Why Death is NOT the end – The Buddha’s Wisdom on Dying and Beyond (Buddhism Podcast) Sept. 11, 2025: Buddhism Explained. Discover the historical Buddha’s timeless wisdom on life, death, and what lies beyond [rebirth in endless samsara]. In Buddhism, death is not the end—it is a transition in the endless cycle of rebirth. This video explores key teachings such as
mindfulness of death (maraṇasati),
the Five Remembrances, and
the Path to Nirvana (Nibbana)—the ultimate freedom beyond rebirth and death.
Through the story of the mother Kisagotami, the Buddha’s “Three Knowledges,” and profound insights into impermanence, we learn how to transform fear into understanding and live with clarity, compassion, and purpose. Let Death become a teacher, not something to fear.
00:00 - Death in Buddhism: Teachings from the Awakened One
06:56 - Why the Buddha understood Death so deeply
13:08 - From doubt to understanding, from understanding to liberation
19:03 - Living with this understanding.
Holy Sonnets: Death, be not proud
By John Donne
Death, be not proud, though some have called thee
Mighty and dreadful, for thou art not so;
For those whom thou think'st thou dost overthrow
Die not, poor Death, nor yet canst thou kill me.
From rest and sleep, which but thy pictures be,
Much pleasure; then from thee much more must flow,
And soonest our best men with thee do go,
Rest of their bones, and soul's delivery.
Thou art slave to fate, chance, kings, and desperate men,
And dost with poison, war, and sickness dwell,
And poppy or charms can make us sleep as well
And better than thy stroke; why swell'st thou then?
One short sleep past, we wake eternally
And death shall be no more; Death, thou shalt die.
"Sonnet X" is also known by its opening words as "Death Be Not Proud." It is a 14-line poem, a sonnet, by English poet John Donne (1572–1631), one of the leading figures in the metaphysical poets group of 17th-century English literature.
Written between February and August 1609, it was first published posthumously in 1633. The poem is included as one of the 19 sonnets that comprise Donne's Holy Sonnets or Divine Meditations, among his best-known works.
Most editions number the poem as the tenth in the sonnet sequence, which follows the order of poems in the Westmoreland Manuscript (c. 1620), the most complete arrangement of the cycle, discovered in the late 19th century.
However, two editions published shortly after Donne's death include the sonnets in a different order, where this poem appears as 11th in the Songs and Sonnets (published 1633) and sixth in Divine Meditations (published 1635).
"Death Be Not Proud" presents an argument against the power of death. Addressing Death as a person, the speaker warns Death against pride in his power.
Such power is merely an illusion, and the end Death thinks it brings to men and women is in fact a rest from world-weariness for its alleged "victims."
The poet criticizes Death as a slave to other forces: fate, chance, kings, and desperate men. Death is not in control, for a variety of other powers exercise their volition in taking lives.
Even in the rest it brings, Death is inferior to drugs. Finally, the speaker predicts the end of Death itself, stating, "Death, thou shalt die." More
"Recollection of death" (maranānussati) is one of the ten recollections treated in detail in the Path of Purification (Vis.M. VIII):
The Buddha taught: ''Recollection of death, developed and frequently practiced, yields great reward, great blessing, has deathlessness (amata) as its goal and objective. But how may such recollection be developed?
"As soon as the day declines, as the night vanishes and the day is breaking, the meditator reflects:
I'm indestructible and strong.
One reflects, "Truly, there are many possibilities for me to die: I may be bitten by a serpent or be stung by a scorpion or a centipede, and thereby I may lose this life. This would be an obstacle for me. Or I may stumble and fall to the ground, or the food I eat may not agree with my health. Or [the humors] bile, phlegm, and piercing gases [bodily winds] may become disturbed. Humans or ghosts may attack me, and I may lose my life. This would be an obstacle for me."
Then a meditator considers thus: "Are there still to be found in me unsubdued unskillful, unwholesome things which, if I should die today or tonight, might lead me to greater suffering?"
