3 Many qualities reported by nders find parallels in Bahá'í writings the quality of the experience being ineffable, having a heavenly body, a realm of light, meeting others, reviewing one's life, and meeting a superlative being of light. Additionally the kinds of positive transformation the nders report also find parallels in the values Bahá'ís are encouraged to seek a new appreciation of knowledge and learning, the importance of love, an absence of fear of death, the importance of physical life on earth,. Negative experiences of nders are also paralleled in Bahá'í writings 36 - the effect of suicide, the prospect of "limbo" for "breaking the rules that when taking the chance to learn from mistakes is important and that the life review includes facing the negative deeds. In a paper describing patterns of understanding spiritual dreams and visions by necati Alkan, Abdu'l-Bahá, a key authority in the bahá'í faith, sometimes separates dreams and visions into three categories: true, interpretative, and confused. 37 The first do not need interpretation but depend on having, according to Abdu'l-Bahá in the words of Necati Alkan, "a heart rid of all attachment and there must not exist idle thoughts in the mind." The second can be decoded for the truth, and. According to Abdu'l-Bahá, the work of decoding the second type is like, in Necati Alkan words, "if you add any colour to a white cloth, it will accept it; but if you add blue to a yellow cloth, it will become green and the truth. In order to have the true colour, one needs to remove the added colour." Indeed, sometimes Abdu'l-Bahá notes such experiences can mean the opposite of what they seem. 38 Personal presentations edit In addition to general reviews of the statements of scriptures and comparisons of them with near death experiences in general there are a few individuals who have had their experiences published and shared.
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23 The early content originally appeared in successive issues of World Order magazine from April 1940 to september 1941 and kinds was then reprinted and revised in a single volume in 1944, 1946, 1949, 1953, 1956, 1960, 1965, 1970, 1972, 1973, 1974, 1979, 22 1986, 2006. 24 Bahá'ís have held conferences of the same name. 25 The massive compilation Lights of guidance: a bahá'í reference file published in 1983 26 had sections covering scriptural compilations on the topics. Approximately 10 books were published directly on the topic of life after death. 22 In America the manual for Bahá'í local Assemblies, developing Distinctive bahá'í communities, chapter 19, covers specifics burial practices and related topics 27 and volume 1 of the compilations of Compilations has an assessment entry similarly titled. 28 These topics were continued more recently in the ruhi Institute project in its first workbook reflections on the life of the Spirit under the section "Life and death as well as many articles, sections or chapters in books, and whole books both scholarly and. 29 near-death experiences edit literature edit In addition to outlining scriptural references examining the afterlife some have specifically examined parallels between the statements in the scriptures and scholarly statements about stages of near-death experiences, notably: Light After death 30 originally published in 1993 and reprinted. The purpose of Physical reality 34 published in 1987 and revised in 2005 has a chapter to this purpose: "The Eternal Consequences of our Physical Performance: Hell, heaven or "None of the Above". Across 31 pages in his chapter he outlines sections on fear of death, passage to the next world, the effects of nde on contemporary attitudes about the afterlife, dissociation of soul and body, awareness of other souls, the ineffable nature of the experience, the purpose. The handbook of near-death Experiences: Thirty years of Investigation has a chapter, "World Religions and near-death Experiences" by farnaz masumian, which reviews across religions. About 4 and a half pages are spent on the bahá'í faith's comparisons.
Therefore be thou not disconsolate, do not languish, do not sigh, neither wail nor weep; for agitation and mourning deeply affect his soul in the presentation divine realm. . That beloved child addresseth thee from the hidden world: O thou kind Mother, thank divine Providence that I have been freed from a small and gloomy cage and, like the birds of the meadows, have soared to the divine world—a world which is spacious, illumined. Therefore, lament not, o mother, and be not grieved; i am not of the lost, nor have i been obliterated and destroyed. I have shaken off the mortal form and have raised my banner in this spiritual world. Following this separation is everlasting companionship. Thou shalt find me in the heaven of the lord, immersed in an ocean of light. 21 Bahá'í literature edit The related topics of death, dying, the soul and the afterlife are of interest in the religion - covered at length in the lifetimes of the central figures of the religion through questions asked by enquirers, and then these scriptures repeatedly. 22 The divine Art of living is one such early work that has a chapter, The realm of Immortality, which has section headings of: The nature of the soul, punishments and Rewards, The release of the Spirit, life in the next World, consolation for the.
