The possibility 
of knowing who we are beyond name and form, the dim ension of the transcendent, 
disappears from our lives because death is the open ing into that dimension. *** 
 
People tend to be uncomfortable with endings, becau se every ending is a little 
death. That’s why in many languages, the word for “ good-bye” means “see you again.” 
 
Whenever an experience comes to an end–a gathering of friends, a vacation, your 
children leaving home–you die a little death. A “fo rm” that appeared in your 
consciousness as that experience dissolves. Often t his leaves behind a feeling of 
emptiness that most people try hard not to feel, no t to face. If you can learn to accept and even welcome the end ings in your life, you may find 
that the feeling of emptiness that initially felt u ncomfortable turns into a sense of 
inner spaciousness that is deeply peaceful. By learning to die daily in this way, you open your self to Life. *** 
 
Most people feel that their identity, their sense o f self, is something incredibly 
precious that they don’t want to lose. That is why they have such fear of death. It seems unimaginable and frightening that “I” coul d cease to exist. But you 
confuse that precious “I” with your name and form a nd a story associated with it. That “I” is no more than a temporary formation in t he field of consciousness. As long as that form identity is all you know, you are not aware that this 
preciousness is your own essence, your innermost se nse of I Am, which is 
consciousness itself. It is the eternal in you–and that’s the only thing you cannot 
lose. *** 
 
Whenever any kind of deep loss occurs in your life– such as loss of possessions, 
your home, a close relationship; or loss of your re putation, job, or physical 
abilities–something inside you dies. You feel dimin ished in your sense of who you 
are. There may also be a certain disorientation. “W ithout this...who am I?” 
 
When a form that you had unconsciously identified w ith as part of yourself leaves 
you or dissolves, that can be extremely painful. It  leaves a hole, so to speak, in the 
fabric of your existence. When this happens, don’t deny or ignore the pain or  the sadness that you feel. Accept that it is there. Beware of your mind’s tend ency to construct a story around 
that loss in which you are assigned the role of vic tim. Fear, anger, resentment, or self-pity are the emotions that go with that role. Then become aware of what lies 
behind those emotions as well as behind the mind-ma de story: that hole, that empty 
space. Can you face and accept that strange sense o f emptiness? If you do, you may 
find that it is no longer a fearful place. You may be surprised to find peace 
emanating from it. Whenever death occurs, whenever a life form dissolv es, God, the formless and 
unmanifested, shines through the opening left by th e dissolving form. That is why 
the most sacred thing in life is death. That is why  the peace of God can come to you 
through the contemplation and acceptance of death. *** 
 
How short-lived every human experience is, how flee ting our lives. Is there 
anything that is not subject to birth and death, an ything that is eternal? Consider this: if there were only one color, let us  say blue, and the entire world and 
everything in it were blue, then there would be no blue. There needs to be 
something that is not blue so that blue can be reco gnized; otherwise, it would not 
“stand out,” would not exist. In the same way, does it not require something that  is not fleeting and impermanent 
for the fleetingness of all things to be recognized ? In other words: if everything, 
including yourself, were impermanent, would you eve n know it? Does the fact that 
you are aware of and can witness the short-lived na ture of all forms, including your 
own, not mean that there is something in you that i s not subject to decay? When you are twenty, you are aware of your body as strong and vigorous; sixty 
years later, you are aware of your body as weakened  and old. Your thinking too 
may have changed from when you were twenty, but the  awareness that knows that 
your body is young or old or that your thinking has  changed has undergone no 
change. That awareness is the eternal in you–consci ousness itself. It is the formless 
One Life. Can you lose It? No, because you are It. *** 
 
Some people become deeply peaceful and almost lumin ous just before they die, as 
if something is shining through the dissolving form . Sometimes it happens that very ill or old people be come almost transparent, so to 
speak, in the last few weeks, months, or even years  of their lives. As they look at you, you may see a light shining through their eyes . There is no psychological 
suffering left. They have surrendered and so the pe rson, the mind-made egoic 
“me,” has already dissolved. They have “died before  they died” and found the deep 
inner peace that is the realization of the deathles s within themselves. *** 
 
