GRACEFUL EXITS How Great Beings Die c = ) DEATH STORIES OF TIBETAN, HINDU & ZEN MASTERS Compiled and edited by Sushila Blackman Q WEATHERHILL New York # TokyoBhagwan Nia, Babs Muanoni, a rama Chinen, evn mbit of he ie eae INTRODUCTION In that marvelous Indian ep per. the Mohd the age tisha eases “Fall gsi ie wh Ing?” Yudhisthira answers: “That a man, seeing others eal und hi ever hike tat he wil ae theo ama ‘two thousand years ter, peopl til drcumambuae the ely of heir or death recent Kew York Tie arc nscous Seat pias Dr. ack B, Weisman remarked “What shes ‘me abot oa pte hat moe peopl te aa of haw they sepingtodie than the ct shat they ze going to de” When we Sothink of ding. wearer ten concerned ith howto aid ‘he pain an sein tht may accompany our eat than we re sigh relly contonting the meaning of death an how to proach. Weare in die need fro modes peopl show us ow to oe leaving this wo rely and o ace death ins proper perspective Forts its nacural 6 cum hase mos ex einen dealing wth deat an ithe rial maser ‘The Thea Buddhist, Zen Bodhis, and Hind o Yop wa ikon hat are defocus of hs book are deep inked. One ofts inks the extraoninary prance ey plea the at dng, To understand wy, We ned ke fate han the Principles of karma and reincamation, whith ave bee it ‘stety oven inte lb fe the Bat sine alent ies KARMA AND REBIRTH. Acco othe lwo Karn, ings enptience the cons ‘quences of thir actons—both ssl and physical. The myriad ‘esr a ea ofeach tine compel us io keep retin (0 feathy ie 10 experience the fits of our previous actions wheter tier set Jus 35 we Bring the npresins fron ‘ou akg io ur eam. he Peal pesos of ‘ur acts in his ite acorn us to the et. The kind ‘of fe we comeback no determines. in arpa by haw we ver peset le. The masters om the Fst maintain that to lve righcouy et alone to de well one mst ac without any enonal atadhment to ane’ actions. T be delivered om the fear of det an he etsy of rath ae mst act hot esis, hou personal agenda, and Winout athens 10 res nds mini tht wi he iid! sul ie) meres ‘oth the Able, the Self of a otis oe eeborn. The Budd aso endored the radiona nin view tht hans are aps i an endless cyl of hes, no 3 ana eh ace by aor sulting. Acordng to his ech, ‘there eas eae fom ths be Beause our karma the consesuences of i atns—suvives he death he bay 10 codon a new physkal existence. The Boda dit ot tac That the invari he nse taal igs aes ject to the few of muatly oF permanence (known 1 Bokihism a nit an that there so sac hing 52 ps0. ai Menriy or so. a dacrine known 38 enats oe “n0slL™ Hovever, Karma can be understood as 3 package of energy containing both give att postive charge tans feral ram one ite to he next. ‘Beli a vetncaration and de ye of ei snot gue {o the Buk and Hinds For exams on ancient yin hermetic ext fren ates that te soul passes fom fr 10 fo, andthe mansions of er lgrimages are mal” There i aoa es ane pssoge inthe Bile that suggests es may ae beleved in seieraton tn Mathew 1713, Chis reveals hip vne form so hs hae oss ipsa then esse that his preciso Jo he Raps actually an incarnation of the prt Eljsh. Origen 9 prominent pati of the esy ‘han cut dese retin his De Princ: {keine ys esos mei ‘Thus the ely Chrsians, ke their maser appear to have cee encaratio, tt the concep Was suppressed By the Ener sins Cant of Constantinople in 538 0. he Jes ys walon of the Mille Ages, te atone ‘esting sul develops over te it the es of rencamation [Asoingw aeid Chester in hi ook Pers mend the Kable conc of gia! fmetempsyehesh came 10‘ie pocess whereby soul were continuously reborn through mediation, payer nd concertos sual observance ‘=ey were purited of alsin and eventually nsoned 1 Go, Recently documented iacdents ao pt toward the suhentstyof reincarnation: eltenteturing to cies where ‘hey lv in previous es an ening faily members the selcson of lis einearated lamas) tom 2 rien Ist of tras ee by de previous incanaton; ant he spontaneous stile reession experiences of many paints while under Inypnoss by mdzal docor, such es those Br. rian Weis ecvunts inhi book Mony Lis, amy Mars Such date ase eroding he objection of eve hand skeen maging us ‘to tevamp our undesanding of wh we te. As Sten Levine so marvelous eI his bok Who is efor 10 pereeve curve 38st ings with physi experiences rather than as physical beings with pital experiences This hw gra beings perceve emis aw to or grea or tune, hey peeve us a we. THE PINNACLE OF HUMAN LIFE here something that continues ink another ie, Wha the nature of tht something? The masters lero thi “someting by dlferent mes, Buddhist ractoners have ll ie a ‘nychosprulsubaratun” o a stream of exsence-enesay vl Hindus or fs of yoga ele t't 35 he am, sul They concur om one cuca ye, However: hat he gl ie for evry man and woman is ezation not o leave ay esd impression _Uberaton fom the cle fbi eat nay Sound ike sm atarseconcep that doesnot ote meat Bat a ‘eu, a ep cearof ihn deaths thera objeto aman Heth Zen ale the supreme problem, the mos pressing si yrblens The pinnacle oa human esto dead novo be {born This nt ubne and remarkable of ends rele 10 ts sellsesizaton, fa Uetaon, o evana (ter hat fe the Blowing out ofthe fe of pasion) And. in what Sometimes called the es-kepr secret of the as, we Fae that ‘ne don't have Yo wait wt we dew aan hs na oa. The ‘ele of bth and death can be Broken now. Nvana, oF Sel "esiaton.can be anne win tis eine. ‘when the Tae pllsopher Cheng was asked why Mower Wang ‘Bi was so exaoedinary, he seed “Lleapd leat are covered a es momens of change, ye i hey fare a no eange a al Heaven and Earth may cope over and collage sound in, ye he sould tema without a ti. His rin ic pie ari aes. therefore he doesnot share he same foie 36 the things round him” Once one kaos one's true ute she death of the physic! body becomes ielevant— ‘eat so longer el The asters assure that proces of ctelinion or nivana isnot am amaion nt some ‘hg ofan They hen the nal kate fo the nergy ol @ op ino the acean—exsence remains. it one Hnsaons dn sense of separateness dsolve ‘Once a person has broken through oti ia sae reine nation sn longer 2 necessity: No conning ator inking one Incarnation with anche, remains. This dosnt mean that the erated beng never reraras—some do, out of compassion for‘mankind, The Mindy salon speaks of voluntary reins ‘ons. alle phon, By fully enlghened masters whores 'o eaily ile even ater maya (usion) and the operation of ara has ease bind them. Sil, Huh felons sot budhsavas—he enlhiened begs wh ee the rodent ‘ compasion—l deter thee on fil iberation, etuomng te ‘sin al sein ings shee sgt aan etnonon White many of us hove ben aught ve wel na becase of onsequencesthe ean of heaven, or example tne man tes each us hat eis “ar” ste transcend smo Greot mses ve well not for atte personal gt bas the love ol Ga Tr Uves ae tal of ees scve, because ‘ey understand hat me areal one ‘he Buda declared that al me cou tes hs path of nop. stichment for themes. While many of ws ato the nora ody contemplate this goa. aspte oan even acne, pores tout hea-ofseans we oten shor dui hat eae | within our res, The masters in this bok show ayy th ‘em example—Ihit itis, Sse of them ane reson wie tive others aisined the tina tae at death, They oe ur oe ‘woes ne and death. By exec and savoring tetsu Be presence trom these ores, e ca renew daly ss commn ment othe psl We ned nly to pauses ile a dip inthe ‘unending ver oftheir grace, LEAVING THe Bopy “Everyone wants 4 know the des of dying. thigh few age iling co Say 50." So buns Sherwin Noland ert besweer tw We Ove se st ew et hae found in me rowing coy abut the daa nw grt begs This oy, oweve abo the susie thane yal lige Forme te gusto ate mow atu te uc te Ine mers. Fr ean ne quem seeker ree sk ‘ny seed ig, ave ascend te xy tae psa pan ad silent al? When Raman, ne OF indy ese ints wn di tv ar mone shed im how he nal expan ths He ane hat hee there fom hee here sien, Wi sch ele id ster, however we sc ht whe he external ef ay ‘seme the tag elec ofa deat thee sie Sethe are ro deeply connected ori wala peace ors asc th ests ot Heton, Acorn 0 the Pn Uh an nay her Er scr the sremirethoit nih waves the a hates the oune of joey ae death tn yop rms oe a te ‘al a be ada pra ones hte a se neve Chania cares tes is app eit. The ula ne whos beam aie wy espe Conse n IMs or wns comme fae on tha econ tht be i eh se afer dh, panes ho ay ae tue the cn the head nwa te Brbaadeg heh Uo ete Ging eva ugh ht {ne ems immeal” ssooh aperehs Ben "ened ing psa thead ough a ey fe nee cvet oe ter od bing or the ea ea ‘coh ths tk o's fey Beaune y como Pracice shat ly ne pointed.