonies, individuals can cultivate a sacred space for healing and transformation. By incorporating these practices into their lives, they embark on a transformative path, where the light becomes a guiding force, illuminating their spiritual journey and helping them transcend limitations, embrace their true essence, and awaken to the higher realms of existence. As they reconnect with their inner light, they unlock the potential for growth and transformation, allowing them to find solace, meaning, and connection in their trauma recovery journey. By embracing the power of light, people can navigate the depths of their being. In doing so, they can emerge with renewed vitality, purpose, and a deeper understanding of their spiritual path.

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Avci, P., A. Gupta, M. Sadasivam, D. Vecchio, Z. Pam, N. Pam, and M.R. Hamblin. “Low-Level Laser (Light) Therapy (LLLT) in Skin: Stimulating, Healing, Restoring.” Seminars in Cutaneous Medicine and Surgery 32, no. 1 (2013): 41‒52.

Azeemi, S.T., and S.M. Raza. “A Critical Analysis of Chromotherapy and Its Scientific Evolution: Evidence-Based Complementary and Alternative Medicine,” eCAM 2, no. 4 (2005): 481–88.

Bailey, Alice. Esoteric Healing: A Practical Guide Based on the Teachings of the Tibetan in the Works of Alice A. Bailey. New York: Lucis, 1985.

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Blavatsky, H.P. The Secret Doctrine. 2 vols. Wheaton: Quest, 1993 [1888].

Chang, Y.-S., Y.-C. Lin, and C.-C. Huang. “The Therapeutic Effects of Red, Blue, and Green Light-Emitting Diodes (LEDs) Irradiation on Oxidative Stress and Fibrosis in Bleomycin-Induced Skin Fibrosis Mice.” Lasers in Surgery and Medicine 47, no. 1 (2015): 40–48.

Gill, J. “Light Therapy: A Promising Treatment for Depression, Anxiety, and Sleep Disorders.” Psychology Today website, 2019.

Gupta, S., D. Murgia, and D. Desideri. “Phototherapy: A Review of Its Effects on Brain and Sleep in PTSD.” Frontiers in Psychiatry 12 (2021): 1‒9.

Kahn, M., G. Sheppes, and A. Sadeh. “Sleep and Emotions: Bidirectional Links and Underlying Mechanisms.” International Journal of Psychophysiology 89, no. 2 (2013): 218‒28.

Klein, D. “Healing with Light and Color Therapy.” Journal of Energy Psychology 13, no. 2 (2021): 101‒14.

Leadbeater, C.W. The Inner Life. Adyar: Theosophical Publishing House, 1919.

Liberman, J. The Healing Power of Light. Novato, Calif.: New World Library, 2000.

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McTaggart, Lynne. The Intention Experiment: Using Your Thoughts to Change Your Life and the World. New York: Simon and Schuster, 2011.

Meesters, Y., V. Dekker, L.J. Schlangen, and E.H. Bos, “Blue Light Stimulates Cognitive Brain Activity in Visually Blind Individuals.” Journal of Cognitive Neuroscience 23, no. 10 (2011): 2585‒97.

Porges, S.W., and D. Dana. “Light Therapy and Embodied Re-patterning: A Strategy to Improve Autonomic Regulation and Sensory Processing in Children with Autism Spectrum and Other Developmental Disorders.” Journal of Child and Adolescent Psychopharmacology 28, no. 8 (2018), 547‒52.

Powell, A.E. The Etheric Double: The Health Aura. Adyar: Theosophical Publishing House, 1969.

Roberts, J. The Mystic Light and the Doctrine of the Subtle Body. Wellingborough, Northamptonshire, U.K.: Aquarian Press, 1985.

Rosenthal, Robert. Defeating SAD (Seasonal Affective Disorder): A Guide to Health and Happiness through All Seasons. New York: G&D, 2023.

Schmalzl, L., C. Powers, and E. Henje Blom. “Neurophysiological and Neurocognitive Mechanisms Underlying the Effects of Yoga-Based Practices: Towards a Comprehensive Theoretical Framework.” Frontiers in Human Neuroscience 13 (2019): 278.

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Jess Spooner, JD, MSW, LSW, is the Founder of IntegralPTSD and a highly regarded trauma healing and grief and loss coach as well as a dedicated part-time therapist. With expertise as a licensed social worker, professor of social work at Rutgers University, and a respected writer and business consultant, Jess brings a wealth of knowledge and transformative insights to guide others on a path of healing, growth, and empowerment.

