Let’s say when your experience here on Earth is at an end, you would prefer to continue on to heaven instead of repeating a life here, or God forbid, being tormented by your own mind in hell. Just remember that everything is a state of mind. That no matter where you go, there you are. But everything you experience is very real. Our existence is determined by our experiences.
So now you want to experience Heaven. Which is not so much a place, but a state of being. A shift in perspective. But to get this shift in perspective, you need an open mind and an accepting heart. To talk about a plan to get to heaven, we need a model or concept of reality to give us context.
Let’s say that as human beings, here on Earth, we are a being looking through a body created by the communion of our consciousness with the consciousness involved in maintaining all life on Earth. We are a soul, a spirit looking out of the eyes. Our consciousness expresses through the body because the body is responsive to consciousness. Meaning our subconscious mind, which is our actual mind we are not paying attention to, expresses itself as gestures, feelings, and expressions in the body. These bodies are meant for us to be able to see ourselves, our subconscious selves, our whole soul selves in order to be aware of our own minds.
What is it you express when not paying attention. This is what mindfulness addresses. What is the expression on your face when not looking? What is it you are feeling and why? The body is expressing your actual self, your honest self, the self that is you that exists when you are not paying attention to the stories you make up in this physical life. We cover this honest expression up with intentional attitudes and presentations to the world of who we prefer to be seen as. This is the ego. An identity we create, we design to present to others. If no others existed, there would be no reason for this. So our value of the judgement and opinions of others is more important than being our true selves.
Step 1. To get to Heaven: Be your honest to God true self regardless of what others think, especially yourself.
This is important because you are creating story time you because you fear the opinions of others regarding real you. You don’t like yourself as yourself. So by creating a false persona, you perpetuate the problem of not liking yourself. And to be honest, you are hiding yourself based on the opinions of others who are hiding themselves. That seems kind of crazy.
So to come into alignment with your soul self, align your mind with your heart. This means not betraying yourself. Listen to your innermost spirit, the part of you that resides in Heaven, and your mind. Your body should be at complete peace, even joy, if they both align.
Step 2. To get to Heaven: Align your mind with your heart to feel at peace.
There should be no conflict within your mind or felt within your body. If your mind is filled with thoughts, these thoughts are arising from conflict. Your heart disagrees with your mind. If your body feel discomfort or stress, you are not in alignment. It seems strange to talk of ‘your heart’ or ‘your mind’ which in a sane world seems like it should be one, or the same thing. Bringing yourself into alignment is getting in touch with your ‘spirit’. Your actual self that exists in a reality outside of physicality, in a different energetic state, where your being is essentially a heart-mind. You are still a being, just not a dense physical one.
Remember that everything we experience here on Earth, every story, every religion, every relationship is a representation of actual interactions that apply at other levels of reality, even Heaven. Our spirit self, which is the essence of who we are, which is actually who we are, which is a real being, has the same intelligence we bring to this reality. It is only our perception that has changed in order to experience a different density of existence. So going back home, to Heaven, is a shift in perception.
Step 3. To get to Heaven: Open your mind to the idea that you are a being that can shift your perceptions by focusing your awareness, or attention into different density levels.
This human experience occurs in a very dense level of physical energy. It’s so dense that you can use your mind, or imagination (which is what we are using to tell our human stories), to move a human body, pick up something and throw it, break it, hurt your body. It is a mortal density where energy is subject to chaotic forces and decay. Things break down. Your spirit, your desire to experience this determines how quickly.
If you, as a spirit, are not filled with the joy of living, the consciousness that your are communing with feels that and the body slowly dies. This is because life is aligned with joy. Consciousnesses in alignment are aligned with joy. They will remove their attention from experiences which are negative. That includes the life force of the body.
When you begin to think of yourself as someone who is focusing their attention here so that you are very aware of Earth and your experience in the body, you will also begin to recognize within yourself that you exist after this experience. This is just an experience. Your intelligence that is here reading this is the same intelligence that remains after this experience is over. If you know this within your being, then, at the time of the death of the body, you will realize you are experiencing a shift in perception. No longer seeing with body eyes, but with your very own equivalent of eyes in your very own equivalent of a body. Because these bodies are not ours, they are borrowed. We have our own and we will shift perspective back to it.
If you have this knowing within you and you have mastered the other steps, the you will be in alignment with yourself and in a good place. You will feel your spirit as yourself, drawn by the natural inclination of your spirit self to align with a joyful experience. This will take you to heaven.
In a previous post I mentioned how each one of us is always connected to loved ones that we knew once as our spirit selves in Heaven (see http://bit.ly/1diJtSk). Our honest selves, our true spirit selves, can communicate with them just by letting your true feelings express. Like letting your heart sing. If you real fear or a negative emotion, this is due only to a belief, to your state of mind. Know this, that the problem is not external and have faith that your heart is heard. This is the idea of faith in God and yourself. Faith in God is faith is all beings of spirit and faith in yourself is faith in this connection. That you are only alone if you disconnect. Once disconnected, you are only able to keep company with physical beings that may not be able to hear you or care to.
