#Buddhist Funeral Services

[anfufuneralservices]

Buddhist Funeral Services: An Fu Funeral Services

Losing a loved one is an inevitable and emotionally challenging part of life. In times of grief, various cultures and religions have developed unique funeral practices to honor the departed and find solace in their passing. Buddhism, with its rich traditions and spiritual beliefs, offers a profound and contemplative approach to funeral services. One such example is the An Fu Funeral Services, a sacred Buddhist ritual that brings comfort to the bereaved and honors the journey of the departed soul.

Understanding Buddhist Funeral Services

Buddhist Funeral Services are rooted in the teachings of Siddhartha Gautama, commonly known as Buddha, who lived around 2500 years ago. Buddhism is founded on the belief in reincarnation, where individuals go through cycles of birth, death, and rebirth until they attain enlightenment (nirvana). Funerals in Buddhism are seen as crucial moments for the departed to progress to their next life and for the living to show reverence, express their grief, and gain insights into the impermanence of life.

An Fu Funeral Services is a specific form of Buddhist funeral that emphasizes the profound concept of "An," which translates to "peace" or "calm." It centers around providing a tranquil and harmonious environment for the deceased to make a smooth transition to the afterlife. The ritual is practiced in various Buddhist communities around the world, each adding its cultural elements while maintaining the core principles of reverence and mindfulness.

The Significance of An Fu Funeral Services

An Fu Funeral Services holds several fundamental tenets that guide its practices and significance:

Peaceful Passage: The primary focus of this funeral service is to create a serene and peaceful environment, both internally and externally, to ease the transition of the departed soul to their next existence. Buddhist monks and practitioners come together to chant sutras, recite mantras, and engage in meditation to promote a sense of calm and tranquility.

Karma and Merit: Buddhists believe in the law of karma, where one's actions have consequences that determine their future existences. During the funeral, attendees are encouraged to accumulate merits by performing acts of compassion, generosity, and kindness. These merits are then dedicated to the deceased, hoping they aid their journey to a favorable rebirth.

Impermanence and Detachment: An Fu Funeral Services reminds the living of the impermanence of life and the necessity to detach from worldly attachments. By understanding the transient nature of existence, Buddhists seek to find inner peace and acceptance in the face of loss.

Respect for Nature: Buddhists hold deep reverence for nature and all living beings. An Fu Funeral Services often incorporates eco-friendly practices, such as natural burials or cremation processes that minimize environmental impact.

Community and Support: The funeral service brings together the community to show support and share collective grief. The act of coming together fosters a sense of unity and helps those left behind find solace in the shared experience.

The Elements of An Fu Funeral Services

An Fu Funeral Services involve several essential elements that contribute to its spiritual significance:

Preparation: Before the funeral, the body of the deceased is traditionally bathed and dressed in simple white clothing to symbolize purity and simplicity.

Altar and Offerings: An altar is set up with images of Buddha, candles, flowers, and incense. Offerings of fruits, sweets, and other items are made as a gesture of respect and gratitude.

Chanting and Prayers: Monks or experienced practitioners chant sutras and recite prayers to invoke blessings for the deceased and guide their soul towards a favorable rebirth.

Eulogies and Reflections: Family members and friends may share eulogies or personal reflections about the deceased, celebrating their life and expressing their feelings.

Ceremonial Acts: Ceremonial acts, such as the lighting of candles and symbolic water pouring, carry significant meaning and are performed with mindfulness.

Reception of Ashes or Burial: In some cases, the ashes of the deceased are enshrined in a stupa or interred in a burial ground with proper rituals.

Conclusion

An Fu Funeral Services exemplify the profound spiritual essence of Buddhist funeral practices. Rooted in the teachings of compassion, impermanence, and karma, these ceremonies offer a way to cope with loss, find inner peace, and pay respects to the departed soul. By embracing the philosophy of "An" – peace and calm – Buddhists emphasize the importance of mindfulness, detachment, and respect for nature.

In the face of loss, An Fu Funeral Services provide a meaningful way for individuals to connect with their spiritual beliefs, strengthen community bonds, and bid farewell to their loved ones with a sense of serenity and hope for their continued journey in the cycle of life.

[asianfuneralservices]

Tamil Funeral Services in Morden: Qualities To Look For In Funeral Service Providers!

Finding the correct support is very vital after losing a loved one. For the Tamil people living in Morden, a kind farewell according to custom is very vital. But what should a funeral house provide? Choosing a service provider who understands and values Tamil customs might make a big difference during this extremely depressing period. The appropriate Tamil funeral services in Morden will not only handle the specifics but also provide compassionate assistance, therefore providing you peace of mind when most needed. Let's discuss the aspects of Morden funeral homes that Tamil families find consistently dependable.

Respect and empathy towards many cultures

Tamil funeral ceremonies in Morden heavily rely on a thorough knowledge of Tamil customs and procedures. Knowing Tamil traditions will enable a care provider to assist with tasks such as lighting lights, creating floral offerings, and conducting prayers exclusively done at Tamil wakes. This information guarantees the observance of all traditional values, thereby enabling families to feel really supported throughout their bereavement.

Respectful and compassionate dialogue

Giving outstanding funeral services depends mostly on your capacity for straightforward communication. As they guide the family through every stage, providers have to be sympathetic and respect their desires. People should be honest when they ask enquiries, courteous and, if necessary, explain procedures. By creating trust and offering consolation, caring conversations during Tamil funeral ceremonies in Morden assist families get through a difficult period.

