Wednesday 11 July 2012 – Is death ‘bad’? Is death the ‘end’?

The state of our minds in life affects the nature and quality of our experiences in death and our true essence has never been born and can never die. Accessible and authentic as always Buddhas teaching of ‘impermanence’: that all things arise and fade away & that all ‘things’ are temporary in nature. People have a hard time letting go of their suffering. Out of a fear of the unknown, they prefer suffering that is familiar.

But how do we believe this presentation of information to be true? How do we follow a faith/religion or spiritual practice that many know little about its intricacies and meanings? The scientific model (which many persons of the Western world adhere to in some way or another due to mainstream conditioning and cultural practices) may argue the plausibility and reliability of such a practice, belief and philosophy. Stating that there are no logical, observable or reasonable grounds to gauge the reality of such a philosophy, belief or practice upon. It may then be silly for the Buddhist line of thought and practice to even bother to argue or debate with such a discipline. Presenting reasons of faith and spiritual practice may just entice the common scientific western mind to ask for physical proof? The Buddhist line of thought may then reply as following: that just because there is no proof this does not mean that there is no truth and reality in its foundations. The scientific mind may happily rebut with the notion of Russell’s teapot or the cosmic teapot theory. This process may continue and can go on and on. The point being made here is that we need to place the mysticism of what is actually occurring or not occurring away for a moment. If we look intricately upon the way in which these philosophies deeply affect the behaviour of those who practice this cultural art; we can observe an ease of understanding of life and an attitude and behaviour that perpetuates inner peacefulness and serenity. The promotion of self actualisation takes place, understanding the depths of one’s mind and the ability to decipher illusion from foundational reality is possible. For those who practice this deeply, it demonstrates an amazing ability to create inner balance and live one’s life with complete and utter compassion; especially in to the insight of life and death as part of wholistic understanding of life. What is interesting here is the actual life lived and the painlessness of living which is associated with exploration of self knowledge, wisdom, acceptance and greater awareness of our cosmic selves… SS.

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