https://buscchapnedusec.ga We see our death coming long before its arrival, we notice impermanence in the changes we see around us and to us in the arrival of aging and the suffering due to losing our youth. It is natural to grieve the loss of family members and others we knew, as we adjust to living without their presence and missing them as part of our lives. The death of a loved one, or even someone we were not close to, is terribly painful event, as time goes on and the people we know pass away along the journey of life, we are reminded of our own inevitable ends in waiting and everything is a blip of transience and impermanent.
At a certain moment, the world seems suddenly so empty and the sense of desperation appears to be eternity. The greater the element of grief and personal loss one tends to feel sorry for oneself.
Some of us may have heard the story of the women who came to the Buddha in great anguish, carrying her dead child pleading him to bring the child back to life. The Buddha said Bring to me a mustard seed from any household where no-one had ever died and I will fulfill your wish. The woman's attempt to search for such seed from houses were in vain and of course she could not find any household in which no-one had ever died and suddenly she realized the universality of death.
According to Buddhism, our lives and all that occurs in our lives is a result of Karma. Every action creates a new karma, this karma or action is created with our body, our speech or our mind and this action leaves a subtle imprint on our mind which has the potential to ripen as future happiness or future suffering, depending on whether the action was positive or negative. If we bring happiness to people, we will be happy. If we create suffering, we will experience suffering either in this life or in a future one.
Karmic law will lead the spirit of the dead to be reborn, in realms which are suitable appropriate to their karmic accumulations. According to His Holiness, the 14 th Dali Lama of Tibet, that to cultivate the good karma, our good actions are an excellent way prepare for our death. Not performing evil deeds, keeping our heart and mind pure, doing no harm, no killing, sexual misconduct or lying, not using drugs or alcohol has very positive merit which enable us to die as we have lived.
The way we pass reflects the way we lived our lives, a good death putting a good stamp on a good life. As Leonardo Da Vinci once wrote in his notebook; Just as a well spent day brings happy sleep, so a life well spent brings a happy death. If we have lived a life of emotional turmoil, of conflict selfish desire unconcerned for others, our dying will be full of regrets, troubles and pain.
It is far better to care for the lives for all around us rather than spending a fortune in prolonging life or seeking ways to extend it for those who can afford it, at the expense of relieving suffering in more practical ways. Improving the moral and spiritual quality of life improves its quality for us all rather than the selfish individualism that benefits the elite few who draw most resources.
Preparing for death and Buddhist rituals associated with dying. Buddhist clergy often remind their followers about closeness of death, emphasize the importance in getting to know death and take time to prepare for their own demise. How do we prepare for death?. It is really simple, just behave in a manner which you believe is responsible, good and positive for yourself and towards others. This leads to calmness, happiness and an outlook which contributes to a calm and controlled mind at the time of death.
Through this positive and compassionate outlook of life, always being aware of the impermanence of life and having a loving attitude towards all living things in this transient existence we will be free of fear in opposite to grasping selfishly to life due to not having experienced happiness in life. Having lead a responsible and compassionate life and have no regrets when death approaches enables us to surrender without a struggle to the inevitable and in a state of grace which need not be as uncomfortable as we are led to believe.
A dying Buddhist person is likely to request the service of a monk or nun in their particular tradition to assist in this process further, making the transitional experience of death as peaceful and free of fear as can be possibly achieved. Before and at the moment of death and for a period after death, the monk, nun or spiritual friends will read prayers and chants from the Buddhist Scriptures. In Buddhist traditions, this death bed chanting is regarded as very important and is ideally the last thing the Buddhist hears.
Buddhists believe that we can actively assist and bring relief to the dying members through assisting the dying through the process of dying. Through Buddhist doctrine we are told by Buddhist masters that the final moment of our consciousness is paramount, the most important moment of all. If the ill person is in hospital and the diagnosis is grim that the person cannot possibly survived, the family should call in the Buddhist priest to pray for the loved one so that at the final moment, the right state of mind has been generated within the person and they can find their way into a higher state of rebirth as they leave the present lives.
The nurses and family members are not supposed to touch the corpse, having to wait hours after breathing ceases before touching the body for any preparation after the death.
We Buddhists believe that the spirit of a person will linger on for sometime and can be affected by what happened to the corpse. It is important that the body is treated gently and with respect and that the priest can help the spirit continues its journey calmly to higher states, not causing the spirit to becoming angry and confused and may be more likely to be reborn into the lower realms.
In the Mahayana Buddhism, especially, Vietnamese tradition we pray for the dead for 49 days after passing away, 49 being the estimated time it takes for the spirit to be reborn again into a new life. Some spirits are reborn 3 days, 21 days, 49 days or days after death, and in some cases even 7 years. The concept of rebirth or reincarnation has become more popular in the west in recent years due to the influence of Tibetan Buddhism, especially, the Tibetan Book of Living and Dying by Sogyal Rinpoche, became a best seller in the USA and has been widely read throughout the developed countries by new generations who are concerned with alternative thinking and eastern cultural perspectives.
Naturally people concern with life beyond death was stimulated by the ideas contained in such philosophies and beliefs. The supreme aim of Buddhism is to obtain nirvana or enlightenment. This translated means a state of liberation or illumination from the limitations of existence. It is the liberation from the cycle of rebirth through countless lives up and down the 6 states of existence.
It is obtained through the extinction of desire. Please enter your name.
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Add a review and share your thoughts with other readers. From the spirituall point of view the death. For persons who are intressting what is after death or what is reincarnation.
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