Complete planning for every ceremonial necessity.

Many of the Tamil wakes to call for careful execution of certain rites. From planning traditional flowers and wreaths to selecting the appropriate music and setting up family gathering spaces, a qualified service provider can handle everything. As necessary to ensure that every religious need is satisfied, they should also cooperate with priests or other spiritual leaders.

Adjustability to satisfy family needs

Every family has extremely significant wishes and rituals of their own. Whether it means altering the procedure or creating a special farewell, a decent funeral home should be able to fulfil your wishes. By being adaptable enough to suit both traditional and contemporary demands, Tamil funeral services in Morden ensure that every farewell feels significant and special.

Support your career and emotionally.

Although the funeral process might be confusing, expert assistance can help to clarify it. Reliable service providers provide families both information and mental support, thereby enabling them to make wise decisions. Knowing that all the practical needs are taken care of, their support helps families concentrate on remembering and mourning their loved ones. This includes arranging transportation and processing documentation.

Conclusion

Selecting the appropriate Tamil funeral services in Morden guarantees that the ceremony will be significant and honours the life and Tamil legacy of your loved one. Searching for topics like cultural awareness, compassionate communication, and professionalism can help you identify a service addressing both physical and emotional aspects. Knowing that every detail is being taken care of when someone close passes helps families to heal in peace.

[arthurkeating]

Best Buddhist Funeral Services in Boon Keng

Are you looking for the best Buddhist Funeral Services in Boon Keng? Then visit New Life Funeral Director. They handle logistical details such as transporting the deceased, preparing the body, selecting of casket, embalming services, floral arrangements, and more.

[thejourneytothelastrite]

 Premier Buddhist Funeral Services in Singapore - ANG Brothers

Experience unparalleled Buddhist Funeral Services in Singapore with ANG Brothers. Our dedicated team offers compassionate support and guidance, ensuring a respectful and personalized farewell for your loved ones in accordance with Buddhist traditions. Reach out to us today at +65 9871 8388 for the finest Buddhist funeral services.

[whencyclopedia]

Ghosts in Ancient China

Ghost stories were the earliest form of literature in ancient China. They were almost certainly part of a very old oral tradition before writing developed during the Shang Dynasty (1600 - 1046 BCE) and they continue to be popular in China today. Ghosts were taken very seriously by the ancient Chinese.

In modern-day China, ghosts only have power to harm if one believes in them, but in ancient China, they were a reality whether one believed in them or laughed them off. When a person died their soul journeyed across a bridge to the afterlife. They were judged as worthy or unworthy on this crossing; if they had lived a good life, they continued on, or if they had done evil, they fell from the bridge into hell.

If they reached the other side, they were either reincarnated or went on to live with the gods depending on one's beliefs. Buddhists, for example, believed that people were more often reincarnated while Confucians believed that the ancestors dwelt with the gods and could be prayed to for assistance or protection. The first step in this journey after death was one's burial and funeral service, and if this was not done right, the soul of the deceased would return to earth to haunt the living.

The Importance of Proper Burial

In China, the ground under the earth was considered the property of the gods. Cemeteries were located outside of towns and cities in rural areas and there were earth spirits there known as Tudi Gong as there were anywhere else. One could not just go and dig a grave without first honoring the gods and local spirits and purchasing the land from them.

The relatives of the deceased would choose a spot and then write up a legal contract purchasing that plot from the gods and spirits. This contract cited "the dead person's name, titles, and date of death; the exact dimensions of the plot, the price paid for the land...and signatures of witnesses" (Benn, 271). They placed the document in the grave and then honored it by paying a certain amount of cash. Since physical currency was of no use in the afterlife, people would purchase sheets of paper, cut out a certain amount of "bills" from it, write denominations on them, and burn them at the grave. Once all this was accomplished and signs were received that it was acceptable, the person could be buried.

Since it was hoped the dead person's soul would pass over the bridge to the land of the gods, grave goods were included in the burial, which consisted of favorite objects and food. The dead then had to be mourned for an appropriate amount of time. For parents and grandparents the minimum was three years during which one had to wear special mourning clothing, could not attend parties, listen to or play music, and, in the case of government positions, go to work. Government officials had to resign for three years when a parent or grandparent died, and failure to report a death to the authorities carried a penalty of exile or hard labor. These rules and many others applied to royalty as well as to the peasant class and if any of these steps was not done properly, or was ignored, the soul of the deceased would return to earth.

Continue reading...

[tanuki-kimono]

Hi! First off your blog is such an important resource for me in kimono patterns, thank you for keeping it! Secondly, a question. What patterns are associated with death? I know of spider lilies, and pure black kimono accessories for funeral wear, but otherwise not much else. I suspect that kind of pattern would be more of a novelty item print than an estabilished and used pattern.

Hi and thanks for your kinds words! Off the top of my head, they are several patterns associated with death, mostly linked to Buddhism.

Tbh, mourning attire for women are for me more an affair of colors (black/muted) and discreet not-celebratory patterns (it also depends of ones means). Novelty "death-themed"patterns are more and more present in modern kimono, yet you can also find "traditional" ones - even if they are on the rarer side.

Formal mourning garb, as you note, asks for mofuku (black kimono and obi with a few white accessories). Obi usually have very traditional woven ground patterns - for example ryuusui (running water) which kinda symbolize "the flow of life".

