Birth and aging inevitably lead to dying and death. The Buddha suggests this pattern can be broken by waking up to the sequencing of Dependent Origination. We cannot prevent the body from dying but we can opt out from the paradigm in which "I" die along with it. When we live encased within the idea of "me," with the "me" as real as the physical form we embody, then as the body ages we will fear our death. Interestingly enough, by eliminating everything that lives within the cycle of birth and death, we find our way out of death. Investigating what remains after death or what cannot be born or age can begin to move us away from dependency on form. We cannot rest our answer on the visible world because all we see will be taken away. If _what_ we see dies, perhaps the invisible _seeing_ itself holds the deathless. What is it that sees out of our eyes? Again, not what we see, but the seeing or awareness itself. Awareness gives us the capacity to see, but awareness cannot be seen. Though awareness cannot be seen, it can be intimated through a felt-sense of the body.

As we move from birth to aging, the sense-of-self is dragged along in time, and we begin to notice the effects of memory and accumulated experiences on consciousness. Aging can create a burdened and heavy toll, but when used correctly this maturation process can culminate in wisdom and help us understand Dependent Origination. Maturation brings perspective and when coupled with dharma practice, it reveals the limitations and struggles inherent in our desires and aversions and begins to free us from many of our youthful oppressive states of mind. It can also slowly season our intention toward moving into the here and now. But aging can also be a time of great protest and bitterness. Our life did not turn out the way we wanted, and we now see only death in front of us. We must close this bitterness gap quickly, or it will define our later years. If bitterness arises, ask, "In the present what is left unfulfilled? What is left to do? In the present, how has the past betrayed me?" Our bitterness cannot enter the present, because the present sees the past and future as thoughts arising in the present. Here then is the final step of our maturation. Do we want to carry ourselves through time and arrive at our death with all the scar tissue time gives us, or do we want to enter the timeless present and leave ourselves behind?

Chanting of: Invitation to the Devas; Karaniya Metta Sutta - followed by sitting meditation. Period ends with short chant in Pali - impermanence and death reflection.

This talk explores the five aggregates as a way to understand the Buddha's teaching on anatta or not-self. This insight helps us gain a small glimpse into the mystery of death.

Martin explores the indivisible nature of life, the mystery of an existence that is constantly slipping away from us, and love as the true heart's response to the inevitability of death. This talk stands alone, yet also builds on the themes of the previous two teachings from the same retreat.

The quality of equanimity is a significant factor in coming to terms with impermanence and its manifestations: agin, illness and death. Learning to find balance with regard to the reality of change is explored

Marana Sati, Mindfulness of life and death, is an inherent aspect of Buddhist teachings and practice. Both life and death are doorways to awakening.

Tara interviews Frank Ostaseski, founder of Zen Hospice, on a contemplative approach to death and dying.

Love for self and other as a door to the Deathless.

The Five Reflections from the Upajjatthana Sutra are: 1 - I am subject to old age, 2 - I am subject to illness, 3- I am subject to death, 4 - I must be parted and separated from everyone and everything dear and agreeable to me, 5 - I am the owner of my karma and the heir of my karma.

How come we forget about impermanence or try to deny the reality of change, aging and death. What happens when we turn toward this fact - so it supports life, freedom and well being and we use it as a inspiration to practice and experience the preciousness of the moment

Sariputta's instruction "Turn you mind to the deathless". Relinquishment of acquisitions. Shurangama (durable) samadhi.

Some reflections on how awareness of the transience of our life helps us to appreciate its preciousness and clarify our priorities.

The practice of being present can deepen our capacity for compassion - even in life and death situations.

End of creation - methods into realization of the deathless

Initiation, Forgiveness & the Timeless Realm

Buddha's Birth, Death, and Enlightenment day -- Full moon May 6th, 2012 Shakti Vihara

Buddha's Birth, Death, and Enlightenment day -- Full moon May 6th, 2012 Shakti Vihara

Cultivating the mindfulness of death assists in the path of awakening. Working with the challenges/hindrances that come up after the first day of full practice. An introduction to the 32 Parts of the Body meditation.

"The spiritual path moves through cycles. The key is balance." The talk journeys from the ground of ethical conduct through developing concentration, working with doubt, developing insight, working with dukkha of many types, to stabilizing in equanimity and opening to and integrating awakening.