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Printed in the  Fall 2023 issue of Quest magazine. 
Citation: Savinainen, Tolmunen: Antti, Tommi "Dawning of the Clear Light: A comparison of The Tibetan Book of the Dead with Theosophical teachings on the afterlife" Quest 111:4, pg 18-25

By Antti Savinainen and Tommi Tolmunen

What does Buddhism teach about the afterlife? Probably the best-known text in this regard is the Bardo Thödol or The Tibetan Book of the Dead, a translation of which was first published in English by W.Y. Evans-Wentz in 1927. However, his version has been severely criticized by several Tibetologists (see for instance Reynolds, Cuevas, and Lopez). In this article, the main source is The Tibetan Book of the Dead: The First Complete Translation, first published in 2005 and endorsed by the Dalai Lama (Coleman and Jinpa). This translation is based on a larger collection of texts called The Self-Liberated Wisdom of the Peaceful and Wrathful Deities. Our description of the process of death in Tibetan Buddhism is derived from The Great Liberation upon Hearing (referred as the Liberation upon Hearing in this article), which is chapter 11 in Coleman and Jinpa.

The Tibetan Book of the Dead can be interpreted as a guide to the afterlife, a guide to spiritual practice in this life, or a road map of death for the dead person. In practice, it is often taken as a text that is read first in this life in order to understand what will happen in the afterlife. This is done to make it possible for the dying to recall the text during the dying process and in the subsequent bardos, the intermediate states between death and rebirth. In Tibetan contexts, the text is read aloud to the deceased for a number of days after death to reinforce recollection.

As in other forms of Mahayana Buddhism, practitioners of Tibetan Buddhism aim to achieve enlightenment in order to help all other sentient beings attain this state. The role of a spiritual teacher (lama) is considered crucial. Tibetan Buddhism is a part of the Vajrayana, which addresses the intermediate states between death and rebirth (whereas, according to the older Theravada Buddhist theory, rebirth takes place immediately, without an intermediate state).

The tradition holds that Padmasambhava, the semilegendary master who brought Buddhism to Tibet in the eighth century CE, wrote The Self-Liberated Wisdom of the Peaceful and Wrathful Deities and hid it for future times; centuries later, it was discovered in a miraculous way. This kind of text is called terma. Historical research, by contrast, maintains that Karma Lingpa (1326–86) was the author. Cuevas (110) notes on the basis of his research that the present version of the Liberation upon Hearing is probably the outcome of a gradual process of extensions and elaborations of earlier texts. On the other hand, Tibetan tradition regards Karma Lingpa as a terton, one who reveals hidden terma teachings. In the Tibetan tradition, termas can also take the form of “mind termas,” discovered within the mind of the terton. Therefore, the more conventional view of the history does not completely contradict the Tibetan view.

In this article, we review the moment of death and the three intermediate states of death as they are presented in the Liberation upon Hearing, unless otherwise stated. Second, we present additional perspectives on the Tibetan view of death and how to prepare for it by certain yogic practices. Third, we compare these bardo states with Theosophical descriptions of the afterlife. Finally, we provide our tentative interpretation of the Liberation upon Hearing.

 

The Three Intermediate States of Tibetan Buddhism

The Intermediate State of the Time of Death

The first phase in the Liberation upon Hearing is the “Introduction to the Inner Radiance in the Intermediate State of the Time of Death.” The introduction—that is, reading the instruction aloud— should be made after the dying person’s respiration has ceased and the vital energies (prana in Sanskrit) have been absorbed into the central energy channel (sushumna nadi in Sanskrit). Then “the inner radiance of reality” or “the inner radiance of the ground” (some other texts call this the “Clear Light”) arises in the mind of the dying person. This is the first opportunity for liberation or enlightenment.

The duration of this inner radiance depends on the deceased individual’s experience with spiritual practice and the condition of their energy channels. For a negative person with unhealthy channels, this may be only a very brief moment (“a snap of the fingers”). Ordinary people experience a loss of consciousness, which may last up to three and a half days. The Liberation upon Hearing and Tibetan Buddhist sources describe a certain sequence of the signs or initial stages of death (see table 1).

