Friday, October 29, 2010
Japan's Suicide Forest
There is a forest at the base Mt. Fugi, that has come to be known as Japan's suicide forest. It's is Japan's most popular place to commit suicide with 50-100 deaths here each year. Follow VBSNews on this video journey into Aokigahara Forest.
Friday, October 22, 2010
Excerpts from Consolation: The Spiritual Journey
Beyond Grief by Maurice Lamm
Shiva is a sanctuary for grieving. It follows the course of suffering; it confronts rather than evades the pain of separation. It provides a profound though indirect healing regimen that leads us out of the entanglements of grief to a full acceptance of our loss and takes us even further, empowering us to growth and self-realization.
Time and space both seem infinite. To function in our world we need finite boundaries [for which] there is no innate grid. When we apply these ideas to mourning, we discover that shiva is not simply carved from the calendar to sharpen our focus on what we have lost. It enables us as mourners to locate ourselves and orient ourselves in an environment distorted by the disappearance of a signpost.
Judaism is keenly sensitive even to our unarticulated needs.
Time and space both seem infinite. To function in our world we need finite boundaries [for which] there is no innate grid. When we apply these ideas to mourning, we discover that shiva is not simply carved from the calendar to sharpen our focus on what we have lost. It enables us as mourners to locate ourselves and orient ourselves in an environment distorted by the disappearance of a signpost.
Judaism is keenly sensitive even to our unarticulated needs.
Shiva anchors us firmly in a nucleus of stability, calm and caring. There is yet another way of appreciating the many-sided brilliance of shiva. It is illuminated by our understanding of people, such as mourners, in transition. …[T]he mourner is… literally on the threshold between one phase of life and the next. …[W]e must keep our balance as we cross troubled waters. While we need to hold our heads high, experience teaches that to restore our equilibrium and get through tumultuous days, we need to tilt and adjust, tilt and adjust, until we get to firm ground.
Until the grave is covered and interment is completed, every aspect, including the eulogy, must be directed to the deceased, the center of concern. But after interment, everything undertaken must be supportive of the living. The comforters become the comforted; the active turn passive; ones who gave find themselves given to; those who fed the sick now find themselves being fed…we go in a split second from ‘concern for the dead” to “concern for the living. Death is the cost of life; suffering the death of close friends and relatives is the cost of having them. We cannot, and should not, combat the strange surges of our emotions, nor do we gain much by trying to explain ourselves to others or to ourselves. Let grief run its course, as it must.
Limitations keep us on a straight path, guide us and require of us no effort. As Ralph Waldo Emerson observed, society’s taboos are the guardrails on the bridge that spans the dangerous seas and prevent our drowning in our own excess. So the mourners, limited to the confines of walls, family and friends, and constricted from the broad spaces of work and trave--the playing fields of society--are held firm, convalescing in familiar arms. We go from the undisciplined savagery of death to the highly disciplined laws of mourning, and that is how we orient ourselves and return to family and society.
We tend to view mourning as a single unwieldy burden, a heavy load that we struggle under and are sure will finally wear us down. But grief is likely to be triggered more by small details than by a solitary emotional upheaval. The natural antidote to suffering piecemeal is healing piecemeal. The strategy of healing during shiva in not to reduce the severity of sadness but to confront the source of sadness: the death. Bumping into the odds and ends of memory is not an annoyance, not an aggravation of an already painful situation, but a necessary step in reorientation. Facing our grief acknowledges the value of certain practices, not directly taught by Jewish law but implicit in its style. Shiva is a habitat in which we mourners confront those pieces of the past. We bump into the remnants of life; we set aside seven days to contemplate the past …[W]e take unconscious inventory of the life of the deceased and tally the result. The healing of our angst is facilitated not by allusion to abstract principles and sage advice or by pills and needles, but by small specific actions--the piecemeal disengaging from each association. This is the powerful and beneficial aspect of mourning in Habitat shiva.
No two people mourn in the same way. As complex as we are in our physical makeup, we are equally complex in our psychological beings. That is why there can be no single answer to the problems of grief that so frequently stump us and not single medication to stimulate our souls immune system. Grief is an accumulation of energy in a person, and a major purpose of mourning is to successfully release that energy. The sukkah was a temporary dwelling or hut built by Israelites and used by them during their wanderings in the desert before they reached Canaan. Similarly, Habitat Shiva is a temporary shelter that stands for seven days, affording us limited protection until our strength begins to return. .In the day of our bitterness, we take refuge in this spiritual sukkah of healing, shielding us for a short trek until, by ourselves, we can reach the promised land.
