Introduction
Modern civilization is a marvel of technological achieve-ment, material wealth, and communications systems that have shrunk the globe. In spite of all the wealth and ease of modern life, people are not content. They are not happy because of their attitude toward the objects of the world and toward their relationships with others. Throughout their lives they uphold the notion that they must have more and more possessions. They have a similar notion about relationships and maintain that something is to be received from a relationship rather than given. Instead of simply enjoying the objects and people in their lives, they cling to them, own them, and fear losing them. Over the course of a lifetime of needing, having, and clinging, the fear of death grows and hovers, creating a spiral of more need, greater fear, and inescapable pain. In this way life cannot be lived effectively and is merely squandered. Death is feared, denied, and pushed as far away from consciousness as possible instead of being accepted as a natural and inevitable part of human experi-ence. Thus, no one is prepared for death. This fear of death is the reason for the insatiable need for more things, ever new relationships, material com-forts, endless entertainment, and the excessive use of alcohol and drugs. All of these keep the reality of death in the distance. They are the tools of denial. Unfortunately, they are not useful tools. To understand death, a person must try to understand the purpose of life and the relationship between life and death. The two are partners, each providing a context for the other. Death is not a period, but merely a pause on a long journey. When life and death are accepted as having real meaning and purpose, and death is understood and accepted as part of the human journey, then the fear of death disappears and life can be lived fully. This book is about the relationship between life and death, and the "how and why" of organizing one's life in a way that leads to expansion and growth, and that is helpful in preparing for the transition we call death. The path described in this book is derived largely from the ancient Indian scriptures known as the Upanishads, the great scriptures that comprise the latter part of the Vedas, the oldest spiritual revelations in the history of humankind. There are four Vedas-Rik, Yajus, Sama, and Atharva-and each is divided into two general sections. The first section of each is made up of hymns, rules of conduct, and in-structions on the performance of rites and sacraments. The metaphysical section attached to each deals with the knowledge of the absolute Reality. These later sections are the Upanishads. Tradition counts one hundred eight Upanishads, al-though there are closer to two hundred Upanishads in existence. Of these, ten expound the Vedantic philoso-phy. They are recognized as revealed texts, the wisdom that came to seers in the most purified and transcendental state known as samadhi. The seers passed them on to disciples who reverentially preserved them from one gen-eration to the next. The word Upanishad means 'to sit down near-to sit at the feet of a master and listen to the narration of these profound and often esoteric and symbolic scriptures. Another interpretation is that the word Upanishad comes from the Sanskrit verb sad, which means to destroy, loosen, or guide. Upanishad is that which destroys the ignorance that binds a human being to that which is transitory. Upanishad helps to loosen one's attachment to the mate-rial world and the physical, perishable self, giving guid-ance for attainment of the final goal. These scriptures teach that human life has a purpose and a meaning. Innately all human beings know this, even though they may argue and create philosophies that main-tain that life is aimless, just an accidental occurrence in a limitless universe. In one way or another everyone strives for happiness, calmness, and peace of heart and mind. The Upanishads are maps that show the path of libera-tion and the meaning of life and death. That path is made clear by a central theme that runs through these scrip-tures: everything is essentially One. One of the outstanding and exceptional teachings in the Upanishads is that the phenomenal universe is a manifes-tation rather than a creation. One absolute Reality has been manifested into many. This is different from the western idea of a creator who is separate from the cre-ation. Duality is completely discarded in the teachings of the Upanishads. Eko ham bahu syam. There is only One, here, there, and everywhere. The One is Brahman, the Upanishadic term for the Reality, or pure consciousness. "Brahman is real," state the Upanishads, "and the transi-tory objects of the world are unreal." Everything other than Brahman is illusory. Brahman is the source of life. light, and existence. The purpose of life is to realize this truth.
About The Book
SACRED JOURNEY LIVING PURPOSEFULLY AND DYING GRACEFULLY To understand death, a person must try to understand the purpose of life and the relationship between life and death. The two are partners, each providing a context for the other. Death is not a period, but merely a pause on a long journey. When life and death are accepted as having real meaning and purpose, and death is understood and accepted as part of the human journey, then the fear of death disappears and life can be lived fully. This book is about the relationship between life and death, and the "how and why" of organizing one's life in a way that leads to expansion and growth, and that is helpful in preparing for the transition we call death.
About The Author
ONE OF THE greatest adepts, teachers, writers, and humanitarians of the 20th century, Swami Rama is the founder of the Himalayan Institute. Born in the Himalayas, he was raised from early childhood by the great Himalayan sage, Bengali Baba. Under the guidance of his master he traveled from monastery to monastery and studied with a variety of Himalayan saints and sages, includ-ing his grandmaster, who was living in a remote region of Tibet. In addition to this intense spiritual training, Swami Rama received higher education in both India and Europe. From 1949 to 1952, he held the prestigious position of Shankaracharya of Karvirpitham in South India. Thereafter, he returned to his master to receive further training at his cave monastery, and finally, in 1969, came to the United States, where he founded the Himalayan Institute. His best-known work, Living with the Himalayan Masters, reveals the many facets of this singular adept and demonstrates his embodiment of the living Himalayan Tradition.
Hindu (1761)
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Shankaracharya (233)
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