To every accident and disaster there is a potential ly redemptive dimension that we 
are usually unaware of. The tremendous shock of totally unexpected, imminen t death can have the effect of 
forcing your consciousness completely out of identi fication with form. In the last 
few moments before physical death, and as you die, you then experience yourself 
as consciousness free of form. Suddenly, there is n o more fear, just peace and a 
knowing that “all is well” and that death is only a  form dissolving. Death is then 
recognized as ultimately illusory–as illusory as th e form you had identified with as 
yourself. *** 
 
Death is not an anomaly or the most dreadful of all  events as modern culture would 
have you believe, but the most natural thing in the  world, inseparable from and just 
as natural as its other polarity–birth. Remind your self of this when you sit with a 
dying person. It is a great privilege and a sacred act to be pres ent at a person’s death as a witness 
and companion. When you sit with a dying person, do not deny any a spect of that experience. Do 
not deny what is happening and do not deny your fee lings. The recognition that 
there is nothing you can do may make you feel helpl ess, sad, or angry. Accept what 
you feel. Then go one step further: accept that the re is nothing you can do, and 
accept it completely. You are not in control. Deepl y surrender to every aspect of 
that experience, your feelings as well as any pain or discomfort the dying person 
may be experiencing. Your surrendered state of cons ciousness and the stillness that 
comes with it will greatly assist the dying person and ease their transition. If words 
are called for, they will come out of the stillness  within you. But they will be 
secondary. With the stillness comes the benediction: peace. Chapter 10 
Suffering and the End of Suffering 
 
The interconnectedness of all things: Buddhists hav e always known it and 
physicists now confirm it. Nothing that happens is an isolated event, it only appears 
to be. The more we judge and label it, the more we isolate it. The wholeness of life becomes fragmented through o ur thinking. Yet the totality of 
life has brought this event about. It is part of th e web of interconnectedness that is 
the cosmos. This means whatever is could not be oth erwise. In most cases, we cannot begin to understand what role a seemingly senseless 
event may have within the totality of the cosmos bu t recognizing its inevitability 
within the vastness of the whole can be the beginni ng of an inner acceptance of 
what is and thus a realignment with the wholeness o f life. *** 
 
True freedom and the end of suffering is living in such a way as if you had 
completely chosen whatever you feel or experience a t this moment. This inner 
alignment with Now is the end of suffering. *** 
 
Is suffering really necessary. Yes and no. If you h ad not suffered as you have, there 
would be no depths to you as a human being–no  humi lity, no compassion. You 
would not be listening to this now. Suffering crack s open the shell of ego. And then 
comes a point where it has served its purpose. Suffering is necessary until you realize that it is  unnecessary. *** 
 
Unhappiness needs a mind-made me with a story, the conceptual identity. It needs 
time, past and future. When you remove time from yo ur unhappiness, what is it that 
remains? The “suchness” of this moment remains. It  may be a feeling of heaviness 
of heaviness, agitation, tightness, anger or even n ausea. That is not unhappiness 
and it is not a personal problem. There is nothing personal in human pain. It is simp ly an intense pressure or an 
intense energy you feel somewhere in the body. By g iving it attention, the feeling 
doesn't turn into thinking and thus activate the un happy me. See what happens 
when you just allow a feeling to be. *** 
 
Much suffering, much unhappiness arises when you ta ke each thought that comes 
into your head for the truth. Situations don't make  you unhappy. They may cause 
you physical pain, but they don't make you unhappy. Your thoughts make you 
unhappy. Your interpretations, the stories you tell  yourself make you unhappy. “The thoughts I'm thinking right now make me unhapp y.” This realization breaks 
you unconscious identification with those thoughts. *** 
 
“What a miserable day.” “He didn't have the decency  to return my call.” “She let 
me down.” Little stores we tell ourselves and other s, often in the form of 
complaints. They are unconsciously designed to enha nce our always deficient sense 
of self through being right and making something or  someone wrong. Being right 
places us in a position of imagined superiority and  so strengthens our false sense of 
self, the ego. This also creates some kind of enemy . Yes, the ego needs enemies to 
define its boundary. And even the weather can serve  that function. Through 
habitual mental judgment and emotional contraction you have a personalized 
reactive relationship to people and events in your life. These are all forms of self-
created suffering but are not recognized as such be cause to the ego they are 
satisfying. The ego enhances itself through reactiv ity and conflict. How simple life 
would be without those stories. “It is raining.” “ He did not call.” “I was there, she 
was not.” 
 