Reprinted from Consolation © 2004, Jewish Publication Society with permission from the publisher.
Until the grave is covered and interment is completed, every aspect, including the eulogy, must be directed to the deceased, the center of concern. But after interment, everything undertaken must be supportive of the living. The comforters become the comforted; the active turn passive; ones who gave find themselves given to; those who fed the sick now find themselves being fed…we go in a split second from ‘concern for the dead” to “concern for the living. Death is the cost of life; suffering the death of close friends and relatives is the cost of having them. We cannot, and should not, combat the strange surges of our emotions, nor do we gain much by trying to explain ourselves to others or to ourselves. Let grief run its course, as it must.
Limitations keep us on a straight path, guide us and require of us no effort. As Ralph Waldo Emerson observed, society’s taboos are the guardrails on the bridge that spans the dangerous seas and prevent our drowning in our own excess. So the mourners, limited to the confines of walls, family and friends, and constricted from the broad spaces of work and trave--the playing fields of society--are held firm, convalescing in familiar arms. We go from the undisciplined savagery of death to the highly disciplined laws of mourning, and that is how we orient ourselves and return to family and society.
We tend to view mourning as a single unwieldy burden, a heavy load that we struggle under and are sure will finally wear us down. But grief is likely to be triggered more by small details than by a solitary emotional upheaval. The natural antidote to suffering piecemeal is healing piecemeal. The strategy of healing during shiva in not to reduce the severity of sadness but to confront the source of sadness: the death. Bumping into the odds and ends of memory is not an annoyance, not an aggravation of an already painful situation, but a necessary step in reorientation. Facing our grief acknowledges the value of certain practices, not directly taught by Jewish law but implicit in its style. Shiva is a habitat in which we mourners confront those pieces of the past. We bump into the remnants of life; we set aside seven days to contemplate the past …[W]e take unconscious inventory of the life of the deceased and tally the result. The healing of our angst is facilitated not by allusion to abstract principles and sage advice or by pills and needles, but by small specific actions--the piecemeal disengaging from each association. This is the powerful and beneficial aspect of mourning in Habitat shiva.
No two people mourn in the same way. As complex as we are in our physical makeup, we are equally complex in our psychological beings. That is why there can be no single answer to the problems of grief that so frequently stump us and not single medication to stimulate our souls immune system. Grief is an accumulation of energy in a person, and a major purpose of mourning is to successfully release that energy. The sukkah was a temporary dwelling or hut built by Israelites and used by them during their wanderings in the desert before they reached Canaan. Similarly, Habitat Shiva is a temporary shelter that stands for seven days, affording us limited protection until our strength begins to return. .In the day of our bitterness, we take refuge in this spiritual sukkah of healing, shielding us for a short trek until, by ourselves, we can reach the promised land.
Reprinted from Consolation © 2004, Jewish Publication Society with permission from the publisher.
Organ and Tissue Donation FAQ
Organ and Tissue Donation FAQ
Q. How do I become an organ donor?
Organ Donation FAQ
A. If you have decided that organ and tissue donation is something that you want to do, make your wishes known. Talk to family members and tell them what you want to do. You will also want to amend any wills or funeral plans. Organ Donors can make their wishes known to emergency and hospital staff by carrying a donor card. In some states, there is a place on your driver's license or state ID card that designates you are a donor. Check with your local DMV or DPS about the laws in your state.
To learn more about organ and tissue donation visit Life Gift. You can print an organ donor card off of the U.S. Health Department web site on organ donation.
To learn more about organ and tissue donation visit Life Gift. You can print an organ donor card off of the U.S. Health Department web site on organ donation.
Q. Are there age limits for donors?
A. There are no age limitations on who can be an organ donor. Physical condition is the deciding factor on whether a person can be a donor, not age. Everyone can be a donor; even newborns and seniors can help others by being an organ donor. Age is not a factor in some transplants; the skin of a senior can be used to provide a graft for a severely burned toddler.