‘The soul of vs person may dear drowsy af the cater aperunsin the ead te cys eo ot Whe ‘salon pth of ihr unt recs a sbleplane of exten, seta heaven othe eal a ances, eset enjoy the rut of pod actions of kama Bu the Hind a Bud Serpe along with sorte Egyptian end Greek wings, tl that these ace but temporary resins, where oe wel w a9 unt ane’ oo mess re extase heie oes or the soul tobe reborn 8a eth Those howe actions eat have tee lacking invite eave te bay esough then openings snd ravea pth of darkness oexperenc th sof ba actions nthe nes eee bins. These sue plane of heaven ad ell or esrb in sine tens by pracy al aon, Inthe BrihadaromateUpanidad the sie Wnavakya tess that we we goto seep, we ake along the tena of hs ‘orld and ereatea dean wate, which perceived by means 9 oe “ihe.” eis hs sme light of consclausnes, he ‘9s that spent death ere then he beats aera ne aes isl hoe arcs of tan esas no the eat.The ota As et bse aed pan ht de the a Spare inh the eve of "ough he hot or our pres heey ‘What happens to the asta the ecker, who has se ton ‘he path of union but has not become one psited t hete of ea? Tn the Bhagaved Gis, Lod Krishna ares ys that "either inthis fe no the hereae there seston fo in, 4 no one oho does gon, dae fen ever ea the path woe He fll os that sch a seeker wil enoy he Hrs of & Feovenly pane fr wie then be chor int a pre a pos pow fay ot a amy of yom Thee the so regu the rent inpresions that had en developed iat presios le, tnd with thi 6. ating pot. tvs apa for perfection. “Te importance of consng 3 Ie which one wa meet & nostri pnt he ieent adtons gre upon The Tian kof Dad insta Hone un berm oath oak vere esis tet pa es oe eat wl re cnn the Inn toon is sai hat aspirant wo hae fh a nt devoton for ther master ze assured salvation by thei mas tet at he tine of dest. By entering into a at of deep mei thn at det, tcy havea arenes of hats happening and tee of fea. tn Zen, death ina seated oad poston i consered swthy oan enlightened person. Some Zen masters dept his Ie volun tse ru nother tain ay el. However In feme dying eson state of mind rather than bility to cased ‘he manner of dying that mos portant among al tree of ‘he rations we ate dung. FINAL-THOUGHTS,IAST WORDS ‘The dicen thatthe vial ae sans prana, aes determined by the na thoughs a person has atthe me of death Ouestmoments of hough crate the np and ccumsanes of our ‘ebith. The fa thought however cannot simpy ethers fa consoled set of wil. oF a whim, As the hrelth-eenury Indian poesia anes tlw. The gins tapos ch wh ai vic ema fa in i er, ames min a met of eth, ‘The Buda compared the last moment of thought to 8 Re of ‘ows ina hrm. When the fara door opened the tongs 9 out fist noone cow sporty tong then the hb at eader wi oO fst tno sich cw exis the ne eae ‘e dor wi ao out ist he abso of ano hee they atl wget out at once esha the ls thoughts ha are most ily vemerBered ‘ae those ofthe seat bing Mahatna Gai. When the ss sins bet hic hin. Gand immed invoked the name his beloved dey with he exclamation, “eam Se Rash $e Rat the Bagi Gta, Lord Krishna tees to Aju that one ‘may be erate from eed by concentrating eonpleey by ‘ecpnge rind and hea ied by deeply suerenering the ad and by utetng she mantra Ow ie dying Yer. an theses sin tis ok sugges even the st ofthese ek incl itor engaging in some sr of spsua! practice hile we are Ofte the lst word great masters ake the fore a es ‘ngs teachings. or inseucions. in the Japenese toadton, ‘Bada mars nd many ay people onthe verge of death give "host words inthe for fa desth pcm. of Al conven sional rules of politeness tht app in one le ate Broke in thse poems he reskin of the constant his ‘worl Death pores form the coe of Jaa’ iil legacy: In ther the ides of ransence fen express hough images of the changing evo, eh wing owe petals fr example as symbol fr deat 1 his osinating bs pune Dea em; Yoo! Homa ts ws tha while the sion of oval salvation has lle plac i the Jopanese view of death 9 the Zen Bias the Solon oie engi ta be fund within ones own mind Hollman aly dese he Zen pone’ one ms Ply ones sonscousess au ae elit at In sche” An pare rely 3 een through an eigen mind, does no dit of such plas a8 "Me" and “death Enlighten inthe Zen tion $6 Meni wth 8 sate of natural sphicty that ‘exten on’ dng omens ‘As we Wl sc In the snes ad death poms that fw many Zen masters leave this wold with 3 a ieee shat we Inthe West may find ecu 19 even imagine, Those ‘ho oll the “Middle Way” of Buddhism Bele at ation trom the word of sara ai in sn Be ati by pas tng fom a sae of ine being to # more eae tte, bu by ‘essing dul tho ar esting nth ae amsceing all dua. One who shingle a this werd or or a ‘tion in he nest sat elighened 1m the Zen tation to de nating sped er oreword 10 Helen tworko's Zoi Ameri, Natale Goer ls. mar ‘lows sory hie exempliies the lm atitad of 3 yea Zen wane when acing he iinet spec of deaths“envepecacee eso The ae! al “he seats medina se Hetewed tow ane he pe ‘Raughlya dozen death poms ate sextered thoughout th bok forthe ear to comernpat and reflec pot few atonal ones le fu nude in te soe SPRITUAL PRACTICE AFTER DEATHE Asmany opie wotkes today ca ae, dying doesnot cut a precise moment i tne I snot a clearcut event. but father «proces Tet. he aco leaving se by know 1 phos and dea eared a6 a mere point on contin lum marking the wasn fm efor of eoaseounnes to another. According 10 the Vajayana tradition of Theta ‘Buds. smnponant ha one continue one's spr pra Wee tm the period during and imesatly afer death, Long before death Is ner, flowers ofthis path sty te do "hol oF Tika ook ofthe Ded under te uelage of mane So they cam property navigate the vats bai, sages of kesh, as each mane Hs. As the ding persone force thaws om the by geet clear Tit appease igh reported In so many near-death experiences. The Mheah ters teach that oe ca epee and merge nt one i ‘rated tom al seorate existence, However 3¢ meno et ler while discussing the Hinds eadion, only one who has evetoped toa one pointednes wl Be ale to take advantage of his eucal momen Ifthe moments st ite conus on the journey through the aterdeath work, and i presented ‘hohe orites to move kaw! rain, or mt Fast goad bi "The Tb Bok ofthe Dad chats he basic experiences one bast the ime of dea and points tthe ions leading 0 aiferene alas. Ar death a in dreams, we Inhalt 8 world omposed of mental imagen cra understand hat thse realms ae cations ofthe mind, One who spit has squid the agiey of dspassion Is able to regize various ‘experiences i he death ae as aspects his her ow oe seiouness. an thas able to navghe grace hmugh the erent stations a they musi. In his contemporary masterpiece, Te Dito Bk of ving ‘ond Dyn, Sogyal Rinpoche els ha 3 the moment of death “the ordinary mind and ts dlasions di, and otha gap the boundless skyike nature of our mind Is uncovered. Thin ‘steal nature of min the Background to he whole oF ile td death ke the sy. which folds the whole universe in is tmbrae” AS We seein some ofthe tres that ll eats ‘of Team masters ae een accompanies by mirc signs aint poremous amen, nich a rainbows, divine masic ote rane, flowers showering down fom the sky. and eaInthe nan vation of Ys thane inpresins ate burned 1 the ier “te” kindled by the gura,evealy mement ‘comes en one experienc me's own eat hie sme "vette Ds Dat Realy Exe? Sa Manan wees: such sprtuldeath—dying othe eo while si aoe tear ‘of physi dying s vercome and one becomes saturated wth an warns of the “eteral spe” that Hn ell moth. esi ad the Am of Pi. Ran Ay tells us than the Hindu aon 3 gueu sometimes transis a very tte Plea ste 9. onary death experince by ak ni any penn ay prec et line ie teverone can tnd Bu he ee {in The meaning fic ad dent compli changes ‘This quote mmeddately cats to mind he showsand of esrb ‘experiences that have Bee chon by researchers th 35D Raymond Moody. of she many stl gps Id that prac ‘ie acpatory dying perhaps the mst wall known ate the Bouts of engl. oes and mys the Baus wee tc Bak a (evotes of Wish or Kes) wh practiced mating on tice wn death in order to sneer theses to and be shorn Gidea 0 the personal elf yer alae ‘Buds alo teaches that the best way wo prepare for one's own death so antiate he deat expeeace white ave The ‘dha urged his dps wo mediate on his sored mse According W he Mahaporinvana Sar, 36 he ws aoa iso dea he Huda si ators That of lohan rome ofall mines medians “Th ode uprome ‘Thus, when the seventent-ceaary Zen master Sarak Shown ‘vas od that his ness was «grave ane he responded that ream nothing since he bad alas ced presumably I me ‘uton) more tha miny years before WHAT HAPVENS TO A MUSTERS SOUL AFTER DEATIE? ‘Seppo sido Gena, “Mink Shino asked me where a cenain ead monk as gone, and {told hihi wa Hie ioe Becoming ater” Genshs sa That wa al ight. bet Lampe oul hve answered ike fst.” “Whit would you have sald asked Sepp. Gensha rele.