*** 
 
When you are suffering, when you are unhappy, stay totally with what is now. Unhappiness or problems cannot survive in the Now. *** 
 
Suffering begins when you mentally name or label a situation in some way as 
undesirable or bad. You resent a situation and that  resentment personalizes it and 
brings in the reactive me. Naming and labeling are habitual but that habit can be broken. Start practicing not naming with small thin gs. If you miss the plane, drop 
and break a cup, or slip and fall in the mud, can y ou refrain from naming the 
experience as bad or painful? Can you immediately a ccept the “isness” of that 
moment. Naming something as bad causes an emotional contrac tion within you. when you 
let it be without naming it, enormous power is sudd enly available to you. The 
contraction cuts you off from that power, the power  of life itself. *** 
 
They ate the fruit of the tree of the knowledge of good and evil. Go beyond good 
and bad by refraining from mentally naming anything  as good or bad. When you go 
beyond the habitual naming, the power of the univer se moves through you. When 
you are in a nonreactive relationship to experience s, what you would have called 
bad before, often turns around quickly, if not imme diately through the power of life 
itself. Watch what happens when you don't name an e xperience as bad and instead 
bring an inner acceptance, an inner “yes” to it, an d so let it be as it is. *** 
 
Whatever your life situation is, how would you feel  if you completely accepted it as 
it is, right now? *** 
 
There are many subtle and not so subtle forms of su ffering that are so normal, they 
are usually not recognized as suffering and may eve n feel satisfying to the ego. Irritation, impatience, anger, having an issue with  something or someone, 
resentment, complaining. You can learn to recognize  all those forms of suffering as 
they happen and know at this moment I am creating s uffering for myself. If you are in the habit of creating suffering for y ourself, you are probably creating 
suffering for others too. These unconscious mind pa tters tend to come to an end 
simply by making them conscious, by becoming aware of them as they happen. You cannot be conscious and create suffering for yo urself. *** 
 
This is the miracle. behind every condition, person  or situation that appears bad or 
evil, lies concealed a deeper good. That deeper goo d reveals itself to you, both within and without through inner acceptance of what  is. “Resist not evil” is one of 
the highest truths of humanity. *** 
 
A dialog: 
 
"Accept what is." "I truly cannot. I am agitated and angry about this ." "Then accept what is." "Accept that I am agitated and angry? Accept that I  cannot accept?" "Yes. Bring acceptance into your non-acceptance. Br ing surrender into your non-
surrender. Then see what happens." *** 
 
Chronic physical pain is one of the harshest teache rs you can have. Resistance is 
futile is its teaching. Nothing could be more norma l than an unwillingness to suffer. Yet, if you can let go of that unwillingness, and i nstead allow the pain to be there, 
you may notice a subtle inner separation from the p ain, a space between you and 
the pain, as it were. This means to suffer consciou sly, willingly. When you suffer 
consciously, physical pain can quickly burn up the ego in you since ego consists 
largely of resistance. The same is true of extreme physical disability. “You offer up 
your suffering to God,” is another way of saying th is. *** 
 
You don't need to be a Christian to understand the deep universal truth that is 
contained in symbolic form in the image of the cros s. The cross is a torture 
instrument. It stands for the most extreme sufferin g, limitation, and helplessness a 
human being can encounter. Then suddenly that human  being suffers willingly, 
consciously, expressed through the words, “not my w ill, but thy will be done.” At 
that moment, the cross, the torture instrument show s its hidden face. It is also a sacred symbol, a symbol for the divine . That which seemed to deny the 
existence of any transcendental dimension to life, through surrender becomes an 
opening into that dimension.
Eckhart_Tolle_Stillness_Speaks.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The possibility 
of knowing who we are beyond name and form, the dim ension of the transcendent, 
disappears from our lives because death is the open ing into that dimension. *** 
 
People tend to be uncomfortable with endings, becau se every ending is a little 
death. That’s why in many languages, the word for “ good-bye” means “see you again. ” 
 