Q. What organs and tissues can I donate?
A. Organs that can be donated to others in need include: heart, lungs, liver, intestines, kidneys, and pancreas. Tissues that may be donated are: corneas, connective tissue, skin, heart valves, and blood vessels. Bone marrow may also be harvested and given to those in need.
Q. Can donors still have open casket funerals?
A. Donation does not affect the way the body looks and does not interfere with having an open casket funeral.
Q. Can donors still have open casket funerals?
A. Donation does not affect the way the body looks and does not interfere with having an open casket funeral.
Q. Does being an organ donor affect the level of care received at a hospital?
A. Some wonder if being a donor affects the lengths doctors will go to save your life. Organ donors receive the same level of care at the hospital as anybody else. You will receive life-saving measures if you wish, whether or not you have a donor card. Donation procedures will only begin after all possible efforts to save your life have been exhausted and you are legally declared dead.
Q. How many people are on the waiting lists for an organ transplant?
A. The need for organs far outreaches the current availability. More people are added to the list to receive a transplant than to the list of available donors each year. Current numbers can be viewed at The Organ Procurement and Transplantation Network.
Q. How are organs distributed?
A. Donors and recipients are matched based on a number of factors including: blood and tissue typing, urgency of need, time on the waiting list, and geographic distance from donor.
Q. Is the organ donation system fair?
A. The National Transplant Act established a national computer system for organ sharing. Organs are distributed based on match, need, and availability. The donated organs are distributed in a way as to allow equal access for all patients awaiting a transplant.
Tuesday, October 19, 2010
How to Become an Organ Donor
Learn About Organ Donation
The first step to becoming an organ donor is to make an informed decision. The more you know more about organ donation the it will be for you to decide if it is right for you. Organ donation knowledge will also help you explain your wishes to your family if needed.
Make An Organ Donor Card
Once you have made your decision to become an organ donor it is important to signify your decision so your gift can be utilized. Many states will allow you to signify your organ donor status on your driver's license. Each time your license is renewed you must reestablish your donor status. Another way to become an organ donor is to fill out or make yourself a donor card. You can print off a free organ donor card or obtain one by calling the Coalition on Donation, at 1-800-355-SHARE (1-800-355-7427). Once you have signed your organ donor card, it must be witnessed. The best way to do this is to have two family members sign your card as well. This allows hospital staff to know that your immediate family supports your wishes to be an organ donor.
Once your organ donor card is witnessed keep it with you at all times.
Make Your Wishes Known
Now that your organ donor card is signed and witnessed you must make your wishes known. Each state has different regulations for ensuring that your donor wishes are carried out. You can view your state's requirements at the U.S. Department of Health & Human Services. The web site contains the address and phone number of each state's donor registry organization where you can be put on their official donor registry.
Talk to Your Family and Friends
Although being on a donor registry will make your wishes official, some states require that your family's consent be given in order to proceed with the donor process. It is extremely important that your family understands your wishes to be an organ donor. It is vital that they both understand the donor process and agree to sign a organ donor release form. Educate your loved ones about organ donation and the lives that you may potentially save. If necessary, take a reluctant relative to your doctor's office so that they can ask questions and learn what exactly will happen.
Islam's Views of Death and the Afterlife
A Basic Overview of Islamic Faith
Islam, also referred to as the Muslim faith, is one of the world's fastest growing religions. Almost 1 Billion people around the world practice Islam today, with more converting daily. Muslims follow the law of their holy book, The Koran (or Qur’an), which reveals the will of Allah as narrated to his chosen prophet, Muhammad.
The chief pennant of Islam is the statement, “There is no other God but Allah and Muhammad is his prophet." Muslims believe that Muhammad, who lived from 570 to 632 A.D., was a chosen prophet and is to be revered but not worshiped. Islam also recognizes that there were other prophets before Mohammad -- Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus – but strongly believe that no other prophets will follow Muhammad.
There are six basic beliefs in Islam:
1. Belief in God – Allah as the one true all-powerful God with no partner, equal, or son. No other God is to be worshiped but Allah.
2. Belief in the Angels – Honored creatures that do Allah’s work. Gabriel was the angel that brought the Qur’an down to Muhammad.
3. Belief in God’s Revealed Books – Muslims believe that God sent his message to prophets to record in books to serve as guidance for all mankind.