“ ike wate retoning 0 water. 1 er bok Bing Noda Goong Naw, Aya Ket poe ‘ents us wit othe ell sponse this questionater Seth? Where diese go? The Bhs i Savane ake fre om the te Ht ave ine 4, and the asked, “Whats. happening?” ‘hes Mow np hing som Ad aie 2 wth ire went Te Boh seid nha Boda al "ed wre dB? Dig raed? ack? Right Let Up or down" The ware ssi "No dee men ut Te Bad al “Share bt Ta easly wha tapes to the nlened Ove ie death” ‘When no more sick are shoe o the ie of passonate desi, of caving of wanting. then the fre sou, Sine thee a arma being created by seh a mst dere oing that neds to be reborn, ‘The spt maser portrayed in thisbook ae of many ferent persuasions Among the Indian masters, ome are bata, ot lovers of Ge some are ron, dcwted 4 wisdom ome ate sara ys who achieved hc state through sells sevice: ahd some were bor sel-pecectes masters, in the Zen Buddhist wa ‘on of China an Japan masters ros bo the Raza sec. the path that suppon instant realization, and he Sot et the path of gradual realzaon, ae represented. Wihin the Tiean Wa on. some masts are well-nowan amas an righ, while sets ae seemingly ordinary people whe elevated tte 936 recopited by ober only ding thee fal ying omens ‘A tnvarably the case wth aglographis, hese sis vere tld apd el, some of them for entries, Whe few sores ave te gusty of legen about der, my interest hs ben in presen actual death experince. The tf terspreseted het isnt meat be comprehensive, ther toshow 3 cros-scn rom these hee aon. A fee deth stoves of masters fom the Tait Mush, and eater Buddhist, teats havea ound tele way lest nto the text. A ‘clecsonof death tres tom the rudeo-Crstan and the ions or represented here might make aasiaating sequel thisboak feelings or studs thse great muster embody 35 they ae hing Stand contemplate one ofthe unervngqusiiersich 2 Jo, crag,festesiness. iii, or Span rele {how you can acquire that uabty i your owe. Anoter ripe to old the rey of your om death in ont ‘yu each day. Ti often tows everything no a dearer and sharper perspective am ur proiesrarrallyreamange then Seles, ing cher and ore deel sang tne spent on ‘plane ‘Allthe es masters wish for ws ne thing tat we Bese Seo ienuty wth the we pst of our beagour een. our lane sel our soul—beore we ave our phys ay, Deaths evra and unavoidable ut from the Mew of Ears 1s isnot real Onl union wih the Abo mern athe ‘oi san comping se tres Thane entered more decoyIo my undertnding of death and erase many ers socted ‘vith Cope that yo the eer have» sr expec ‘Thisbook iweitenfrthone who ae on, or who ase tobe ‘othe sil paths wen for seekers. Tis em 387 86 i fevery bro tines a those wh ens the unsee i letter nic sour of tours sustenance id joy. EDITORS NOTE For dhe unfair wit the thee tradkions represented hee, foreign tens are unl tendered in acs and give tal ins, Exceptions to thi ae onde ch 35, lam, ase, snd nirvana whieh have come into wie use In Engst as well 2 two Sanskrc ers that appear wh hequeny i hs ook and may requle explanation: dharma and sama tn both Hindus and Rudin dra ental concep, tthe sense that iis sed ere, ena “the teachings” the fun omental undersanding of the aatze of realty embodied fn ese religions tadons. Samad vigil eee 303 deep smeditive tate is whic the dasiy of subject nd bet dsp eas he Badin taion this sense ofthe word Rare fy ben retained Bt in he Kind oF Yop rons, sna so ame ta mean a reaied master departure fom thse (he word mchasamah “eat samadhi” sso used ntl ses and by extension, it even same the erm fo the tomb ma soleum ofa great teacher. The contest soold make cea 0 the render which sense sean, Rendeding of ASan names fs problematic cause of the many ‘ystems ofromantzaton in us: this book follows the vatous con- ‘erlons employed nthe eri wes, GRACEFUL EXITS‘when a elder Budabist maser aked » group of mediators. “wat suis whe am enlghened eng ds aman inthe soup repr, “When an enlightened being dis novhing ‘The Maser sie and replied othe ups of thse ss loo. The tut remains” Wen Itecame cer that he was about t de, Maun Bas, the grees ofthe as poets Was asked by his fens fora ‘eth oer, tut he rele! them. He cle that ina sense ery pen he wien Inthe presousdeceby fa is ow productive period and one of deep Zen involvement has teen dome asia death poem. Ye the ext morning, the pet ‘ale his endo bis bedside and tether that ung the igi he a dreamed and tha on waking pst ad come im. He the et anon poe Sk om ure eer wee lssd he ust needed es. At 9:00 rie et othe a station to ‘hora departing Agr. Maran nwo ot Hs deonees for olf te tn at Matra, Mabatl vas siting on the sep of the sation when Bogan conus Hs eyes wee oul and is bay as cold and seating. Maharaji ake o be taken to nearby Vindaban: daring the aM ie tere, he seemed uncon so thagh he would eccaonally munseincompehensiy is devorees ook him to ube emergency som where he 35 en Ijections ant an oxygen mask The hori! wa ath he was in a dibetie coma ut that hs ule was fine, When Maharaj came oe ple of the aye mak ad the lod presuze band. saying, “Retar (ns Maat asked or ‘Ganga water but there was none, he was ven teu wate. Me then repeated “Jo Japaih soe (Hat Ube Lord ofthe Universe” several mes, each cme in 2 Lower pe. te became very pec al gs of pin dheppeard Me was ead Ale ls deat, Maharajis body was op fom Vnatan to the veranda ofthe ahr in Kinch and placed ona age ook ofc. In the eve i was paraded throu the sre top a cae Thousands watched the proceso, which 998 on plete wih bras and an processional igh. A about 00 8 Maharaji’ dy wan paced the feral pte nthe couryand tthe temple age ‘When Zen Maser Takvan Soho Was ding. Ms ciples asked him o wrt death verse He demurred at est. saying. “have so ts onds"Tey pleaded within. so he 0k up a es ote the cece fo" and pas 303 Whe deat ily mes ou i wee ie a find bing ewe of be decal end nzermarn he phenomena wee i big ene pie 26s Athough Anandamayi Ma ravele 19 many pans of Ind, the ‘Kaokhal asian was to become her fal resting place. i Sly 191983, her health Bsa n deteriorate scrnish, As he Weak ne dy by day, hor devotees creoaged it oes ad din, a she resisted. Tey plored her perf a manifestation ‘ot ponancous avne wil Kyla hee bay However he repeately responded. “Tete to Hea. Whatever Goo does isa gt Toward the eo Jy, she issued devotes to take he to he Kishen asian in Dehra, She was 0 tay lor secon flor oom there, amit te sounds of Una ‘upted chaning and prayers x the hall flow an she cathe her st eat Agus 27- tn aco th wish she had made before her death ta gt Kang her Boy ws {ahem on a wentysever-mile proves 40 the Keng ‘shramAlthough Ma bad never faker the foun seman ows she was bred according to tc scrip juntofealing hee “Asm meaning mycin soc aes. “A Ii" he sad tender “ome ere 1s happening gow. ve no Tunher ave for you. You ate eas You ae: am happy wt You. Sewe your master just a you have Been dang _medately she tamed to un ou of thet, but he cag ery the seve. “Wheze ae you gong?” he asked.