Now, if one understands that this is the case, one should use one's utmost resolution, determination, energy (viriya), effort, endeavor, steadfastness, attentiveness, and clear-mindedness (sati-sampajanna) in order to overcome these harmful, unwholesome things" (A VIII, 74).
In the Path of Purification (Vis.M. VIII) it is said: "One who wishes to develop this meditation should retreat to solitude [a private, quiet place], and while living secluded one should wisely reflect: 'Death will come to me! The vital energy will be cut off!' Or [recall,] 'Death! Death!'
"To one who does not wisely reflect, sorrow may arise by thinking about [recalling] the death of a loved one, just as it does to a mother while thinking of the death of a beloved child.
"Again, by reflecting on the death of a disliked person, joy [schadenfreude] may arise -- just as enemies while thinking about the death of their enemies.
"Through thinking about the death of a neutral (indifferent) person, however, no emotion will arise, just as none arises in a worker whose work consists of cremating dead bodies at the sight of a dead body.
"By reflecting on one's own death fright may arise...just as at the sight of a murderer with drawn sword one becomes filled with terror.
"Therefore, whenever seeing here or there slain or other dead [formerly living] beings, one should reflect on the death of such deceased persons who once lived in happiness.
One should rouse one's attentiveness, emotion, and knowledge and consider thus: 'Death will come, and so on.
Only in one who considers in this way, will the Five Hindrances (nīvarana) be repressed. Through the idea of death, attention becomes steadfast, and the exercise reaches [meditative] neighborhood-concentration (upacāra-samādhi).
According to the Path of Purification (Vis.M. VIII), one may also reflect on death in the following various ways:
One may think of Death [personified] as a murderer with a drawn sword standing in front of oneself;
or one may bear in mind that all happiness ends in death;
or that even the mightiest beings on this earth are subject to death;
or that we must share this body with all innumerable worms and other tiny beings [microbes] residing throughout the intestines and tissues;
or that life is something dependent on in-and-out breathing, and bound up with it; or that life continues only as long as the elements, food, breath, etc. are properly performing their functions; or that nobody knows when, where, and under what circumstances, death will take place, and what kind of fate we have to expect after death; or, that life is very short and limited. As it is said: 'Short, indeed, is this life of men, limited, fleeting, full or woe and torment; it is just like a dewdrop that vanishes as soon as the sun rises; like a water-bubble; like a furrow drawn in the water; like a torrent dragging everything along and never standing still; like cattle for slaughter that every moment look death in the face" (A. VII, 74).
The meditator devoted to this recollection of death is at all times indefatigable and gains the realization of disgust with regard to all forms [31 planes] of existence, gives up delight in [samsara, endless rebirth], detests evil [that traps one in experiencing the results of miserable karma], does not hoard up things, is free from stinginess with regard to the necessities of life.
And the realization of [radical] impermanence (anicca) becomes familiar.
And through pursuing it, the idea of disappointment (dukkha).
And the impersonal (anattā) nature of all things becomes present to one....
Free from fear and bewilderment will one pass away at death. And should that person not yet realize the Deathless State [full enlightenment, nirvana, arahantship] in this lifetime, one will at the dissolution of the body attain to a happy course of existence (Vis.M. VIII).
See Buddhist Reflections on Death by V. F. Gunaratna (Wheel 102/103)
Buddhism and Death by M.Q.C. Walshe (Wheel 260)
Ven. Nyanatiloka, Buddhist Dictionary, maranānussati based on Path of Purification (Vis.M. VIII), edited by Dhr. Seven, Wisdom Quarterly
(The Eye of the Heart) July 22, 2025: How does God communicate with us? By silence or by ritual, by internal quiet or Lion’s Gate Portal and full moon breathwork? Here is a ritual (visualization) to activate our power on 8.8 (August 8th). Is it so much psychobabble from Holistic Transformational Coach Naomi Buff, or is there something to it?
