You Will Never Die

In our worldly exchanges, we term Death to describe cessation or permanent termination of all biological functions which sustain a living organism. Bodies of living organisms begin to decompose shortly after death. It is universal truth and we know that all known organisms inevitably experience death. When we know that death is an inevitable truth, why should we worry about it? Later or sooner we will die – whatever be the reason. The reasons which commonly bring about death include old age, predation, malnutrition, disease, suicide, murder and accidents or trauma resulting in terminal expiry.
But the question is whether we will die or not. The answer is, Yes, we will die. But you will not die. For this you may have to know –
First, what constitutes death? It is clear enough that people die when their lives end, but we are not  clear what constitutes the ending of a person’s life. 
Second, in what sense might death or posthumous events harm us? Why are we so fearful and do not wish to die? To answer this question, we will need to know what it is for something to be in our interests. Why do we weep or cry when we see one of our dear attains death.
Death means end the vital processes which are those by which organisms develop or maintain themselves. These processes include chemosynthesis, photosynthesis, cellular respiration, cell generation, and maintenance of homeostasis. Then death is the ending of the vital processes by which an organism sustains itself. 
Let us add that ‘the ending of life’ is itself potentially ambiguous. On one hand it might be a process wherein our lives are progressively extinguished, until finally they are gone. On the other it might be a momentary event. This event might be understood in three ways. First, it might be the ending of the dying process—the loss of the very last trace of life. This is ‘denouement death’. Second, it might be the point in the dying process when extinction is assured, no matter what is done to stop it. Call this moment ‘threshold death’. A third possibility is that life ends when the physiological systems of the body irreversibly cease to function as an integrated whole. We may call this ‘integration death’. 
Death and What We Are
Death for you and me is constituted by the irreversible discontinuation of the vital processes by which we are sustained. Perhaps it is not bad to die at an advanced enough age, for people who live long enough may be ground down by life until they give up many of their goals. Also, they will have attained many of their aspirations. If already satisfied, or given up, a desire cannot be thwarted, even by death, so as we lose our motivation for living, death ceases to be objectionable to us. Perhaps death is bad for us only if premature in the sense that it comes when we still have interests such as salient desires that propel us forward in life, and only if meeting these interests is a real prospect.
We are left to wonder whether death would ever cease to be objectionable were we not ravaged by bad health and other hardships. It would be bad to live forever, even under the best of circumstances if we consider the relationship between our identities and the desires that motivate us to live.
Consider a woman who wants to die. She might still take the view that if she is to live on, then she should be well fed and clothed. She wants food and clothing on condition she remain alive. In this sense her desires are conditional, and do not give her reason to live. Contrast a father who is committed to rearing a beloved daughter: he desires unconditionally that the child do well, and his desire gives him reason to live, because he can rear his child only if he survives. In this sense, his desire is categorical, or unconditional. Categorical desires are essential to identity, and give meaning to life. Through categorical desires, we are attached to projects or relationships that are definitive of the self; faced with their destruction, we would feel our lives are meaningless, and that in an important sense we cannot survive as the persons we once were.
The bearing on death is, first, that people have good reason to condemn a death that is premature in the sense that it thwarts their categorical desires. Second, mortality is good, since people who live long enough eventually will lose the categorical desires with which they identify. Life will lose its novelty, and oppressive boredom will set in. To avoid ennui, super-seniors would have to replace their fundamental desires, again and again. But this is to abandon their identities; it is tantamount to death.
Lives of unimaginative routine will eventually grow stale if extended long enough. Of course, this is not supposed to comfort ordinary mortals, most of whom will die long before routine underm
ines the joy in living. But, we might avoid boredom by adding to our pursuits, and varying the way we approach them, without abandoning certain core interests that define us. Second, many of us would welcome a possibility of gradually transforming our interests and projects over time. 
Transformation is not death. It is distinct from, and preferable to, annihilation. Transformation would be death only if identity were wholly a matter of retaining (most of) our psychological features over time. However, it is questionable that persistence requires this kind of connectedness. Even if our persistence hinges on our psychological features, transformation need not be death, since transformation is consistent with the gradual, continuous change of our psychological features. If we could live endlessly, the stages of our lives would display reduced connectedness, yet they could be continuous, which is a property that is important in the kind of survival most of us prize. Even after drinking at the fountain of eternal youth, we would tend to focus on relatively short stretches of our indefinitely extensive lives, and over these periods we would prize connectedness, since we are animated by specific projects and relationships that can be developed only if there are strong interconnections among the temporal stages of our lives. However, sometimes we would turn our attention to relatively long stretches of life, and then, prizing continuity, we would phase in new and worthwhile undertakings that build upon, and do not wholly replace, the old.
