God is The Creator of All Things Of Heaven and Earth.
Jude 1:7 - Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.
John 10:27-28 - "My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand."
Psalm 49:15 - "But God will redeem my soul from the power of Sheol, for He will receive me."
John 4:24 - God is spirit, and those who worship him must worship in spirit and truth."
John 14:1-3 - Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
1 John 5:13-14 - I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life. This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.
Genesis 2:17 - But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die."
Mark 9:43-48 - And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, where their worm does not die and the fire is not quenched.
Isaiah 57:15 - For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.
Revelation 3:5-9 - He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels. He who has an ear, let him hear what the Spirit says to the churches. "To the angel of the church in Philadelphia write: These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars--I will make them come and fall down at your feet and acknowledge that I have loved you.
God The Creator Videos
God is The Creator of All Things Of Heaven and Earth.
Nancy Evans Bush - Encountering Near Death Experiences From Hell
Nancy Evans Bush , a devout Christian, had an unusual near-death experience resulting from a severe complication during childbirth. In her own words, she described seeing unusual mandalas during her near-death experience: "I was rocketing through space like an astronaut without a capsule with immense speed and great distance. A small group of circles appeared ahead of me. To the right was just dark space. The circles were black and white and made a clicking sound as they snapped black to white and white to black. They were not evil exactly, just mocking and mechanistic. The message in their jeering was, "Your life never existed. The world never existed. Your family never existed. You were allowed to imagine it. You were allowed to make it up. It was never there. There was nothing there. There never was anything there. You're not real."
Several years after her near-death experience, Nancy was looking through a book on eastern philosophy. What she saw in the book so upset her she threw the book across the room. In the Eastern philosophy book was the same circular shape she saw in her near-death experience. It was the Chinese symbol "yin-yang" which represents the oneness of all so-called opposite principles we find in the universe.
The Buddhist concept of reality is that nothing in this physical world is real. People consist of a "bundle" of habits, memories, sensations, desires, and so forth, which together delude people into thinking that he or she consists of a stable, lasting self. This false self is what reincarnates body after body. In Buddhism, life in a corporeal body is the source of all suffering. Hence, the goal is to obtain liberation. This means abandoning the false sense of self so that the bundle of memories and impulses disintegrates, leaving nothing to reincarnate and hence nothing to experience pain. "Nirvana" is the Buddhist term for liberation. Nirvana literally means extinction - an extinction that allows a person to become one with all there is â to become "God" (Buddha). To attain Nirvana, one must face and accept the concept that physical reality is not real; true reality comes through self-extinction which results in becoming one with the Clear Light.
Nancy Evans Bush has a BA in English is from the University at Albany-SUNY, and a masterâs degree in Pastoral Ministry from St. Joseph College in Connecticut, with additional graduate study at Trinity College and the University of Connecticut. She has three children, seven grandchildren and one great-grandchild. Nancy is a past-president of The International Association for Near-Death Studies, Inc. (IANDS) and because of her own distressing near-death experience, has been their go-to researcher on distressing NDEs for 30 years (see below for more information).
REFLECTIONS FROM THREE DECADES WITH IANDS
Nancy Evans Bush Interviewed by Amy Stringer
From the Fall 2009 edition of âVital Signsâ
The newsletter of The International Association for Near-Death Studies, Inc.
VS: Please tell us about your own NDE which you had during childbirth.
NEB: It was not a radiant experience; it was an utterly terrifying experience of the void. I had never heard of anything like it. I didnât know anybody else in the world had ever had such an experience. That left me with a sense that I was walking around with secret knowledge too terrible to tell anybody.
There was a group of circles. They were clicking, black to white, white to black. They werenâtâŠI didnât think they were evil, but they were malicious, maybe the way a sibling would be malicious when youâre being really heartless to each other. There was no question: they were authoritative. They knew stuff I did not know. I was the stranger there; they werenât. It never occurred to me that this was hell, and it never occurred to me that I was dead, only that this was what it would probably be like when I was dead. I just knew that this was a place other than where I thought I had been.
I was told I did not exist. I had never existed. It had been a joke. My life was a joke; my babyâs life was a joke. I had a 17-month-old daughter; she did not exist. My mother did not exist. Hills, trees, robins, Earth did not exist. It was so utterly clear I was being told something true. Itâs hard to explain âŠwhat would have been the point of arguing? What they were saying was incontrovertibly true.