Table 1. The initial stages of death according to Tibetan Buddhism 

PRIOR TO PHYSICAL DEATH Dissolution of the elements and related signs and visions
	Earth: feeling of falling; yellow visions; seeing mirages
	Water: thirst; hearing distorted and rough sounds; blue visions; smoke-like visions
	Fire: loss of warmth of the body and feeling cold; loss of sense of taste; red visions; and flickering fireflies
	Wind: inability to move; green visions; vision of a butter lamp; long exhalation, after which the deceased cannot inhale anymore
	Space: eyes roll up; consciousness and thoughts dissolve into the natural state of the mind; outer respiration completely finished. Subtle consciousness still in the body
AFTER DEATH Four emptinesses or near attainments
	White, male drop from the crown chakra descends into the heart; white vision; great bliss
	Red, female drop from the secret chakra ascends into the heart; red vision; great clarity
	White and red drops dissolve into each other; dark vision; blackout; great emptiness
	Vision of the Clear Light of death

 

In the next phase, the vital energy leaves the body. Then “the inner radiance of the path” will arise, and the consciousness becomes awake and lucid. However, the deceased may not know that they have died. Although they cannot talk, they can see and hear their relatives, but the latter cannot see or hear the deceased.

The vital energy can escape through any one of nine gates in the body. The point of exit is very important: if the consciousness leaves through the crown of the head (the crown fontanelle), one will attain liberation. The eyes and the left nostril are considered the next best apertures, enabling the next incarnation in a human form (the only form in which, according to Buddhism, enlightenment is possible).

Here, as is the case in the first inner radiance, the nature of instructions provided depends on the deceased’s level of achievement. If the deceased was engaged with advanced practices, they are addressed as follows: “O, Child of Buddha Nature! Meditate on this, your meditational deity. Do not be distracted!” If the deceased was an ordinary person, the introduction is prefaced thus: “Meditate on the Lord of Great Compassion [Avalokiteshvara]!”

 

The Intermediate State of Reality

If the consciousness of the deceased recognizes the inner radiance, liberation is attained. Otherwise, the intermediate state of reality (chönyid bardo) will arise. The phenomena of sounds, lights of different colors, and rays of light will arise, and the deceased may faint with fear, terror, or awe. The deceased is reminded that “however terrifying the appearances of the intermediate states of reality might be . . . through them the recognition may be attained.” Those who have been unconscious for up to three and a half days will now awaken. They are urged to recognize the intermediate state of reality.

On each day, different entities will manifest. For instance, on the first day, the lord Vairochana, white in color, will arise from the central Buddha field. From Vairochana’s heart, a blue luminosity will emanate and shine so piercingly that the eyes of the deceased cannot bear it. At the same time, a dull white light from the realm of the gods will dawn. The deceased is instructed to have confidence in the brilliant light and not to be attached to the dull light, which is an obstruction to liberation and leads to the cycles of existence in one of the six realms or lokas: those of the gods, asuras (demigods), humans, animals, pretas (hungry ghosts), and hell dwellers. For instance, on the first day, the dull white light would lead to rebirth in the god realms. However, if the inner radiance of pristine cognition is recognized in the form of Vairochana Buddha, buddhahood is attained.

On the following six days, other peaceful deities will arise in turn. Each of them has a body of different color, and each will shine piercing light of a certain color. The deceased is reminded that these are due to “the natural expressive power of your own awareness.” Along with the peaceful deities, the colored dull lights from the six realms will dawn; these may appear delightful for the deceased who has negative past actions.

If liberation is not achieved when encountering the peaceful deities and the deceased has not been attracted to the lower realms, the fifty-eight wrathful, blood-drinking deities will arise during the next seven days. These are transformations of the peaceful deities, although they have a very different appearance. Recognition and liberation are more difficult in this phase, as the deceased is easily overpowered by fear, terror, or awe and may subsequently faint continually. On the other hand, because of the terrifying appearance of these entities, the awareness is one-pointedly concentrated. This means that liberation would be easy even with the slightest recognition. The deceased continues to receive oral instructions aimed at helping them to recognize the wrathful deities as the buddha-body, or mental body, of one’s own intrinsic awareness. The deceased is reminded that the wrathful deities cannot harm the buddha-body: “Emptiness cannot be harmed by emptiness.”

 

The Intermediate State of Rebirth

If the recognition of the wrathful deities does not take place, the deceased will move into the intermediate state of rebirth (sidpa bardo). The buddha-body has all the sense faculties, and it has the ability to move without obstruction, which is a sign that one is indeed wandering in the intermediate state. This body is visible to other deceased individuals who are in a similar state; it can also be perceived through pure clairvoyance through genuine meditative concentration.