We fear death because it is harmful for those projects which the person who is going to die had taken up and are still incomplete. The person who is going to die, will go out leaving behind everything as it is but the benefits of those projects won’t come up for the targeted beneficiaries. They would stand deprived of and be harmed by the death. Even if death is usually bad for those who die, it is possible that death need not be bad for us, if we prepare ourselves suitably. This might be possible if some form of preferentialism is true, and if, by altering our desires, we could cease to have any interests that dying would impair. For then we might be able to change our desires, in this sense: abandon all desires that death might thwart. Among these are desires we can satisfy only if we live on for a few days, but also desires we cannot possibly satisfy within the span of a normal lifetime, and the desire for immortality itself.
Changing of the desires would insulate us from harm from death by leaving us with no interests with which dying interferes. Unfortunately, our desires may not be malleable enough to fully change them. Moreover, even if we could fully change, doing so would have a significant drawback: it would leave us with an impoverished conception of our interests. For example, we could not have an unconditional desire that some project of ours succeed, or an unconditional desire that a loved one flourish. We could retain conditioned versions of these desires, namely: should I live on, let my wife flourish, and my project succeed. But limiting myself to a conditioned regard for my wife’s well-being precludes my loving her: if I love her, I cannot be indifferent about the way an event will affect her so long as I will not live through it. Moreover, conditioned desires cannot motivate us to live. It is unconditional desires that prompt us to live on. Hence in avoiding all desires that would leave us vulnerable to death, we must give up the view that life is worth living, as well as the projects and concerns that constitute grounds for thinking that life is good. Any reason to (want to) live is an excellent reason to want not to die; to avoid the latter, we must avoid the former.
However, the core idea of adapting our desires is useful, if not taken to an extreme. It is prudent to avoid taking on goals we cannot possibly attain, and hence prudent to eschew projects that cannot possibly be completed during the course of a normal lifetime.
Everyone experiences death. Death and dying are an inevitable part of human life. Some people know ahead of time when their death will occur. Terminal illnesses, when diagnosed ahead of time, allow a person to set his or her affairs in order, make relationships right, and say goodbye to loved ones. In these cases, every person involved has a chance to gradually adjust and make peace with death, as much as possible. However, not everyone has this chance. Many deaths occur suddenly. Death can, and often does, strike without warning. No one is promised tomorrow. The only thing we can count on is today. 
Many people around the world turn to religion to answer questions about death and the afterlife, especially when someone is facing his or her own mortality. Strangely, even a brief glance at many of the world’s religions reveals that many theologies glamorize death, promising rewards in the afterlife, including increased understanding of God and the universe and even, in some cases, supernatural powers that were unavailable during the mortal life. Death often seems more attractive than being alive.
But the reality of death is that it should be avoided at all costs. Death is the worst thing to ever happen in all of existence. Life is a precious gift we are unable to recreate once it’s gone. The truth about death lays plain the harshness of the grave … but also the true beauty of the life we already have. 
Any study of the nature of death begs an important foundational question: Why must things die in the first place? Indeed, death is a grand mystery. Throughout time, every major religion, philosophy, and spiritual train of thought has sought to explain this mystery. It is a subject that touches the life of every man and woman, uniting the entire human race under a cloud of inevitable mortality. The rich and the poor alike meet the same end; the black and the white both go to the grave; the powerful and the humble all leave this planet eventually.
Interestingly, scientific research into single-celled organisms reveals that the nature of life, on a cellular level, does not automatically include a self-destruct mechanism for death. In other words, it appears that death is an unnatural part of life. Yet despite this, everything on earth eventually dies.
Many lines of religious thought simply accept the inevitability of death and instead try to off
er better alternatives that await the faithful in the afterlife. These ideas bring comfort to many people who have lost loved ones or are facing death themselves, but they leave others wondering, “Why must death exist? Wouldn’t an all-powerful God eradicate death? Shouldn’t all life inherently live forever?”
So the question of the nature of death also brings profound implications about the nature of God. Maybe, some reason, God is not as powerful as He says, since the problem of death remains. Maybe God numbs our sensibilities after death, if we are promised happiness in paradise despite the horrors unfolding on our loved ones who are still alive. Maybe, if living a bad life truly results in eternal torment afterward, God is not really as loving as so many people claim. Maybe there are actually many pathways to God, or many such gods, and the mystery of death will be solved differently for each person, depending on their philosophies in life. Maybe there is no such thing as death, but instead a continual rebirth through reincarnation. Maybe, according to a train of thought that has grown in popularity since the 19th century, life is nothing more than a biochemical accident, and death brings with it a never-ending state of nothingness; the most common conclusion drawn from this line of thinking is that there is no God at all.
The mystery of death is so profound that, despite the millennia of religious doctrine, mythology, scientific research, and the many theories and explanations that exist on the subject, people today are more confused than ever about it. Even within individual religious groups there is often a stark difference of opinion on the nature of death. To see this, walk around a cemetery and cremation places and note the different inscriptions you may find there.
Clearly, the only way to decipher this profound mystery is to find an authoritative source of truth that will expose all error and remove the need for speculation. Are we fortunate enough to have such an authority? We believe so.
