If the baby in the darkness of its mother’s womb were told: ‘Outside there is a world of life, with high mountains, great seas, undulating plains, beautiful gardens in blossom, a sky full of stars, and a blazing sun … And you, facing all these marvels, stay enclosed in this darkness …’ The unborn child, knowing nothing about these marvels, would not believe any of these. Like us, when we are facing death. That’s why we’re afraid.
Bab’Aziz
Fear of the Unknown
This metaphor captures the essence of our fear of death: the unknown. Just as an unborn child cannot comprehend the beauty and vastness of the world beyond the womb, we too struggle to grasp what lies beyond the threshold of life. Our fear of death is deeply rooted in this uncertainty, as we are unable to envision the possibilities that await us beyond our current existence.
Embracing Life and Death
The only certainty in life is death. With global challenges such as natural disasters, pandemics, and conflicts, the likelihood of encountering untimely death, including the loss of loved ones, increases. This reality compels us to reflect on our understanding of death and the afterlife, seeking comfort and meaning in various spiritual traditions. Embracing life fully means accepting its uncertainties and the inevitability of death, which allows us to live more vibrantly and meaningfully. A life rich with ups and downs, joy and hardship, requires us to embrace risk and change, enabling us to face the harsh realities ahead. Avoiding risks and resisting change stifles life’s vibrancy and increases the likelihood of an even harsher reality. Those who seek absolute certainty and safety might as well dig a hole and wait there, as that is the only certainty in life.
Our Death is Our Wedding with Eternity
Rumi’s profound statement, “Our death is our wedding with eternity,” encapsulates the Sufi perspective on death as a joyful transition to eternal union with the Divine. This metaphor suggests that death is not an end but a transformative event, akin to a sacred union with the eternal essence of God. Various major religions also reflect on death in ways that resonate with this idea, viewing it as a passage to a higher existence or eternal presence.
Religious Perspectives on Death
Christianity
In Christianity, death is seen as a passage to eternal life with God. Jesus’ resurrection symbolizes the victory over death and the promise of eternal life. As reflected in 2 Corinthians 5:8: “We are confident, I say, and would prefer to be away from the body and at home with the Lord.” This passage suggests that death brings believers closer to God, akin to a spiritual union. Furthermore, 2 Corinthians 4:18 emphasizes the eternal nature of the soul: “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.”
Islam
In Islam, death is considered a part of God’s plan and a step towards the hereafter. Surah Al-Ankabut (29:57) states: “Every soul will taste death. Then to Us will you be returned.” This reflects the belief that death is a return to God, an eternal homecoming. The Quran frequently reminds believers of the temporary nature of the world and the permanence of the hereafter, aligning with the idea of spiritual continuity and eternal love beyond physical death.
Hinduism
Hinduism views death as part of the samsara cycle, where the soul is reborn. The Bhagavad Gita (2:22) states: “As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.” This signifies a transition to a new existence, aligning with the concept of an eternal journey. The idea of samsara emphasizes the impermanence of the physical world, with the ultimate goal being moksha (liberation), which reflects spiritual continuity beyond physical existence.
Buddhism
Buddhism teaches impermanence (anicca) and the cycle of rebirth. The Dhammapada (Chapter 21, Verse 277) states: “All created things perish. He who realizes this is freed from sorrow.” This understanding of death as a release from the cycle of suffering and a step toward Nirvana reflects a transformative transition. Buddhism emphasizes that clinging to impermanent things leads to suffering, and understanding impermanence is crucial for achieving enlightenment (nirvana).
Sikhism
Sikhism teaches that life and death are governed by God’s will, and one should live a righteous life without fearing death. Guru Granth Sahib (Ang 936) says: “The death of the self-willed manmukh is just an illusion; the Gurmukh dies, and lives forever.” This passage emphasizes eternal life through spiritual enlightenment, reflecting the belief in a continued spiritual journey beyond death.
Judaism
Judaism views death as a natural part of life’s cycle and a return to God. Ecclesiastes 12:7 states: “And the dust returns to the ground it came from, and the spirit returns to God who gave it.” This reflects the belief in the soul’s eternal existence with God. Later Jewish writings, such as those in the Talmud and Kabbalistic literature, discuss the soul’s journey after death and the world to come (Olam HaBa), emphasizing the impermanence of the physical world and the enduring nature of the soul.