The deceased will once again see their relatives, as if in a dream, although the relatives cannot respond to the deceased. The latter, who at this point realizes that he or she is dead, experiences intense suffering. The fierce hurricane of past actions (some translations call this “the winds of karma”) will drive the deceased, who will also face an unfathomable darkness. Negative beings will arise, and the deceased will imagine being pursued by hordes of people. Terrifying sounds will be heard. The terrified deceased individual will try to flee and find shelter, with no success. On the other hand, those with merit will experience blissful states. In any case, the deceased is instructed not to be attached to the experiences.

If the deceased cannot meditate in the right way, “the innate good conscience” will gather all virtuous actions and count them with white pebbles. In a similar manner, the “innate bad conscience” will gather all nonvirtuous actions and count them with black pebbles. The deceased will tremble with fear and will try to lie, but this is in vain, since Yama Dharmaraja (the embodiment of the forces of the laws of cause and effect) will consult “the mirror of past actions.” Yama will then repeatedly cut the mental body of the deceased, which will cause enormous suffering. Again, the deceased is instructed that “emptiness cannot harm emptiness.” Liberation is still possible if the deceased will regain focus and succeeds in recognition.

In case liberation is not achieved, the six dull lights of the six realms will emerge, and the mental body of the deceased will have the color of the light of the realm into which rebirth will take place. As before, the deceased will be pursued by whirlwinds and a crowd of people. Those lacking merit will flee towards a place of suffering, whereas those with merit reach a place of happiness.

Then signs of the environment of the next rebirth will arise, which means that the intermediate state of the rebirth is close. The deceased will see a male and female (either humans or animals) engaging in sexual intercourse. The instructions for obstructing the womb entrances will be read to the deceased. In case the deceased does not avoid the womb entrance, he or she is instructed on how to choose an appropriate one, that is, a rebirth that will be beneficial for continued spiritual practice.

 

Teachings of Death in the Traditions of Six Yogas

History and Origins of Six Yogas

Teachings on death are found in many different lines of Tibetan textual sources. Among these are the teachings on the Six Yogas, of which the best-known are texts in Six Yogas of Naropa. However, there are other texts with more or less similar contents, such as yogas of the Mother Tantra (Ma Gyud) and Kusum Rangshar in the Bon tradition. This chapter is based on writings of Glenn Mullin and Ian Baker, and with regard to the Yungdrung Bon tradition, on the translation of Kusum Rangshar by Shardza Tashi Gyaltsen et al.

The teachings on Six Yogas have their origins in the highest yoga tantras (anuttara tantra in Sanskrit). The best-known of these tantras are Chakrasamvara, Hevajra, Guhyasamaya, and, in the Yungdrung Bon tradition, Ma Gyud (Mother Tantra) respectively. Some of these tantras have particularly elaborate descriptions of these yogas. For example, Tummo teachings are mostly derived from Chakrasamvara and Hevajra tantras, whereas the yoga of the illusory body is represented in the most elaborate form in the Guhysamaya Tantra. Mullin describes Six Yogas as a compilation of simple forms of these completion stage yogas presented in the root tantras.

Naropa (1016–1100) was a famous scholar in India who condensed the tantric teachings he received from his master Tilopa into Six Yogas. These teachings were brought to Tibet by Marpa the Translator (1012­–1097), who transmitted them in turn to the famous Tibetan yogi Milarepa (1040–1123). Milarepa’s students Gampopa (1079–1153) and Rechumpa (1083–1161) carried on these teachings. Tsongkhapa (1357–1419), the great reformer of Tibetan Buddhism, gathered teachings on the Six Yogas from different lineages and wrote his practice manual called Three Inspirations, from which Mullin made his well-known translation.

Contents and Practice of the Six Yogas

Despite the name “Six Yogas,” the exact number of these yogas, their names, and how they are counted vary depending on the text consulted. For example, in some texts Tummo and sexual yogas (karmamudra in Sanskrit) are counted as one; in other texts, they are handled separately. In the same way, sometimes dream yoga and the yoga of the illusory body are counted as one, sometimes two. Approximately half of the yogas are intended for enlightenment during life. The other half are meant to be utilized in the after-death bardos and are practiced during the lifetime as a preparation for death.

