[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]
Sept. 11, 2001 (2)
R: It seemed as though that would be something that we could do that might be helpful for those people who were easily ready to move to a non-physical state. But for all the others, we often did what we called rescue missions. Do you have some comments to make about that?
TGU: You could say that the period you’re coming to now is unprecedentedly different. You are loaded with volunteers who came in to do just this part of the drama.
Okay, let’s go back. You will remember that the last time we were talking about a person bringing in the things that that person could handle – that you couldn’t bring everything in to deal with at one time. Well, another aspect of that is, the kind of death someone has can also help to put them into a situation on the other side, that they can learn from, that they can grow from. It’ll help them to smooth things out for themselves. Not that being smooth is the ultimate result, but you understand: Just as you come into this side, into a situation that is sort of planned for you, giving you certain opportunities so that you can grow, so when you go to the other side it’s the same thing. You’re being born into the other side, into a certain limited situation, and so just as in this life you might come in with cerebral palsy, in that life you may come in with a traumatic death in an explosion or something that gives you no time to make sense of it.
Interacting with your belief systems at that time – which is another way of saying interacting with the product of what you have made yourself – sets up the situation on the other side. We realize that it looks like all the action is in 3D Theater, but there’s as much action going on on the other side as here. The interaction between the two allows changes of scene, so to speak. But when you go to the other side, that isn’t taking off the makeup and sitting in the back room, kicking your heels. You’re involved in another play over there. It’s just different terrain, you understand? Time and space are different over here, but you’re not without constraints, they’re just a different kind of constraints. So all of that’s very complicated, but what we’re trying to say is, the deaths that people die are part of their birth on the other side. It’s neither meaningless nor accidental.
R: So I guess that’s why the Buddhists have so many ideas about what death should be like. Seems to me the Buddhists – I don’t know if others besides the Buddhists – are very concerned about the nature of a death of a physical person.
TGU: Well – we’re smiling. It’s true. All we can say is that people by what they are form preferences, without even knowing it. And so smooth will look preferable to someone as opposed to rough, but it’s only a preference. We wouldn’t say that the Buddhists have the final word on the subject. They have a final word, a way of looking at things. It is a productive way; it’s not the only way.
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So, it seems from the TGU perspective there is no such thing as a bad death. Everything is an opportunity to learn and grow. And the notion that those that die in tragic events like 911 volunteered for this kind of death is both hard to grasp and inspiring.
I’d say the unifying concept is, “There is no such thing as a coincidence.” When you combine free will with no-accidents, you get meaning. At least, that’s one way to see it.