“ going a call Rinpoche” she replied khan ran to fetch Jamyang Khyenise. AS he entered the tent. he ave one look Lama Tacen fae. an the, peeing Int his eyes, gant chuckle He aways edo cal bi La Gen [old tama" asign at hsatecion. “La Gen” hea. “don stay In tha sate” He could see that Lama Tate was doing a par se mediaon pratce in which the practioner merges the “rans those presen watched what happened nest with ibe Lama Teen came back 1 Wie. Jamyang Kybense stayed by hk sie a tok him through the pis, the practice for guiding ones conscinosiess atthe moment Before death ‘Thete ae many waysof doing this practice: the ope he use then culminated with tbe master utering she syllable “A” ets ‘ste he ecard he fist “A” Lama Teten was heard ecm yng him quite aud The scond ne is voice was lee i ad the tha ne 935 ent he had gone at a pay of pal maser Empty-handed I entered the world Barefoot I leave it. My coming, my going— Two simple happenings That got entangled.Dew at usa ior ge ayn ‘A devoree named Cholapa had an eames dese forthe mat remain of his mast, Atkalor Swat be ensined 3 his ome. To his end Cholppa da place in he compound of i house and but a samadhi relic chamber. One day, while as Ing Cholapa’ hows, the alt-nowing swam ad “Chol, shal put your hath ft sll ot be lesving bore you 00k of” few months ae, Cholappa de of cholera, 1 Ltr yas, Akal Swart rsd bn ed, covered tha eothbankct. Thousands of devotes and sche would ‘shim each day for dosha fanience with oF even a gipse of aspetual master. One day the sar developed a high tm erature tat dino suse ar stopped aking fod. When oe fis devoee asked his persion to tke im ina plang © stant plce—the banyan eee agreed Toa devote who asked. “Swan. when are you gong to recoser™ he rele. There iso question of my recovery. The time has come forme to depts” Docs rsh nim with mens. bt he neve took them When te devote repeated the question, he rel: wien mountains beckon to meo another deve who asked ‘he same question, he responded. “When Pandharpur i on fie" [some present thought this to mean whenever the teachings 0d rieousness ar npr) sea Akvaot Sa sen or his vote Baber and had a cessive a ath Atbough he had aken food ina wee Fonte ule cheer He greeted ead af howe and him Maslow look ad inquired ast ther welfare, Ten, st Hine lotus poison he poke i ast word “No oe should Creopt shall be lays present al places {shal respond co heal ofthe devoeces” With these words his ees ose. The eae ant aiance on hs ae increase, an hee white spas ashe from his mouth. Devoresthronged 19 the banyan te nda mammoth procession assemble ad wet around heey Insel lend. Alter the ody was appropriately worshiped, ‘ne placed inside he amd at Chola house [Ac Maser Tenno was dying he cle 0 Nsom the monk ia barge a oan lthing ithe trp. When the monk st dow bythe bed, Master Tenno asked, “Do you understand?” “Na” the monk reped ‘enn picking up is plow, hurled doug he wind, od el back dese "recorded that shee months porto the Buddha's dest the ami was afte by a mighty earthguake and 3 soem. sd ‘Sle Anan inguin of him ast the meaning these omens, whereupon he replied, “Ths wanthake portend that T have ‘sciced the remaining yeas uf my ie. Reckoned tot ay,1 wil susan my Me fr only thtce make months” Thee months later 3s Buda and his disciples cane to # mango ove. they were approached bya householder aed Chunds, fo nvied them to. meal Buddha accepted, tut ltr Instructed his scp ks that he alone ast ea fhe fod oe blfered. ater dhe mel, he Beare and insied tht they teak on to Kishinager. There he bathed and then asked Amanda to eke hi a bed "O Amara,” sl 9 isi ‘trek diiple “the ime has come for mc to pass nt pace. {Go and tl the other abovt for they wl be upset soul ‘hey not wines my psig” ‘When all had gathered, the Buddha gave them 2 Anal set seep at tact ge? We sol ke Sp ge a «ps sep orig ‘sarton does ot depend up me on ating the fy wok de Fserthing evenly ees Yo at Isl an mes ao ean ge ml ew ‘sure Ree ha al ht ese ie Be lowe of permanente ae ve fr etal who Whe he gh of eg dpe ranch vith hese words the Buddha entered imo 2 profound medion od pase vay. The earth sok Uke a ship 2 storm and hander a ghtnng ed he heavens. sae Aker aking leave of stare Muang, Lin-cioten called the Chinese Sorraterwent on 3 ong image tore eng ina stall omle around 850. He taught there about ten years and then tered, In 866, when be was abou 0 de, He seated ime and sie “Aer 1am eainguished, do no et my True Dhazma Eye be ecingushed.” A monk came forward nd si, ‘ow could 1 et your Mue Dhanna Eye be extinguished? Line ‘asked “When someboty ast you abou, tt wil You takin?” The monk give a sou, “Who wuld have thought my ‘ve Dharma fe would be extinguished upon reaching hs ‘nd sold Lun-cht. Then the moter ahh no Il as ‘his oes, sa erecta ed =uBs au Rinpoche ed os up by himself ut ha diet doing 9. Lama Gyatsen tele that this Was pethap se time, sop Boned Rinpocte's back ay hes up, and Bok Talk Rinpoche {Wok hi estened hand. Kala Rinpoche wate io stately ‘at bute tending doco snd se were pet yt 50 4 sone is posture sig. Nevertheless. he asumed thehe tn dhe vison, he toi her nan ern es ewer, suing Ine that he had ot gone away but had ony ped rm one ‘oom to another. Confit of his conti pusence with he the Holy Mother as se was kroner devises commited hese teaching ar suing he young ies who had een lee in he cae. re dy ane? The bay was hore end ie Pat forth su thee death eft etl When he a i ip dew ko shel a who iran fio separate fom hse Afr eng Ge det “dey anya with bos Thon ne ost bdy dhe la 4 ire hinge aus ve days before her own deat thity-four years ler Sanaa Devi made a significant unerance while coasoting asking dew "ee who hod sobed ou, “Mother. wha wl happen to Ws hee ster Ina very low Woe, prom came the resin won "why do you fear? You have Seen the Maser” Then ater use she solemnly added. “But eel you antigo nt esc of mind, ont ful wh ters. Rather se your own lasts, Leam to make the whole worl your own, No one 62 sane. my ei 1h ene wold is your own!” ‘onthe eve of her departure, the Moser si “Shrat. 13m ing Yogen.Gopup andthe tate hee. You look ate the, ‘July 20,1920 1530 48 the Holy Moter na inal esas eft he physical word aie fore he ded. Hul-neng. the sh Chinese pinch of Zen spoke these moving won of arewel: ome one the tha eno eae is ‘no any you have dat i abot hem uke panda ce she fo you me eg your sng amend an make tps oyu a9 ee ter ave ge ere il be Bo 8 1 ec Deeply tc alte ies began to ry. Among them She hut alone remained nmoved. Hueng tured ard spoke to im: Seb yo anes yous monk. ye you ave tne hea of sae which od ad rod IME Hema an you a not moe hy det oe eying ae because you dot know whee Ton {outa Ayu knw wie! nas you mo’ Be frying, Nir Hc ta Ri and who 8 tenga words were these:ood yet you sal ep tm you now Ae am gone dont weep mei ers macy ce ences monet ate om people aor et Ing gree you i ow ad th he sate Dama or wold you bee digo be. topater a meat yo ae ml passe nd ale tout atin. witht sles. at fing tut denn of rs ané wrong wt Soyng and without ging—ths ten he cre Wy You Even hos weet ei ts wel yo ‘er git the acy tere ald emo Ny ing ape ere 19s According othe Drogen eahings othe Nyingmapa shoo of ‘Tibetan Buddhism, advanced pacioners can end theives 4 remarkable way, causing thee Boies to Be read back Iw the ight essence of he elements that crete tem: # man- er of psig that called the “rainbow bo.” tn 1952 there war famous stance ofthe anbow tay the east of Tet. winesed by many people, The mat who stained Soman Namgyal, was 3 humble person, at nent ‘oneearserof mantis and sce texts, Some sy he had Been 2 ter in hs youth. an id reveved teaching rom ret ‘et Noone rely knew be was practioner he was uy what Isclled aiden youn” Sometime beloe his death he wold upiot he mountains adjust st shouted aa the ky Tine gzing yp ino space. He compose sown songs an chants Gand ang then instead ofthe tadanal anes. No one Bad ay ea what he was doing. He fl bu. sane oy. became Increasing hap. When the ilps got wos, hs amy ced In masters and doctors His Son told hime hould member ll the teachings had ead an he seied anda, Te forgo ten them all and anyway. theres nothing 10 remembee reything liso, but am confident hat as well” us elo his death at seventy, he sad: “AL ask thar wise i, dont move my body fora week” When Be ‘es stay wrapped bis body and inte lamas and monks to come and prac for hu, They placed the Body in a sal oom inthe house, and dey could not hep noting that ‘tough he had been a al perso they had no wouble geting i tn. ashe were coming male Arte same me a ext fordnary dps of sinbow colar ight was sen all aound ‘the house. When they looked int the room on the sth day, ‘hey saw thot dhe body 92s getting sale and smaller On the “gh day afer hiss, the morning om which the Kner had ben atanged, te anderakers arrived 0 cll his by When they und its coverings. they found nothing inside bat tenia hai a Having called his monks together Maser Hofuku announced: During the Us week my energy hasbeen draning—ceinly cause lor ory just that death i eae”‘A monk sted, “Yu are aout to de. What meaning docs it aye? We wl contin Hing. What meaning does tat have?” They are th the Wy" the Maser rele But how can recone