All the traditions of Six Yogas emphasize the importance of guru yoga as a preliminary practice. By practicing guru yoga, one is believed to receive the blessings and the power of the teacher and the lineage. After guru yoga comes the generation stage exercises. In these, practitioners visualize the whole universe dissolving into bliss and becoming a mandala. One sits in the center of the mandala and visualizes oneself as the central deity of the mandala, often as a male and with a female counterpart in sexual union. In Theravada teachings, the causes of enlightenment are cultivated in the form of dos and don’ts; tantric practice, by contrast, emphasizes cultivating the results: in the beginning one visualizes oneself as an enlightened deity, empty and full of bliss. The practitioner gradually actualizes these enlightened qualities by repeating these visualizations.

The foundation for all the other yogas is Tummo (candali in Sanskrit), which enables the yogi to guide the praṇas into the central channel, where they dissolve. Despite differences in terminology, this process can be regarded as similar to the awakening of the kundalini energy in Hindu tradition. Pranas entering the central channel in Tummo meditation lead to dissolutions of elements one by one. This is followed by the white near-attainment, when the white bodhicitta, or kundalini drop (tigle in Tibetan), enters and dissolves in the heart chakra. Then the red, female kundalini drop enters the heart from the lowest chakra, leading to the red near-attainment. That is followed by an experience of blackout, during which most people will lose their consciousness.

After this point arises the Clear Light, which is considered to be the deepest state of tantric meditation. This state is similar to what occurs while one is falling asleep. Usually people cannot remain aware of these stages, but practitioners familiarize themselves with them and so can recognize them. In this way, practitioners prepare themselves for death every day and night.

 

Three Kayas and Nine Blendings

The Three Kayas is a somewhat complicated concept in Mahayana Buddhism. In enlightenment, the mind of the practitioner transforms into Dharmakaya; the speech, or pranas, transforms into Sambhogakaya; and the body into Nirmanakaya.

These “enlightenment bodies” are also present and recognizable for skillful “nonenlightened” practitioners in waking life, in deep meditation, in falling asleep and dreaming, and in death. Familiarization with these enlightened dimensions during the lifetime—not only during meditation, but also during normal day-to-day life—prepares the practitioner to recognize them at the moment of death and in the bardo. The process of familiarizing oneself with the Three Kayas during the waking state, during meditation, and in death is called “nine blendings” (table 2). 

Table 2. The nine blendings

	Dharmakaya	Sambhogakaya	Nirmanakaya
WAKING STATE	Deep state of tantric meditation after dissolution of elements and white, red, and black near-attainments; Clear Light yoga	Illusory body: generation stage; meditation and tantric pride; becoming one´s own meditational deity	Postmeditative state
SLEEPING AND DREAMING	Clear Light at the moment of falling asleep or during deep sleep	Dream yoga	State after waking up after sleep
DEATH	Clear Light at the moment of death	Bardo yoga: recognizing the visions of the intermediate state as creations of one’s own mind	The intermediate state of rebirth (the bardo of coming)

 

Although Tummo is the foundation stone for the practice of Six Yogas, the main part of the practice consists of yogas of the illusory body and the Clear Light. The Clear Light meditation is aimed toward actualizing the enlightened qualities of the mind.

Mullin refers to the illusory body as “Illusory Physicality”: regarding one’s own body and those of other beings, as well as the environment, as empty and blissful. In the yoga of the illusory body, the practitioner also learns how to identify dreams while in the dream state as well as how to identify emerging visions in the bardo state. In meditation, the practitioner visualizes himself or herself as a deity. The practitioner also attempts to rise from meditation and in the morning from a sleep with “tantric pride”: seeing the whole universe as a Pure Land and being blissful and radiant oneself.

In the deep state of meditation, the practitioner can attain the experience of the Clear Light. In addition, Clear Light yoga aims at maintaining consciousness during deep sleep. This corresponds to identifying the inner radiance emerging in the moment of death as a manifestation of one’s own mind. In this way, the yogi practices meditation every day as a preparation for death. Every night during different stages of sleep and dream, phenomena related to death states continue to occur, which the practitioner utilizes in preparing for death. The Dalai Lama has also mentioned that in advanced levels, sleep yoga can create a pure illusory body, which can be used to move in different spiritual realms during sleep.