(Hardcore Zen) March 12, 2025: Why would American Zen Roshi Brad Warner (who unlike most Western Zen teachers has a legitimate title and transmission conferred upon him by a Japanese master) say such a thing? Is it because he is a former punk rocker who is still questioning authority at every turn? Is it just to be dramatic and controversial, or does it reveal something wrong with his practice and progress or comprehension of "Zen"? It is a Western aberration to think that "Zen" is just whatever one wants it to be, everything (O), all encompassing enso, and zero (0), nothing at all. UCLA Prof. Robert Buswell, a former Zen monk in Korea and Theravada monk in Sri Lanka, would beg to differ. Perhaps Warner would do well to read .
(The Open Question) Jan. 6, 2025: In this eye-opening video, I discuss the idea that religion is something we are born into, rather than something we choose for ourselves after thinking. The concept of inherited beliefs is explored, questioning how much of what we follow is shaped by society, culture, and upbringing. Are we truly free in our religious choices, or are we simply following a path laid out before us? Join us as we challenge conventional beliefs and discuss the impact of religion on our lives.
Put thoughts in comments. Is religion something we are born into or a personal choice? Don’t forget to like, share, and subscribe for more thought-provoking content. Support on Patreon: theopenquestion. Subscribe: @theopenquestion. #Religion #Belief #FreedomOfChoice #DeconstructingReligion #BornIntoReligion #Philosophy #CriticalThinking
🔍 The Open Question dives deep into the complex realms of theology, atheism, agnosticism, and philosophy. This channel is a space for questioning, exploring, and understanding the mysteries of faith, doubt, belief, and knowledge. Whether one is a devout believer, a curious agnostic, or a passionate skeptic, this is the place for open-minded, thought-provoking discussions. 🌍 We explore topics like the (non-)existence of God, the origins of religion, debates on science vs. faith, and much more. Our goal is to challenge conventional thinking and encourage critical thought on life's biggest questions. Join us on this journey. If passionate about deep conversations, respectful debates, and exploring new ideas, this is the right place. 👍 Like the video if it was enjoyable and dunk it if it wasn't. 💬 Comment thoughts — but let’s keep the conversation respectful and insightful rather than ad hominin attacks. 🔔 Subscribe for more videos, and don’t forget to hit the bell so as to never miss an upload. Feedback is what keeps this community growing. 🌱 Join the discussion and let’s explore these big questions together.
Roshi Brad Warner; The Open Question; Sheldon S., Seth Auberon, Pfc. Sandoval (eds.), Wisdom Quarterly
We'll never die. We're not about to fall off this.
It's strange to face death. There Death is, here life be, who will win out? Eventually, Death (Mara) wins almost every time. It's the "almost" that's the key. When does it not win?
The Buddha and the arhats (fully enlightened beings) do not die. It may seem as if they do. They go away. The reason they do not "die" is because death necessarily entails rebirth. Where there is birth, necessarily there is death. With death comes rebirth, with birth comes redeath. This is the cycle of endless suffering known among the Indian religions as samsara.
We die and are reborn, not arhats who no longer cycle.
It is not quite correct to say "endless" because it can be brought to an end, to cessation, and deconstructed. It is just as well to refer to it as endless because it will not be ending by itself. Samsara has no expiration date, no natural completion, no coming to a standstill on its own.
So long as there is fuel, the fire keeps raging. What fuels samsara? Karma (activities) rooted in attachment, aversion, and ignorance (the Three Poisons usually rendered greed, hatred, and delusion or lobha, dosa, and moha). Since each act has the power to produce an exponential number of results (vipaka and phala), it will not be exhausted anytime soon.
This problem of death -- the loss of everything we love and are attached to in our foolishness as if the things we love and cling to were not of a nature to fall away -- was solved by the Buddha. This is the great significance of his great awakening (maha bodhi).
What does it matter to us? Good for him that he overcame all that can harm and upset. But what about us? That's just it! He did not awaken and depart. He awakened and stayed for 45 years, teaching until he established the Dharma (Teaching) and a competent Sangha (a spiritual community of those successfully Taught). Now, what does "successful" mean?