the 0” asked he monk Hofuk answered. “When rans ke pours and wrapping his ep he fl ins clyde ane Sui abs of Shed the fais Indian sin 986 revert by ies and Muslin alike, What ols ea desertion of deep france state known 3 the “seventy-two hour smd that Sa Bata experienced in 1886 and an acount hi mama, final eration tom hs physical bose dh years ater ‘One fll 0m ayn 1886, St Hasler rena severe sack of ashi. Tod himself of he died elevate his ran, o ble ore an go nosed He tol ane of i dl Pes: “Protet my body for ttee days. 1 rtur twlbeall "ight iT donot bury my by that open ld piting 21) nd fix to fps there 3 9 mark Mavng sai Us ar about 100 em Baba felt the ground. Both his breaching and his uke stoped seemed 2 his pra a let the boy. The -bpers came. wanting old a inquest and bar the bay i the lace Haba had designated, But ne of his dis. thahapas, Brevented then fom doing 0. He rem "Maser boy on his lap fo the fal tec days som the thd day Rab showed sign of Hle—bis abdomen bexan to move as his breathing Began agin. Opening his eyes nd setching is is Haba zetarned to raion ‘wo peo lore is death in 1918, Sl Uaks cone to ome tie dies that ti dpe Tay, would die ring the ie of he fev! Dasara, sy year eee He mae thes wow fut to rea this inlormaton tn anyone. The years ped sd ua fel sca these Baba indated, but expectedly Sa ato ao developed 3 fever As Dara approche, the 0 evotees ste que concerned about ther fend Taya, for he pew sealy worse AS the man day of Dasara darned, Tas puke came weak. Misend was apyorendy at hand uc the oo titles were ently unprepated or what was actual to wan ‘pe: By noon aya bean show sgn of poems but a 2290 So Baba et is boy recording thi strange event Iagesh Guns, Sai Babe's Singrpe say: “People id eat sou gave up his ie for Tata, Why dd he do 50? He alone ows a5 is ways ate inscrutable, sms, however, that his incident Baba ve a hint of Ns passing sway, subsitng Taya name for sow” Antipas departure, Sa Baba sent word 0 anaiber Sane vat the Heat Ala Ihe taking aay" The sin ‘hry before hi death echoing somewhat the wots of Se sna o his de, Aruna, a Hs ado isn ies Fe who oem mos ays arse The wt walt ame ett oh who sender (en by ing hen shone arate Cependen p f thy ksannget ae teComing, al is elear no doubt about it. Going, all is clear, without a doube. What, then, is it all? titi | Uneeenth-cemary Zen monk ine te aos comer bees with os {Snr geste sean core ne nS hough So Raa anand mahaumad 1918, he promised “sal main ative and vigorous even ater easing tis at Iy body: 1am ever ng to elp those who come me and who scenes and sek lage in me" At another ane he sid“ Shrine wil Bes ny devotee ri lll tienes My es wil spe fom the om a Sol Raha, whe boy, Bad em pee a the deals of ten maser, Venki (fo knoe as Gopal Rao). One dy. a ‘hela a natn cn he mse some aber ya ys threw bees a mou of elousy The st mse but when 3 second brick was lung. Venkusha took dhe low. and Ns head eyan bled profusely. The young Sal Baba was move 10 tas nega is master sen hin aay so tat the master Would ot be harmed Heese of prin ohm. Venkasha rele ar ater bandaging is injury he sudden ad Lee a he time nas come to par rom yu. Tomorrow at 4:00 m0 {shall leave tis body, ot apa rel of iy uk By my On over. Therlore hl now invest my fal rl personal fy in you Mle proceed nave te ad spec tpe ofl oa called tsa, the appointed ime on the flowing do. ‘sie of perfect pace, Venksha let his bsaay “ost lore Master Bas pase aay a the age of sy-one Ne st up in the lotus pene an sd tothe dips gathered round him "Look dict Wht hk? Look tis manner i you won' he fold” He epeated this injuncan tn aod ee then cally le Ais own request. he was be under asin he had be tw honor Kannon, bodhisats of compassion. According 10 Bas Kannon was “a person wh for every sauna he heard ontemplated the ind of he hearer, eling his own tre — the ote af Basson ie and aching ow on ar 7 ie ed Zn sent ow are facing asks gue. Yu may nt Ino xy who suring. gusto oust Wh theo of ths min? Thnk oy of i, ow wl ed no mre. nothing Yow end which sols, 5. uf igh par a sings ing we tr ork about the monary amamotn Gers Roe decid i te de she stopped eating When asked by hs monks tne age of incy sb aid Jonge ble to tse 2 whe fuse is food he rep that heh ove Hs se uns and was ont a bother w everybody, They fol him,“ you de now [asuary] when Ws so cold. everyone wll be uncomfortable at your funeral and you wl bean even eater auiaace. so plese eat" He thereon resumed eating. bu when irgrew warm agin he Sopp. 304d! uty no ong fer. mass Arte age of eighty inthe year 1958, Nyogen Sea hed ln Americ, tasted of wring the eatin! Iapanee death oe, Nga taped st wor. Mourners weve some: ‘what sated when, a they were the mortuary inthe pres cece of te maser’ body. surrounded by fet and the eh Ingo twelve mons. aloud and lea tape renin of Sena voice began play inthe Dharm, be sit with your own be ie her ae nah ow ay alas swe oo The etl eps theses he meaty ey 2 ma ese oe: ha wt speech and ave eae en Retebe ee 2 ik ing ny‘ey ake a ar Bhan an arb sling son what hey a pt a hak ‘the end cane on April 14, 1950, That evening the sage Ha¥e shan to al the devoecs (9 the ashram. They sat singing Ramana's hyn to Arunacala, the name af the holy mountain the soge solove He asked his tenant ely bsp, and pened is mings and gracious eyes for a bee while There sot sie ae of ls cles down fom the oer cme of feof his eye aid S47 a is eating stopped. There was to strug no spasm, none of the sigs of death. At tha ery ‘moment # cet moved slvely aca the sky. assed ove the Summit ofthe ly il, Anas nd disappeared behind Sol ind andere mare words: There ae no ue ie ofthe ind, Coane oy ah, Poe fon el ere he al death remenbran® ofitihe e ith Tipe suse is enn Aen the poet stint Kabir fe He reused to have hime treated, Bidding eel ts physica, he sal “Depa ot, house, © physican. my malady s beyond thee He who hase hed ht pln. Hew ok toy wel bing” ‘fer his death 1518 at Maghar, dia (nese Goat tov das and Musi ought fr is erp. One grou wat four the by ad theater waste bury At ast Kobe inset appeared belo thes peo he asked her to the shod and ook Benet i the place ofthe cmp 0 thle _greatasionishment they founda heep of owes. One half the lowers were taken an ure by de Muslims of Garakipus ant ‘he ter hal were oken bythe Minds o Benaves and burned. =e Mater Vakasa’s manner of death wa keeping this ie, ‘When he was about to de he ye oat, “The Dharma Halls ig dowa! The Dharmas Hal i ling down” The monks logit various things and began 40 prop i up. The maser clapped his hands an lhe lou, Then Yaka hte up his hands and cred out “You don’ understand ny meaning.” nd thereupon pase aay. A295 When his health began wo fate Swami Ra Tinh rede some emote ashans along the Gangs. Dedctng is real log eneres othe tay of the Veda, he won rs eg tn contemplation for days omen uncncen abu bs body Wen Puan ane ois ile noted the absence of hi hae Seer aughter and vay. he repThinty years and more T worked to nullify myself Now Heap the leap of death, ‘The ground churns up The skies spin rowd. heen cenary Zen ok | | lore loners a the fi an ao hy rae snduog oH ous the wor ore leaving his uel Rare Ths parting mis fo sd pe Pura were: “Puan Wherever you give inthe Golden ain he inter UitCary i the work that Ram as eg, for these as cme or Ra take the vow of ence” Hi paring words o is dle Narayana wate ar alo be skp and angoe bese inte ese sal ae ha Gongs fm se Emerge or ou ss aa hey Ra ‘ne week Inter the htday known as Dina, Octuter 12, 906, Sai Ra Tit et ay wile ang in the Ganges Whe he was being ce downey the cute i cook beard him sy aloud. “Got Remember thy Mather th a ested 1 po thus. go.