Word
Gems
What is a
man but the sum of his thoughts?
Life
& Death:
Metgat's
Blog:
Embracing
Death
After becoming aware of
this site and noting its objectives a few weeks ago, I decided I wanted to be part of
it. However, after joining and further exploring the various pods and pod tags, I
found it strange that a site dealing in good part with consciousness, enlightenment, and
spiritual matters does not seem to have a single one dealing with death.
I suspect that comment
will draw puzzled expressions and raised eyebrows. “We're about living,
not about death,” many will no doubt respond. Let me reply by suggesting that
we can only fully live by understanding death…and embracing it.
Before anyone jumps to
the conclusion that I am in need of psychiatric help, let me call on several esteemed men
to support my position.
The eminent Swiss
psychiatrist Carl Jung said that it is psychologically beneficial to have death as a goal
toward which to strive. Mozart called death the key to unlocking the door to true
happiness. Shakespeare wrote that when we are prepared for death, life is sweeter.
The French philosopher Michel de Montaigne said that “to practice death
is to practice freedom.”
Strange ideas to most,
but these great men drank deep from the fountain of wisdom and understood life's greatest
paradox – that in embracing death we can live a fuller, more enjoyable more
meaningful life.
“Death is
indeed a fearful piece of brutality,” Jung offered. “There is no sense in
pretending otherwise. It is brutal, not only as a physical event but far more
so psychically. [However] from another point of view, death appears a joyful event. In the
light of eternity, it is a wedding, a mysterium conjunctionis. The
soul attains, as it were, its missing half. It achieves wholeness.”
It's difficult for most
Western materialists, whether they subscribe to a religion or not, to comprehend such sage
reasoning. “The idea of death, the fear of it, haunts the human mind like
nothing else,” wrote anthropologist Ernest Becker in his 1974 Pulitzer prize-winning
book, The Denial of Death. Becker explained that to free oneself of death
anxiety, nearly everyone chooses the path of repression.
- We
bury the idea of death deep in the subconscious and then busy ourselves with our jobs,
partake of certain pleasures, strut in our new clothes, show off our polished cars, hit
little white balls into round holes, escape into fictitious stories in books, at the
movies, and on television, experience vicarious thrills at sporting events, pursue
material wealth, and seek a mundane security that we expect to continue indefinitely, all
the while oblivious to the fact that in the great scheme of things such activities are
exceedingly short-term and for the most part meaningless. Becker refers to
this “secure” person as the “automatic cultural man.” He is
“man confined by culture, a slave to it, who imagines that he has an identity if he
pays his insurance premiums, that he has control of his life if he guns his sports car or
works his electric toothbrush.”
Becker's “automatic
cultural man” is a modern description of Kierkegaard's “Philistine.”
For Kierkegaard, Philistinism was man fully concerned with the trivial.
Of course, if we are not completely selfish, we also involve ourselves in loving,
caring for, and serving others. Those acts seem to at least partially give meaning
to our lives and validate our existence, until we ask: If our loved are simply
marching toward nothingness with us, what is the point of it all? And
then, one day, perhaps when it becomes apparent that our days are numbered, those
repressed anxieties relating to death begin welling up into the consciousness. We
proceed to live our final years under a dark and increasingly foreboding shadow. For
the most part, the muddled information provided by orthodox religion offers little relief,
little comfort.
Becker called repression
of death the enemy of mankind. The theme of his book is that the unrepressed life
can bring into birth a new man. Robert Jay Lifton, a distinguished professor
of psychiatry and psychology, says much the same thing in his book, The Broken
Connection. He states that we must “know death” in order to live with free
imagination.
As I understand it,
knowing death is what Montaigne called practicing death, a term which seems
to have originated with Socrates. As he put it, according to Plato, practicing
death is merely pursuing philosophy “in the right way” and learning how
“to face death easily.” It also has been referred to as embracing
death.
The key to living the
unrepressed life, according to Becker and Lifton, is having a sense of immortality, a firm
belief that our earthly life is part of a much larger and eternal life. Lifton points out
that there are some who can derive satisfaction out of a biological sense of immortality,
that there will be a “living on” through one's progeny. There is also the
creative mode, whereby one “lives on” through his or her works of art,
literature, or science. However, when we begin to ask ourselves to which generation
full fruition, to what end the legacy, such views seem pretty foolish and myopic.
