The Osura Elisia or Convivification Theory is the third of four sub-systems in Kristang Uncertainty Thinking and arguably the most important, because it is the part of the psyche that helps all human beings process the final, physical and terminal death of those who have irei or unconditional love for them. A failure to process any such death leads to intensely negative consequences for any individual, often trapping them in Morti Impegra or a Living Death, sometimes for the rest of their lives. Promoting healthy processing of the Osura Elisia is thus a fundamental and one of the most essential components of the Kristang revitalisation effort toward the creation of the Jarding Ireidra, and a basic guide to doing so is therefore delineated here.
A Kristang approach to Death
Among ourselves, Kristang people tend to be straightforward, frank, sincere and direct about their appraisals of someone who has passed on, even if those appraisals are somewhat negative; we often strive to remember the person both warts and all and beauty and all, because we unconsciously recognise from young that the process of being human is messy, complex, painful, and most of all very tragically and beautifully bittersweet, or elisia. To successfully process the death of a loved one who has irei for the self therefore requires this same attitude from the individual, because those who had irei for us were themselves often imperfect, broken, lost and sometimes even extremely hurtful or abusive to us, and to show them irei in Death means to seek a radical honouring of the entirety of the person as a human individual who has sometimes had both a tremendously positive impact on us and also a very negative one.
The Indigenous approach to Death in Kristang recognises that all people both die and do not die after Death, in that they leave a five-dimensional psychoemotional trace or echo of themselves, or himnaka, in the eleidi or collectives they were part of when they were with us in four-dimensional spacetime reality or life. For example, all Kristang people who have passed away are “still around” in the eleidi of the Kristang community as himnaka, so long as the eleidi of the Kristang community itself persists. The himnaka both is and is not the person; it is not them in full four-dimensional spacetime reality, but yet can be interacted with or experienced as a relational knowing, or a sensation that the person is still there and has never left. If we have not made peace with the himnaka or psychoemotional trace of those we love, it will never cease from following us since it has unfinished business with those who still live in four-dimensional spacetime reality, leading to what many people report as hauntings or followings or even possession and devouring. To end these phenomena, one must make peace with the himnaka of the person who has passed away, since it will always be there for the rest of one’s own natural lifespan no matter where one goes in four-dimensional spacetime reality.
Each himnaka of a loved one that one had irei for that is made peace with is one successful gapura or stage or step integrated in the Osura Elisia, which also yields a makarasaguati or psychoemotional gift or boon that enables the individual to support the Jarding Ireidra more deliberately and directly. The Osura Elisia is base-8, meaning that there are eight fundamental steps in its integration before it evolve-repeats stochastically and fractally; people who therefore experience and integrate the deaths of eight people who had irei or unconditional love for them gain a tremendously upgraded understanding of the world around them and a dramatically strengthened ability to support the individuation of other human beings. Integration of the Osura Elisia finally also supports the healthy development of dreamkeeping or kosmeru relationships, which are tremendously deep friendships that also yield real-time psychoemotional benefits for both parties, again usually following the processing of deep loss, despair or bittersweetness, and in alignment with the gapura Osura Elisia.