It means that the Buddha and his fully enlightened disciples established a method of teaching that produces more and more enlightened disciples, both humans and devas. The ordinary Monastic Sangha or Spiritual Community of monks and nuns are a great treasure in the world because they study, memorize, and retain the Teaching.
By their practice of it, as well as that of non-monastic disciples, there is a constant supply of arhats, non-returners, once-returners, and the various kinds of stream-enterers (the most fruitful field of merit) in the world. These four categories or pairs of individuals (counted as those who experience the supramundane paths and fruits or magga-phala) constitute the "noble ones" (Aryan disciples).
The first stage of enlightenment or awakening results in a guarantee of enlightenment within at most seven more rebirths, but the arhat has made an end of all suffering and all further rebirth in this very life.
The Buddha taught his Teaching in a way that an ordinary individual of average intelligence could successfully practice it to the end of suffering in this very life/
Death is coming
It's odd to be reminded that we are but ephemeral phenomena, arising and passing away, hurtling toward destruction. "Not having been, they come to be; once having been, they cease." What does? The Five Aggregates clung to as self. What are those?
They are the constituents of being, called "aggregates" because there are heaps of them, categories of them. There is the feeling group (vedana khandha), the pleasant, unpleasant, and neutral. They are impermanent, unsatisfactory (disappointing), and impersonal.
It's unimaginable that they would be impersonal because they feel like they are the most personal things of all. But mindful observation of them with a mind intensified by the absorptions (jhanas) reveals how ephemeral they are, constantly rising and falling, unable to fulfill, and not at all under our control. They do not belong to us. Feelings feel and belong to feelings. It is, ultimately speaking, feeling that feels, not "us" -- not a me, myself, or I, not a self, soul, ego, personality, being, or atman.
We would never penetrate and accept this until we see it for ourselves with an open and intensified mind. In ignorance, we fear all sorts of things, including wisdom. But wisdom/the Truth has the power to set us free. Who will gain stream entry? Only those who penetrate this ultimate truth -- discerning in all things the Three Facts or Characteristics of All Existence.
Because the ultimate truth is everywhere the same, it can be realized anywhere. But it is much easier to realize in some places over others. The easiest place to realize it is on the human plane (the manussya loka), which extends far beyond the Earth we know.
Project Blue Beam is live? (Blakwoodz) Jan. 9, 2025: The LA fire has become massively unstable, consuming almost everything in its way. And it totally seems like this whole fire is not natural. It surely looks like everything that's going on is a planned event. Someone very powerful might be in control. The Hollywood Hills are on fire and evacuations are taking place right now. This is beyond control. Winds are widespread. Speculations have been raised, questions about whether this is Project Blue Beam being activated. Is it the mythical Anti-Christ [what Dr. Ammon Hillman calls the "antidote"] before the second coming of Jesus [the kristos or "anointed," who dosed himself by the application of an ointment of medicinal psychedelic-like compounds from poisons]. The question, however, is Why are these things happening mostly in America? Prophecy: 2025 might be the final year of our life. Second channel: @blakwoodz2 All links: linktr.ee/Blakwoodz. Business contact: blakwoodzbusiness@gmail.com
Exciting stories of life and death
I'm from Hollywood to make killing 'n dying cool
The fire raged on the mountain there in the distance. The wind blew it away, up and over the foothills. Who dreamt is could turn back and eat the town? The wind raged, cars exploded, and houses -- homes of real people -- were set ablaze by embers (or directed energy weapons). They would soon be incinerated. One could fight the valiant fight with a fire extinguisher. But it was too late, the flames too far gone, eating the roof, crawling into the walls. Buildings set one next to the other, sharing a wall, they would all come down. No firefighters fought these flames, but looked on overwhelmed. What are they for if not to fight and save buildings, property, people? Who knows? There were overtime wages to collect. A planned catastrophe made to look like just the confluence of natural circumstances, who can prove otherwise? Sure, there were arsonists at play, but were they coordinated, acting alone, part of a conspiracy? Insurers collect premiums but provide no replacement. It's just too big to cover one's worth of premiums. Of course, people were paying for many, many years only to get the shaft when they needed that protection. The government (we the people by another name) will bail them out. The CEOs already made their billions, why not privatize the profits and socialize the costs? It's the disaster-capitalist way. Just ask Naomi Klein. How long will we go on spinning in this spin cycle?