-Oe Om! On” He de his ntothe lous posure and sted dowasteam to where he cument ‘ree him int an underwater cave ‘Only an hour before his death. the ck ad need che ova iting the following page wih reas of Joy dropping ‘uo hs eyes Set dw mt he men he toe om sath sted nd wc was om 8 ess Hath erring oom whic oso tne fog ad plant eee es rt ue nae te sia ne er mot Ones. 7 Ander edn a oH pe seme > trie ea ef the ane owing he vel on he ae a the oer Teed thre nea a abo 1 ese ou ‘want Ram Tinh fous he tut he sgt by relng hat he imal was hate had ben seeking yo [Aer serving a the aor ofthe Gyune Tanti Calle for Sx {ears an Hen a aor ofthe Dal Lama's Namgyal Drasane tonaey for free Rinpoche reed ftom monastic ay the to a heat conto, He ved ques devoting bs ime 9 imeditoon and to receiving private stems. One day be [nounced fo one of bis sens that a he had een promising am fr several ears fe Would sve him, and ed 10 ne form isto ‘the day ofthe event. the hal was et up in 2 oral ma fe. iten mites into the lecture. the siden atic that Rinpoche looked gute hse! while speaking, even lushing tnd telling Jokes. But When he stopped to et the translator speak he fice chang cor and be would contac shih, Cline Ns eyes, and rete the manta with more vga that tll Aller observing this fora ew mints. the sden essind vet ad asked en anything as wrong, “Well” Ripe rep cally, “Tn having a hear atk” Be hen resumed his ‘esruction as though nothing had happened, When te rans Iaor spoke next the student asked with some urgency “Gopnes shouldn't We stop the teaching mediately? With 4 deep and penettatng lok, he wepled “As you wish, We can either 20 09 1oW oF ee fh some other ie” The stent qully called @ hat wo the event and snowed Ripoct s be He sa in mestation we several of hs monk usu ‘him and chanted in low deep tones, nat evening he cominved to sk in mediation withoot moving. The nent da, when the stidest vised Rinpactes home he was informed by his atest that be mas no well Enough to recite vistors. Tha ight 5 the rs tt mea on his Breathing and Ws heat sapped bu He io shone "he fl sips of death He was engaged i adam he praice Df eating Inco the hea. For three days he sit Uke tis out manesting the signs of death. Then his heal 109 side and he death proces wat complete, Such i he death of sn accomplished yosourowm inveam. Renbee he actos fT ‘ihe tle ea ati y weshes ‘He then entered ino aire med, ise eae an hear opped Beating ut he remained in maton fo ehity days witha showing any sno death, His bay ransored trom that fo oman to that aa youth, and emanated ahs oad hat fe eo ea eve ook upon him, aye ‘tuna the end of her ie, Gaui, poets of Get made her bomen Kash Once da pon ererging rom seven days in oma se wd ete Hat her end ws near. She made Snow er wish to eon the aks the Jmmuna River where, cording tothe Pusat [mythaogkaltexs of na, the boy Dhrva fad performed is reat penance, She prophesied tht fet dea woul take place on Ramanavan, Rama’ bith ‘aj Sunecsina ranged 0 ed ert he place se dese ‘Gat emained tere smith fora es days andthe went to etemal peace on Ramanan 2 the age of is: uae When Dokuon mat very sek, Tetsu cme co ask ater him ering the sckoots, Be announced hms an Ye sade {st Dekon, Wi hs ace smostrouching Dokuons. he si “Wel now ae yo? “Think yw pl song? ‘fer daystelore ess on death, Kec came rom af co ask aout him. “Thea” he sid to the porter “the masters seek "es, tsa the pore ez’ a box of aes for bin. When you hand ito hin ive ti this mesage: "You're od enough to die wit regret” ‘Wistar Keka et When the porter bought the cakes to Teil and gave in venall ain. nage St Tapa Maharaj had wo enlarge efi to el sungaly emo 1 thighs, bat wth ne he became gressively Weaker. the morning of October 12,195, whe shed how Ref heeled. “Tm im a appy ste” Around now of he same da he asked eo Hs dpe 0 ea the Bhagavad Git ald corns which he ds AU 330 9, he ‘pened his eyes and ea sa fingers. The sight dsvoces ‘vod his unde tht he HO ener maha ‘vo hous. An hour ere opened his ees again and looked sud at everyone he ited one finger an all present under ‘Sod ane hou remained At 5:00 Mahara} weakly eredFrom the day of my coming hither ull seventy years have passed. Now, setting ont on my final path -My two legs trample the sky. Hoge Jake Source century Ze monk ao 9 one wndentod, When ashe 1 repeat he opened is rs id “Beow” He as gel placed on the tle Upon {overing ha breath, healed fora young spl ane Sata lin whispered someting eet seemed he was ans “rc isa sings tos young aha wh had served eso [uu or vats When Mars heard he cok seh 5:30 he {Sool “Rom. Ran ol” Rept he name of Raz] These ‘veal present by saying “Bhagawan wll do god 1 you al” “Alough he Rod no Bly stengit Bet, Mahara ook 3 went nd eld for a Tong ne Stadenly. unassisted he up in ite easly assumed the lta posure. al the devotees fhe tom obverved him for & fw mone with dsp love and severe: Hs eyes were extemely serene and luminous. then. Pvoniess and with his gave feed Between the eyebows be steed slowly and foul te seed sabe “Om” with hiss wet, = 365 ‘onthe aly day of Shivartsin Febuary 1938, Gaurima, one of the dcp ofS Ramah, shat the play of her ie a ying to a clone ead evening se asked for the emblem a the gud Damodara 16 be Brought to her On see i she sa “Beau se Hr ivy with ny eyes open and with ny ees ses Hal the ine” She hep the ene ase ead {an then on her som. before handing ort the head ofthe ‘stra. The nextday she wtered “Guns Ramakrishna” three lines. repeated the Lords name an at 1518 passed any reactaye Sn Bodhendsa was one of 2 tneage of Siddha, or preted inastrs who ved inthe Cauvery Deli fom the sxe othe rinteeth centsy, hens stained soma in quit 3 my tetious manner. Every morning after Shing his bath inthe rive he used o bury sl inthe iver Be amd ener toa ‘ope sate Inthe evening he woul! stk the ulden playing ip alg him wp. One full ion dy nthe year 1692, Sf odenda assumed the ype sate that eased eee sine sama When Bis dis ery day on the iver bed aa Pies artve at these divine voie informed them that Se Bodhendra had tine somadh ad svcd them 1 ase 2 bul around the seo ismad a penton worship tere very year a 38> Ce day» Moreh of S18, Master Ling Mo ook bath, burned incense sat In 4 mediate ose. and sald 10 his monks: “The Dharmskaya temas perfect trangll ble mantesing gle fon an coming. Thousand of sags come rm the same ‘nan eros spits return wo these One Thavesatered Insel stration —why should hive aus for get? Dow terol i your spits but malta eight thought tf yu tow this inst of ine. you wl ely fepay te for ny favor: bur you ae cotery to my aie, You are not my sons Fe answered, go nowhere ‘The master ad“ am not that whi cn Be een by phys These were is st words a Sodasia Brabmendra.aneighteemt-century Sida who ved Inthe Cauvery Delia case a sun one Who ke «ww of sence} and an auidats fone who shes al sal convention Including the wearing of othing By means of his ocult pow 1s he informed his dps ol este to ake soma along the banks of he Cauvery Rher On the appointed day, he ‘esercedshem to bd cv, ence hin ise of and ea 4. When one sce oled besa at this plan, Bahmend sued hi he would not go away bt Would conte t give hissing rom thee. The dpe oll scomsnand und his request that he be covered wih tbo leaves sted sh amphor and mud. Nine days ater thls even a vam tee ‘proued tom bisa: On the ste dy devoee at Vranas and Manmaduai ha isons of his neti soma Some think hs Indicates that he she his pyscal body a thee diferent a yor Maharshi Brahman, aerpetorning 3 parte yn sua re sare) tol iste the day of te month in ebay "9 tthe planned to lave the worl. He ws ge as[vows of ennai} an them a absorbed in 3 youc posture orto days. le posed away ths ay say ax placed In wooden box and planned roa int the sare Narmada Fiver whl Vedic canis were being recited "The next day top ofl ese spore in walking ‘on the banks the Narmada as they were approaching He Wa, ‘of Gangonoth. Upon setiving in own, hey were amaze t hea he hataken sama and bee meri the mother Narmada the dy ele, warns of dh the wry ek of path ‘sora develope aware, sl ther prac are ssa ape ‘when Zen Master Nana was about wo ce, a mun asked im. "Where wil you go forthe ae unde years?” "the mascr rid“ wil e reborn Inthe ox of via "Te aonk asked, “May follow you, Mate “he master answered “you are coming wh me, you had tester bing some Blades of gas in your mouth.” ‘One mosnang in December of 84, Nan-ch'uan spoke the fl Sowing words The ashes bee fang ai he lamp sowing “i or lang tne, Bo na say that cameo we teas peakng he posed at. aye wen Zen taste hen-tSan was preparing to depar isMe e Shaved his ead bated il, ad the teriple el ound ‘lo sion the congeyaton and aroun bis depart ‘hen he ake, “Brothers do you understand the oieess som “Ise ssembled answered, “No, we a not he master sat “Lsten quietly whthoutcherhing any eas” ‘Wah the congregation onthe very toe of expectation tha they woul! het abou the voles sad, Maser Set nase ‘enain Tian yopins have mastered windsor ne a hat aw theogh he chai energy centers te sible body ‘One dy one sich aecmplshed being. a reuear master at 3 monary in Kham asked his tendo