The First 8 Gapura or Stages in the Osura Elisia
| # | Gapura Nomi Kristang | English Stage Name | Contemporary Symbol for Acquired Makarasaguati and Psychoemotional Benefit following Integration |
| 1 | Chomasinza | The Call of the Grey | The Horn of Valere (Wheel of Time) The individual can summon the psychoemotional presence of healthy himnaka in one’s henung to support themselves in real-time. |
| 2 | Mostra Bauchi | The Revealing of the Veil | The Guardian of Forever (Star Trek) The individual can immediately understand the unfinished work of any himnaka in their henung via dreamfishing (i.e. even if they have never experienced it directly), toward finishing it. |
| 3 | Meiasa Onsong | The Solitary Horror | Callandor, the Sword of the Makaravedra of the Devacene (Wheel of Time) The individual can unconsciously prevent all future deaths of the same type as that suffered by the person who passed away who represents this stage among their living henung. |
| 4 | Amor Ultra | The Love Beyond Love | Twisted Redstone Doorways (Wheel of Time) The individual can manifest any healthy himnaka in their henung through the individual’s own 3rd function in the Osura Pesuasang in real-time. |
| 5 | Jarding Lusembra | The Darklight Garden | Balefire (Wheel of Time) The individual can burn away anything psychoemotional that the person who passed away struggled with while alive in others still alive in the individual’s own henung. |
| 6 | Ira Kadasamatra | The Wrath of Every Storm | Digi-Egg of Miracles (Digimon Zero Two) Anyone alive in the individual’s henung can temporarily use take on any of the psychoemotional characteristics, traits or abilities of the person who passed away in their healthiest manifestation to avoid Death. |
| 7 | Rostu Irei | The Unconditional Respect | Bowl of the Winds (Wheel of Time) The individual may manifest the actions, feelings, thoughts or beliefs of any eleidi their henung is part of, including Gaia, through the 3rd function in the Osura Pesuasang. |
| 8 | Yuniang Altumbes | The Highest Unity | Fuzilamatra / Gaietic Lightning (indigenous Kristang) The individual may use their 3rd function in the Osura Pesuasang to channel Gaia Themselves and reunify any soul lacking a reiwe or unity of self. |
Each gapura or stage represents one death of a loved one or someone who had irei for the individual. For example, the individuals who represent the above eight stages for the current 13th Kabesa of the Kristang, Kevin Martens Wong, are
(1) Chomasinza: Mabel Anne Tessensohn (d. 1999)
(2) Mostra Bauchi: Liu Pit Neo (d. 2011)
(3) Meiasa Onsong: Andrew Krygsman (d. 2015)
(4) Amor Ultra: Vinodhan Kumaran (d. 2016)
(5) Jarding Lusembra: Peter Rowsing Martens (d. 2021)
(6) Ira Kadasamatra: Derek Edmund Scully (d. 2021)
(7) Rostu Irei: Bernard Stephen Mesenas (d. 2021)
(8) Yuniang Altumbes: Basil Clarence Pereira (d. 2022)
To successfully negotiate or process each stage, one must consider the following about the person who has passed away, and do so from an elisia or radically honest, authentic, uplifting and tremendously and painfully bittersweet point of view:
- Morti / Infernu / Hell / Death: What was the greater purpose of their death? Why did they die at that point? How did they die? How has their death affected the self? What about their death grips the self? What lessons or meaning must the self derive from this person’s death? The 9th person pronouns egu and nosos are used in Kristang to process this perspective.
- Bida / Seulesti / Heaven / (New) Life: What remained unaccomplished in their life that the self can now choose to take up and complete if the self so desires? What intergenerational trauma remained unprocessed in their life that the self can now help their himnaka process? How can the self learn to live beautifully and courageously once again even though this person has passed away? How can grief be honoured and also transformed into something heroic, transformative, meaningful, or liberating for others? The 10th person pronouns bochi and bosos are used in Kristang to process this perspective.
- Purgatoriu / Purgatory / Bardo: How does the himnaka of the person who has passed away view the self? Is the himnaka of the person haunting or terrorising the self? How can the relationship be transformed or improved for the benefit of both the himnaka and the self? If the himnaka is following or lingering on the self, why is the himnaka lingering on the self? What is the himnaka trying to tell the self? The 11th person pronouns veli and olosos are used in Kristang to process this perspective.
- Vakuyu / Void: What would life have been like for the self, Gaia and the universe if the person who had passed away just never existed in the first place? What would life have been like for the person who passed away, Gaia and the universe if the self never existed in the first place? Would life necessarily have been better, or would it have been worse? What exactly did this person contribute to reality, and how did they make it better or worse for the self? What can the self do to fill this void for others moving forward in conjunction with the himnaka? The 12th person pronouns vela and veletu are used in Kristang to process this perspective.
If one is psychoemotionally healthy and/or stable enough, one can also use the 13th person pronouns nekru and nonos to project into Death Themselves, and the 15th person pronouns zelyi and olonos to speak about any himnaka from the perspective of Death Themselves.
The ultimate goal of integration of the Osura Elisia is to build a healthy, non-threatening, collaborative and meaningful relationship with those one loves who have passed away, such that their himnaka become a part of one’s henung, or collective of all those one has irei or unconditional love for, whether living or dead. Successful human individuation appears to be very strongly tied, if not critically and foundationally tied, to the processing of all deaths of loved ones via the Osura Elisia.