A moment that changed me: I went to a death cafe – and learned how to live a much happier life
'Are you afraid of dying, or are you afraid of not living?' Last year, I was sitting in a circle of strangers – half Buddhist monks, half morbidly curious members of the public – when someone asked one of the most profound questions I had ever heard. I was at a 'death cafe', at my local Buddhist centre in south London. A plate of biscuits was passed around while people nursed mugs of hot tea. At 29, I was one of the youngest attending the informal chat about death and dying, which was part of an initiative to encourage more open conversations about the ends of our lives.
During the session, people reflected on the lives of those they had lost. Stories were shared about the joyful moments they had had together. A woman asked me why I would want to come to something like this, at my age. I looked around before revealing more than I had ever told my own friends and family.
I began to talk about how, for a long time, I had considered suicide. Throughout my late teens and early 20s, I was stifled by my thoughts and anxieties, and often felt misunderstood.
After receiving professional help (and an autism diagnosis), I became plagued with guilt and shame that I hadn't embraced how precious life actually was. I felt regretful for wasting what some people call the best years of their life. I decided to say yes to every opportunity in a bid to catch up on everything I had missed. I took on endless creative projects, went on holidays, wrote books and scripts, made films, and hosted dinner parties.
I'd gone to the death cafe after seeing a poster advertising the meetings. That day, I shared how I'd often fixated on milestones as a way to measure my success, and how I would compare myself with others and feel like a failure. We laughed as we acknowledged how these milestones, like university degrees or property ownership, were never used as a way to describe people who had died.
I realised that my newfound zest for life also had its downsides: I felt burnt out, and I hadn't given myself enough time to savour moments before moving on to something else. After a career in acting, I had become a published journalist almost overnight, but instead of celebrating my new commissions, I gauged my success as a writer by counting how many articles I had written. Similarly, I had acted in multiple major TV productions, but panicked when I didn't have the next one lined up. I'd spend eight hours making the perfect cake for a friend's birthday but then be exhausted for the event itself.
'The journey is the best bit,' smiled one of the older strangers in the room. 'The fun is not knowing what might happen.' I realised that my fear of not living meant my ego was fuelling my choices. My desire to be successful came from my insecurities about feeling like a failure to others. So I needed to focus on how things made me feel, not just how great they looked or sounded to strangers. My shame over my mental health had made me defensive, as if I owed everyone an explanation as to why I made certain choices. But at the death cafe, I realised that I could thrive in imperfection.
I've become a much more patient person, and try to be more present when spending time with people
During that evening I met people who were ill, people who believed in reincarnation, parents who had lost children, and a woman who cared for the dying. While many of the questions we had about death were answered, we had to accept that not all of them could be. Before we left, we hugged.
Related: A moment that changed me: I went into the wilderness with my family – and lost my inhibitions
I felt a sense of peace flood over me as I realised that I no longer needed to seek validation from others. Instead, I chose to accept myself and embrace my past. Rather than believing that saying yes to everything is the best way to live life to the fullest, I've become more open about communicating my boundaries. I've become a much more patient person, too, and try to be more present when spending time with people. While this shift away from pleasing people means I've lost some friends, I've also gained a stronger bond with others.
Since my first visit, I have continued to return to death cafes all over London, meeting new people and having new conversations about death over tea and cake. In truth, I feel more alive than ever for doing so.
• Elizabeth McCafferty is a journalist who writes regularly for the Guardian
• In the UK and Ireland, Samaritans can be contacted on freephone 116 123, or email jo@samaritans.org or jo@samaritans.ie. In the US, you can call or text the National Suicide Prevention Lifeline on 988, chat on 988lifeline.org, or text HOME to 741741 to connect with a crisis counsellor. In Australia, the crisis support service Lifeline is 13 11 14. Other international helplines can be found at befrienders.org

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9 hours ago
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The Majjhima Nikāya (discourse 107 – Gaṇakamoggallānasutta) contains a verse that praises the Buddha's teachings using the imagery of the finest natural fragrances. Among all fragrant roots, spikenard is considered the finest; Among all fragrant heartwoods, red sandalwood is the most prized; Among all fragrant flowers, jasmine stands supreme. In the same way, among all the teachings of the time, the guidance of the blessed Gautama is the most excellent. This poetic comparison highlights how the Buddha's Dhamma is seen as the most refined and sublime among the various contemporary teachings. Taking refuge in the Buddha means placing trust in his awakening and recognising him as the one who has shown the path to freedom, compassion, and wisdom. In Buddhism, Dhamma refers to the teachings of the Buddha, rooted in the ariya sacchani or four noble truths and the atthanga magga or the eightfold path. It outlines ethical conduct, discipline, and wisdom as the foundations of an individual's progress. A significant component of the Buddha's teaching in this regard is impermanence (anichcha). Impermanence manifests in various aspects of life. In the context of a person's life and existence, there is no force in this universe that can prevent the inevitable. As Siddhartha learned from his first journey outside the palace, the onset of old age, illness, and death is inevitable. Therefore, the concepts of 'I', 'me', and the 'self' are not constant; they are constantly evolving and are made of multiple experiences. This understanding directly connects to Buddhism's rejection of anything permanent, such as the soul or atman. Buddhism teaches the doctrine of anattā (non-self), which posits that there is no enduring, unchanging self or essence within beings or phenomena. This concept can be explained through a dialogue between King Milinda and monk Nāgasena from Milindapañhā (a later Buddhist text from around the 1st century CE). In the dialogue, Milinda asks for clarification on the nature of personal identity. Nāgasena responds with a famous parable: although the king claims that he arrived in a chariot, upon examination, no inherent 'chariot' was identified in any single component – the axle, wheels, or chassis (these parts alone cannot constitute a chariot, either). Here the term 'chariot' is merely a convenient label applied to the assemblage of interdependent parts. Similarly, our personal identity (such as our names) does not indicate an enduring self or soul; rather it refers to the combination of several aggregates – like form, feeling, perception, mental formations, and consciousness. In Buddhist teachings, the Dhamma is often compared to a raft – a powerful analogy used in the Majjhima Nikaya (1.134–35). The text presents the image of a man who comes upon a wide river in flood. The shore he stands on is dangerous and filled with fear, while the far shore appears safe. However, there is no bridge or boat for him to cross the river. Thinking practically, the man gathers grass, sticks, branches, and leaves, and constructs a raft. Using the raft, he manages to cross the river safely. Once on the far shore, he reflects on the raft's usefulness and considers whether he should carry it on his head or back as he continues his journey. The Buddha suggests that this would be inappropriate. The man should recognise the raft's value for the specific purpose, and now since the purpose is fulfilled, he should leave it behind. Similarly, the Dhamma is a raft that is meant to help one cross over the river of suffering. It is not meant to be clung to once its purpose is fulfilled. The ultimate goal is liberation where one is free from all sorts of attachments, including the Dhamma. After the Buddha and the Dhamma, the Sangha is the third jewel from the triratna. The Sangha is the monastic order of Buddhism, which was established during the lifetime of the Buddha. It was the core institution that spread the Buddha's teachings. The Sutta Vibhanga, a section of the canonical text Vinaya Pitaka, mentions the Patimokkha – the rules for monastic life. It consists of 227 rules for bhikkhus (monks) and 311 for bhikkhunis (nuns), each accompanied by explanations. The Patimokkha was usually recited by the monks as part of the uposatha – a fortnightly ceremony held on the days of full moon and new moon. These rules of the Sangha outline aspects of monastic life – what its members should eat, how they should talk and walk, what they should wear, and how they should conduct themselves. These rules also provide guidelines for resolving disputes, and defining the relations between the Sangha and laity. The Vinaya Pitaka also gives information on the monks' initial wandering lifestyle and eventual shift to settled living. Sukumar Dutt, in his work Early Buddhist Monachism, observes that the settling down of monks can be traced back to vassavassa or the monsoon retreat. Monks were expected to stray in one place during the rainy season. According to Dutt, these temporary retreats would have eventually led to the monastic establishments known as viharas. The process by which one renounces household life and becomes a novice under a preceptor is called the pravrajya ceremony. As part of this rite, one had to shave their heads, wear ochre robes, and take vows. They then take refuge in the tisarana, and chant 'Buddhaṃ saraṇaṃ gacchāmi, Dhammaṃ saraṇaṃ gacchāmi, Saṅghaṃ saraṇaṃ gacchāmi' (I take refuge in the Buddha, Dhamma, and the Sangha). Later, when a novice achieves full membership, they undergo the ordination ceremony or upasam-pada. Subsequently, they are permitted to possess only three robes, a clay or iron alms bowl, a razor, a needle, a waistband, and a water filter or strainer. An important question at this juncture is the role of women in the Sangha. Buddhist texts reflect the social settings of its period and present women as temptresses, and often compare them with fire and venomous snakes. As historian Upinder Singh has observed, a tradition that gave high regard to celibacy naturally perceived women as creatures of passion and therefore a threat. However, we can see that eventually women get entry into the Sangha. Some narrations say that when the Buddha's foster-mother Mahapajapati Gotami expressed interest in joining the monastic order, a bhikkhuni Sangha was formed. The Vinaya Pitaka contains a conversation between Ānanda and the Buddha in which the latter remarks that the Buddhist doctrine, which could have endured for a full thousand years, would instead decline in five hundred years due to the admission of women into the Sangha. The Sangha did not admit certain categories of women, including those who were pregnant, mothers with unweaned children, women considered rebellious or have close associations with young men, and those who did not have the consent of their parents or husbands to join. In addition to these restrictions, numerous other specific rules were established for nuns. One concurs with Upinder Singh in concluding that the progressiveness of a tradition must be understood within the context of its historical period. Reading it in the milieu of the sixth century BCE, one can observe that Buddhism created a remarkably inclusive space for the spiritual pursuits of women. Compared to other traditions of the time, Buddhist texts feature women with striking visibility. In the centuries that followed, both bhikkhunis (nuns) and upasikas (laywomen) played prominent roles as donors and patrons in the development of Buddhist stupa-monastery complexes. What are the Triratna (Three Jewels) of Buddhism, and what role do they play in a Buddhist's spiritual journey? Taking refuge in the Buddha means placing trust in his awakening and recognising him as the one who has shown the path to freedom, compassion, and wisdom. Comment. Explain the Buddhist notion of impermanence (anichcha). How does the doctrine of anattā (non-self) challenge conventional notions of identity and self?. Reading it in the milieu of the sixth century BCE, Buddhism created a remarkably inclusive space for the spiritual pursuits of women. Discuss. (Sreekala M V is an Assistant Professor at the Department of History, GITAM (Deemed to be University, Bengaluru. In the next article, the author will explore how various divisions evolved within Buddhism and how they spread across Asia.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.