4. Belief in the Prophets and Messengers of God – Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus (among others). Muhammad is the last of these chosen prophets.
5. Belief in the Day of Judgment – A day of judgment will take place when all people that have ever lived will be resurrected and judged by God according to their deeds and beliefs.
6. Belief in Al-Qadar – Al-Qadar is Divine Predestination. Although Allah has given man freewill, we are free to choose right and wrong and will be held responsible for our actions. Predestination includes four main facets: God knows everything that has happened and will happen, God has recorded all that has and will happen, What God wills to happen will happen and what he does not will, will not happen, and God is the Creator of everything.
Along with these basic beliefs that Muslims hold, there are ‘Five Pillars of Islam’. These five pillars represent the blueprint that a proper Muslim is to follow in their life. These five pillars are:
1. The Testimony of Faith – Saying with conviction, “La ilaha illa Allah, Muhammadur rasoolu Allah.” Translated to mean, “There is no true god but God (Allah), and Muhammad is the Messenger (Prophet) of God.”
2. Prayer – Muslims pray directly to Allah five times per day.
3. Giving Zakat – Zakat is the giving of a percentage of one’s property and wealth to the needy. A Muslim may give as much as he or she sees fit to charity.
4. Fasting During the Month of Ramadan – Ramadan is the ninth month of the lunar Islamic calendar. The fast takes place from dawn until sundown and Muslims abstain from all food, drink, and sex.
5. The Pilgrimage to Makkah – Hajj is the annual pilgrimage to Mecca to visit the Ka’ba. All Muslims that are able should make the pilgrimage at least once in their lifetime.
There are six basic beliefs in Islam:
1. Belief in God – Allah as the one true all-powerful God with no partner, equal, or son. No other God is to be worshiped but Allah.
2. Belief in the Angels – Honored creatures that do Allah’s work. Gabriel was the angel that brought the Qur’an down to Muhammad.
3. Belief in God’s Revealed Books – Muslims believe that God sent his message to prophets to record in books to serve as guidance for all mankind.
4. Belief in the Prophets and Messengers of God – Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus (among others). Muhammad is the last of these chosen prophets.
5. Belief in the Day of Judgment – A day of judgment will take place when all people that have ever lived will be resurrected and judged by God according to their deeds and beliefs.
6. Belief in Al-Qadar – Al-Qadar is Divine Predestination. Although Allah has given man freewill, we are free to choose right and wrong and will be held responsible for our actions. Predestination includes four main facets: God knows everything that has happened and will happen, God has recorded all that has and will happen, What God wills to happen will happen and what he does not will, will not happen, and God is the Creator of everything.
Along with these basic beliefs that Muslims hold, there are ‘Five Pillars of Islam’. These five pillars represent the blueprint that a proper Muslim is to follow in their life. These five pillars are:
1. The Testimony of Faith – Saying with conviction, “La ilaha illa Allah, Muhammadur rasoolu Allah.” Translated to mean, “There is no true god but God (Allah), and Muhammad is the Messenger (Prophet) of God.”
2. Prayer – Muslims pray directly to Allah five times per day.
3. Giving Zakat – Zakat is the giving of a percentage of one’s property and wealth to the needy. A Muslim may give as much as he or she sees fit to charity.
4. Fasting During the Month of Ramadan – Ramadan is the ninth month of the lunar Islamic calendar. The fast takes place from dawn until sundown and Muslims abstain from all food, drink, and sex.
5. The Pilgrimage to Makkah – Hajj is the annual pilgrimage to Mecca to visit the Ka’ba. All Muslims that are able should make the pilgrimage at least once in their lifetime.
Death in Islam
Allah said in the Qur’an, “But those who believe and do good deeds, We will admit them to gardens (Paradise) in which rivers flow, lasting in them forever...” (Qur’an, 4:57)
For those that believe in the oneness of God and do good works, God has prepared an everlasting Paradise. Anyone who follows and believes this may enter Paradise - Muslims, Christians, Jews, and others. Muslims believe that this world is their one and only chance to earn this gift. Life involves preparing the soul to become worthy to pass through death, which is a transition, and progress to eternity in Paradise. Allah will judge each person according to his or her beliefs and acts during this life. Each person will be judged according to their individual situation, beliefs, and acts towards others.