Mindfulness of Life & Death

With special guests: Jack Kornfield, Johan Wikman and Susan Felix.

In this series we open an exploration of a few fundamental dharma principles. Students will already have some familiarity with many of these topics, and some may seem trivial. But the reality is there is no trivial truth. Any and all truths can only take us as deeply as we allow them to enter. Most of us reach a comfort level with these fundamentals and then build our practice on top of that partial understanding. If our practice is to move forward these principles must be reexamined and thoroughly realized, then the simplest truth can have a profound impact. This first homework is looking at death as an expression of denial - the unwillingness to face facts. Death is an example of the many ways we refuse to face life on its terms, the many ways we turn away and pretend life is other than what it is. But the dharma rests on facing facts without distortion, and unless we renew our commitment and trust to doing just that, our understanding will remain superficial.

Supporting our practice with four reflections that highlight the meaning of our life: Precious Human Body, Impermanence and Death, Law of Cause and Effect and the Imperfections of Life.

The Eightfold Noble Path is the Buddha's map to freedom. His directions how to proceed are precise, rigorous and breathtaking - the better for our faith and diligence. Though we may falter or feel unworthy, we discard delusion of a self - the better for purifying our hearts. Wise, surefooted and joyous, we open the gates to the Deathless.

Different maps are given to track the trajectory from suffering to non-suffering. The themes are similar – finding resources to come into the present, meet what arises, not get stuck, know that no matter how pleasant or unpleasant this will pass – and we’re left with this openness. Trust the openness, where things end by themselves. This is the deathless.

These 5 faculties when cultivated and developed merge in the deathless. Faith, energy, concentration, mindfulness, wisdom. These are faculties we all have, but they may be poorly developed. Guidance is given for how to touch into these and strengthen them.

Mindfulness of the Body. 32 parts of the Body. Death can come at any moment.

Death contemplation triggered the Buddha's search for the deathless. It is a recommended regular recollection that helps sieve the relative from the more profound. Guidance is given to contemplate various aspects of living and dying with questions for deeper reflection.

The path to the Deathless can be summarized as pausing when a reflex/reaction occurs. checking in with ones wholeness and waiting for a response.

Listen deeply to the resonance within where virtue sows fields of goodness, wisdom and compassion, and Death teaches us to let go. At first, we tremble with fear. But out of that fear, we draw strength. Out of anger – a stillness and forgiveness. Out of greed, we draw generosity and gratitude. And from true vulnerability, we awaken to the Deathless.

The Buddha teaches the way to the deathless; this way is not through one thing, but through a balance, a mandala of spiritual factors.

Questions included subjects such as bhava/becoming, reflecting on death, short cuts to enlightenment, right effort ...

As we grow in wisdom, our fear of death dissolves. The more we purify from within, the more we abide with a clarity of mind that bestows the ultimate seeing, our cosmic ordination, our unburdening from the sufferings of this realm. The veil of delusion collapses in the sacred footprint of the Dhamma. This will be our noble warming.

Reflections on the nature of 'religion'; the Buddha's awakening as a resolution of the questions posed by life itself; Zen as a 'direct pointing to the heart, independent of scripture'; the aim of Buddhist practice is the achievement of autonomy; towards the possibility of a 'secular religion'.

Only by opening our hearts to change and loss can we live and love fully. Yet much of our life is organized around finding ground-- avoiding the insecurity of change, loss and death. This talk explores how our ways of grasping and resisting remove us from the spontaneity and aliveness, the love and wisdom, that is our human potential.

Practice and dispassion leading to Nibbana. Methods for opening into the "deathless"

Radical reflection. Interdependence. The disappearance of "thing-ness"

Given the universal truth that these bodies get sick and they die, what allows us to find freedom, happiness and peace in the midst? This talk explores how, when we get caught in the suffering that arises from physical sickness, we can take refuge in presence and love.

The Buddha took effort to its far point, bringing himself close to death in the pursuit of awakening. Then he had a change of understanding, let go of self-punishment and awoke. We too need to discern when our effort is skillful, and when we are out of balance in striving. How to recognize and let go of unskillful striving.