Whenever an experience comes to an end–a gathering of friends, a vacation, your 
children leaving home–you die a little death. A “fo rm” that appeared in your 
consciousness as that experience dissolves. Often t his leaves behind a feeling of 
emptiness that most people try hard not to feel, no t to face. If you can learn to accept and even welcome the end ings in your life, you may find 
that the feeling of emptiness that initially felt u ncomfortable turns into a sense of 
inner spaciousness that is deeply peaceful. By learning to die daily in this way, you open your self to Life. *** 
 
Most people feel that their identity, their sense o f self, is something incredibly 
precious that they don’t want to lose. That is why they have such fear of death. It seems unimaginable and frightening that “I” coul d cease to exist. But you 
confuse that precious “I” with your name and form a nd a story associated with it. That “I” is no more than a temporary formation in t he field of consciousness. As long as that form identity is all you know, you are not aware that this 
preciousness is your own essence, your innermost se nse of I Am, which is 
consciousness itself. It is the eternal in you–and that’s the only thing you cannot 
lose. *** 
 
Whenever any kind of deep loss occurs in your life– such as loss of possessions, 
your home, a close relationship; or loss of your re putation, job, or physical 
abilities–something inside you dies. You feel dimin ished in your sense of who you 
are. There may also be a certain disorientation. “W ithout this. who am I. ” 
 
When a form that you had unconsciously identified w ith as part of yourself leaves 
you or dissolves, that can be extremely painful. It  leaves a hole, so to speak, in the 
fabric of your existence. When this happens, don’t deny or ignore the pain or  the sadness that you feel. Accept that it is there. Beware of your mind’s tend ency to construct a story around 
that loss in which you are assigned the role of vic tim. Fear, anger, resentment, or self-pity are the emotions that go with that role. Then become aware of what lies 
behind those emotions as well as behind the mind-ma de story: that hole, that empty 
space. Can you face and accept that strange sense o f emptiness. If you do, you may 
find that it is no longer a fearful place. You may be surprised to find peace 
emanating from it. Whenever death occurs, whenever a life form dissolv es, God, the formless and 
unmanifested, shines through the opening left by th e dissolving form. That is why 
the most sacred thing in life is death. That is why  the peace of God can come to you 
through the contemplation and acceptance of death. *** 
 
How short-lived every human experience is, how flee ting our lives. Is there 
anything that is not subject to birth and death, an ything that is eternal. Consider this: if there were only one color, let us  say blue, and the entire world and 
everything in it were blue, then there would be no blue. There needs to be 
something that is not blue so that blue can be reco gnized; otherwise, it would not 
“stand out,” would not exist. In the same way, does it not require something that  is not fleeting and impermanent 
for the fleetingness of all things to be recognized. In other words: if everything, 
including yourself, were impermanent, would you eve n know it. Does the fact that 
you are aware of and can witness the short-lived na ture of all forms, including your 
own, not mean that there is something in you that i s not subject to decay. When you are twenty, you are aware of your body as strong and vigorous; sixty 
years later, you are aware of your body as weakened  and old. Your thinking too 
may have changed from when you were twenty, but the  awareness that knows that 
your body is young or old or that your thinking has  changed has undergone no 
change. That awareness is the eternal in you–consci ousness itself. It is the formless 
One Life. Can you lose It. No, because you are It. *** 
 
Some people become deeply peaceful and almost lumin ous just before they die, as 
if something is shining through the dissolving form. Sometimes it happens that very ill or old people be come almost transparent, so to 
speak, in the last few weeks, months, or even years  of their lives. As they look at you, you may see a light shining through their eyes. There is no psychological 
suffering left. They have surrendered and so the pe rson, the mind-made egoic 
“me,” has already dissolved. They have “died before  they died” and found the deep 
inner peace that is the realization of the deathles s within themselves. *** 
 
To every accident and disaster there is a potential ly redemptive dimension that we 
are usually unaware of. The tremendous shock of totally unexpected, imminen t death can have the effect of 
forcing your consciousness completely out of identi fication with form. In the last 
few moments before physical death, and as you die, you then experience yourself 
as consciousness free of form. Suddenly, there is n o more fear, just peace and a 
knowing that “all is well” and that death is only a  form dissolving. Death is then 
recognized as ultimately illusory–as illusory as th e form you had identified with as 
yourself. *** 
 