tam going ode nw so would yu plese lok in the calendar fora auspice ‘he atendan was stanned ul dil ot dane eotradie is - Yet Me looks inthe clara ld itn thatthe flowing Monday was day when lhe sae were a ics. "Moray tee days aay. Well ahink ean make "the master Tell. When his shendant came hack nt his room 3moments tee found the maser iting api in ge med aon posite, sos at tasked as hough he ha pss ay. There was rehig,but a atpe mas percep He decided nt 8 ahi i Lo wat. At noo e suddenly heat a deep exhalt and the sane etme wo hs nord ‘onion talked wih i atendt in» oy mw and asked lor his une which he ave wl eel: He hd been oii his reat forthe whole ofthe morning selon of maton. The maser knew hat the hur le an un a site ms berofireaths andsince he was iar thee of hese, hs breath so hat de fsa ui would a Be eae the auspclous day. Jas ater unc dhe moter sok another deep eit and hed ul he evening. He dl the same He ex day and he day ake Wien Monday came, he ashe“ wey the auspicious day? “Yes replied the atest. “Fin. go today eon the master. That dy with vl nes or tic he master pase vay his eho. tae Maser Win Feng aire he smb 3 lms: “Mase in many places have ed ether siting ng dm These t have less myst Df anyone ever pts aay waning” Ameer ofthe assem replied. Mo thee 95 sno ‘he maser ake, “Was thew anyone whe 8s ang ideo when ek hi ast eth ‘The congregation answered, Hs, we hve ever hed ‘he maser hen posed away standing upd, ih is rue si acusisy dsp sy. Whe is followers rade thor plans or carving is boy to ermal nmovable and people stared ors ar dc 3 "the master had 3 ser nh us mun. Happening wo be ie she ity se came right up coin and scolded, “Od tthe, forages you've bee flouting the aw and you most even uz role ater you ate dead” She gave him shove wl er hat, nae wobble and fl at on the Dist he was cena andthe shes ete alee and put io 3 pope nas when the temth-century Chinewe Zen Mote mathe Dau Satben was asked, “How aze ow 3 the tte hea We death arses? he ansmered prompt, “When served ta Lake te een serve sea. ake 3 mes” 246 = tne sumer of 1983, Kyle Lng Repo, sen se 0 Moline he Baal ama gave a mee tong ean veo his toes Western cies One of then, shang Shaneman, ‘eal dhe top as Heng one mos pecs 19 Lig Rinhe ona Ie alse wis opin elighcrint o hebe fh ofall serene. Shorty aerate alee the Fis 'asercs ofall uke On Chess a tht yas, four the dies spotanestty-wathered getter at Ling Ringoes ose in eels fhe Muay, While singin hse ois oom reoking over hele chanke meting they weresae ying, he sudenly a vision of is maser, Tana, ‘commanded him to contin texcing recone that Tn ian’ vole was heard and heavenly lowers were een by ape sent. Frm that momen on, Tao quickly recovers, gained 2 few set of teeth and ws revere ke a god yh ses. He continue 1 preach or eighteen more yeas before hs death = 48 engi hada eam while was very ha the Buddha of light ohm through the wot of he woe universe He awoke face fon al sg of dase and suffering. The next igh Be seated foc bis sandals. sai that he mist leave, an then ay ‘down and did, ating nt the void with oyu antcpation on may According to his biography, kyu il not dsingush between the igh and ow in svi ade enjoyed mining wh et sng merchants, and len. Youngster flowed Hin about {nd ds cme toes out of his hands. Whatever posession he ‘ecu, he psi on to hers He west and demanding but teat al wou avo. ‘Neat the eid of eth ld is dns, “Aker my eat some of you wil sede yourselves in the forests and Sevent six years, Unborn, undying: Clouds break up, Moon sails onmountains to mediate, wile bers may dak sik and enjoy the company of women. Both kinds of 2 ae ine, but some eco potesinal eis, bing about Zen asthe Way. they a s0* swan vvekanans, ome of Si Ramakesha’s peste disies, snpoaching the el “A great paye ae mediation has oe pon mean Lam making ready fr death is ils cou’ hep but remeraber the words dlvered ty Se Ramakishna many years cater fllowg Viekarand' iia amas “Now the Mother as shown you eventing ‘But this eatin, Hee he eel lacked no. wl be ide ‘ny fom you aid ep in my easing i Keep de ey wt tne, Only afer you have filed your mission on hs arty wi the box be unk arid you wil know everything ou have Uh Vvckenands approached death is dls remembered Iiseapeience in she eve at Ararat 1898; tha time he recived the ace of Shiva aot de ul he himsl wile. A his sums had done Belore him, Veekenanda consulted the Bengal almanac tore #8 death 0 help determine the dy he sould cand hs moral sel ‘Tivee days belore ie let. Vivekananda pointed out the se 08 ve monastery sounds where e wanted oe cremated, Os the Say, 1902 he awoke cay and edkate or thee ous. 3 the ame morning he ake ail co read pasage fom the ‘ojurveda.Atbouph he arma ate alone ease of is ess * sar day he partok nthe community mea wth reat res He then gave Sans grammar leans for thre bows and tok a tong walk wth nother sami seven the evening he eed tenis o mediate alone Folowang his meditation he called {sole and ask! hi to open ll he widows and an hs call Ashe ly quily on ised bh aed thous be was Sleenng or mediating. AT the end ofan hour he Seated once, ‘err deeply, Alter few minus, he dd so again hiseyes became sed Bence his eyebrows an is ace assumed avin expres sin. A braier dpe noted ha a ie brs 35 isle in his sts around hs rout nd 2 sey. According to Yop ‘eines, tet beth of a ilsined you pases ou throug the opening atthe tp of he ea. As des 5, causes the Dont ow at he oss an he most “The peat cn of Sal Vvekenands occured at the age hry rie, Fling is wn prophecy hat he wos 01 ve tobe fry years age ‘Aer ning spent tense ffl yeas 49a. cave In sie retest the eta ena was knoe sone the wish ‘uli em. tn 1959 he had so reak ee trea an eave Tie ie cos bit be sl mt nd gas ut large enough to hold esunla ad two vistors Revere a5 he highest am of the ey she would eee devtesthe fit nine days eae month {nd moat the est of dhe tine, A ew months etre he pased {say she si: "Now T have accomplishes what Thad to do and oheved ever hat nce, Now on Have to ve ayini psa Anther Tibet nu read tha when Sesunla ed he sit was ile ith set scent ad the syns old be rd, Ard atthe ime of he eatin, the sky as led wi gn ‘ne sing ay i 1995 ter spending months swenytive ted anda he {in tae nthsae icy, a the shoes 3 rave ies in 414, suey asked for hs cles and sandy oles ands and red to sand asifhe were seeing somerhing. When he atenant monks asked him wha he sa, rep “The Buddha coming” us 3s he tie speaking, bee. ae ‘By 1693, Bas els had 0 deteriorated thot Ms dss leg buling lo 9 uri! pages. On he tenth of August Tanke ws ca there on 2 te The next day he ol 3m aiendan in sce that he woul be dead win vee months For the te el hit, Ranke! come seeing students fom is bel mm belore hei it Noverber, as he'd re ice he stoped aking fond and medicine Giving inscans to his mos intimate studens, he adonisied them: fr det teas, syn “Hoe do you expect 1 ce me, you ook at me terms of inh an dea?” When one iil ake hi 0 com owe adionsl Zen deat pours. esa foro. Wt Fhe ting ow anes ey toa tute one now fore Tse st Pease ving sol this she gest Zen maser ped away. sng pet fey sags. Over tie thousand people wece in aendance a is tuner aos ler vwo your the rock cave net his hometown of Hsiang pang. Pang Yur—alo known as Layman Pang-decied was time Ww de Scing for mediation, he astuced his daughter ‘ing-chao 16 go outsie and come back a ars him when the su fa reached is zenith, A ele, he would die, Ling teencout and cme bck amos immedi, saying. “U's aeady on, ad there's a ele of hes Come and Ik.” Is that 0 sid ane “oh. yes Pang Yun ros rom hs sea and went ze window. At hat ‘moment Ling chao Jumped ine his aca pace, crossed eres an insta dle, When Pang returned and soe what had hop Peed, he sai. “My daughter's way as aay quik Now she's one ahead of ne" He west ot gathered firewood, perored 2 cemation cecemony, and observed the tad mournig ‘ind of seven days belore dyn himself in the company a ‘Governor YT had come to 38k Row he was, Pang pt ie ‘nea on his rend’ knee saying “1 eg yu to Just se alexi ‘et phenomena as empty and 0 beae of aking rea all at ‘snonenstent Take ae ofyoursl inthis worl shadows nd ‘toes Then he peacefully sed avy. = 565 ‘icons before Lait Mahaseya eft phys ody ed is ile “The body wg saan. Do mot ery a that inte” ting the summer of 1895, the master develope small Bl 2sFour and fifty years ve hung the sky with stars Now 