For those that believe in the oneness of God and do good works, God has prepared an everlasting Paradise. Anyone who follows and believes this may enter Paradise - Muslims, Christians, Jews, and others. Muslims believe that this world is their one and only chance to earn this gift. Life involves preparing the soul to become worthy to pass through death, which is a transition, and progress to eternity in Paradise. Allah will judge each person according to his or her beliefs and acts during this life. Each person will be judged according to their individual situation, beliefs, and acts towards others.
Those who live according to the truth and Qur’an to the best of their ability will achieve the reward of Paradise. However, Allah warns us: those who were shown the truth of Islam and rejected it, will be shown no mercy and shall face hellfire. Just as Paradise is a place of delight, Hell is a place of eternal torment. The Qur’an states, “If you could but see when they are set before the Fire (Hell) and say: ‘Would that we might return (to the world)! Then we would not reject the verses of our Lord, but we would be of the believers!’” (Qur’an, 6:27) No one will have a second chance to accept the faith. In Islam, your fate is completely contingent on what you do in this life.
Preparing the Dead:
When a Muslim is facing death, they will read the Islamic scriptures, if they are able, or will have them read to them by relative or friend. They will be reminded of the Shahadah: “There is no God but Allah, and Mohammed is His Prophet and Messenger.” The dying Muslim will then repent of all earthly sin to prepare for judgment by Allah.
When a Muslim dies, his or her body is washed in a special ritual and wrapped in a clean, white, seamless cloth. In the case of a Martyr, the blood is not washed off the body, as purification is not needed. The washing ritual is usually done by a family member of the same sex and after a special prayer, the body is laid to rest in the ground, generally with the deceased’s head facing towards Mecca. Embalming of the body is not allowed in Islam, as this is a desecration. A corpse is not left alone between death and burial, it will be surrounded by loved ones praying for a safe and painless passage to the afterlife. Once the deceased has been taken to the burial site, the body is put into the ground without a coffin. The Shahadah is whispered into their ear one last time, and they are loosely covered with dirt by the attendees of the funeral.
Preparing the Dead:
When a Muslim is facing death, they will read the Islamic scriptures, if they are able, or will have them read to them by relative or friend. They will be reminded of the Shahadah: “There is no God but Allah, and Mohammed is His Prophet and Messenger.” The dying Muslim will then repent of all earthly sin to prepare for judgment by Allah.
When a Muslim dies, his or her body is washed in a special ritual and wrapped in a clean, white, seamless cloth. In the case of a Martyr, the blood is not washed off the body, as purification is not needed. The washing ritual is usually done by a family member of the same sex and after a special prayer, the body is laid to rest in the ground, generally with the deceased’s head facing towards Mecca. Embalming of the body is not allowed in Islam, as this is a desecration. A corpse is not left alone between death and burial, it will be surrounded by loved ones praying for a safe and painless passage to the afterlife. Once the deceased has been taken to the burial site, the body is put into the ground without a coffin. The Shahadah is whispered into their ear one last time, and they are loosely covered with dirt by the attendees of the funeral.
Christian Beliefs In The Afterlife
An overview of the basic beliefs of Christianity as they pertain to the afterlife. Concepts such as Heaven and Hell, salvation, and damnation are presented.
The majority of western religions, Christianity in particular, teach that after death one will either reap the fruits of Heaven, or suffer the damnation of Hell, based on a number of factors which may include, but are not limited to: whether or not one sought salvation through Jesus Christ, one’s actions, one’s beliefs at the instant of death, unforgiven sins at the time of death, and whether certain rituals and sacraments were performed during life and even after death. With the many different offshoots of Christianity and their different interpretations of the passages in both the Old and New Testament, it becomes clear that differences between (and even within) denominational groups teach different paths to eternal salvation.
There are some themes that hold true regardless of the flavor of Christianity that one follows. The most central is to ask for Jesus Christ to enter into one’s life and accept him as one’s own personal savior. Although there are many different interpretations to what being saved is, and perhaps even more implications to personal responsibility of one’s actions if being saved is the only prerequisite for acceptance into Heaven, it is clear that the central belief in Christianity is the belief that Jesus is God incarnate and through him resides the only true path to Heaven. Secondly, most Christian faiths hold central the belief that Hell is the absence of God, although there are many disagreements as to whether Hell is a concept, or a place of endless suffering. Lastly, the majority of Christian Faith’s believe that the soul has one physical life, and will not re-incarnate into another physical form after death.