Death is not an anomaly or the most dreadful of all  events as modern culture would 
have you believe, but the most natural thing in the  world, inseparable from and just 
as natural as its other polarity–birth. Remind your self of this when you sit with a 
dying person. It is a great privilege and a sacred act to be pres ent at a person’s death as a witness 
and companion. When you sit with a dying person, do not deny any a spect of that experience. Do 
not deny what is happening and do not deny your fee lings. The recognition that 
there is nothing you can do may make you feel helpl ess, sad, or angry. Accept what 
you feel. Then go one step further: accept that the re is nothing you can do, and 
accept it completely. You are not in control. Deepl y surrender to every aspect of 
that experience, your feelings as well as any pain or discomfort the dying person 
may be experiencing. Your surrendered state of cons ciousness and the stillness that 
comes with it will greatly assist the dying person and ease their transition. If words 
are called for, they will come out of the stillness  within you. But they will be 
secondary. With the stillness comes the benediction: peace. Chapter 10 
Suffering and the End of Suffering 
 
The interconnectedness of all things: Buddhists hav e always known it and 
physicists now confirm it. Nothing that happens is an isolated event, it only appears 
to be. The more we judge and label it, the more we isolate it. The wholeness of life becomes fragmented through o ur thinking. Yet the totality of 
life has brought this event about. It is part of th e web of interconnectedness that is 
the cosmos. This means whatever is could not be oth erwise. In most cases, we cannot begin to understand what role a seemingly senseless 
event may have within the totality of the cosmos bu t recognizing its inevitability 
within the vastness of the whole can be the beginni ng of an inner acceptance of 
what is and thus a realignment with the wholeness o f life. *** 
 
True freedom and the end of suffering is living in such a way as if you had 
completely chosen whatever you feel or experience a t this moment. This inner 
alignment with Now is the end of suffering. *** 
 
Is suffering really necessary. Yes and no. If you h ad not suffered as you have, there 
would be no depths to you as a human being–no  humi lity, no compassion. You 
would not be listening to this now. Suffering crack s open the shell of ego. And then 
comes a point where it has served its purpose. Suffering is necessary until you realize that it is  unnecessary. *** 
 
Unhappiness needs a mind-made me with a story, the conceptual identity. It needs 
time, past and future. When you remove time from yo ur unhappiness, what is it that 
remains. The “suchness” of this moment remains. It  may be a feeling of heaviness 
of heaviness, agitation, tightness, anger or even n ausea. That is not unhappiness 
and it is not a personal problem. There is nothing personal in human pain. It is simp ly an intense pressure or an 
intense energy you feel somewhere in the body. By g iving it attention, the feeling 
doesn't turn into thinking and thus activate the un happy me. See what happens 
when you just allow a feeling to be. *** 
 
Much suffering, much unhappiness arises when you ta ke each thought that comes 
into your head for the truth. Situations don't make  you unhappy. They may cause 
you physical pain, but they don't make you unhappy. Your thoughts make you 
unhappy. Your interpretations, the stories you tell  yourself make you unhappy. “The thoughts I'm thinking right now make me unhapp y. ” This realization breaks 
you unconscious identification with those thoughts. *** 
 
“What a miserable day. ” “He didn't have the decency  to return my call. ” “She let 
me down. ” Little stores we tell ourselves and other s, often in the form of 
complaints. They are unconsciously designed to enha nce our always deficient sense 
of self through being right and making something or  someone wrong. Being right 
places us in a position of imagined superiority and  so strengthens our false sense of 
self, the ego. This also creates some kind of enemy. Yes, the ego needs enemies to 
define its boundary. And even the weather can serve  that function. Through 
habitual mental judgment and emotional contraction you have a personalized 
reactive relationship to people and events in your life. These are all forms of self-
created suffering but are not recognized as such be cause to the ego they are 
satisfying. The ego enhances itself through reactiv ity and conflict. How simple life 
would be without those stories. “It is raining. ” “ He did not call. ” “I was there, she 
was not. ” 
 
*** 
 
When you are suffering, when you are unhappy, stay totally with what is now. Unhappiness or problems cannot survive in the Now. *** 
 