Embalming is not to take place unless required by law. The body should be transported as little as possible after death, and interment must take place within an hours travel time from the city or town where death occurs. From its scriptures it is said that "the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel." 16 These points are noted. 17 Sociologist researchers have observed that Bahá'ís have an inclusivistic belief that although it may take work, most people will eventually be saved or get to heaven. 18 Television coverage of the prayer vigil on cnn 19 and c-span for the sandy hook elementary School shooting included Bahá'í scripture to console the living so that their affect of the recently dead was less disruptive. 20 The text used at the service was adapted to apply to parents and children and taken from Selections From the Writings of Abdul-Bahá : the loss of a son is indeed heart-breaking and beyond the limits of human endurance, yet one who knoweth and. That reunion shall be for eternity, while in this world separation is inevitable and bringeth with it a burning grief. . Praise be unto god that thou hast faith, art turning thy face toward the everlasting Kingdom and believest in the existence of a heavenly world.
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Bahá'í-run funerals for non-Bahá'ís require none of these requirements. Infants who die are under the mercy and awa bounty of God. Mourning, the distress and pain of the loss of contact with friends and kin for Bahá'ís is, aside from cultural issues and norms in society, characterized as another stage of life - a temporary condition that will be changed someday just as someday the infant. 2 Not avoiding the sense of loss, baha'u'llah emphasizes the sense of mystery in death, pointing out that though he has shared some aspects of death and afterlife: "The mysteries of mans physical death and of his return have not been divulged, and still remain. 9 As this is not apparent to anyone, instead we struggle with the fact of death. 9 Bahá'ís do allow for cultural norms of societies they live. For example, among the indigenous of Papua new guinea christian missionaries had openly opposed traditional funerary art and performances while the bahá'ís encouraged their production as a form of worship.
Thus while nalik bahá'ís are regarded by other Naliks as arbiters of traditional knowledge and practices, the Christian missions and their followers are seen as antagonistic to kastom. 13 Bahá'ís view prayers in this world as of use to those who have passed on as are indeed their prayers for us still living in this world. 9 14 Additionally remembering the lives of those who died, their achievements of virtues, and services carried out in their name is actually of assistance to those who have died. 7 Impressions of a bahá'í point of view on death and the afterlife edit a practical Reference to religious diversity for Operational Police and Emergency services is designed to offer guidance to police and emergency services personnel on how religious affiliation can affect plan their contact. The second edition published in 2002 in Australia mentioned norms that could be expected of Bahá'ís in the case of dying or death. 15 It states that Baháís believe in life after death, holding that the soul is created at the moment of conception and will retain its individuality in an eternal realm. The body, which is compared to the lamp holding the light of the soul during its time in this world, should be treated with dignity.
The sanctity of human nature is affirmed when it reflects the light of God and the truths of existence become known and a basic fear of death is overcome and a universal acceptance of the religions as coming from one source. Laws and rules edit Among the specific rules Bahá'ís are to try to follow concerning death are, depending on the civil law of their country: 2 no cremation or embalming. It is not a harm to the soul itself but the body is to be respected, not destroyed or harmed in general. Donation to science is allowed if the other rules can be followed. Suicide is seen as a rejection of God's plan for humans and is forbidden to followers of the religion.
