“Someday when we die, we will lose all our possessions, our power, our family, everything.  Our freedom, peace, and joy in the present moment is the most important thing we have.  But without an awakened understanding of impermanence, it is not possible to be happy.”

~ Thich Nhat Hanh, No Death No Fear

“Impermanence is, in fact, just another name for perfection. Leaves fall; debris and garbage accumulate; out of the debris come flowers, greenery, things that we think are lovely. Destruction is necessary. A good forest fire is necessary. The way we interfere with forest fires may not be a good thing. Without destruction, there could be no new life; and the wonder of life, the constant change, could not be. We must live and die. And this process is perfection itself.”

~ Charlotte J. Beck, Everyday Zen

“Watering the seeds of happiness is a very important practice for the sick or dying.  All of us have seeds of happiness inside us, and in difficult moments when we are sick or when we are dying, there should be a friend sitting with us to help us touch the seeds of happiness within.  Otherwise, seeds of fear, of regret or of despair can easily overwhelm us.”

 ~ Thich Nhat Hanh, No Death No Fear

 

Dear Friends,

I hope you are well and weathering the weather this winter. This season is long and can feel like it’s never ending—but as we know, all things begin and end. One of the reasons I find Buddhism so supportive is because it is so practical and honest about endings—specifically death, ours and everyone else’s. We all know that everything that takes life will one day die. This is a very unpopular part of living. In the U.S. we expect to get our 78.6 years as promised. We don’t see death as a natural, unavoidable part of life. In popular culture, death is seen as somehow not only unfair but avoidable if we play our cards right and eat, exercise and take our meds. This wasn’t always the case. Before funeral homes and embalmment, death was something that happened at home, with family. It was met with ritual and community sharing grief and loss as naturally as sharing the celebration of birth.

In the time of the Buddha, death was out in the open and 2,600 years later in India, death continues to be center stage. It is not uncommon to see funeral processions and bodies carried through the streets to the burning ghats. One of the contemplations the Buddha gave repeatedly is to meditate on death and the parts of the body. Monks still visit the equivalent of the charnel grounds in Asia and reflect on the process of dissolution and decomposition. In Tibet, children are taught that everyone they encounter will have suffering and death. This teaching helps to develop compassion for each person. Developing a familiarity with death allows us to touch the poignancy of living in impermanent bodies. We touch the shared pain and vulnerability that comes from the death of those we love and the collective fear of losing our own existence.

Just as we see in nature, the constant fluid shift of season and change, death is transformation. Death does not mean we stop and become nothing. Thich Nhat Hanh, in No Death No Fear, reminds us that we are subject to natural laws, specifically, the first law of thermodynamics. This principle of life states that energy can become matter and matter can become energy, both are transient, but they cannot be destroyed or annihilated. In the same way, we are always becoming.

When we leave this lifetime, we leave the marks of our actions, our karma as our legacy. Buddhist practice recommends that the dying person have the chance to hear how their good actions contributed to life. This is an opportunity for caretakers to tell the dying about the ways they have made a difference. The reminder of one’s own goodness helps folks die without regrets and the fear they have wasted this lifetime.

One of the most famous Buddhist teachings on death is the story of Kisagotami an impoverished and disrespected woman who bore a son and earned the esteem of her in-laws. When the boy died from an accident, she went mad with grief. She carried her dead son with her asking everyone she could for medicine to cure him. When she encountered the Buddha, he promised to give her medicine to cure her son if she could bring him a mustard seed—something as common as a grain of salt—from a house that had never known death. As Kisagotami knocked on door after door receiving the answer that ‘yes, this house knew death,’ the realization of the impersonal and inescapable nature of death restored her to a clear mind. She was able to recognize the truth of death and release her son. She uttered the words, “It’s not just a truth for one village or town, Nor is it a truth for a single family. But for every world settled by gods [and men] This indeed is what is true — impermanence” (ThigA 10.1, Olendzki trans.).

Recognizing death puts our lives into perspective. When we realize that each person we encounter will die—just as we will, that knowledge can profoundly change how we interact with those around us. Those who have terminal diagnoses recognize this. And we all have a terminal diagnosis—we just don’t know our expiration date. Mindfulness of death promotes, samvega [spiritual urgency]. It also produces compassion to know that each person we meet, the lovely ones, AND the irritating, abrasive ones are subject to impermanence. Recognition of death is also a call to show our authentic caring for others. Rather than hesitate from fear, we can practice communicating our love and appreciation while we are here now. We learn not to hold back for someday since events and circumstances may never be more perfect than this minute.

One way to be with this recognition of death is to practice the awareness that everyone you meet today will one day die. This simple reminder can make a big difference in our day. The disappointments and desires to achieve or be seen a certain way may take a back-seat to being present with people right now. The awareness of transience in all things can be a way to access this teaching in a gentle way. Noticing how all things, animate and inanimate constantly break down and rebuild, take life and decline, can help us see the inherent naturalness of this change. As we learn to stay and be a presence of compassion at each moment, we create the solidity and presence to look at death without fear. We can learn to trust that we are strong enough to bear all that life has to offer and in not turning away, we gain freedom and the joy of living an authentic, courageous life.

May we all trust our light,

Celia