For the Buddhist anniversary of one's death and rememberance services, ladies would (when they can afford it) go from all black to half-mourning dress in muted colors like dull greys or ashen purple. For such occasions, you can find Buddhist patterns like sutra (Heart sutra especially), lotus flowers, gorintô (stylized stupa), etc.

More seasonal items could reference Buddhist Obon (festival of the dead) or Higan (more especially autumn equinox Shûbun), but such patterns for very specific events are on the rarer side, and more a matter of taste and style.

Patterns can include higanbana (spider lilies) for Higan, and for Obon: lanterns, cucumber or eggplant "spirit horse", hozuki (ground cherry), nod to Kyoto’s Daimonji kanji, or memento mori-themed motifs (like skeletons, nozarashi or graveplates).

As a step further into morbid imagery, another pattern which can sometimes be found, especially on men juban or haori lining, are decaying corpses (referencing Buddhist meditation on kusôzu or "nine stages of decay"). This was a subject in Japanese art, you can find an example here (cw: corpse depiction).

Hinting at Buddhist concept of impermanence and search for enlightment, Hell courtesan (jigoku dayû) with uchikake coats depicting hellish torments could also enter the death patterns category. Same goes for Buddhist hell imagery of Hell king Enma, or Hell guardians Gozu and Mezu (I believe I saw them on men juban/haori linings + on netsuke).

Finally, because we are talking of death, have a look at this super unsual and puzzling kimono depicting butsunehan (death of Buddha). Becky Mitsui's article is a wild ride xD

[codenamesazanka]

Its not even a matter of being a villains fan or not, the writing is just genuinely bad because it contradicts dekus character and interrupts shigarakis storyline. Deku was written to set himself apart from others by using his stablished inherent goodness to save (not kill) the "unredeemable villain", that was his narrative challange/conflict, like it was done with uraraka and shouto (except they are not the MC). This is not a overanalysis, its literally how the author was writing his mc lmao.

Hi anon, again(?)

I'm not disagreeing with you! About Deku being bad writing. Sorry if it came off that way. I think the story really did mostly tell us about Deku's attributes without showing them, and also effectively gaslit us about Deku's uniquely great drive to save and that all the stuff he did was in service of that 'saving'.

I have to point out, though, that technically killing was never off the table. Nana asked him if he had the resolve to kill, and Deku said 'Dunno. Maybe there will be no other way', and only after that says he wants to try saving first. Gran Torino gave us the "killing is salvation" and Deku never contradicts him, and now it seems like that was the thing Deku took to heart.

The thing about 'saving' is that - I think - it's in a Buddhist context that this Japanese manga takes place in. Though take what I'm saying with a grain of salt. Idk about Horikoshi's religious beliefs and HeroAca isn't an explicitly Buddhist work, but Buddhist thought is part of Japanese culture, so it's inevitable that its sensibilities and ethics show up everywhere.

'Saving' here means ending suffering, being freed from things like anger and hatred. It doesn't necessarily mean 'not kill' or 'no death'. Sort of like saving the soul. Which is why Deku smashing Shigaraki's hatred is him 'saving' Shigaraki... and then he can just let Shigaraki die. Deku even talks to Shigaraki in the latter's final moments about basically trying to end the cycle of sadness/grief/misery - with him releasing Shigaraki from it.

(I don't think this is unique to Buddhism either... Saving the soul is also a thing in Christianity, right? With death still okay. That's something I know even less about, though, so pardon me.)

Quoting @bnhaobservation :

It's similar to how Midoriya saves Shigaraki's soul and we aren't impressed, but Japanese readers are.

In the western culture when someone dies, at most, we only worry about the soul regretting his wrongdoings or he'll end in hell (that and that he won't look deserving of being forgiven by the audience if he doesn't regret them).

In Japan, when someone dies in a violent way including murder or suicide or dies leaving behind unfinished business or do not receive appropriate funeral rites upon their death, they believe his spirit remains trapped in the world of living and can't move on and this is torture for said soul.

So the idea that Shigaraki's soul was soothed, that was put to rest, is really important and equates to salvation in a Japanese mind-setting... but, to us, it's only a last smile before death.

Deku was indeed written to set himself apart from others - by even bothering to care a little bit about Shigaraki and 'not ignoring the Inner Crying Child'. (But then there was Uraraka, feeling the same way about Toga...) No one else on the Hero side cared, not even All Might and Gran Torino with their connections to the Shimura Family that Shigaraki/Tenko is part of. Deku's inherent goodness means compassion, which, again, he shows by 'not ignoring the Inner Crying Child'. He takes the extra step of trying to save Shigaraki's heart, which technically he didn't have to. He could've just killed Shigaraki from the start. And so that's his great heroism.

Furthermore, he's actually unhappy about being unable to save Shigaraki/Tenko's life. That's a sign of his amazing kindness.

I largely disagree with this. I think 'saving' should've meant also physically saving Shigaraki. I think Deku's kindness was bare minimum, and this is absolutely not "extraordinary heroism". But that's me. I've seen a few Japanese readers also take Shigaraki's ending to mean that he couldn't be saved, or disagree with Deku's violent mind-invasion actions. But most of the reactions I have seen from Japanese readers do agree with Deku having did his best and succeeded in saving Shigaraki's heart, and that was what was needed, and so Deku is a great Hero. This isn't unique to Japan either - good portion of people in Western fandom also seem to agree.

Writing is still bad, though, with Deku being so bland and boring and empty of a character and the story often insisting that Deku doing a regular old thing that other characters have also done is actually the epitome of heroism. Then there's everything else in Act 3.