The religion teaches that the souls of adherents can "suffer spiritually" if they commit suicide, but recommends that bereaving families be comforted. 12 There are no mourning rituals specified but there is a shared prayer for the dead to be read for Bahá'ís. There is a ring with an inscription Bahá'ís should wear when buried and the body wrapped in a shroud. The inscription should read (in whatever translation of language) I came forth from God and return unto him, detached from all save him, holding fast to his Name, the merciful, the compassionate. 9 Interment of the body should be in a coffin. 9 Burial should take place no more than an hour's travel from the place of death. The appropriate marker on the gravestone is a nine-pointed star and or the word Bahá'í. Other inscriptions are allowed but not required.
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Expressing information about the afterlife is inherently limited in this writing life. 3 It is explained that the next life is fundamentally different in many ways from this life. The parallel is made comparing life in the womb with this life and the changes after birth to the changes after death. Realities of the latter are not available even as concepts in the former - they are ineffable. The idea of a body in the next world is still present but it is a heavenly body. There is a realm of lights and reunion with deceased associates. God will be witnessed as if it were a sun in the sky but there is no night.
world affects that one and life in that one affects this. Death is about the letting go of the physical frame and its requirements and has no real identity itself. Judgement day is perceived to be about the time after a new revelator when the followers of the former dispensation are judged/tested. 2 If they are affirmed they are "raised" or "return" (not as individuals but as types of people, like john the baptist was the return of Elijah but not Elijah himself.) 10 The circumstances of mass " resurrection " in the last days refers. This is also one of many reasons why bahá'ís do not believe in the literal return to earth of the same individual soul as is believed by those who hold to reincarnation. 11 Thus this Judgement day is not the same as the judgement that happens after death but there too there is a judgement and the reality behind the words one lived by are measured. Rewards for correctly applying virtues and punishments for incorrectly doing so are settled but ongoing learning still takes place starting in the last moments of earthly life. Bahá'ís believe we will know and converse with those we have known as well as those who have already died.
Development of the spiritual life reaches a milestone whether in this life or the next in developing the "spirit of faith" 1 a gift of the holy Spirit, which then continues to grow in the individual's soul. But if our ability to express Godly virtues is conditional so is our condition in the afterlife - there is a spectrum of achievement so a purgatory-like environment is possible for those who have not well embraced Godly virtues and those that have not largely. Indeed, the next world's life is sometimes delineated in stages. 4 5, bahá'ís believe a significant purpose of revelation is to guide the spiritual development of the individual and that accepting the prophet of God is important as a significant chance at advancing the conditional achievement of discovering the virtues themselves and expressing them. 2, if one succeeds in achieving presentation these to a superlative degree then that person will be of benefit to all mankind from the afterlife 2 while those who are far from God have no power to affect the living any more. 1 6 7, indeed, evil is not viewed as a power in the next world - people who are evil are described as "atrophied" and "enfeebled" 8 and that accounts of "possession" are about people who have yielded to their own darker passions and baser. 7, even though heaven is a condition more than a place it is still described as a realm where those who are close to god also are close to each other. 9, thus in the afterlife one encounters the prophets of old and other historical people. While the individual experiences dramatic changes from birth and the stages of life in this world then death and life beyond, bahá'ís hold it is the same soul, the same sense of identity, through the dramatic changes of circumstances.
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The, bahá'í faith affirms the prospect of life after death extensively while not defining everything about. The soul on death is said to recognize the value of its deeds and begin a new phase of a conscious relationship with God though negative experiences are possible. Others have noted the religion's stances business on the afterlife. Contents, death, dying, the soul and the afterlife edit, teachings and beliefs edit, the soul is not considered to be subject to natural law - rather it is subject to spiritual law as a covenant between man and God and it takes identity at the. 1, heaven is a soul being close to god, not a place but a condition, as it undergoes an eternal spiritual evolution. 2, anyone who learns and applies virtues and guidance of God "goes to" heaven. Hell is similarly being far from God, not a place, but of failing to understand and apply virtues and guidance from God. Progress from even the worst condition is possible even in the next world but not until the individual fundamentally overcomes rejecting Godly virtues. Labels we call ourselves by and theologies we claim to adhere to are not as important as the reality of spiritual virtues like courage, justice, love, understanding, etc., actually expressed by choice in our lives.