[I had] no context for it. The Christianity I grew up with was a pretty amiable theology â Congregational UCC, God is love, and Jesus loves the little children. My father and grandfather were ministers from a very liberal, intellectual tradition. Oh, some people talked about hell, but we knew that God loves his people, and if you try to do the right thing, youâll be all right.
When I woke up my first conscious thought was, âCalvin was rightâŠpredestination.â There are sheep, and there are goats, and I must be a goat; some people are just automatically on the outs with God. And, the reason that occurred to me was because it was so contrary to anything I thought I deserved.
Most of the people who have written about unpleasant experiences talk about them as happening to people who were sin-ridden, guilt-ridden, hostile, God-denying, love denying, suicidal -â all of that. None of which applied to me. I was far from perfect, but for heavenâs sake, I had been saved twice at Billy Graham crusades! I had been born againâŠ..and again! There was nothing in my background that could in any way help me explain this experience. I didnât even know where to look for an explanation.
Six years after the experience, I was about to have a cup of tea with a friend when she said, âHereâs a book we just got today. Take a look.â I think the book was Jungâs Man and His Symbols, and I was flipping through it, and suddenly there on the left-hand side of a page was a large illustration of one of the figures from my experience. I got a feeling of just sheer horror, because my immediate thought was, âMy God! Somebody else knows about this!â I was so horrified that I simply threw the book and ran. It was not until several years later I discovered the circle was the yin/yang symbol. And this lead to the question, how does a Chinese symbol get into the transformative experience of a New England Congregationalist who has had no contact with Taoism, New Age, paranormal activity? The question would turn my life around.
VS: How did your NDE affect your relationship with IANDS and vice versa?
NEB: Within a few weeks at IANDS I began to realize that there was a name for that experience I had twenty years earlier and had been trying to bury ever since. That was uncomfortable, because I knew beyond question that not all NDEs are glorious, and not all experiencers lose their fear of death â and clearly, nobody was going to want to hear that.
But, there were occasional clues in the letters coming into the office, little hints or even outright statements that other people knew about experiences like mine â âWhy donât you people tell the truth?â Somebody had to figure out what to say to these people. And, although I had no background to start with â well, I was there, and the letters kept coming in. As for how it affected my relationship with IANDS, I think itâs accurate to say that in some ways it has kept me pretty much an outsider, even on the inside. More than a few people would prefer that my type of experience not be considered an NDE and that this conversation would happen someplace else, if at all.
In the face of so much genuinely wonderful talk about radiant NDEs, itâs been hard always to have to say, âExcuse me, but thatâs not true for everyone, itâs not universal, that doesnât always apply.â Looking from the other point of view, I think itâs been difficult for many people, because of the very fact that my experience was ânegative.â
VS: One of your greatest contributions to the study of NDEs has been exposing and explaining the distressing NDE. Will you share some satisfactions and frustrations this endeavor has brought?
NEB: I suppose one satisfaction is that I didnât stop talking just because the topic was unwelcome. The need is so great, and Iâve been able to say so little. But every once in a while Iâve heard from someone that my work has helped. Thatâs worth the struggle. And of course, because I didnât stop searching for answers to give to other people, eventually there came a kind of resolution, of understanding, of my own experience. Finally getting beyond the literal interpretation and arriving at a deeper comprehension makes all the difference. And, I keep hoping that some of my conviction is getting through, that we have to recognize that the universe is made up of darkness as well as light, so weâd better pay some attention to the implications of that.
So, there are certainly satisfactions.
One frustration is that getting this has been such a long process of stumbling along. I was a junior high English teacher when the NDE happened, not a psychologist, not a theologian, not a philosopher, had absolutely no background in psychic anything â nothing useful in that sense; so itâs been like following breadcrumbs through a very dense forest, piecing a trail together one little chip at a time. Iâve been just wild, sometimes, wishing that more people from other disciplines, who might have had some insight, would speak up, would write an article for the Journal, would say something. Within near-death studies, PMH Atwater has done some fine work, moving people to accept that these NDEs exist; she has a great understanding of the difficulties for experiencers. Physician Barbara Rommerâs book Blessing in Disguise was useful for its experience accounts, though I found it disappointing as information. Otherwise, within near-death studies there has been a scattering of articles and mentions of distressing NDEs in descriptive studies. Christopher Bache added some helpful insights as a transpersonal psychologist, and Gracia Fay Ellwood as a scholar of religious studies, and one should add Michael Grosso as a Jungian; but otherwise, there is still a great general silence. When I first felt I knew enough to say something to other people, it was with the article Bruce Greyson and I put together that was published in 1992 in the journal Psychiatry â 30 years after my NDE! Probably my biggest continuing frustration is the general conviction that if a person has a horrifying NDE, theyâve done something to deserve it; there must be something about them. No researcher, to my knowledge, has analyzed moral character or previous behaviors to explain radiant NDEs, but an astonishing number of people seem quite sure that a scary NDE is a manifestation of deep-seated guilt, hostility, fear, hatred of God, rigidity, lack of love, meanness, and on and on. No wonder itâs been hard for experiencers to come forward to share their difficult NDEs!