Thanks for the ask, anon! Sorry you were disappointed.

[a-forbidden-detective]

What to do in Kamakura: the sightseeing guide or something…

The Kamakura Station, real and the manga versions

It is said to be less than an hour from Tokyo by train and one of the ancient cities in Japan along with Kyoto. Because of the countless shrines and temples, it is called the Kyoto of the East.

So where do you think the gang is going for a sightseeing ?

1) The Great Buddha of Kamakura. The Amida Buddha, which “referred to in Sanskrit as Amitabha Tathagata—the Buddha of Limitless Light, sits upon a lotus pedestal with his hands forming the mudra of meditation,” stands 11.4 meters on the grounds of Kotokuin Temple.

2) Hase Temple. It is said to the temple of the Jodo sect, one of two old sects that brought Buddhism to Japan, and in there resides the “famous eleven-headed statue of Kannon, the goddess of mercy.”

3) Enoshima is an island that has shrines, an aquarium, caves, an observatory tower and a beach that is very popular during summer where surfers like to go.

Searching for possible Lunar New Year festivities in Kamakura city owing to the many Shinto shrines and Buddhist temples located there, I encountered this passive aggressive information on this unofficial website.

Hari kuyo {hah-re-koo-yoh} at Egara Tenjin, 8th February

Hari is literally a needle, and Hari Kuyo is a memorial service in honor of used needles just like the Fude Kuyo (calligraphy brush memorial service). Nowadays, young women do not use needles, nor do they know how to sew. Until a couple of decades ago, however, needles had been one of the most important tools women had to use. Sewing is a technique required of women to master before marriage. The memorial service for needles was thus started years ago and it is still honored in various shrines.

I’ve heard of the funeral rite and a Buddhist temple for discarded dolls in Kyoto, but broken needles? Fascinating. This is in keeping with their animist tradition.

Source

[satanicmacchiato]

there's a certain kind of Spiritual Person that after an evangelical protestant or LDS upbringing is understandably very disillusioned or otherwise genuinely hurt by organised religion and i really wish they'd seek recovery by totally secular means first before trying to touch alternative belief systems because especially as a suburban westerner these kind of people have such a death grip on ethnocentrism and the Absolute Rightness and Universality of their own experiences

because if you have not managed to unpack any of what i named above, you are going to go into a buddhist community and assume that the monk performing funeral services for people and asking for donations is a scam artist when they're fulfilling the role of a ritual specialist that was asked of them by the people and the fucking money they're receiving is going into the upkeep of the temple.

you are going to constantly find yourself in conflict with people when you enter a space dedicated to traditional styles of training and studying and you refuse to actually listen to the teacher because your head is full of bullshit that says ☝️🤓 uhm ackshually u r exercising a high degree of control so this is a cult and i am leaving

[dailyanarchistposts]

Yesterday an active-duty Air Force soldier named Aaron Bushnell self-immolated in front of the Israeli Embassy. His last words were “Free Palestine.” Of the cops responding to the scene, some pointed guns at him while others sought to extinguish the flames; the image of a cop pointing a gun at a man on fire is the most American thing I have ever seen.

On June 11th, 1963, a Buddhist monk named Thích Quảng Đức set himself on fire in Ho Chi Minh City (then Saigon). In South Vietnam, Buddhists were an oppressed majority, ruled by a Catholic minority—the Buddhist flag was banned, Catholics were chosen for all the better jobs, and protesting Buddhists were being murdered in the streets or sent to concentration camps.

So Thích set himself on fire and calmly burned in front of hundreds of spectators on a public street. There’s a film of it, and I’m not big into “watch people die on film,” but some moments in history are worth seeing. He didn’t cry out; he just sat in lotus position, engulfed in flames. Afterwards, the cops tried to take his remains, but thousands of angry protestors took him back, and they re-cremated him for a proper funeral. His heart didn’t burn. It solidified in the fire. Today it is today a sacred relic. I have no explanation for this.

Other monks in Vietnam followed his example. By the end of the year, the CIA led a coup and toppled the Catholic dictator of the country. This isn’t “the US being good,” mind you, they’d been propping the asshole up in the first place. Thích’s sacrifice is often credited as what brought down that regime.

Two years later, the first American set herself on fire in protest of the Vietnam war. Alice Herz was a German Jew, 82 years old. She’d seen some shit. She’d fought for feminism in 1910s Germany, helped bring about the Weimar Republic, fled Germany to France only to end up in a Nazi concentration camp. Survived. Made it to the US. Lived in Detroit and became a Unitarian. Then one day she wrote a letter about how horrible the Vietnam war was, went out to the street, and set herself on fire. She wasn’t the last. In South Vietnam and the US alike, Buddhists and Quakers and Catholics set themselves on fire in service of the same cause.

When a 16 year old Catholic named Ronald Brazee set himself on fire in October 1967, a Catholic Worker named Father Daniel Berrigan wrote a poem for him called “In the Land of Burning Children”

He was still living a month later I was able to gain access to him I smelled the odor Of burning flesh And I understood anew What I had seen in North Vietnam I felt that my senses Had been invaded in a new way I now understood the power of death in the modern world I knew I must speak and act against death because this boy’s death was being multiplied a thousandfold

The Dutch resistance to the Nazi Occupation was characterized by a unique nonviolence, focusing primarily on hiding Jewish people and acts of sabotage. This wasn’t necessarily an ethical or even strategic decision, but one forced onto them by circumstance—according to one resistance fighter, since the Dutch government maintained a firearms registry before the invasion, the Nazis were able to acquire that list and go door-to-door to disarm the Dutch population.

But what the Dutch resistance lacked in firearms it made up for in mass participation. Roughly a million people were involved in sheltering people, secreting people away, striking, or helping those who were doing such things. The two most active groups were churches and communist organizations.

The Nazis responded with collective punishment. The occupiers cut off food supplies inside the Netherlands, blockading the roads between farms and cities. The entire population of the country went hungry during what’s called the Hunger Winter of 1944-1945. Between 18-22,000 people starved to death. Four-and-a-half million people were living off of something like 600 calories a day each. A whole generation of children born or living at the time suffered lifelong ailments. Audrey Hepburn grew up in Occupied Netherlands (and as a preteen performed ballet to raise money to support the resistance). Her time in the hunger winter left her with lifelong ailments like anemia.

In case the parallel I’m drawing is not obvious, Gaza is currently being starved by the Israeli government.

Quite notably, quite worth understanding in the modern context, the Hunger Winter persisted despite relief efforts until the Allied forces liberated the Netherlands from the fascists in May 1945.

Aaron Bushnell was twenty-five years old when he died. He sent a message to media outlets before his act: “Today, I am planning to engage in an extreme act of protest against the genocide of the Palestinian people.”

He posted on Facebook: “Many of us like to ask ourselves, ‘What would I do if I was alive during slavery? Or the Jim Crow South? Or apartheid? What would I do if my country was committing genocide?’ The answer is, you’re doing it. Right now.”

His last words, engulfed in flames, were “Free Palestine.”

I know that what stopped US involvement in Vietnam was the military victory of the Vietnamese people against US forces, combined with the direct action action efforts of the American Left that made the war harder to execute. I know what ended the Nazi occupation was the Allied invasion. I know what stopped legal chattel slavery in the US was the deadliest war in our country’s history. I also know that what stopped Jim Crow was… nothing. Nothing has stopped it, not completely. The long, hard, thankless work of a combination of reform and direct action has mitigated its effects somewhat.

I can’t say I think others should follow Aaron’s example. I doubt he wanted anyone to. An act like this needs attention, not imitation. What we can follow is the moral courage. What we need to decide for ourselves is how to act, not whether or not to act. I don’t have any answers for me, and I don’t have any answers for you.

I can say that he shouldn’t be forgotten, that he ought to be remembered when we ask ourselves if we have the courage to act.

I can also say that it takes an incredible number of people doing an incredible variety of work to effect change. That poet, Father Daniel Berrigan, did a lot more than write poetry. He and others in the broader Catholic Left raided draft offices and burned records, directly impacting the US’s ability to send young men off to die in an imperialist war. A group of people who came out of their movement (but were primarily Jewish and/or secular) raided an FBI office and uncovered the spying and disruption that was done of the peace movement under the name COINTELPRO.

A vibrant and militant counterculture sprang up, drawing Americans away from the clutches of conservative propaganda. They built nationwide networks of mutual aid and they helped draft dodgers escape the country.

An awful lot of American soldiers in Vietnam directly defected, enough that “fragging” entered the English language as a verb for throwing a grenade at your commanding officer.

As for the Hunger Winter, it was not ended until the Nazi party was ended through force of arms, but its worst effects were alleviated by the bravery and thankless work of uncountable people who cobbled together meals from nothing or who organized to bring food aid in across German lines.

In the US now we’re seeing a growing movement opposed to our country’s collaboration with the genocidal regime in Israel.

It’s impossible to know if it will be enough. When you pile straw onto the proverbial camel, you never know which straw will be the last. We just keep piling.

And in the meantime, we remember names like Aaron Bushnell, Ronald Brazee, Alice Herz, and Thích Quảng Đức.

[anfufuneralservices]

Taoist Funeral Services - An Fu Funeral Services

Funerals are an integral part of human culture, serving as a way to honor and bid farewell to our departed loved ones. In various societies, funeral customs differ, reflecting the beliefs and values of different cultures. Taoist Funeral Services, such as An Fu Funeral Services, exemplify a unique and profound approach to death, embodying the teachings of Taoism, an ancient Chinese philosophy centered on living in harmony with the Tao, or the Way.

Understanding Taoism and Its View on Death

Taoism, with its roots dating back over two millennia, emphasizes living in harmony with the natural order of the universe and embracing the flow of life. According to Taoist beliefs, life and death are two integral components of the eternal cycle, and death is not seen as an end but rather as a transformation into another state of being.

Taoists believe that the soul, or spirit, is eternal and transcends physical existence. At the moment of death, the soul separates from the body, embarking on a journey to the afterlife. As such, Taoist funeral services are designed to guide the departed soul and ensure a smooth transition into the next realm.

An Fu Funeral Services: Nurturing the Departed Soul

An Fu Funeral Services embodies the core principles of Taoism, providing a comprehensive and thoughtful approach to honoring the departed soul. The name "An Fu" translates to "peace and blessing," signifying the central objective of the funeral services – to provide peace for the soul and blessings for its journey ahead.

1. Creating a Harmonious Environment

Taoist funeral services begin by creating a harmonious and serene environment. The surroundings are decorated with simplicity and elegance, symbolizing the essence of nature and the Tao. The use of colors, such as white and yellow, represent purity, peace, and respect.

2. Offering Prayers and Incense

Central to Taoist funeral rituals is the act of offering prayers and burning incense. Prayers are offered by family members and attendees, expressing their gratitude and love for the departed soul. The burning of incense serves as a way to cleanse the surroundings and elevate the prayers to the divine realm.

3. Funeral Procession and Chanting

During the funeral procession, the body is carried in a dignified manner, and Taoist priests lead the way, chanting sutras and mantras. The chanting serves multiple purposes: to guide the soul, to console the grieving family, and to create a spiritual atmosphere that facilitates the soul's journey.

4. Joss Paper Offerings

Joss paper, or "ghost money," is an integral part of Taoist funeral services. These symbolic offerings are burned during the funeral as a way to provide financial assistance to the deceased in the afterlife. Taoists believe that these offerings help the departed soul navigate the afterlife comfortably.

5. Burial and Feng Shui Considerations

In Taoist funeral traditions, the selection of the burial site is of great importance. Feng Shui principles guide the choice of a location with auspicious energy, ensuring a peaceful resting place for the departed soul. The burial site's positioning and alignment are believed to influence the soul's journey and its connection with the natural energies.

6. Memorial Services

Taoist funeral services extend beyond the burial. Memorial services are held at specific intervals after the funeral to honor the deceased and provide ongoing spiritual support to the soul. These gatherings bring together family and friends to pray, reflect, and remember the departed with love and gratitude.

The Relevance of Taoist Funeral Services Today

In modern society, where traditions are sometimes overshadowed by contemporary practices, Taoist funeral services continue to hold significant relevance. For those who adhere to Taoist beliefs, these rituals offer a way to maintain a deep connection with their cultural heritage and spiritual identity.

Moreover, even for individuals with different belief systems, Taoist funeral services provide an opportunity to learn about and appreciate a rich cultural tradition that embraces the concept of life's continuity beyond death. The focus on harmony, simplicity, and respect for nature serves as a reminder of the profound interconnectedness of all living beings and the natural world.

Conclusion

Taoist funeral services, including An Fu Funeral Services, are a testament to the enduring legacy of Taoism's teachings and its profound approach to death. Emphasizing harmony, peace, and blessings for the departed soul, these rituals offer a unique perspective on life's eternal cycle. In embracing these ancient traditions, we find not only solace for our grief but also a deeper understanding of the human experience and our place in the grand tapestry of existence.

[asianfuneralservices]

Are you seeking a Hindu Funeral in Tooting? You can count on us. At Asian Funeral Care we specialise in Hindu funeral rites. Our Indian funeral directors will guide you at this very difficult time through the Hindu funeral service arranging process. Contact us today! For more information, you can call us at 020 8909 3737 or 07737 051232.

[religion-is-a-mental-illness]

By: Ryan Burge

Published: Apr 29, 2024

Sometimes I write a piece and a few weeks later I completely forget that I published it. I am not going to point out any specific examples on this Substack, but rest assured there are numerous occurrences where I've Googled an answer to a question and stumbled upon an article that I wrote at some point in my career, only to have forgotten about it entirely. As one of my homiletics professors said during my undergraduate studies, "not all sermons can be home runs." The same goes for public writing, I suppose.

But there are some little threads that I have exposed in earlier work that I just can’t shake. Sometimes, this is a result of giving a talk that goes really well and drives a lively Q&A, which then gets my mind spinning with possibilities. This was certainly the case when I was at Asbury University a few weeks ago, presenting some graphs from two posts that have run on Graphs about Religion.

They both circle around this idea that I have been exploring for a while—that religion doesn’t mean what most people think it means. Increasingly, it’s not some kind of theological ascent where people come to a clear understanding of Jesus, Mohammad, nirvana, etc. I just don’t think that’s how religion works in 21st-century American life. Instead, I believe that religion has been reduced to little more than a tribal marker, much in the same way that people say they are a fan of the Yankees, or they are Irish, or graduated from Stanford. It’s a way to create an "us vs. them" dynamic.

But there’s more evidence for this theory, too. There’s an increasing number of people who say that they are evangelical, yet they go to church less than once a year. Or, there’s a growing phenomenon of non-Christian faith groups like Jews, Muslims, and Buddhists who will tell survey administrators that they too are evangelicals. As I have shown, it’s pretty easy to predict why this is happening—it’s much more prominent among Republican non-Christians than among Democrats. Religion is not about a sense of the Divine; it’s about what tribe you associate with and what kind of cable news you consume.

So, consider this another entry into that larger discourse. This time I wanted to zero in on a small subset of people that I just can’t stop thinking about. Here’s the setup:

There are a handful of religion questions on mainstream surveys. One is, “How important is religion in your life?” Responses range from "not at all important" to "very important." They are also asked, “aside from weddings and funerals, how often do you attend religious services?” with response options that go from "never" to "more than once a week." Let me just show you how the sample breaks down on these two metrics in a heatmap.

It should come as little surprise that the top left is sparse. Not a ton of people are high attenders but don’t think that religion is very important. That would be completely nonsensical. The most populated square is the bottom left—those who say that religion is not at all important and they never attend religious services—about one in five Americans fall into this box. In fact, the bottom left four boxes comprise about a third of the entire sample—that’s low attendance and low importance.

In contrast, about 7% of folks attend more than once a week and say that religion is very important. The top right four boxes equal about a quarter of the sample—those are the more religious folks.

But look at the bottom right, that’s where I wanted to focus my attention for this post. Specifically on people who meet two criteria:

They say that religion is very important.

They report their religious attendance as seldom or never.

In the sample from the last couple of years, that equals about 9% of folks. That’s not nothing. In fact, if you extrapolate that out to the adult population of the United States, that might mean 20-25 million people are high importance/low attendance.

Is there a growing trend, though? Are more and more people saying that they think religion is important, then just not showing up for a weekend service?

I’m not sure if that’s the case or not. There may be an increase in the trend line, but it’s not a huge one. Between 2008 and 2012 (let’s exclude 2009 as an outlier), I’m pretty confident in saying 7-8% met this criterion. But that figure has slowly crept up over time. Now, since 2019, the share who check both these boxes is likely in the 8-9% range. So, I think it’s fair to say that it’s a growing phenomenon, but not a rapidly growing one.

But I had to look under the hood of this one just a bit. Are there certain factors that seem to be driving this phenomenon of cultural religious people? Obviously, politics was the first thing that came to mind. So, here’s the trend line for Democrats, Independents, and Republicans between 2008 and 2022.

Okay, now I think we can see a clear shift. Among Democrats, the share who say that religion is very important but don’t go to church is stable over time. It was about 6% of them in 2008, and it’s essentially the same share today. For Independents, it’s probably a modest increase. It hovered around 7.5% for a while during Obama’s first term, then began to slowly creep up. Now, it’s probably the case that 8.5-9% fall into this camp.

But among Republicans, there’s no mistaking what is happening here. The share who are culturally religious has risen quickly. It was about 5% of all Republicans in 2008 who said that religion was very important but they attended services less than once a year. The trend line in 2022 was just about 11%. So, today, a Republican is twice as likely to be culturally religious compared to a Democrat.

I had to take a look at age, but I really had to think about how to visualize this in a way that is not deceiving. Because there’s a big problem when you combine two metrics like this: a lot more older people say that religion is very important compared to young adults. In fact, it’s 50% of those in their seventies, versus just about a quarter of college-aged young people. So, of course, more older people are going to be culturally religious, just based on that criterion.

So, I had to switch it up a little. I restricted the sample to just people who said that religion was very important, and then I calculated the share who described their religious attendance as seldom or never. This gets us closer to the actual reality.

About 15% of younger folks place a high value on religion but just don’t go to religious services, but the share begins to climb from that low point. Among 40-year-olds, it’s just slightly more than 20% who are in the seldom/never category of attendance. It really peaks among people in their fifties. Among 55-year-olds who say that religion is very important, a quarter go to church less than once a year. It does decline a bit beyond that point, but it’s still north of 20% even among folks in their seventies.

I wanted to put a little bow on this post by putting all this to a more rigorous test—a regression analysis. The dependent variable is identifying as culturally religious (religion is very important + I attend less than once a year). I threw all the basic suspects into the model—age, income, gender, race, education, and political conservatism. This model is awesome because everything is predictive in one way or another. That’s not usually the case.

There are four factors that predict a lower likelihood of being culturally religious: income, education, being white, and being male. The one with the largest coefficient is race. A white respondent is significantly less likely to be culturally religious compared to people of color. This is followed by gender and education. The least predictive is income, but it’s still statistically significant. All drive a lower likelihood of cultural Christianity.

There were two factors that make someone more likely to say that religion is very important but they don’t go to church: age and political conservatism. All things being held equal, older people are more likely to be culturally religious. The same is true for being a conservative.

I don’t why but I can’t stop conjuring an image in my mind when I was thinking through this data - this is Andy Griffith Show fans. It ran for eight seasons in the 1960s. In many ways it’s the most wholesome show you can get. No sex, no drugs, no swearing. Just good morals. Ted Koppel went to a small town in North Carolina that was Griffith’s birthplace. It’s revitalized it’s economy by becoming a haven for tourists to revisit a bygone era.

They like the clean, wholesome nature of Mayberry. They watched the show as kids. They want to go back to that earlier time. But they just can’t manage to make it to church. They want to recreate the era of Andy Griffith, but not expend the actual effort of sitting in a pew on a Sunday morning. It’s just another example of people who like the idea of religion, but not the actual religious part.

[despair-to-future-arcs]

Let’s get this investigation started!

Well since your gonna talk, can you speak about your dad? If you don't mind...

Well what's written on there is pretty accurate and I still hate him to this day, my old man was someone that was always call a genius, often his business ventures were pretty good - he figure any plan he had would be perfect, especially with politics but he was an arrogant bastard that undermined me.

Want to know something? He try to buy me a spot during my youth at Hope's Peak.

Wait so, Mr. Ishimaru try bribe you in?

Well yeah, you probably saw the bribes, right? He try to pull same shit with me but I refuse; I hated cheating and didn't want this path. So I told him off and luckily mom was on my side for it.

I always felt hard work and dedication is the path to success, I never like taking short cuts or cheating either and I always wanted to be a police when I was kid.

I see, so what got you interested?

Ah, y'know - fighting crimes and taking down crooks, I love that shit and wanted to follow that path ever since I was a kid so I decided to work towards that career without relying on Hope's Peak Academy, I just wanted to prove that old man wrong.

But of course, my dad didn't think I needed to work so hard, figure Hope's Peak always lead to success which was bullshit and thanks to him being a suppose 'genius' he screw up and cause my own screw up to be a police commissioner.

And I guess that's when he lost everything, right? Seems everything just... fell apart, huh?

Yeah, everything went to shit after he became prime minster, he lost everything; his own son, not allow near his kid grandkid, his wife left and his business was gone... I heard he was drinking, if anything he deserve it honestly and I don't feel pity.