Baha’i Faith
The Baha’i Faith teaches that the soul continues to progress toward God after death. Baha’u’llah wrote: “I have made death a messenger of joy to thee. Wherefore dost thou grieve?” This portrays death as a joyful transition to a higher spiritual state, reflecting the belief in the continuity of the soul’s journey toward God.
Confucianism
Confucianism emphasizes living a virtuous life and fulfilling one’s duties. The Analects (7:34) state: “The Master said, ‘While you do not know life, how can you know about death?'” This teaches that understanding life and fulfilling one’s moral obligations are essential, reflecting an acceptance of death as a natural part of existence.
Shinto
Shinto regards death as a return to the kami (spirits) and nature. The reverence for ancestors and nature in Shinto reflects the belief in the continuity of the soul within the natural and spiritual realms. Life and death are seen as part of a natural cycle, and living in harmony with nature diminishes the fear of death.
Taoism
Taoism views death as a natural part of the Tao, the universal order. The Tao Te Ching (Chapter 50) states: “He who lives in accordance with nature does not go against the way of things but moves in harmony with the present moment.” This reflects a harmonious acceptance of death as part of the eternal flow of life. Taoism emphasizes harmony with the Tao, the fundamental nature of the universe, and acknowledges the impermanence and constant change in the universe.
The Transformative Journey
This acceptance of death as a natural and transformative part of existence is beautifully captured in Rumi’s poem “When I Die.” The poem challenges the common perceptions of death as an end, instead portraying it as a transformative journey to eternal love and freedom, transcending the fear of the unknown.
When I die,
when my coffin is being taken out,
you must never think
I am missing this world.
Don't shed any tears,
don't lament or feel sorry,
I'm not falling into a monster's abyss.
When you see my corpse is being carried,
don't cry for my leaving,
I'm not leaving,
I'm arriving at eternal love.
When you leave me in the grave,
don't say goodbye,
remember a grave is only a curtain
for the paradise behind.
You'll only see me descending into a grave.
Now watch me rise.
How can there be an end
when the sun sets
or the moon goes down?
It looks like the end,
it seems like a sunset,
but in reality it is a dawn.
When the grave locks you up,
that is when your soul is freed.
Have you ever seen
a seed fallen to earth
not rise with a new life?
Why should you doubt the rise
of a seed named human?
Have you ever seen
a bucket lowered into a well
coming back empty?
Why lament for a soul
when it can come back
like Joseph from the well?
When for the last time
you close your mouth,
your words and soul
will belong to the world of
no place, no time.Mewlana Jalaluddin Rumi
Rumi’s underlying philosophy in this poem reflects his belief in the impermanence of the physical world and the eternity of the spiritual realm. He views death not as an end but as a necessary step towards spiritual liberation and unity with divine love. This perspective is deeply rooted in Sufi mysticism, which emphasizes the soul’s journey towards oneness with God. The metaphors of seeds growing, the sun setting, and the well’s bucket returning full illustrate the cycles of transformation and the continuity of existence beyond the physical realm.
The poem serves as a comforting message, encouraging a positive and hopeful outlook on death. It invites readers to see beyond the apparent finality of physical demise and recognize the eternal continuity and renewal inherent in the spiritual journey.
Conclusion
In reflecting on death, we confront our deepest fears and uncertainties. The metaphor of the unborn child, unable to comprehend the world outside the womb, captures our struggle to grasp what lies beyond life. This fear of the unknown profoundly shapes our understanding of death.
Embracing life fully means accepting its uncertainties and the inevitability of death. This acceptance allows us to live more vibrantly and meaningfully. Throughout history, spiritual traditions have provided comfort and insight into the nature of death, viewing it as a transformative event rather than an end.
However, this does not mean surrendering to death. Quite the opposite: we should fight it until our last breath because life is magnificent and worth living. Use the time you have to grow and make life more wonderful. I have decided for myself that I want to live.
This entry also marks the completion of the first circle of this blog, exploring themes from birth to death. In the next circle, I will focus on new beginnings and the potential transformation of society. Join me as we embark on this journey of renewal and growth, envisioning a future shaped by hope and collective action.
Don’t grieve. Anything you lose comes round in another form.
Rumi
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Literature Index
Rumi (2004) The Masnavi: Book One. Translated by Jawid Mojaddedi. Oxford: Oxford University Press.
Rumi (1990) Selected Poems from the Divan-e Shams-e Tabrizi. Translated by R. A. Nicholson. Tehran: Aryan Press.
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