VS: As an experiencer, what question annoys you most? Why?
NEB: Probably the one I dislike the most is, âDo you believe these NDEs? Are they really true? Do you really believe near-death experiences?â Itâs such an annoying little mosquito of a question because it indicates just such a lack of thought. They are experiences! You canât ask people, âIs your experience true?â any more than you can ask someone with an abscessed tooth if their experience of pain is true. Youâre having the experience; of course itâs true â as a genuine experience. Now, what does it mean? That is something different. Do I believe these experiences? Of course I believe them. Do I believe they are literally true? Thatâs a different question with a far more complex answer.
VS: What question do you wish more people would ask?
NEB: I wish more people would look at the NDE and ask, âAnd soâŠ?â
The horizon is so very much wider than what weâre looking at. Thereâs entirely too much stopping at the literal level, at the sensational level, thinking that the experience itself is all there is, or that itâs enough. I wish people would wonder more about what these experiences point to â both the beautiful ones and the difficult ones â not just that everything is wonderful and thereâs âlife after death.â What does it mean that there are both bliss and the abyss? Why all these continuing visual images across millennia? What are all of these amazing spiritual experiences trying to tell us about being, about ourselves, about the nature of the universe and the way it works? What are we supposed to do with the information? What will it take to make us change?
VS: Do experiencers, as Garrison Keillor says, have âthe answer to lifeâs persistent questionsâ?
NEB: I think some do, but I suspect that, for the most part, those people go quietly in the world and make few speeches.
The idea that experiencers come back with answers is part of the myth of the NDE, the myth that itâs all wonderful. (And because we havenât looked hard enough at a bigger picture, IANDS hasnât done much to address this.) It seems to me that many experiencers have a glimpse of an answer, but donât know how to interpret it or donât know how to work at how to live it. Too many folks get stuck in self-congratulations for their feeling of being special, for having âevolvedâ, or they get sidetracked with psychic abilities, or having had a powerhouse personal experience. Some think they have Ultimate Truth, and canât accept that there are also very different perspectives.
Itâs bound to be more pleasurable to marvel at a glorious NDE than to dig into oneâs own psychodynamics to clean house afterwards, or to explore the history and disciplines surrounding these experiences that the religious traditions and Buddhism have found helpful. Some good words are there â âlove, learning, serviceâ â but too often actions donât follow. Many people donât want the information, they want only the experience, or they donât see how knowing about something like this can be helpful. And, a good number of experiencers suffer deeply, and wonder why IANDS hasnât said more to help them understand whatâs going on. Itâs complex, this business of revelation and communication.
In fact, the messages have been with us since well before Deuteronomy, and in the Gospel, and the Koran and the Sutras, and in all the religious and mystical traditions; and each time thereâs a breakthrough, the convinced have to struggle with their egos, and thereâll be a group of people who know that âThis news can change the world!â And of course, theyâre right, but the work of self-discovery and self-discipline is terribly difficult, so inevitably the great âshazamâ doesnât happen and the world goes on un- rescued. The deepest enigma for human beings remains learning to live what we say we believe. Thatâs the hard part.
VS: How have perceptions about NDEs changed, from your 28-year perspective in the field?
NEB: The most obvious shift is that the near-death experience is now so well known that it has become the stock visual image for dying. Thirty years ago, when someone in a movie or soap opera died, youâd see the hand drop, or the eyes close. Now the room fills with light, the camera pulls up, and there is the actorâs body, and misty figures coming in, and everyone knows whatâs happening.
Itâs nice to know that weâve helped make NDEs so much a part of the culture. On the other hand, this bland acceptance leads to a trivializing of the experience. The awe is missing, and the wonder. Itâs like, âOh, yeah, ho hum, another NDE. Sweet.â People (the media, certainly) tend to have accepted the superficial myth of the beautiful NDE, and stopped asking questionsâŠ