When I was 21, my brother Kyle, died suddenly in a car accident just outside of Sandpoint, Idaho. When I learned of his death that day I went into shock and then I began to wail. Kyle was the closest and dearest person in the world to me. A few minutes later, he appeared in front of me illuminated and translucent but still very much in the form he had been when I saw him in the flesh just a few weeks earlier. And then he said, “There’s no need for sorrow, only for joy.” I then began laughing as loudly as I had been wailing. All my family and the friends around me at the time looked at me as if I was crazy. While the truth he spoke resonated deeply within me, it took me years to fully grieve my brother’s loss in my daily life. There was a sense of trust in humanity (my own and others) that broke inside my core from his passing, and the event left its mark on me about life, death and the other side.

Since that time, I have had many dreams and other encounters with my brother coming to me. I have no doubt that his spirit lives on and in fact that he has incarnated into another life since his passing. My father and mother have also passed and I have met their souls and spoken with them on multiple occasions in dreams and while sitting quietly fully awake. I have had the opportunity to have teachers and friends that were psychically gifted corroborate what I was experiencing in my conversations with them.

I have also read many books on the subject of the afterlife such as Many Lives, Many Masters, The Afterlife of Billy Fingers, Proof of Heaven, Destiny of Souls and many others. I have served as a Death Cafe Facilitator for two years supporting people to explore their relationship with death, dying and grief.

In my own healing journey I have had several past life memories, many of them unpleasant having impacts that were playing out in my current life that were needing resolution. I’ll write about that in more depth in another post.

I have also had a series of ‘soul events’ in dreams and in my daily life where I opened to and embodied more of my soul nature. As a result of these events I experienced the angelic kingdom where my soul is from, my unique connection with Divine Being and I met other souls in the subtle (or astral) realm that were incarnated and not incarnated.

I have been in groups where we had a felt sense of relationship with discarnate spirits that were in the room with us, conversing with them.  

I have spent years of spiritual exploration focusing on awakening and discovered that essence of me that does not die.

This is all to say, that for me, it feels deeply true that there is life after death, that we have a soul consciousness that carries on through many, many lives, both in this dimension and physical universe and in many others. And even more importantly, we have the chance to uncover that soulfulness in our current life where we can have access to all of this while we are still living.

My experience, and others’ that I know of, suggests that there are soul fears located in our unconscious, that play out in our daily life via our personality that relate to ‘being in the world’, ‘not being in the world’, and ‘non-being in the world.’ These fears are being worked out over many lifetimes and can be addressed in a given life depending on our focus and soul age.  

These soul fears correlate with the three central ensoulment dharmas of a emoto-spiritual paradigm called Edenity. I use the term emoto-spiritual as it sees that human consciousness is based in a root emotivity that is far deeper that what we consider our passing moods and feelings and that we are all birthed out of Divine Being as souls within Divine Being and this root emotivity connects us to our very essence as souls if we explore it enough.

The fear of being in the world is addressed in the personhood dharma or EBE (Emotive Body Ensoulment) path, where we heal our fear of ‘being in the world’ through uncovering and healing our core disconnect and core unworthiness that developed as a result of being emotive beings and not ‘feeling felt’ as the norm in our childhood. Here we explore the key domains of health, spirituality, romance/relationships/parenting, passion path, and finances and all the way we learned to relate to those domains.

The fear of ‘not being in the world’ is addressed in the sagehood dharma or MBE (Mental Body Ensoulment) path where we undergo practices to find the meditator to access our terror of not-being, which Buddha and many non-devotional teachings have suggested was the main goal of life. However, in Edenity, enlightenment is only one third of the journey and if we attempt to enlighten before doing personhood healing work, the enlightenment accessed will only be a spiritual attainment rather than a spiritual maturation.

All religious teachings, whether devotional (like christianity) or non-devotional (like zen), arose in a pre-psychological era and did not have the understanding or vision to see the dimension of the personal self, nor did they see the personal self as sacred but rather something to realize was an illusion, transcend or be redeemed for how it was based in original sin or ignorance. If this is hard to see, consider how it was not until the United States was born that any country honored the rights of individuals. Collectivism was the norm until including monarchies. While tribalism still exists today, there is a touchstone of the rights of the individual in many places in the world. This was the doorway of the orientation of ‘the self as sacred’ being born for human beings.

At the same time, psychology is only 140 years old and it arose out of the renaissance era that was anti-divine or pushing against a mysticism of the times. It still maintains, for the most part, a split of our human and divine nature, only working with the human, leaving religion and spirituality to handle the other half. Psychology is still quite in the dark around our root emotivity but making headway with the recent developments around emotional intelligence, radical honesty, notions of authenticity and more support for feeling one’s feelings in the cultural zeitgeist (which comes with its own set of challenges).

As we encounter the soul terror of not being progressively through encountering isness, allness and not-ness in meditation and inquiry, we can discover more of our soul-I which has its roots in the predual. This completely alters our experience of reality. This is what enlightenment teachings point to, however, without a healthy self first, it is our protective self that attains enlightenment and we will not fully embody a mental body ensoulment. Only then do we have the ability to healthily move on to the next dharma, a willful body ensoulment.

The fear of non-being in the world is addressed in the sainthood dharma or WBE (Willful Body Ensoulment) path. Unlike in christianity, islam and other devotional traditions that focus on a capitulation or surrender of an unexamined and unworthy self, in Edenity it is offered that we must have adequately explored our personhood and sagehood path fears so we can one day healthily relate with Divine Being and receive It’s Love for us while exploring how to have our healthy will based in emotive worthiness while surrendering with It’s Divine Will for our life. If we don’t, we will unhealthily relate through our familial and societal conditioning to Divine Being, often projecting our unconscious wounds into the relationship with It, capitulating out of unconscious unworthiness while being unable to receive Its bandwidth of Love and the bounty it has in store for us for our lives.

At the same time we also may look to Divine Being to keep us from fully feeling our terror of not-being. In the east, the phrase ‘immortality project’ comes to mind, whereby individuals unconsciously cling to the notion of the afterlife and Divine Being as a way to avoid encountering the terror of not-being. So there is a value in keeping the dharmas separate and in progression if possible.

Additionally in the sainthood dharma, individuals also heal fears around abiding with the Allness of life, remembering one’s past lives, offering pranic healing, accessing the akashic records, connecting with disincarnate beings, as well as exploring the many dimensions of Divine Being and the different soul species that live in each dimension.

The graphics attached presents an overview of how these three dharmas correlate to many of the world’s spiritual and religious traditions and therapeutic modalities.

Each of the paths serve as a way to live into the three central questions:

Who am I? What am I? and Why am I?

As you feel into these questions and then heal the soul fears associated with each path, you’ll have more and more access to your soul-I, which I offer, does not die. You also unearth a new seat of being that is a function of a triple embodiment (Enheartenment) of your personal goodness through personhood, a not-I via accessing your Soul-I roots as the predual (or nondual in nondevotional traditions) and then as a conscious soulchild of God, that has a conscious relationship with Divine Being (both Yin and Yang forms) as your Eternal parents.

So, if you could access the soul terrors of being, not-being, and non-being, would you want to?

If you could connect to loved ones that have passed would you want to?