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Crisis apparitions...

These generally take the form of visitations and communications from a deceased person either immediately before or after their death. Apparitions of the dying are, in William Q. Judge’s 1893 estimation, the most frequent type of apparition due to the sheer strength of the dying thoughts and energies being released.

The esoteric literature—specifically the Theosophical tradition synthesised by Helena Petrovna Blavatsky from Hindu and Buddhist esoteric sources—identified the mechanism underlying crisis apparitions long before the scientifically-minded Society for Psychical Research (SPR) began its systematic documentation.

Blavatsky’s Theosophy describes such crisis apparitions as arising from the spontaneous, usually unintentional creation of a thought-form doppelgänger of the dying person—the mayavi-rupa, Sanskrit for “illusory body” or “body of illusion.”

At the moment of extreme psychological crisis or the approach of death, the dying person’s consciousness projects an exteriorised double—an energetically coherent replica of the physical form—that can be perceived by sensitive or emotionally connected individuals at a distance. The double carries the consciousness’s intent: farewell, warning, recognition.

This account is structurally consistent with the documented cases. For example, in 1879 William Barret reported the case of sisters Ada and Minnie (ages 8 and 9) who became severely ill with smallpox.

The apparition of Ada’s form appearing to their cousin Walter as the girls fell ill in London—kissing him, saying goodbye, then vanishing—is precisely what the mayavi-rupa model describes: a crisis-triggered projection of the subtle vehicle by a consciousness under extreme duress, appearing to a person with whom it has a strong emotional bond.

The cases that resist even this Theosophical categorisation are the interactive Peak-in-Darien cases (see Book 2 for some incredible cases)—where the person in a vision or NDE provides verifiable information that the dying person’s own mind could not have supplied.

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These are not thought-form projections of the percipient’s psychology. They are external communications from intelligences with their own distinct knowledge. The mayavi-rupa model accounts for the mechanism of projection but not for the informational content. What accounts for the information is the independent existence of the communicating consciousness.

The mayavi-rupa thought-form will generally tend to be an automatic reproduction of the image of the dying person and may not display any apparent consciousness. Philosopher Carl du Prel noted only some apparitions seemed to be conscious, while Hart and Hart also noted this, stating that “some apparitions of living persons seem to have been self-conscious personalities, while others appeared to retain only vague memories, or none whatever, of having appeared.”1

But in cases where there is apparent intent and volition (and we have now seen some examples) it is likely due to a strong desire to see someone, normally someone sincere affection is held for. There may well be a high level of lucidity and intent present in those instances.

Of course, adepts of both Hindu and Buddhist stripes can intentionally generate the mayavi-rupa double at will and use it as a surrogate self to perform tasks or convey messages. They can even make a thought-form of themselves so totally solid it can walk around interacting with other people and they would be none the wiser. Some eye-opening examples of this are provided in Yogananda’s Autobiography of a Yogi, if memory serves me correctly.

Summing Up Monitions: Spontaneous veridical psi episodes from any and all categories—including telepathy and other out-of-the-ordinary modes of sensing—were termed “monitions” by the SPR. Regarding cases of monitions, psychical researcher Charles Richet wrote in 1923:

It is sheer idiocy to refer them to a colossal fraud repeated for fifty years in all lands, or to a series of gross illusions. It is equally unreasonable to think them due to chance; the mass of precise and unlikely details precludes this supposition…If, after carefully reading the instances here adduced, the reader cannot decide that monitions exist…then all observational and historical science must equally be rejected, and we must doubt the existence of aërolites [meteorites] or that Charlemagne ever lived. [We sampled various types of “monitions” in TGI Book 1, whereas Book 2 goes deeper into death-related visions specifically]

The esoteric post-mortem cartography is mapped in Book 2 in full (at least, as fully as anyone has ever done it)—where ancient esoteric frameworks and modern parapsychological research don’t just converge, they complement and complete each other in profound and, at times, shocking ways (along with the other 40+ disciplines drawn on in the book).

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Here’s to people who still read—cheers, folks. Your interest and support is appreciated. 🍻

Brendan

📬 PS: the next live biofield activation ceremony is June 26th—book in here

About Brendan & His Other Offers

Brendan is architect of the Consciousness Transition Model (CTM), an emerging framework that integrates NDEs, OBEs, and centuries of altered state observational data into a coherent map of post-mortem reality. Brendan researches consciousness and the origins of modern metaphysical narratives.

His work synthesises contemporary data with classical esoteric frameworks, most notably in Reverse Engineering the Afterlife—Book 2 of The Grand Illusion series—a landmark study into the afterlife system and rules of non-physical perception and state changes.

Grab your copy of the first volume “The Grand Illusion: A Synthesis of Science and Spirituality — Book 1” (also available as a discounted add-on in the pre-order campaign of Book 2)

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