Now, we discuss this subject from another angle. Assume that you are like the Sun, eternally bright, warm and healing.  There is nothing in this Universe that can put your light out.  Your brilliance will continue on and on… for eternity.  Your inner light is always on, blazing bright and expanding.  You shine without even knowing you are shining.  The light of your awareness is continuous, even when the mind clouds your vision the Sun is always shining behind it.
The light that you are is forever here now.  There is always a flame burning within you. Even when you think all is lost, hopeless and dark, it is there.  Even after your body wears out, and you physically leave this amazing vehicle, you will see that the light of your creative lumin-essence goes on and on.  Something will continue to experience life, reality, and consciousness.  Death is the greatest illusion of them all.
 
If you truly want to get the most out of your time and experience the greatest experiences possible on Earth, you must first accept deep in your heart that there is no end to this experience called life.  You must know it deep down, so it becomes a part of you.  When you trust that which never dies is forever inside you, eternally free at the core, you become fearless and unstoppable in all that you do.  Every thing you do becomes successful.  Any goal you want to achieve will manifest because you will have no fear.  Your approach will be unfailing because you have nothing to gain or lose.  You can finally leap into the unknown with total faith, courage, enthusiasm and joy!  
The person who realizes that he/she is not really a person, but a soul that lives in this body is the only one who can truly be unconditionally loving and free.  Everyone else will give love with conditions and be attached to some form of expectation.  This is because they are attached to their ego, thoughts and body on some level.  They think this form is all that they are and thus are limited by it.  The advanced being knows otherwise.  The truly liberated soul has realized that they are pure undifferentiated consciousness that is beyond all thought and form, and is grounded and well established in the joy and freedom of being absolute unconditional love.
When you accept that there is no death in this lifetime, you begin to see everything with new eyes.  The typical stressful situations you’re used to suddenly become exciting fresh new adventures!  Those people who challenge you on the deepest levels are truly your greatest teachers, and are welcomed into your heart on the most intimate levels.  This is how we can know and experience what real peace is like.  There is no longer any resistance, judgment or fear because you realize you are the eternal source of love.  All is forgiven and everyone is your friend.  It is truly discovering heaven on Earth, every single day of your life.
Recognition of the deathlessness in you is the fastest way to true freedom.  It comes instantly from a deeper investigation of your spiritual nature and an honoring of the very essence of your being.  This is what really matter most in this lifetime.  The source of who you are is where the ego life ends and the spiritual life begins.  You know you cannot bring any of this “stuff” with you when you die, so why invest so much of your time and energy into it?  Do not be attached to anything that you can place a label or name upon. Everything one day will fall away from you, like old leaves on a maple tree when hit by the autumn breeze.  Simply invest all your time and consciousness exploring the eternal light and love that you are.
It is like we were told as children to be afraid of a snake that is really a piece of rope.  It sure looks like a snake in the dark when the lights are dim, yet when you turn on the light and see the truth you just begin to laugh and laugh and laugh!  When you fully accept that death is not real, then you really start to smile and truly become alive.  You stop being afraid of everything in life completely.  You also stop procrastinating and start doing everything you always wanted to do.  You stop holding back your love, your words of appreciation, and your sacred heart energy, and every meaningful thing you wished to say to those who y
ou care most about.  You start to share the gold which you always felt could not be shared.
In truth there is nothing to be afraid of.  Everything is always on a divine cosmic plan.  The projection your mind has created in who and what you think death is or who you are is still a small slice of the truth.  The totality of you is beyond what you can imagine.  You don’t have to be afraid anymore.  Are you afraid to look in the mirror?  You may not like what you see, yet you know that what you see can change if you’re willing to look at yourself differently.  This tiny shift in perception is all it takes to step into the deathless experience of life.  This is my invitation for you.  Open your mind and see what its like to live the next 24 hours of your life knowing deep in your heart that you will never ever die.
You will find that the mind resists this experience or tries to manipulate and micromanage it.  The mind is used to living in being in control.  To live a life without fear is the purpose of your life, yet if the mind hears there is nothing to worry about it will truly get worried!  The mind is used to its job of being afraid and time bound in the 3D world of polarity thinking.  It doesn’t know anything about living for an eternity.  That seems absurd, there are so many practical things to accomplish and being absolutely trusting would mean that nothing would get done.   Give your mind the option to explore what is behind the door.  Imagine what it may be like to just explore the sensation and knowing that you are an eternal being who will go on and on forever.  You have nothing to lose and everything to gain. If your present body stops its working, your inner will continue to enjoy your possessions what your friends, relatives and those who were jealous to you were not wishing you to enjoy otherwise. Now, you are freer and can get all the enjoyments without any bar.
Take it granted that once your body stops to function, it may not feel any pain whatever your body is subjected to. Why do you worry? That was made of earth, air, water, sky and fire and after death, the body is dissolved into these five elements. Your inner remains safe and free and that never dies. Death occurs to your body only because that is mortal one.
Be Happy – You will never die.

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