Aside from these fundamental beliefs, different sects of Christianity teach considerably different views on attaining salvation, Heaven, Hell, and Judgment. For example: Some conservative Christians feel that the Hell is simply a place of isolation from God while others conservatives feel that those sent to Hell will only be punished based on the severity of their sins and could also be sent to oblivion or a state of non-existence known as annihilationism. Fundamentalist Christians would label Hell as a place of eternal suffering and torture without any chance of relief.
There are some themes that hold true regardless of the flavor of Christianity that one follows. The most central is to ask for Jesus Christ to enter into one’s life and accept him as one’s own personal savior. Although there are many different interpretations to what being saved is, and perhaps even more implications to personal responsibility of one’s actions if being saved is the only prerequisite for acceptance into Heaven, it is clear that the central belief in Christianity is the belief that Jesus is God incarnate and through him resides the only true path to Heaven. Secondly, most Christian faiths hold central the belief that Hell is the absence of God, although there are many disagreements as to whether Hell is a concept, or a place of endless suffering. Lastly, the majority of Christian Faith’s believe that the soul has one physical life, and will not re-incarnate into another physical form after death.
Aside from these fundamental beliefs, different sects of Christianity teach considerably different views on attaining salvation, Heaven, Hell, and Judgment. For example: Some conservative Christians feel that the Hell is simply a place of isolation from God while others conservatives feel that those sent to Hell will only be punished based on the severity of their sins and could also be sent to oblivion or a state of non-existence known as annihilationism. Fundamentalist Christians would label Hell as a place of eternal suffering and torture without any chance of relief.
The concept of Heaven and the road to Salvation are just as diverse. Most conservative Christians feel that doing good deeds alone does not warrant entrance into Heaven. It follows that being saved in and of itself will cause one to naturally think and act in a right and just manner. With this paradigm, Hell is punishment for a thought crime: Turning away from Christ, or believing falsely in the nature of Christ. Some conservatives also feel that those who make it into Heaven will not be treated equally and the general rule of thumb is that the one who is saved and leads a noble and just life will reap more rewards in Heaven than that of a wicked man who found salvation prior to death.
Liberal Christian viewpoints on Heaven and Salvation differ greatly as well because this wing of Christianity feels that different writers of the Bible held different belief systems.
Liberal Christian viewpoints on Heaven and Salvation differ greatly as well because this wing of Christianity feels that different writers of the Bible held different belief systems.
So, naturally there is a large area of interpretation. Most Liberals feel that Hell is neither a place of eternal punishment or annihilation, as much as a concept: the separation from God. In addition, many Liberal Christians feel that God would not punish someone for petty sins, oversights, or errors -- to do so would be unjust and is not the true nature of God. Further, Liberals generally feel that one would not be held accountable for not having the opportunity to hear the Gospel or the Christian viewpoint. This applies to both children who are too young to understand it and third world countries where the Christian faith has yet to penetrate. This belief differs greatly from the fundamentalist viewpoint where, in effect, 2 out of 3 people in the world would suffer damnation even if they were not afforded exposure to the Christian faith.
It is clear that the Christian belief system holds many different interpretations based both on denomination and propinquity. However, it is clear across the board that at least the concept of Heaven and Hell, Christ being the true and only Lord, and Judgment of one’s actions and beliefs all are part of the equation for most groups. Further, Christianity shares many similarities with other world religions in teaching that selfless acts are central to leading both a fruitful life and a rewarding afterlife.
It is clear that the Christian belief system holds many different interpretations based both on denomination and propinquity. However, it is clear across the board that at least the concept of Heaven and Hell, Christ being the true and only Lord, and Judgment of one’s actions and beliefs all are part of the equation for most groups. Further, Christianity shares many similarities with other world religions in teaching that selfless acts are central to leading both a fruitful life and a rewarding afterlife.
Buddhist Beliefs on Death and the Afterlife
Learn about the basics of karmic principle and soul progression with this Guide article. This is a great place to start learning about Buddhism.
What Do Buddhists Believe?
