Remaining in control of oneself at the moment of death and influencing one’s future incarnation was thoroughly experimented, analyzed and codified in Taoist literature. A comparative study with the Tibetan esoteric Buddhism revealed many similarities on near-death meditation practices and other practices like phowa (transfer of conscience) and tummo (inner heat generation). The whole process enables the practitioner to let out his/her immortal inner spirit at the moment of death of the body.
The Tibetan Book of the Dead, one of the most detailed and compelling descriptions of the after-death state in world literature, says in its conclusion to the chapter on The Great Liberation by Hearing, that : “By acting correctly, yogis with high realization will successfully effect the transference of consciousness at the moment of death, and, being spared the necessity of having to wander through the intermediate states, will attain liberation in an ascending and core-penetrating manner.“
Inflation versus cyclic universe debate is rising again among cosmologists. New computer simulations seems to challenge the Big Bang theory in favor of a cyclic universe, i.e. a universe which has no beginning, no end, and mainly no “singularity”, one of the weakest point of current theory where all known physical laws are supposed to collapse. But there is still a long road between simulation models and the physical world as we see it today.
Mme Blavatsky wrote (Secret Doctrine, Vol. I, p.594) : ” It is easy for an astronomer, if endowed with an imaginative faculty, to build a theory of the emergence of the universe out of chaos, by simply applying to it the principles of mechanics. But such a universe will always prove, with respect to its scientific human creators, a Frankenstein’s monster; it will lead him into endless perplexities. The application of the mechanical laws only can never carry the speculator beyond the objective world; nor will it unveil to men the origin and final destiny of Kosmos.”
Scientist community is often considered as anti-religion or at best atheist. Hundred of years in recent history left the feeling of a lack of religiosity in scientists’ approach and a strong tension between the two worlds. This overall vision came mainly from the Western world. A new study shows that such an attitude is influenced by national contexts, even when Science is operating as global field across national boundaries. This survey, based on interviews with Indian scientists, highlights a rising understanding of the differences between religion and spirituality, and it identifies that “those who believe Science and religion are not in conflict focus more on discipline and ethical guidelines”.
Mme Blavatsky (Secret Doctrine, Vol. I, p. 477 – Addenda to Book I) stated that : “So far as Science remains as “organized common sense”; so far as its inferences are drawn from accurate premise – its generalizations resting on purely inductive basis – every Theosophist and Occultist welcomes respectfully and with due admiration its contributions to the domain of cosmological laws. There can be no possible conflict between the teachings of the occult and so-called exact Science, where the conclusions of the latter are grounded on a substratum of unassailable fact.”
More than one billion of people subscribe worldwide to the concept of Karma. A new study analyzed the consequences in terms of moral and social behaviors, compared to non-karma related religious groups like Christians. It suggests that religious beliefs impact how we think about moral norms and that, for example, different religious beliefs promote different generosity norms.
Mme Blavatsky wrote (The Key to Theosophy, 1889) : ” We consider Karma as the Ultimate Law of the Universe, the source, origin and fount of all other laws which exist throughout Nature. Karma is the unerring law which adjusts effect to cause, on the physical, mental and spiritual planes of beings. As no cause remains without its due effect from greatest to least, from a cosmic disturbance down to the movement of your hand, and as like produces like, Karma is that unseen and unknown law which adjusts wisely, intelligently and equitably each effect to its cause, tracing the latter back to its producer. Though itself unknowable, its action is perceivable. “