The bottom line is that
we must accept the survival of consciousness at death in order to free ourselves from the
fetters that bind us to our culture's negative view of death. Unfortunately, orthodox
religion, especially the Judeo-Christian form, has done little to help us understand the
survival of consciousness. It tells us that faith alone is all that is necessary.
Yet, all the practicing Jews and Christians that I know - and I know quite a few -
seem to fit into Becker's “automatic cultural man” mold, escaping from death
anxiety through the use of repression. Most of them strive to be one with their
toys, rather than ONE with the Creator. Death
is a monster to be feared.
It is only when we permit
ourselves to make sense of the Bible, to understand its contradictions, its apparent
distortions over the centuries, and its different interpretations, that we can begin to
understand death and the survival of consciousness. But we must first recognize that
revelation did not end with the Bible, that it is continuing today, through mediums
(called “prophets” in the Bible), through near-death experiencers and other
out-of-body experiencers, through automatic writers, and through inspired writers.
We are continually receiving messages designed to help us better
understand what this life is all about and how it ties in with the “larger life.”
True, there are many
frauds calling themselves mediums or psychics and there is something to be said for
warnings in Scripture that we “should not consult the dead” (Deuteronomy
18:12-13). If the medium is not a charlatan, the messages may very well come from
immature or earthbound spirits. That is why the Bible also tells us to “test
the spirits whether they are of God” (John 4:1) and that we should be “discerning
of the spirits” (1 Corinthians 12:10).
If we test, discern, and
analyze all of the modern revelation, we can begin to see meaning in the underlying
messages of Scripture and other ancient writings, myths, traditions, and supposed
superstitions. We can to some degree visualize the larger life, finding
purpose in this one and better understanding the next one. We see that there is a
divine plan and that it is not governed by the cruel, capricious, vindictive, wrathful
intelligence of the Old Testament, one who offers the alternative of a horrific hell or
humdrum heaven. We see a plan of attainment and attunement, of gradual spiritual growth,
of evolution of spirit through progressively “higher” planes.
To me, embracing
death or practicing death means moving from either skepticism or blind faith
to conviction by continually searching for higher truths, cultivating an awareness of the
larger life, and then being able to visualize other realms of existence. This
is done through constant metaphysical study, through testing, analyzing, and discerning
both ancient and modern revelation, through meditating, praying, and pondering, through
seeking, serving, striving, struggling, surrendering, sacrificing, and, finally, solving
and soaring.
In embracing death,
or practicing death, one does not live in the past or the future, not even in the
present. He lives in eternity, which is the only true way to live in the present as well
as to live in the past, present, and future at the same time.
Practicing death
does not mean locking oneself up and hiding from the rest of the world while pursuing
enlightenment. It simply means putting priority on searching for Truth so that we can
better love and serve our fellow humans in what time we have left. That search might not
take any more than an hour a day, the time many of us spend on physical exercise to assure
a particular quality of life. However, that hour a day should gradually allow us to
better understand life, to savor it, to harmonize with it, to find inner peace,
tranquility, and repose, to move closer to being one with the Creator, and to make a
graceful transition to the world of higher vibration when the time is right.
The alternative to embracing
death or practicing death, as I see it, is living out one's final years by
doing not much more than growing gray, griping, groaning, groping, growling, grabbing, and
grieving – the path followed by Becker's automatic cultural man.
I would like to
invite those who have read this far to go to the Academy of Spirituality and Paranormal
Studies, Inc. website at http://www.lightlink.com/arpr/
and explore it,
especially the “Life After Death” button at the bottom of the list.
Consider the evidence for survival and grab onto it. I believe that
this evidence will help you move from psuedo-skepticism, skepticism, or blind faith to
conviction and from there to finding meaning in this life.
“Let us have nothing
more in mind than death,” said Montaigne. “At every instant, let us evoke it in
our imagination under all aspects. Let us wait for it everywhere.”
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