A Quote by Margaret M. Lock
The locus of the modern struggle with its enemy of death is clearly the body (not mind, society, or the afterworld). The body is the site of tragedy, the ultimate unresolvable paradox, for it is at once the source of life and of death.
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Everybody is afraid of death for the simple reason that we have not tasted of life yet. The man who knows what life is, is never afraid of death; he welcomes death. Whenever death comes he hugs death, he embraces death, he welcomes death, he receives death as a guest. To the man who has not known what life is, death is an enemy; and to the man who knows what life is, death is the ultimate crescendo of life.
Laughter. Yes, laughter is the Zen attitude towards death and towards life too, because life and death are not separate. Whatsoever is your attitude towards life will be your attitude towards death, because death comes as the ultimate flowering of life. Life exists for death. Life exists through death. Without death there will be no life at all. Death is not the end but the culmination, the crescendo. Death is not the enemy it is the friend. It makes life possible.
Much is being missed because of fear. We are too attached to the body and we go on creating more and more fear because of that attachment. The body is going to die, the body is part of death, the body is death - but you are beyond the body. You are not the body; you are the bodiless. Remember it. Realize it. Awaken yourself to this truth - that you are beyond the body. You are the witness, the seer.
The greatest mystery in life is not life itself, but death. Death is the culmination of life, the ultimate blossoming of life. In death the whole life is summed up, in death you arrive. Life is a pilgrimage towards death. From the very beginning, death is coming. From the moment of birth, death has started coming towards you, you have started moving towards death.
Death happens to the body with which it is associated, with which it mixes. The delusion that the body is the core, that the body is real, that verily is the death.
For Death must be somewhere in a society; if it is no longer (or less intensely) in religion, it must be elsewhere; perhaps in this image which produces Death while trying to preserve life. Contemporary with the withdrawal of rites, Photography may correspond to the intrusion, in our modern society, of an asymbolic Death, outside of religion, outside of ritual, a kind of abrupt dive into literal Death.
Nakamura Tempu Sensei viewed the mind as a segment of the body that could not be seen and the body as the element of the mind that was observable. He also likened the mind and body to a stream, with the mind as the source flowing down to the body. Whatever we drop in the stream will be carried down by the current. In like manner, our thoughts will influence the body and our well being.
Misunderstanding may arise by confusing the Buddhist and scientific definitions of death. Within the scientific system you spoke quite validly of the death of the brain and the death of heart. Different parts of the body can die separately. However, in the Buddhist system, the word death is not used in that way. You'd never speak of the death of a particular part of the body, but rather of the death of an entire person. When people say that a certain person died, we don't ask, "Well, which part died?"
Don't ask me to give in to this body of mine. I can't afford it. Between me and my body there must be a struggle until death.
This alone is to be feared - the closed mind, the sleeping imagination, the death of the spirit. The death of the body is to that, I think, a little thing.
It is not death to have the body called back to the earth, and dissolved into its kindred elements, and mouldered to dust, and, it may be, turn to daisies, in the grave. But it is death to have the soul paralyzed, its inner life quenched, its faculties dissipated; that is death.
Death brings release & removal from all evil, every tragedy & all difficulty. Death is not an enemy.
In the twentieth century, death terrifies men less than the absence of real life. All these dead, mechanized, specialized actions, stealing a little bit of life a thousand times a day until the mind and body are exhausted, until that death which is not the
The greatest dread of ordinary man is death, with its rude imposition interrupting fortuitous plans and fondest attachments with an unknown and unwelcome change. The yogi is a conqueror of the grief associated with death. By control of mind and life force and the development of wisdom, he makes friends with the change of consciousness called death-he becomes familiar with the state of inner calmness and aloofness from identification with the mortal body.
Life is the beginning of death. Life is for the sake of death. Death is at once the end and the beginning—at once separation and closer union of the self. Through death the reduction is complete.
I yearn for the darkness. I pray for death. Real death. If I thought that in death I would meet the people I've known in life I don't know what I'd do. That would be the ultimate horror. The ultimate despair. If I had to meet my mother again and start all of that all over, only this time without the prospect of death to look forward to? Well. That would be the final nightmare. Kafka on wheels.