Step 4: To get to Heaven. Practice faith. Faith replaces fear. Fear keeps you from Heaven.
Good luck. Any additional thoughts, please share.
From Chapter 3 of An Introduction to Jung’s Psychology
Archetypes of the Collective Unconscious
The development of an attitude, either extraverted or introverted, and a function, is part of the process of living, of adapting ourselves to our world and making our mark in it. Unless there is some strong interference, we develop along the lines that are easiest to us, but we also like to ‘put our best foot foremost’. This means that we usually develop our best function, be it thinking or intuition, feeling or sensation, and at the same time have a strong tendency to conform to what is expected of us, to respond to education and social pressure, to behave in an accepted way. In this process much that rightly belongs to the personality is lost, or rather it is not lost but has simply been pushed away into unconsciousness; in psychological terms it has been repressed. Small children left to behave naturally are often lustful, acquisitive, and aggressive, and show all the tendencies that the adult is supposed to have grown or been educated out of. But the mistake of most educators, parents, teachers, and others, is to believe that they have really changed the nature of the children in their care, while all that has happened is that the disagreeable or inferior tendencies have been pushed into the background and forgotten, yet live on in the adult. This forgetting is often so successful that we come to believe that we are exactly as we appear to be, sometimes with disastrous results. These repressed tendencies belong to what Jung calls the personal unconscious, and far from withering away, as one might hope, they seem to be like neglected weeds that flourish in any forgotten corner of the garden.
The process of civilizing the human being leads to a compromise between himself and society as to what he should appear to be, and to the formation of the mask behind which most people live. Jung calls this mask the persona, the name given to the masks once worn by the actors of antiquity to signify the role they played. But it is not only actors who fill a role; a man who takes up a business or a profession, a woman who marries or chooses a career, all adopt to some extent the characteristics expected of them in their chosen position; it is necessary to do so in order to succeed. A business man will try to appear (and even to be) forceful and energetic, a professional man intelligent, a civil servant correct; a professional woman nowadays needs not only to appear intelligent but also well dressed, and a wife is required to be a hostess, a mother, a partner, or whatever her husband’s position demands.
Society expects, and indeed must expect, every individual to play the part assigned to him as perfectly as possible, so that a man who is a parson … must at all times … play the role of parson in a flawless manner. Society demands this as a kind of surety: each must stand at his post, here a cobbler, there a poet. No man is expected to be both … that would be ‘odd’. Such a man would be ‘different’ from other people, not quite reliable. In the academic world he would be a dilettante, in politics an ‘unpredictable’ quantity, in religion a free-thinker — in short, he would always be suspected of unreliability and incompetence, because society is persuaded that only the cobbler who is not a poet can supply workmanlike shoes.1
The persona is a collective phenomenon, a facet of the personality that might equally well belong to somebody else, but it is often mistaken for individuality. The actor or artist with long hair and casual clothes is looked on as someone unique — a personality — while often in fact he has simply adopted the dress and habits of all the other artists of his group. The friendliness and hospitality of Mrs. So-and-So the vicar’s wife, seem to spring from her boundless good nature, but in reality she adopted these ways when she married her husband believing that ‘a vicar’s wife should be the friend of all who need her’. To some extent, it is true, people choose the roles for which they feel best fitted, and to this degree the persona is individual, but it is never the whole man or woman. Human nature is not consistent, yet in filling a role it must appear so, and is therefore inevitably falsified.
The persona, however, is a necessity; through it we relate to our world. It simplifies our contacts by indicating what we may expect from other people, and on the whole makes them pleasanter, as good clothes improve ugly bodies.
People who neglect the development of a persona tend to be gauche, to offend others, and to have difficulty in establishing themselves in the world. There is always the danger, however, of identifying oneself with the role one fills, a danger that is not obvious when the role is a good one and fits the person well. Yet we often say with some concern ‘he plays a part’ or ‘she is not really like that at all’, for we are at least partly aware of the danger of living in a way that is not true to our real natures. Perhaps some crisis will occur which calls for flexibility or a completely new way of reacting, or a human situation may be reached where the lack of a genuinely individual emotional response spells tragedy. Elizabeth Bowen describes such a situation in The Death of the Heart, where the adults in the story are so locked in their conventional roles that they fail completely to understand the needs of a sensitive adolescent girl. Another danger is that too rigid a persona means too complete a denial of the rest of the personality, and all those aspects which have been relegated to the personal or belong to the collective unconscious.
Jung calls that other side of ourselves, which is to be found in the personal unconscious, the shadow. The shadow is the inferior being in ourselves, the one who wants to do all the things that we do not allow ourselves to do, who is everything that we are not, the Mr. Hyde to our Dr. Jekyll. We have an inkling of this foreign personality when, after being possessed by an emotion or overcome with rage, we excuse ourselves by saying, ‘I was not myself’, or ‘I really don’t know what came over me’. What ‘came over’ was in fact the shadow, the primitive, uncontrolled, and animal part of ourselves. The shadow also personifies itself: when we particularly dislike someone, especially if it is an unreasonable dislike, we should suspect that we are actually disliking a quality of our own which we find in the other person.