Buddhism differs from other mainstream world religions in that it may be thought of as a religious, philosophical, and ethical belief system. Followed by more than 360 million people, most who live in Asia, the Buddhist tradition is both rich and compelling to those who choose to follow its guidelines. Based upon the teachings of Sidartha Gutama, otherwise known as the Buddha, Buddhism entails ‘right thought’ and ‘right living’ in order to transcend the pain and suffering of daily existence.
Siddhartha Gautama was born into a life of luxury and affluence. Being a prince in a land where there was much pain and suffering, his father kept Siddhartha enclosed within the palace gates to shield him from the anguish that afflicted the average person. During his late 20’s, Gautama, could no longer bear to live falsely and left his wife and child in order to seek the true nature of reality.
Siddhartha Gautama was born into a life of luxury and affluence. Being a prince in a land where there was much pain and suffering, his father kept Siddhartha enclosed within the palace gates to shield him from the anguish that afflicted the average person. During his late 20’s, Gautama, could no longer bear to live falsely and left his wife and child in order to seek the true nature of reality.
What Buddha learned during meditation was that the cause of one’s seemingly endless pain is suffering and desire. Since the cause of suffering is rooted in the mind’s attachments and desires, and because desire and attachment are caused by mistaken observations by an ego-centered self which neglects causality, peace can only be achieved by careful observations and patient mind control, sometimes referred to as mindfulness. When one leaves desire behind they are able to transcend from the world of illusion, to the state of ultimate truth -- Nirvana. The path to enlightenment is learned on an individual level through the teachings of the 4 noble truths and the eight-fold path. Some examples of these truths include to ‘avoid any evil, to seek the good, and to keep the mind pure.’ (The Teaching of Buddha by Bukkyo Dendo Kyokai, 1996 Kosaido Printing Co. Tokyo, Japan)
What Happens to Us After Death?
What Happens to Us After Death?
According to Buddhist tradition, reincarnation is a process in which the spirit is continually reborn after death until ultimate enlightenment is reached. This differs greatly from the Christian tradition where the soul is sent to judgment and, according to whether or not the soul was saved, will either be granted into heaven or damned in hell. In addition, when one passes from one stage of life to another, one must be mindful of thoughts and emotions. This also means surrounding oneself with loved ones and encouragement. In the Buddhist religion one can be born into other realms outside of humanity. These six realms include the hells, animal kingdom, the human world, the world of jealous gods, and the heavens. What determines the next life is termed Karma. Karma can be thought of as the tally sheet of good and bad deeds and it follows us throughout our existence.
If one lives his or her life without right thought and right action, the consequences may lead to a lesser existence. “Impure acts defile a person; stinginess defiles an offering; so evil acts defile not only this life but also the following lives.” (The Teaching of Buddha by Bukkyo Dendo Kyokai, 1996 Kosaido Printing Co. Tokyo, Japan) However, unlike Western religion, one is able to shed their bad Karma and move out of the lesser states of existence. To the Buddhist, hell is not a place of eternal suffering, but a temporary place that one can transcend. An important distinction is that life, death, and rebirth are more of a continuum in the Buddhist faith, rather than a soul that has one life and one existence.
Ultimately, Buddhist beliefs in death reflect how one leads life in the now. The goal is to seek the good, reject evil, and above all shed ignorance. If one follows this path and continuously keeps truth in mind then one can be reborn into a higher existence. In his last words to his disciples, the Buddha said:
“Make yourself a light. Rely upon yourself: do not depend on anyone else. Make my teachings your light… My disciples, my last moment has come, but do not forget that death is only the end of the physical body. The body was born from parents and was nourished by food; just as inevitable are sickness and death. But the true Buddha is not a human body: -it is Enlightenment. A human body must die, but the Wisdom of Enlightenment will exist forever in truth and in practice….”
Ultimately, Buddhist beliefs in death reflect how one leads life in the now. The goal is to seek the good, reject evil, and above all shed ignorance. If one follows this path and continuously keeps truth in mind then one can be reborn into a higher existence. In his last words to his disciples, the Buddha said:
“Make yourself a light. Rely upon yourself: do not depend on anyone else. Make my teachings your light… My disciples, my last moment has come, but do not forget that death is only the end of the physical body. The body was born from parents and was nourished by food; just as inevitable are sickness and death. But the true Buddha is not a human body: -it is Enlightenment. A human body must die, but the Wisdom of Enlightenment will exist forever in truth and in practice….”
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