Associating death with unfair intervention of god irks me quite often. Our body does not necessarily be perennially firm outwitting the irrepressible germs. Death is both an embodiment and disembodiment by itself. It depends on the way we wish to look at it. If you allow a persistent fear about death’s disembodiment to inhabit you the chances are that you make the entire life a disembodiment in all measures. The flagrant concept or rather notional delusion of Immortality is nurtured by those who fail to decipher the difference between the embodiment of life and disembodiment resulting from the sudden expulsion of life.it is a way to realise the wish to exercise power perpetually without any opposition. This is something rather we can put in the nomenclature of ‘delusion of grandeur’
I understand that embodiment is a variable and we better let it breathe through the mischief of different perspectives. It can be an unending glory to find the peculiar features of the ‘embodiment’. It can be the food we like to eat, the authors we extol, the frail beauty we capture in our mindscape, the dance styles that enthrall us, the wilderness that beguile us, the colour of impelling conversations, a mien, a pucker, a facial contour, designs of facial threads, the music that help morph us into better and rare insights. The more we push our foot ahead, regardless the agility factor, we unravel to ourselves the potpourri of embodiment. We must not weave the confines of embodiment as to do so will make the entire phenomenon parochial. it has great power of permeability which is further intensified by our need of interdependence and the ritual of kinship. In the pursuit of embodiment we embrace if not all and sundry but the immediate beneficiaries of our existence and vice versa. It would prove our lack of perspicaciousness if we make this grand omission of excluding them in our ‘embodiment array’. This is but denial of self vision. Hence we ought to include our family, friends and other ‘immediate’ and ‘less immediate beneficiaries’. There is no utter necessity to assert that every little thing we do or the ways we conduct with our beloved ones occupy a major place in the embodiment array. Every incident of triumph, glory, success sow its satisfying place in it alongside the traces of oddities, despondency and gory ones. Thus we see the live that lies ahead is much more multifarious and full of beams of disparate colours. It is selfish on our part to take a stroll ignoring the vastness of what we have today.
Death and renewal of life in public consiousness
To say that death dissolves a life into oblivion and make a prior existence a small mark rendering it non-existential is true in majority of the cases. Somehow I feel that this truth is open to threat for its vulnerability. In cases of persons whose lives are celebrated in pomp and glory and the scandals are treated with equal honour and sincerity we can’t disbelief the fact that post death such persons acquire a life which becomes endearing to the rumour-mongers. They are the epicenter of intense debate and deliberations. There are some extreme cases of Jim Morrison, Marilyn Monroe, john Lennon, lady Diana,Kurt cobain Netaji subhash Chandra and lately M.F Hussain . The rise and ebb of controversies gave them a new lease of live. But we in the same breathe can’t deny their popularity in their heaving moments when their names would have spread a flare among the fans.
In some manner death of artists or person of eminence create another life replete with manifold interpretations and interventions of the public. It is a larger frame and gets bigger with time because the inflation of such kind knows no limits. There is a certain reason why the life acquired post death in respect to such persons evolves more than an ordinary person. Since there is no scope of resistance, rebuttal from the origin (not including the family) the size and magnitude of such ‘acquired life’ swell uninhibited. It is their death that generates a breed of indiscriminate controversies and more so when the death is shrouded in mystery. An unsinkable ship sinking leads to more debates and investigations than a normal ship sinking. We find us to be more interested in unravelling the causes behind a sudden misfortune than behind a flicker of glory.
Immortality is engendered by the ethics of religion. In this manner religion fortifies the coward and deadpan souls. Those who fear death enjoy vigorous death and receive familial solace from religion which undertakes to preach how to surmount the inevitable. The inevitable is the ultimate occurrence which one can’t avoid despite his persistent efforts. Why they are not taught a more lucid meaning
If life and death are two opposing delineations each one must have inherent strength to withstand each other. They do not enjoy coordinate balance. If I am asked today whether I fear death or not I will vigilantly say that I have a greater thing called ‘life’ to counter “obscure death”. Why be bothered about the torrid realm which explains metaphysical in best terms? It is bereft of any possible occurrence, reasoning, overt repercussions and is a departure from the ongoing scurry that life pours on us in vividness. We miss the walk and the run on our sudden expulsion. We miss the yelling, gawking, bingeing after the cease. We miss our internal self.
Death is starvation of life. Alas no government policies or reforms, revamp can produce a fillip and avert the starvation. We therefore are in a permanent state of famine and remain pretty impervious to it. What better way to remain self-complacent.? This leads to another flimsy inquiry that whether death is a self-complacency on sly without power and pre-requisites. The ‘power of vacuum’ contributes greater clarity. Death like religion survives without a pre-ordained shape and size and it is this abstract powerlessness that renders it very intimidating. Once the stock of food is consumed and nothing remains of it we are happy presuming that it will soon be refilled. There is a sudden sense of restoration and affirmation of the same in play. However this is a possibility only in such countries which face no food grains crunch. Unlike this death doesn’t allow such likewise feeling of restoration and affirmation to precede unless we are staunch believers in irreducible immortality. We dispose to believe death as a paradigm of extinction and destruction of permanence and there is no untoward reason not to believe that. Quite strangely death can inspire a strong sense of persuasion about its nihilism than life can do with its array of designs, caprices, acts (good or nefarious), words (scathing or benign).
Immortality is a cozy umbilical word for those who believe religion is the only impelling resort outside reality. For them it is a by-product of that notional extension. Such a vapid metaphysical rationality!
The insubstantiality and inconsequentiality of death make it all the more intimidating. A incurable disease incites more fear than a curable one. An incurable disease eclipses a definite consequence leading to a barrage of uncertainty and probabilities. The habit of death is not only to expel life from a body but to expel certainty spawning precariousness. Thus we embark on deviant assumptions to find a palliative answer. The point where the assumptions befell us is the point where we become utterly restless.. it spreads undaunted. It ultimately boils down to the turbulent power of vaccum;its odious powerlessness, its unmanned truism, its discreet variant, its sheer vulnerability that have undone the grave mysticism shrouding death. There is no admissible end to what we can derive from the delusion of grandeur that death is putting our infidel assumptions into operation. And it is our unaccountable thoughts and bleary images about it that defy reason and rhyme uniformly.