The Six Yogas of Naropa have also been called the Oral Transmission for Achieving Liberation in the Bardo. Bardo yoga is aimed at helping practitioners recognize that they are dead and that emerging visions are just products of their minds. Practitioners who have not reached enlightenment during the lifetime still have the chance for realization during the different phases of death (as explained in the first part of this article0. Moreover, with a technique called phowa, the consciousness can be transferred into the Pure Lands at the moment of death in order to bypass the bardo states. Phowa should be performed when the practitioner is certain that death is unavoidable while still having the power to perform the practice. A highly qualified lama may also perform phowa for a dying person.

 

The Theosophical Perspective on Death

Let us first discuss briefly how Theosophists claim to know what happens after we die. According to Theosophy, all humans have a physical body, its etheric double (a vital body), an astral body, a mental body, and the immortal higher Self. All these aspects in the human being correspond to the visible and invisible cosmos with different “planes,” such as the etheric, astral, and mental. Spiritual training in the form of ethical life and meditation (see Ervast’s Divine Seed, and Steiner’s How to Know Higher Worlds) can eventually lead to continuous consciousness, connecting this world with the invisible worlds. Here the deceased passes through different states from the etheric plane to the (higher) mental plane, which is sometimes called heaven or devachan. Continuity in consciousness entails remaining fully conscious in the sleep state as well as in the hidden consciousness state beyond the sleep state (Ervast, Astral Schools). If those conditions are met, the Theosophist can make objective observations on various afterlife states when out of the body, then can return to the body and remember everything. This is how the Finnish Theosophist Pekka Ervast (1875–1934) described how he came to know what happens between death and rebirth (Marjanen et al., 25–26). Our presentation is based on Ervast’s description, which is largely consistent with other accounts of the afterlife in the Theosophical literature.

It is possible to discern three intermediate states in the Theosophical description of the afterlife in a fashion parallel to that of the Liberation upon Hearing. The first such state contains leaving the body, witnessing a life review, and living up to three days in the etheric world. The second intermediate state starts when the deceased leaves the etheric body, loses consciousness, and wakes up in the astral world. Most of the astral life is spent in the process of purification: the deceased lives their life again and faces all that was unkind and lacking in their deeds, words, and thoughts. The deceased experiences everything from the perspective of others, feeling how the others felt and reacted to their actions. This can be a painful process. Moreover, the surrounding astral world reflects the state of mind of the deceased; in extreme cases, one could call the astral world so experienced as hellish. Eventually the deceased will be purified and goes through a second death, in which only all that is good and worthy in the deceased will live on. 

The second death will commence the third intermediate state, which is the longest: life in heaven filled with love and profound happiness. It is life as a higher Self which has gathered all the fruits of past incarnations and is now enriched by the lessons learnt in the most recent incarnation. This state also entails meditative work to prepare for a new incarnation as a human being.

The third intermediate state comes to an end when the spiritual consciousness sees an outline of the new incarnation and all the spiritual lessons it has to learn in order to evolve towards the perfect ideal of human being. After that, the consciousness is reincarnated into conditions that have been determined by the total balance of karma.

Comparison between Teachings

According to Theosophy, the life review and evaluation of earthly deeds, words, and thoughts take place in the initial phase of the dying process, typically when the etheric body leaves the physical body (Marjanen, 39–40): 

The etheric [body] rises above, as if from feet through the head, and is above the physical body. As long as the bridge, that is the silver cord (it is also called the golden cord), remains intact, the person is not dead and could be resuscitated . . . [A dying person] stays in the etheric brain and, as consciousness is only surrounded by etheric matter, it is especially enlivened . . . When consciousness moves to the etheric brain during death, all memories are alive in front of us . . . [The deceased] does not live in his reminiscences, as he did while physically alive. He just watches the great play and judges it objectively, calling each thing—depending on its own quality—as good or bad, crime or merit, and so on. He remains in a great light, so to speak. If we are allowed to experience this in our waking consciousness, it is always accompanied by a light phenomenon. In fact, the viewer is the personalized higher self.

Three aspects of the description above match those with the Liberation upon Hearing: departure through the head, enlivened or lucid consciousness, and the light, which is called the “light of the higher Self” in Theosophy and the inner radiances of the ground and the path (Clear Light) in the Liberation upon Hearing.

