using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Spring 2009
buddhadharma: the practitioner’s quarterly SPRING 2 0 09 42 In our hospitals and care facilities, we’re so ready to prob- lem-solve and fix things that we often encourage the person who’s sick or dying to see themselves as broken. When we attend to dying people, we need to help reflect their intrinsic wholeness. Through grace and love, we can help them with the obstacles in front of them. We can be a portal through which they travel to what they feel most disconnected from. Above all, we can love them when they cannot remember to love themselves. ajahn amaro: Ram Das tells a story about being with his step- mother as she was dying. He’s a world expert on death and dying and the role of meditation. He was giving her guided meditation and talking about following her breath and visual- izing the light and how the light would well up in her and that she should go toward the light, and so on. He’d been doing this for about forty-five minutes when he paused for a breath, and his stepmother turned her head gently toward him and said, “Ram Das, be quiet.” [Laughter] What really seems to help, more than doing the helping thing, is to just be a simple, pure, caring presence and let go of all the stuff we think we should be doing. Buddhadharma: Sometimes people, including Buddhists, can be quite doctrinal about how to approach another’s dying process. Frank ostaseski: It’s a kind of fundamentalism. I ran the first Buddhist hospice in America, so believe me, I saw Buddhists many times trying to impose their idea on a poor dying person. We had the president of the California Atheists Association come to die with us at Zen Hospice. I was happy that he came to us because he felt it was a place where someone wasn’t going to impose some dogmatic notion on him. I’d ask him, “What do you think is going to happen after you die?” And he’d say, “Nothing.” I queried him further about whether he thought there would be anything that would carry on, and he said, “My molecules will just mix with all the other molecules in the universe.” I said, “Oh, you mean, that kind of nothing.” [Laughter] Everybody who is dying has a story about how one dies, and that story shapes the way they die. It helps to discover more about the story someone is holding and to work with it, rather than to try to change it or impose some other story. PonloP rinPoche: Exactly. jan chozen Bays: Some of the stories of the death process can cause problems. In doing a class we call “Preparing for Your Own Death,” for example, we’ve had people come in and say something like, “I want to read the Tibetan Book of Living and Dying to my mother, so she will have a good transition into the bardo, but she’s a Christian and that would really Cameo Cuts, 1992 by Ed Ruscha ©edrusChA,CourtesyoFBArBArAkrAkowgAlleryAndhAmiltonpress