Samsara is an ocean that pulls us out to sea, where we bounce around, cold, alone, only to drown in a whirlpool. Even if we struggle, join others, and hang in a long time, Death wins by coming on again. Is there no end to it?
Tower of strength takes to the sea
Scours ocean via quay
Same old story: muscle bound and gory
Brand new story: death without glory
Infinite story: so new, so hoary
Build a tower of strength and watch it weaken
Construct high hopes as the brightest beacon
Watch the seagulls eat the trash
You contemptuously ditch
Do you know a seagull?
Do you know a wreck?
Are you tired of the tide?
Are you tired of the tide?
Roll in a rock pool, come let's hide
Do you know a raging wind?
Do you know a seagull?
Do you know a wreck?
Do you know a raging wind?
Are you tired of the tide?
Are you tired of the tide?
Roll in a rock pool, come let's hide
Tower of strength takes to the sea, oh, oh, oh, oh, oh
(Lion's Roar) It was this Burmese Buddhist monk’s first visit to America, and it was my first real visit with a monk. He was staying at a house in the Chicago suburbs, teaching anapanasati meditation — “watching the breath” — to anyone interested enough to stop by.
I was eager to learn how to meditate (without bursting out laughing, like the first time I tried it), so he invited me to come and hang out for a few days.
The Dharma of Star Wars
Those five days in late October were a cultural exchange. The monk taught me how to watch my breath: in-out, in-out, breathing in, breathing out. And if I remember correctly, I got him to watch Star Wars.
On the morning of October 31st, somewhat disconnected from the world, I suddenly remembered it was Halloween. I explained that children might be coming by that night trick-or-treating and that we should be ready. He’d never heard of Halloween and asked me to tell him about it. So I did.
I gave him the lowdown on the holiday: ghosts, goblins, costumes, skeletons…
“Skeletons!” he exclaimed suddenly. “That is wonderful, wonderful! In Burma we do skeleton meditation[charnel groundcontemplations on repulsiveness]. Very good, very good. We must get a skeleton! Continue.”
Then I explained trick-or-treating.
“Oh, that is wonderful. So much opportunity for giving. We must have lots of candy for the children and tell them all to come here. Wonderful, wonderful!”
"Train yourself to let go of everything you fear to lose" is wise advice either way.
.
Why are you always so cheerful, R2D2?
So we hopped in the car, and I drove him to a big discount store. Or at least tried to — it was raining hard, and my windshield wipers were stuck, so I couldn’t see anything. We got lost, ending up on a highway I never meant to take.
“No matter,” he said, reassuring me with a serene smile. “This is wonderful. Now I am seeing more of this city. Very good.”
When we finally found the store, I took him to the Halloween aisle, where he carefully scrutinized the skeletons to find one that would serve our purpose best. And what would that purpose be, exactly? I wasn’t sure whether we were going to hang the skeleton on the outside of the front door or sit facing it with legs crossed, contemplating our mortality.
In the end he settled on the biggest one he could find, a four-foot hanging skeleton made of black-and-white cardboard bones strung together that glowed in the dark. I grabbed as many bags of candy as I could afford with the cash I had on hand (my favorite brands, of course).
There were already a few people in costume out and about, buying last-minute supplies. My monk friend was wearing the same [Buddhist saffron, purplish, ochre, pumpkin-colored] rusty-brown robe he wore every day, wrapped around him like a pleated toga and rubber flip-flops totally unsuited to the fall weather.