However, there are differences as well. According to the Theosophical sources, the light of the higher Self accompanies every human being (with possibly a few exceptions) in the early phase of the dying process, whereas in the Liberation upon Hearing, the inner radiance is fully available only to advanced practitioners. On the other hand, the initial stages of the death process (see table 1) are described in much more detail in the Liberation upon Hearing than in any Theosophical source that we are aware of.

The timing and nature of life review are very different in the two systems: In the Theosophical account, at the beginning of the dying process, the personality judges its deeds objectively in the light of the higher Self. This seems to be absent in the Liberation upon Hearing, in which the judgment occurs (in the form of counting of virtuous and nonvirtuous actions) much later, in the third intermediate state of rebirth. This causes fear in the deceased, whereas in the Theosophical version of the life review, the judgment is carried out objectively, without emotions.

In the Theosophical account, the deceased loses consciousness in the transition from the etheric realm to the astral world—a detail that concurs with the description in the Liberation upon Hearing for an ordinary person. Moreover, both systems hold that spiritual training can affect the loss of consciousness after death. Both the Liberation upon Hearing and Theosophy state that the deceased may not initially know that they have died.

According to the Liberation upon Hearing, in both the intermediate states of reality and rebirth, the consciousness is clad in a mental body. This could be similar to the astral body in Theosophy. In the intermediate state of rebirth, the consciousness can move freely in the mental body. This resembles the Theosophical concept of astral travel. In this state, according to the Liberation upon Hearing, the consciousness can observe its mourning relatives in the intermediate state of rebirth, whereas in the Theosophical description this is possible only in the early stages of the dying process.

It is hard to find any correspondences to the peaceful and wrathful deities in Theosophical descriptions of astral life. Furthermore, it is hard to understand how a person coming from a completely different religious background, with no knowledge of Buddhism, could make any sense out of meeting the deities described in the Liberation upon Hearing. On the other hand, the Liberation upon Hearing was written by the Buddhists for Buddhist readers. Moreover, if these deities are projections of one’s own mind, it is possible that they would take another form for non-Buddhists. Be that as may, we have not found anything in Theosophical sources that corresponds to this interpretation.

The description of the deceased trying to find shelter in various places and feeling miserable in resembles the Theosophical state of kalma, which refers to extended etheric life due to premature death (Marjanen, 48). Furies and terrifying darkness described in the Liberation upon Hearing may correspond with the lower levels of the astral plane. Theosophy concurs that any suffering in the afterlife states occurs because one’s past actions have left their mark on the consciousness. Consequently, external afterlife conditions—painful or pleasant—are a projection of the mind, very much in the same manner as in the Liberation upon Hearing.   

One important difference between the two systems: the Liberation upon Hearing states that rebirth takes place from the third bardo and in unpleasant conditions, whereas Theosophy maintains that rebirth (usually) happens from a heavenly state (devachan)—from the highest state of bliss.

According to the Liberation upon Hearing, before rebirth, the consciousness sees signs of the environment related to the next life. This is quite similar to Theosophical teaching, which says that before rebirth, the reincarnating entity sees what it awaits in the new life and what lesson should be learnt. Furthermore, both systems maintain that advanced human beings have a greater role in planning and choosing the next life.

There is a great difference in time frames between the two systems. The Liberation upon Hearing says the bardo states can last up to forty-nine days, whereas according to Theosophy, the time between two incarnations can be as long as fifteen centuries; in special cases, it can be quite short, but even then, it is not as short as the Liberation upon Hearing maintains.

Perhaps the greatest difference between Theosophy and Tibetan Buddhism is that in the Theosophical view, liberation from nonvoluntary rebirth cannot be achieved after death: the union between personality and the higher self can only occur on earth. But according to Tibetan Buddhism, it is possible to reach liberation in all three intermediate states of the afterlife. Another difference is that unlike the Liberation upon Hearing, Theosophy strongly asserts that rebirth of a human being cannot take place in an animal form.

Some features in the Liberation upon Hearing are compatible with the Theosophical understanding of the afterlife. Nevertheless, there are so many differences that two accounts cannot be reconciled completely. Possibly the Liberation upon Hearing is intended as a meditation guide for practitioners of Tibetan Buddhism, especially for advanced practitioners working with visions originating from the primordial consciousness. Quite possibly those who have practiced intensive meditation guided by the rich and powerful imagery of the Liberation upon Hearing (and the other texts of The Tibetan Book of the Dead) will also benefit from having read it aloud in the afterlife bardos. In addition, it is believed that reading the Liberation upon Hearing can enable lesser practitioners to achieve a better rebirth, although they cannot reach enlightenment in the bardo states.

