Er zijn mensen - geloof me, of niet - die niet weten hoe ze het leven zouden moeten beleven. In zijn boek 'The Master Game: Beyond the Drug Experience' schreef Robert S. de Ropp daarover, onder andere het volgende...
The great arc of life, stretching from conception to death, can be divided into four sections, each having its own characteristics. Section one is short and hectic, a furious orgy of proliferation and construction in the course of which one microscopic egg develops into a baby. This phase lasts nine months. Section two lasts from birth to puberty, a preparatory phase, a period of growing and learning. Section three lasts from puberty until approximately the fiftieth year, a phase normally devoted to the raising of a family. Section four lasts from the fiftieth year until death which, in one who has properly guarded his inner resources, should not occur before the hundredth year of life. This final phase, which may last as long as the first three phases put together, is the second life. It should be, and in a developed man is, wholly devoted to the "making of the soul", or the perfection of the body of consciousness. In religious language, it is devoted to the attainment of union with God, which involves entering into and abiding in the fourth state of consciousness and striving toward the fifth.
He who has chosen to play the Master Game enters this last phase of life with eagerness and pleasure. He is now in a position to devote all his energies to the great game. His life can be simplified, reduced to the bare essentials. His children are grown up and gone, his biological urges are simplified, his needs are few. He now can give his time to the guidance of his spiritual children, not in order to inflate his false ego by strutting around in the mantle of a saint or sage, but because it is a law of the Work that he who gets must give and from one to whom much has been given much shall be required. Happy that man who enters on the second life with such an abundance of inner wealth that he can gather about him his own students and function as a guide, not as a parrot mechanically repeating the instructions he has received but as a genuine inner-directed teacher whose level of being is proportional to his knowledge. A real teacher is no mere echo of his own teacher; he sounds a new note characteristically his own. Hence the Tibetan saying: "Every lake has its own fish, every lama has his own doctrine."
Alas, how rarely it happens in a land cut off from its spiritual traditions that a man enters the last stage of life with a clear understanding of the opportunities it offers. Left uninstructed from childhood in the rules of the Master Game, exposed only to the stale dogmas and hoary superstitions of a moribund religion, harassed by the insane demands of conspicuous consumption, hypnotized by the hucksters, misled by pseudo scientists, muddled by pseudo philosophers, he enters the final phase in a state of inward bankruptcy. Can one wonder that the poor thing finds little pleasure in the freedom given by retirement? Though cushioned from want by pensions, savings and Social Security, he can find no joy in the last years. He is at a loss for a game to play. Pathetically he spends his time, like an overgrown child, knocking about a little white ball on a golf course, running around the world on pointless cruises, making cumbrous efforts to dance the Twist, or chasing a blonde young enough to be his daughter. Meanwhile, his elderly wife spends her time in the beauty parlor struggling to recapture, through the use of massage and pomades or with help from the plastic surgeon, the smooth skin and slender figure of youth.
He has never learned how to live; he does not know how to die. For it has truly been said: "Only he who has striven to create in himself a soul is a candidate for a honorable death. He who has not... has lived like a fool, and will die like a dog."
In the creative community, those who have reached the last stage of life receive instructions in the difficult art of dying. This does not mean that these elders of the community withdraw from the communal life. Far from it. On their shoulders rests the greatest burden, the heaviest responsibility. From them comes the guiding impulse, the necessary reminder to the younger people that object games, including love games and parenthood, must be subsidiary to the Master Game, that outward aims must take second place to inner aims. But despite this burden of responsibility, these elders of the community have time to prepare for death, and learn to regard this process not as a fearful event to be anticipated with dread but as the final, most difficult of many tests, a test of will power, of fortitude and of inner strength.
No one, neither priest nor scientist, seems willing to affirm that dying can be an achievement, that the art of dying is as difficult as the art of living, and he who would master the first must also be master of the second. That a person can know when to die and can die at will, intentionally, with full awareness of what he is doing, is a concept so alien to our culture that one scarcely dares mention it without an apology. One who presents this concept is accused of being "morbid", of suffering from an excess of the Freudian death wish, even of openly advocating suicide. But intentional dying has nothing to do with such flamboyant acts of self-destruction as setting fire to oneself or jumping off the Golden Gate bridge, or even with such quiet exits as can be obtained from an overdose of barbiturates. Intentional dying is possible only for one who has attained a high degree of mastery over his physical functions, who knows how to project the principle of consciousness out of the physical body, who is able to tell, by certain inner signs, when his time has come, and who is able with full awareness and without artificial aids to let the life process come to a halt so far as this particular body is concerned.
This process, though alien to Western thought, has long been understood in the East. W. Y. Evans-Wentz, commenting in Tibetan Yoga and Secret Doctrines on two aspects of Tibetan yoga called "The Yoga of the After-Death State" and "The Doctrine of Consciousness-Transference", has this to say:
"No master of yoga ever dies in the normal manner, unless, perchance, he be killed suddenly and unexpectedly; he merely relinquishes the physical form which he has come to recognize as no more than a garment to be put on or off as desired, in full consciousness while immersed in the ecstatic condition of mind wherein the Clear Light ever shines... It is through mastery of Phowa that the Great Yogin transcends normal processes by voluntarily relinquishing his old, outworn body and taking a new body, without suffering any break in the continuity of his consciousness. In the esoteric sense implied by the Christian initiate St. Paul, the grave thus loses its sting and death its victory; the Great Yogin becomes truly the Conqueror both of Death and of Life."
Phowa?... Iets voor jou?...
Een beetje extra theorie
Geloof er geen woord van. Maar, houd wel rekening met het feit dat het enkel en alleen interessant kan zijn voor menstypen-1.1.1 - 1.2.1 - 1.3.3 - 1.3.2, en zo meer. Niet voor menstypen-4, -5, -6, of -7 - en, geen één van die Tibetaanse monniken hoort daarbij, gegarandeerd. Het zijn misschien menstypen-2 - of -3, indien ze gesdiciplineerde yoga bedrijven.
Nog een ander voorbeeldje, gericht tot de grote massa.
Geloof ervan wat je wilt... :-) Maar weet dat het pure larie is, tenzij jij er anders over denkt, natuurlijk. Ik ben ervan overtuigd dat geen één van hen ooit aan Zelfkennis zal doen. Sorry: ééntje, misschien. Het doet me een beetje denken aan de uitspraak dat stront eten gezond voor ons is - gewoonweg, omdat miljarden strontvliegen zich onmogelijk kunnen vergissen.
In elk geval: bekijk hoeveel mensen er met beide voeten in kunnen trappen...
"Vind mensen, die in zichzelf zowel de motivatie als de aangeboren drijfveer hebben om aan hun Innerlijke Zelf te werken, en we zullen hen gidsen."
Stuur wel geen eenden naar de arendenschool.
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