In the checkout line, we received lots of puzzled looks and raised eyebrows as people tried to figure out what exactly this guy was supposed to be dressed up as.
When we got back to the house, my monk friend started shoving the one-pound bags of bite-size candy bars, unopened, up against the windows.
“This is so the children will know we have candy for them,” he said, beaming with pride.
“They will see the candy and they will come here.”
I explained that having the lights on would probably be a good enough sign and that hanging the skeleton on the door would also be, um, a dead giveaway. I suggested we put the candy on a tray, but he insisted we leave at least one bag where the kids would be most likely to see it [and know where to put the rock to grab it]. He put the rest into a big salad bowl.
Finally, shortly after dark, the first kids arrived.
“TRICK OR TREAT!” the little voices shouted as the monk opened the door, then their eyes went wide. “What are you supposed to be?” they asked, looking up, amazed and befuddled by his costume.
“I am Buddhist monk!” he said, grinning. That didn’t quite register with the kids, who quickly shifted their attention to the candy on offer.
“Take more, take more!” he insisted. “We must giveif we want to receive.”
After closing the door, he turned to me with a radiant smile.
“All my life I have begging bowl. But this is not begging bowl. Today I have giving bowl! Wonderful, wonderful. I like Halloween!”
The next day, my monk friend sat and stared serenely at the glow-in-the-dark skeleton, contemplating [the repulsive aspects of this body and] his own mortality, while I munched on leftover bite-size candy bars, contemplating my unusual Buddhist Halloween.
AUTHOR: Peter Aronson is a freelance journalist and former NPR contributor currently living in Dharamsala, India. In addition to his writing, he is attending courses in Buddhism at the Library of Tibetan Works and Archives.
Peter Aronson (lionsroar.com); edited and expanded by Team Halloween and Sayalay Scary, Wisdom Quarterly
I'll see you on the cellblock, Stevie. You're my boi! We'll gangbang and kick it on the yard.
RNC makes plans for Trump to accept nomination from jail, GOP demands revenge: A Closer Look
Trump has achieved total saturation. Steve who?
(Late Night with Seth Meyers)
June 6, 2024: Meyers takes a closer look at Republicans openly demanding revenge against Democrats for finding Trump guilty of the crimes he committed in the latest verdict against him, while making preparations for the fact that Don may be thrown in jail before the election.
Trump wants a rich VP with a hot wife, Nigel Farage attacked with milkshake | The Tonight Show
(The Tonight Show Starring Jimmy Fallon) June 6, 2024: Fallon addresses the latest news, like Steve Bannon getting ready to begin his prison sentence, Trump narrowing down his short list for vice president, and Costco's plan to stop selling books.
We ask to understand. We sit still to know things directly and awaken (DBM/InsightLA).
.
The "power of reflection" (patisankhāna-bala) or contemplation is one thing, and the "power of mental development" (bhāvanā-bala) or cultivation is another. About these two powers (bala) it is said in A. II, 10:
It's time to reflect: What have I done?
"What, O meditators, is the power of reflection? O meditators, if someone thinks, 'Unskillful conduct in deeds, words, and thoughts really bears unwelcome fruits both in this life as well as in the life to come' and, as a result of this consideration, one abandons unskillful conduct in deeds, words, and thoughts, follows a skillful course of conduct, and keeps one's heart/mind pure, this, O meditators, is the power of reflection.
Now it is time for stillness, body breathing
"What, O meditators, is the power of mental development (meditation, mental cultivation)? O meditators, if a meditator develops the [Seven] Factors of Enlightenment (bojjhanga), bent on seclusion, on letting go, on cessation, culminating in liberation [following awakening, enlightenment], namely:
mindfulness,
investigation,
energy,
rapture,
tranquility,
stillness, and
equanimity,
this, O meditators, is the power of mental development."
Ven. Nyanatiloka(formerly Anton Gueth) Buddhist Dictionary: Manual of Doctrines and Terms (palikanon.com) edited and updated translation by Dhr. Seven, Wisdom Quarterly, June 2024
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