The Tibetan Book of the Dead and Theosophical sources on the afterlife can be viewed as virtually independent, as Theosophical teachings on the afterlife started to appear in print starting in the last quarter of the nineteenth century, decades before Evan-Wentz’s version of The Tibetan Book of the Death was published.

As we have seen, Tibetan Buddhism includes other teachings on the afterlife apart from The Tibetan Book of the Dead. These teachings contain elaborate meditations and practices (such as the Six Yogas of Naropa) for advanced practitioners in preparation for the afterlife bardos. Some of these teachings appear to map quite well with the esoteric Theosophical teachings on waking, dream, and hidden consciousness (Ervast, Astral Schools).

Finally, reading to the dead is no alien concept to Theosophy. It is thought that reading a good text on the afterlife can be helpful in orienting the deceased in a new environment, especially if the deceased is not familiar with spiritual teachings. The Anthroposophist Rudolf Steiner (1861–1925) provides detailed advice on how to read to the deceased (see Boogert, 158–67). This kind of reading could constitute a Western counterpart to reading the Liberation upon Hearing.

References

Baker, Ian. Tibetan Yoga: Principles and Practices. Rochester, Vt.: Inner Traditions, 2019.

Boogert, Arie. What Happens after We Die: Making the Connection between the Living and the Dead. Great Barrington, Mass.: Lindisfarne, 2021.

Coleman, Graham, and Jinpa, Thupten, eds. The Tibetan Book of the Dead: The First Complete Translation. New York: Penguin, 2017.

Cuevas, Bryan. The Hidden History of the Tibetan Book of the Dead. New York: Oxford University Press, 2003.

Ervast, Pekka. Astral Schools. N.p.: Literary Society of the Finnish Rosy Cross, 2008 [1929]. Available online.

———. The Divine Seed: The Esoteric Teachings of Jesus. Wheaton, Ill.: Quest, 2010.

Gyaltsen, Shardza Tashi, Geshe Sonam Gurung, and Daniel Brown. Self-Arising Three-fold Embodiment of Enlightenment of Bon Dzogchen Meditation. Newton, Mass.: Mustang Bon Foundation, 2019.

Lopez, Donald, Jr. The Tibetan Book of the Dead: A Biography. Princeton, N.J.: Princeton University Press, 2011.

Marjanen, Jouni, Antti Savinainen, and Jouko Sorvali. From Death to Rebirth: Teachings of the Finnish Sage Pekka Ervast. N.p. Literary Society of the Finnish Rosy Cross, 2017. Free e-book and audio versions are available on the Internet.

Mullin, Glenn. The Six Yogas of Naropa: Tsongkhapa’s Commentary Entitled A Book of Three Inspirations: A Treatise on the Stages of Training in the Profound Path of Naro’s Six Dharmas. Somerville, Mass.: Snow Lion, 2005.

———. The Practice of the Six Yogas of Naropa. Snow Lion, 2006.

———. The Dalai Lama on Tantra. Snow Lion, 2007.

Reynolds, John Myrdin. “Appendix I: The Views on Dzogchen of W.Y. Evans-Wentz and C.G. Jung.” in Reynolds, ed., Self-Liberation through Seeing with Naked Awareness. Barrytown, N.Y.: Station Hill Press, 1989.

Steiner, Rudolf. How to Know Higher Worlds: A Modern Path of Initiation. Translated by Christopher Bamford. Hudson, N.Y.: Anthroposophic Press, 1994.

The authors wish to thank Father Francis V. Tiso for providing us with a very useful critique of the first version of this article. We greatly benefited from his expertise on Tibetan Buddhism.

 

Antti Savinainen, PhD, is a Finnish high-school physics instructor who teaches both the Finnish national syllabus and for the international baccalaureate. Since receiving his PhD in physics in 2004, he has been involved with physics education research as a researcher and thesis supervisor. He has been a member of the Finnish Rosy Cross, a part of the Finnish Theosophical movement, for thirty years. He was on the editorial team that compiled From Death to Rebirth: Teachings of the Finnish Sage Pekka Ervast.

Tommi Tolmunen is a Finnish MD and PhD who has practiced meditation, yoga, and qigong since the late 1980s. He has been especially interested in Tibetan Buddhism. 

 

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