Suffering begins when you mentally name or label a situation in some way as 
undesirable or bad. You resent a situation and that  resentment personalizes it and 
brings in the reactive me. Naming and labeling are habitual but that habit can be broken. Start practicing not naming with small thin gs. If you miss the plane, drop 
and break a cup, or slip and fall in the mud, can y ou refrain from naming the 
experience as bad or painful. Can you immediately a ccept the “isness” of that 
moment. Naming something as bad causes an emotional contrac tion within you. when you 
let it be without naming it, enormous power is sudd enly available to you. The 
contraction cuts you off from that power, the power  of life itself. *** 
 
They ate the fruit of the tree of the knowledge of good and evil. Go beyond good 
and bad by refraining from mentally naming anything  as good or bad. When you go 
beyond the habitual naming, the power of the univer se moves through you. When 
you are in a nonreactive relationship to experience s, what you would have called 
bad before, often turns around quickly, if not imme diately through the power of life 
itself. Watch what happens when you don't name an e xperience as bad and instead 
bring an inner acceptance, an inner “yes” to it, an d so let it be as it is. *** 
 
Whatever your life situation is, how would you feel  if you completely accepted it as 
it is, right now. *** 
 
There are many subtle and not so subtle forms of su ffering that are so normal, they 
are usually not recognized as suffering and may eve n feel satisfying to the ego. Irritation, impatience, anger, having an issue with  something or someone, 
resentment, complaining. You can learn to recognize  all those forms of suffering as 
they happen and know at this moment I am creating s uffering for myself. If you are in the habit of creating suffering for y ourself, you are probably creating 
suffering for others too. These unconscious mind pa tters tend to come to an end 
simply by making them conscious, by becoming aware of them as they happen. You cannot be conscious and create suffering for yo urself. *** 
 
This is the miracle. behind every condition, person  or situation that appears bad or 
evil, lies concealed a deeper good. That deeper goo d reveals itself to you, both within and without through inner acceptance of what  is. “Resist not evil” is one of 
the highest truths of humanity. *** 
 
A dialog: 
 
"Accept what is. " "I truly cannot. I am agitated and angry about this. " "Then accept what is. " "Accept that I am agitated and angry. Accept that I  cannot accept. " "Yes. Bring acceptance into your non-acceptance. Br ing surrender into your non-
surrender. Then see what happens. " *** 
 
Chronic physical pain is one of the harshest teache rs you can have. Resistance is 
futile is its teaching. Nothing could be more norma l than an unwillingness to suffer. Yet, if you can let go of that unwillingness, and i nstead allow the pain to be there, 
you may notice a subtle inner separation from the p ain, a space between you and 
the pain, as it were. This means to suffer consciou sly, willingly. When you suffer 
consciously, physical pain can quickly burn up the ego in you since ego consists 
largely of resistance. The same is true of extreme physical disability. “You offer up 
your suffering to God,” is another way of saying th is. *** 
 
You don't need to be a Christian to understand the deep universal truth that is 
contained in symbolic form in the image of the cros s. The cross is a torture 
instrument. It stands for the most extreme sufferin g, limitation, and helplessness a 
human being can encounter. Then suddenly that human  being suffers willingly, 
consciously, expressed through the words, “not my w ill, but thy will be done. ” At 
that moment, the cross, the torture instrument show s its hidden face. It is also a sacred symbol, a symbol for the divine. That which seemed to deny the 
existence of any transcendental dimension to life, through surrender becomes an 
opening into that dimension. Section summary: 

Accuracte summarization

In this chapter,
Eckhart Tolle discusses various aspects related
    *   - Discussion on accepting change (loss) & facing fears. Here's accurate concise summaries based upon given content:
**Section Summary**

Tolled presents arguments against fearing **endings**, specifically focusing on understanding mortality (**mortality**) rather embracing transcedence/dimension(Transcend). People struggle due inability comprehend/tackle these existential realities while resisting transformations/changes(loss). Moreover,this article examines concepts like identifying oneself exclusively via transient experiences (&story), highlighting essential differences b/w permanent Self-Consciousness vs ephemeral Form-Ide ntified-self. Additionally discussed topics include;
1\. