Introduction

It is my opinion that the things we do in our practice can be informed by all belief structures, as Death is truly larger than any of us can really speak to. When thinking of these concepts from Dōgen and incorporating these understandings into your life, I personally believe we can better attune ourselves with the truth of our practice. Clearly hearing La Santa, as well as understanding what it is we hear from Her through many lenses, as opposed to analyzing everything through our own perspectives—which are often shaped by things (harmful or otherwise) that have happened to us outside of our control—can free us from attachments that hinder our work, growth, and actions, poisoning us in the process. Through lighting our incense, reciting prayer, sitting with Her and ourselves, we mirror zazen in many ways. I personally feel my lengthy practice with zazen has greatly helped in my work in this space with Her. There is a higher language in the universe at play, and this feels like a thread of it worth while, one that has all my faith, even if it doesn't have the best phrasing. in practice, it makes sense, and does more good than harm. If you're interested in what I'm talking about, reach out, I really wish to build community through these things with people that are interested in this sort of life. 

Dōgen Zenji’s teachings, as presented in "Genjōkōan," provide profound insights into the nature of existence, particularly the interplay between life and death. Similarly, Santa Muerte, the Mexican folk saint of death, offers a cultural parallel by embodying death as a transformative and non-final force. Both perspectives invite reverence rather than fear, encouraging a deeper understanding of death’s role in the cycle of existence. For Dōgen, death is not an isolated endpoint but an integral aspect of the dynamic reality of being. This understanding challenges conventional dualities and invites a more nuanced perspective on impermanence and interconnectedness. As Dōgen states, "Because there is Buddha in birth and death, there is no birth and death." This paradox invites us to reconsider how we conceive of death, not as a fearful finality but as something far greater than our limited framing allows. To say "no death" is not to deny death’s existence but to reject the narrow, human understanding that boxes it in as an ultimate end that we’ve figured out or can ever fully understand. Instead, it asks us to confront the ways we impose limits on its meaning.

The Nature of Death

Death, as we commonly conceive it, becomes a fearful and finite conclusion, but this framing shrinks its vastness. Santa Muerte’s portrayal as a universal equalizer complements this understanding, emphasizing that death transcends boundaries of class, culture, and status, reminding us of its impartiality and inevitability. Death, in truth, operates beyond the word we assign it or the dread we associate with it. As Dōgen expresses, "Life and death are the vital functions of Buddha-dharma." This points to death as a phenomenon deeply embedded in the sacred fabric of existence, defying our attempts to box it into simplistic categories or fearful imaginings. It is not an end but an ever-present, transformative force—one that, paradoxically, affirms life and reveals its interconnected flow. He elaborates, "Although we have not yet abandoned life, we already see death. Although we have not yet abandoned death, we already see life. Life does not obstruct death, death does not obstruct life." This passage underscores the fluid interpenetration of these states, dissolving the illusion of rigid separateness.

The Human Perspective

Human arrogance and hubris often manifest in the ways we try to control or define the world, including our perceptions of death.  This tendency has contributed to both global and personal suffering, as seen in environmental degradation, wars, slavery, and worse, fueled by unchecked greed and alienation fostered by modern individualism. These patterns reveal the deep discomfort many have with confronting the broader truths of existence, preferring instead to impose limiting frameworks that deny the transformative potential inherent in life’s transience. Death, as a universal force, transcends the constraints of our language and perception; it is ever-present, transformative, and life-affirming in ways that extend beyond our constructed definitions. As Dōgen teaches, the dynamic relationship between life and death allows us to see that death does not negate life but affirms its depth and preciousness. Just as "flowers fall even though we love them," death clears space for renewal and growth, continually reshaping the landscape of existence in ways that uphold the vitality of being. "Birth-and-death is the daily activity of the Buddha-way," Dōgen reminds us. "If you wish to use it, you should use it; if you desire to understand it, it shall be understood."

Shedding Attachments

Central to Dōgen’s philosophy is the concept of "shedding body and mind." Similarly, Santa Muerte devotees reflect this principle through their offerings, which are acts of non-attachment. By giving gifts to Santa Muerte, we symbolically and physically let go of material and emotional dependencies, giving them fully to Her (if we are doing this with any success lol) creating space for spiritual renewal. This parallels Dōgen’s idea of releasing ego and clinging to experience the true nature of reality. This practice entails letting go of attachments and preconceptions, enabling one to experience reality as it is. In "Genjōkōan," Dōgen illustrates this idea through the metaphor of kindling and ash: "Just as firewood becomes ash, and it does not become firewood again, so too with birth and death." Life and death are distinct states within the continuity of existence. "Yet, do not suppose that ash is its future and firewood its past." This insight reveals the cyclical nature of existence, where life and death continually transform into one another, resisting linear narratives and affirming the ever-changing essence of being. This view dissolves the linear narrative of life transitioning to death, replacing it with a cyclical and relational understanding of existence. He further asserts, "Life is a position of total time, death is a position of total time as well," emphasizing the completeness and wholeness of each state within the larger continuum of being.