No one really visited his funeral back in 2005, he died alone from alcohol and smoking which sadly I was left to set up the funeral too, Taka was starting middle school too but wanted to help, I figure it was gonna be family however there was one visitor.

...

...

...

Date: March 11th, 2005

*Takaaki waited outside for guest and check names* Well, that's everyone... better get the wake ready...

*As then Kiyotaka walk over* Da-Dad...? Um, the services are ready...

Oh, really? Okay Taka, comin'... is the Buddhist here?

Yes father he is. Still... I never met Grandfather but hearing what happen, I'm still not sure what to think.

Given everything he's done, I can't say he deserves this but hearing the stories; I know for sure I want to be nothing like him.

Yeah, he always arrogant and full of himself; it's probably good you didn't meet him.

Of course, given what he's done; I feel it's for the best I had no interactions with him, anycase - we need to help with the wake!

*As the 2 walk in suddenly women*

Excuse me, are you by any change the son of Toranosuke Ishimaru?

Huh? Sorry, I don't think your on the list, do you know him?

Sadly I have, he's in fact a former Classmate of mine; I'm Hitomi Nanami, I was Class 22 Former Ultimate Teacher and I wish to give my grievance of what happen to you and your family, my apologies.

Ah, right... your that women that was the ministry of education a few years back before you retire, right? I think my dad mention you, he didn't seem to be fond of you or how you seem to remind him to come to class and even blame you until the end.

Hmph, of course that old fool would assume the worse of me, figures as much he would try to blame me for how things turn out if he attended Class.

Still, I mostly came here to speak with you and just hope that you and your family will try to not follow his footsteps.

Don't worry, I try to avoid everything he did... still, thank you for visiting but the wake is starting soon.

Ah right, my apologies young man; I really hope for the best for you and even if your father made a mistake; it shouldn't defy you as a person just remember that, good day to you...

*the old women walk away as leaving, Takaaki walk in*

Dad? Who were you talking to... I heard voices...

Nothin', let's just get to the funeral...

'It was the last time I spoke with her and maybe she was right; maybe I shouldn't let what my dad did effect me but I just felt I just couldn't...'

[nvrcmplt]

In the times of technology advancements and lifestyles always renewing, Mitsushige has come to terms of the years that humans will always be fascinating in their growth. Though for a extremely long time they've worshipped him as many forms and tales of stories for his legends and his brother's origins, it's amazing to see how the medium of such things has turned into animations, novels, images of the hands of babes, cake stamps, wrapper designs and more.

Thousands of years will come and go but amongst the majority of it in current times, Mitsu's seen the humans change again. This time without wanting to just wait out the new wonders of the world, he steps down from his mountain, mingles amongst them, ventures through stall, shops and parks that are cherished, respected and filled to the brim with interesting races of all kinds of humans. Mitsu' sees the value in their intermingling, though he was of the nature, back in the day, of purist families, he sees beauty in the children of different places combining into one.

The love between them all, the growth and knowledge widened and his own learning experiences allow him to stand amongst them all himself too. Once a hermit in the rocky trails outside of human tourism, he descends to be humbled. To learn from the new generations, to welcome the world as it begins its new cycle with his spring ever-present and welcomed. Mitsu found beauty in the Autumn and Winter months, no longer seeking out his isolation to sleep the colder seasons away but he knows the pull his Spring within. He dresses warmth, he watched the snow and leaves fall, he welcomes the cold animals to his lap and watches the stars.

Mitsu's taken on a few face, a new being…

A Calligrapher Master, he teaches children on the road in his travels, a school he doesn't mind setting up at any point to show the pure adoration of ink on paper. The skill to write their first letters, their own names, gifts to loved ones and elders. He has been present in several years of Sign Post making, Clan Memorials and Family Funeral rituals. His scripture is vastly known but not too famous. His biggest fames are indeed the elderly that remain his craft, those within the literature word, history and more - the youngens that he so seemingly teaches often, aren't so easily flamboyant in their praise of his work but how he looks.

It does make him chuckle often.

Mitsushige's also been known to be a Buddhist, not a complete lie to hide his lack of presence in his younger years in the world but a truth as he may aid the local Shinto shrines in their services when asked for by the Head Priests.

He introduces himself as Mitsushige Shinkawa ( ( L ) Shinkawa ( F ) Mitsushige ), not related to the Japanese daimyo the of 1630s.

He is often found with several small animals around his person. - Birds, cats, dogs, snakes and once a tanuki. He wears glasses often - though he doesn't need them, he likes the look of them. Clothing is rather stylized but more often then not he will wear form fitting slacks, a tin yukata top and a haori with shin-high boots. His calligrapher stall is much like a street food stall - a simple pull wagon and foldable surfaces for him to show his wares and teach those interested on the street. Always has the seasonal flower blooming on the roof of his cart.

[he-is-lightning-in-a-bottle]

Heading to what will hopefully be the last funeral for a family member in a long while. I'm not sure what he'd be called in English. To me, he's always been ông ngoại. He's my sister-in-law's father? My brother (said sister-in-law's husband) died in the summer of 2023 and now her father died at Christmas. I'm so sad. I've known him for over 30 years, ever since my brother started dating her in high school. We spent many family holidays together over the years.

For some reason, the family chose not to hold the services at the Vietnamese Buddhist temple, so we're heading to a funeral home to hear Buddhist chanting. Cremation tomorrow. It's a stark contrast to my brother's funeral services in the Orthodox Cathedral and subsequent burial, but also surprisingly familiar in the way all funerals are.