1 leap through— What shattering! —Dogen (1200-1255) npese Zen master tc, which he did not want anced, Some of those ner in tosh perhaps he was working ou ia hisown sy the nes five bara of sme of his dps, When a ew des Beane nse he rephed ryt “Te body has tte a aus wo fv Tl be ogrecnbe to whatever yo want wo da." | few days before his Anal depresses of abit _Maasya gare around hie. Some, having been called inter rally ateved fom long distances. For hours the master xpusded on the Bhagavad Gita then he simply sit “Tam fing home." This emir provoked an outpouring of anguish tenon is devotes He regoned wih “Be comforted sl ‘he agin.” Following this sateen Labs Mabasaya rok torn tis ca and waked in 2 cle hee tne. He then ase he Jus posture, lacing noth, and gloviously entered the fina ohana Peaks fom eet age 0s bore chibsien of Huang pase aay 2 995 40 he sted it atendans, “Who dies siting?” They ansmerd. “A, ‘monk He sal “Who des sanding?" They sep “Enihtened "wonks.” He then walked around seven steps th is hands oping down, and dedage ‘hen zon Maser Ry Gensel wf e had ance and Was ‘aver ie expectancy of sever mont, beset af alone ona Tang pisimag, Ryven hve for no more years For nea twee before his death, neal conden, every moe Be “rene fm ls oo the mata halo the vere 0 inoke the nares ofthe mastery of his ngage. He meee 10s ‘avery thvoghou oth his rang al invocation. When he tisk be ws found ining in he sex poston, a9 ‘once when his lage ws beset By wes, Dayo sat or seven rights in diferent graveyards to fs is samadhi while woles Sri is thro tthe geo egy. Dokyo wrote hese st to wie sete nthe upg Zen poston, rac har fina esi ee a wor hve abo wont wd peat wipe “Then puto, ried an ancent song” hime sel sent aughed ara 3m = 60> For many years Bato Kohusl fad heen unable 10 meat the ful ln poson Decne of cpp eg When he elt {ath approoching. be broke hse wth Miso hans ad ook the fll lous. Then, despite agoniing pai, te wrote hs nal td a8 With he stoke ofthe bh, tas ae ph pis he sword ihe sharone where he wh ta The id gases set, a6 tn the year 1582 the bt of Vern. Kaen eased and over solers who were seeking eie at is tee, Mean his monks were lke in ater that ws he set alae tn tet ‘ual manner dey ati sa, ad te abn gave his see ron: “We ave sbrouned by ames. How would you revue our Wheel of Dhsama at thls cl moment” Each then ‘expesed is endertandng. Whew al were ihe the abo 1 hs ew: “For peaceful mediation, we aed ot goto the oun and seams. When thoughts ae gle fe sl 5 ‘oul and refshing” Tey peste whut snd =o Wea Eshun. 2 Zen nun was past sty an aot eave tis ord ste ad some monks pep some wo inthe monster ‘ounsand Seating hesell rly In the mile of the ple of od ste had ese. re en he ees. 0 rt” showed 4 monk. tee horn here?”Ashe finshed, Pramaans ies his eyes, tne slighty 1 the fii and sso the ton. The ret gur’s ous ison was fies “Offs who conducted he embalming ofthe boy reported an unas phenomenon: No psi dsneration was Vibe, fven ety days afer deth Yogananda’ body ss apparently {devoid of impaies. They reported this ase as beng unique In shes experience ett ony onesie trough which you ae oan rhe nyu ca ‘haat gan 665 ‘amp Sony ko knoe as Dato Kokushi sued in Chine and Dough she Yo ine of Rizal Ze Japan, Upon his ns Ton as hea bt fa portant emple at the geo event two. he sai to he dscipes “Teay 11m here, coming foot rowhere, Exot ne yea fom way go, without havieg Snywhete to go" Faacly a year ter, be oe ths poem. and ‘hes omg i wind ond ae Aso Bubs, Parcs: "ping n math fr mi 92 <6 [Maser Korzan Eigen started teacing a sty never lett id scceped only fe stents. whore tained wih externe severly. Among the fe haan Be we, is ovore was “For gen ete dere no bia eat.” On the day hs death, be entrusted his alas os sole ir addres sein it traveling cots. He ten went out fr the abot quarters sn. standing quietly and alone beside the “wind and ater ond at he fon gate of he temple, be pase aay. 68s ‘Wie sting n medaon. adjust ater Raving sl aloud for {he Dent of his dsp. ‘No suppressing areal. no flowing separ” Data heard 2 weasel hick, the “hot all: tng poe. sd shat om rec the inde eth isa. rm at ome wt ths, hoy ou my cps pl ft 69% 1m the thst of December of is snysith year Esupan nounced 1s dil, “Wel, ve mde Up ny mind to die on the eighth the day of Bada’ awakening I you've any sons Beer ask then efor hea”[As the maser contin 1 arty ut all is egw dts, omever, some ofthe monks suspected that he Was having. Bt ft fan ith ser, we oers were tuck with et ‘On the evening ofthe seventh tere Was noting out he contin, but that ight Fagan called them all together and taagtn them about Shakyamonis enlightenment. He also sf tes va dasveak he ook aba rd shen whe sting aiid in en mediation ted hs st poem: came dwn rom te moun, assed Ake oc une i ching. dnd ow Bound fo lla! M's ington i ber ons. He then sed is ye and sil sting. de. 70> hen Master Pacts sensed that his end was neat, he stnmounced to te people of the nary toe tat he woul 30 the nextday to the Esser Gate ad deere. Me whole co munity went in a recession tehind him and asembled outsie the ety wal to poy sei respect Pua then announced “A funeral waloy woul ot be In acard with the Blue row nythoogaltrl wl pss away tomorow atthe Southera Gane The nextday the people followed hip again but Be Snnouneed “would be more auspicious eave De Western ‘Gre tomorow” On the sind dy femer people came, and BE sided onthe North Gat inte On the fourth dy be picked tpisovn col and cae tuto the Nontbes bis ell he entered the eon and posed aay aye When the great Mist maser Jamyang Kyenive Rinpoche sometimes aie he “maser of mane” Kel he was on pl pamagen kim, All the enor amas the ead of the ina, raved one ae another wo vst hi a prayers a els or blog fe went onda nd nights iies lade wit it ‘o continue living ort sad 2 mater of ls ress his the erro dele when ts et eave his bay A he yn bed, ecptng al the allergy, he laughed an ele “A igh, est tebe asp, May Fw ve” But heist aon He was ing came through se Gyalwang Karmaps, whom he had tnd ad completed the work he ha comes doin hie, an he fa doe oleae this word, Hi death was o cuts ster nes came thatthe che geet mone o These, Drepng and Ged been oecpied by The Chinese Ten dayshtore he posed awn, he gon was san by an ‘comous earthquake, According the Rud sit thie a ‘gn that macs the srainent posing of a eligened feng. Banyan Khyesie ded at three wlok i the ening an the sth day of he Hh Tibetan rom in 195 1 ceria tradony, during the tne & master remains in Predation ater death If posto wo mansin secrecy, For the days tere posed, complete setecy mas ep, PoE Wes ‘led no that Khyentse Radi spy hat is eal1s wen tht at death an open fone sa sg thatthe sou has elt he fay through the sabavara cate. he “ine ei the op of the head and become Hested aetna gateway ih Nothing hate ee, ty cas om Whoa ob ay ets the by re ner a fer arent. ‘a0 cs re ay Gd— om eon ee ne ey tr mi tc eae cr ey ee eT wa a aetna es RE Sah eo ta 2 ee et nt io erisiet ace dare are ee remote cach eh an ly ih at A LA ey ter a OE tt tn tn ae pnt et en nanny om man Se Een cnr ham Sonor cen By Rosman (ew De oe a ny en cope sd etic a SSLESET ER emerge Ee ae me i ce SEA hy cpemyte o Tete hatin ee Se yan coped ene Se neta cats ae(Steen ney mee By omc oma Ca va ih ry Pte ee a sgt Se Sti than ak rnb Ber yy at ns in en ‘isn Seay tae oame em he Sine Les a ot Say ie Soom BY Fem of be Se Une Say te sn By Pei fhe Se Une esr Sat hn eu By pen he Sat Une enn Fgh lin fa hae ty ey et di rn 9 17 Rpy rae Fras Teal mpi ha 4 hg by Sa) sta eC es 8) a ‘remo ged ss a el Steen ao Sane uae Sen er ane ofa Rasa Sen uth ee ‘tim oven cop 9005 Lae ST eo mbes iin mse tai son onan rom Th Lng Bu: Zt ad Co pb Com Her mh Ti tf Lng and Oa by See Rg Commish hina it he "DE ten htn th e ae ars mp rsa one ne Uh Ra Boy: Al {rom inh ay hc aa"agrees getter 8? "ES teed ea et manok oti pn rh mse by oe Pee alate Sey nema Ae Sere em eT a ep i a ey hi Kasiese © 197d aang ein any ecm ‘Wa eet ti tes i ee a rea ry i Riles. © 171. Regn aanom esa fey Mama Bap ep. Manic vot get i Ses ota a: Dae eather 10 sina Es a on ‘Zeenat nan aye comron O10 ‘SS Sn an ee ary formato poem pe 3 ba eat sy Rr ete PHOTO CREDITS ae a reegtin meet heen Scotian bene cosets et ei ln 0 a wih mn oe seg ap 9 ec th rhe ae ‘Seren rasoso 0 po pS eer any ie ai oa ese ‘oa ep nn 4 ky ‘genset p38 ony oe Riel Rp ie QO eres se ea aie wags ho Coy a