Impermanence and Renewal

Dōgen’s emphasis on non-attachment is not a rejection of the world but a profound engagement with its transient nature. This is mirrored in Santa Muerte’s association with the cycles of life and death, where she embodies both destruction and renewal. Drawing from Aztec cosmology, Santa Muerte reflects themes of rebirth and transformation, much like Mictecacihuatl, the Lady of the Dead, whose guardianship over the bones of the deceased symbolized fertility and the continuity of life. He likens this perspective to the reflection of the moon in water, stating, "The moon does not get wet, the water is not broken." This metaphor highlights the simultaneous unity and separation of all things. The moon remains undisturbed and whole, even as it is mirrored in a single droplet. This imagery underscores the interdependence of the finite and infinite, urging practitioners to embrace life’s ephemeral beauty without clinging to it. Such understanding invites a reverence for the impermanence of all phenomena, as death, too, becomes a space of profound learning and renewal.

Enlightenment and Interconnectedness

The practice of being "enlightened by all things" further encapsulates Dōgen’s holistic approach. Similarly, Santa Muerte’s impartiality allows her devotees to connect deeply with mortality, embracing it as an essential part of life. This mirrors the Zen idea that enlightenment comes through a profound acceptance of all aspects of existence, including death. Enlightenment, according to Dōgen, arises not from escaping death but from recognizing it as an intrinsic part of the present moment. He writes, "To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things." By abandoning the ego-bound self, individuals can awaken to the interconnectedness of all phenomena, seeing birth and death as natural and necessary states within the broader reality of impermanence. As Dōgen writes, "When you find your place where you are, practice occurs, actualizing the fundamental point." This teaching underscores how enlightenment embraces impermanence and the transformative nature of death, integrating it as a vital aspect of the present moment and the unfolding truth of existence.

Dōgen’s insights suggest that this process is not passive but deeply participatory; it calls for an active recognition of how life and death shape one another in an endless cycle of renewal. Enlightenment, then, is not the avoidance of death but the realization that death, in its transience, allows life to take on its full vibrancy and significance. This perspective fosters a profound reverence for the totality of existence, highlighting that death is as much a part of the universal process as birth, creation, and growth. As he states, "There is life in death, and there is death in life. There is death that is always in death; there is life that is always in life. This is not contrived by humans willfully, but Dharma comes to be like this." It is in this dynamic interplay that we come to see the beauty of impermanence—not as loss, but as an ever-evolving expression of the Dharma, constantly unfolding in new and transformative ways.

Enlightenment as Process

Dōgen’s teachings also challenge the misconception that enlightenment is a fixed state. He emphasizes that realization is a continuous process, evolving as one engages with the ever-changing conditions of existence. This dynamic understanding of enlightenment parallels his views on death, which he sees not as a termination but as a transformation within the infinite interplay of being. As he states, "Flowers fall even though we love them; weeds grow even though we dislike them."

Modern Implications

In the context of modern life, Dōgen’s reflections offer a counterbalance to materialistic and individualistic worldviews. Similarly, the resurgence of Santa Muerte devotion reflects a societal shift toward accepting death as sacred and integral to life’s cycle. This growing veneration highlights a rejection of materialism and an embrace of death’s transformative power, providing solace in a world often driven by denial and fear of mortality. By encouraging mindfulness and the acceptance of impermanence, his teachings invite a more harmonious relationship with the cycles of life and death. This approach not only alleviates fear but also cultivates a profound sense of connection to the world and its transient beauty. As Dōgen notes, "Life is a temporal state, death is a temporal state."

Ultimately,

Dōgen’s exploration of death as a universal force challenges us to move beyond fear and attachment, embracing the profound unity of existence. Through his teachings, we are reminded that life and death are not opposites but interwoven aspects of a greater whole, each offering unique opportunities for awakening and understanding. He writes, "Birth is just like riding in a boat; you raise the sails and row. Death is like reaching the shore; you drop the sails and leave."