“(T)he thought of death is… a powerful stimulus that brings me back to myself as the unique occasion for the search for the meaning of life, and it makes me recognize the importance of this very moment, as it highlights the real possibilities that are still before me.” – Herbert Guenther.

I want to share some of the gift that contemplating death brings. Here’s how I experience something that seems to resonate with what Guenther wrote, in this passage.

I can be sitting at a my computer, I can be in a cafe, I can be driving my car, or talking to my partner – and a pristine, all-encompassing space opens. The thought of death can bring this opening. The certainty of my death, or the uncertainty about ‘when, where or how’ I will die – or, likewise, the thought of the certainty of the death of my loved ones – these contemplations can bring such openings. These ideas are one kind of “powerful stimulus.”

With the opening of that ‘space,’ my positioned (and positioning) ‘self’ dies, just like that. Dissolves. If I rest into the ‘gap,’ it is another dimension of being. A knowing is purely present, without any seeking or orienting. Acquisitions have ceased. I’m simply aware of the quality of openness itself, with its measureless ‘ing-ing’ (Gendlin’s expression). And, if I don’t scramble – that is, if I don’t make boundlessness a problem – if I relax and trust it, sigh into this unknowing knowing, then there is a meaningfulness that exceeds any of the phrases about it.

(We’ll look later at the designations in this. The ‘self’ dissolves’; so who is resting into the gap? What do ‘I,’ ‘self,’ ‘person,’ and so on, mean? It’s about the process of designation and it’s relationship to experiencing. Well explore it, later.)

Now, Guenther’s “…brings me back to myself as the unique occasion for…” is sweet, because the boundless, empty, still (paradoxical) presence is full of the magic of living. It’s called ‘ordinary mind.’ And this magic unfolds. Hence: “…the importance of this very moment…”

With this invisible matrix informing them, concepts can return, or function, to be a part of the unfolding, a servant of the bigger life, which is full of meaningfulness. This is a matter of ‘not two.’ It’s not about something on one side called the conceptual present which is different from the still, luminous, non-conceptual openness\on the other side. Not at all. The stillness doesn’t reject concepts, and concepts can serve the still field of possibilities.

This won’t make sense right now, but we’ll explore later: how the unfolding happenings (’time’) are never outside (or, never leave) the implicit, the invisible (timeless) womb of reality. (They never fully form, either, into ‘somethings’. In a sense we are experiencing virtual reality, already.) This will make sense of the Buddhist idea of ‘the Deathless’.

But, I’m getting ahead of our content. Returning to Guenther:

“…the real possibilities that are still before me.” So, this moment, purely present as it is, is full of possibilities, unfolding, “out of” this implicate matrix. It’s a poor metaphor, given what I’ve said about ‘not two,’ but refer back to your present, undivided momentary experience, and you’ll get a ‘feel’ for this. This ‘matrix’ concept is difficult to experience directly at first. Just get a holistic feel of it, be experiential about it, and in time it’ll gel. It will be integral to understanding how the Nikāya Buddha can say, “The attentive do not die.”

This no-inside/outside, always-happening unfolding includes the person who is aware, who is “the unique occasion” for the bigger life’s unfolding possibilities. What magic is that! I’m sometimes drunk on the wonder of it. It makes me laugh, and it calls Rumi to mind: “I didn’t come here of my own accord, and I can’t leave that way. Whoever brought me here, will have to take me home.” (Coleman Barks trans.)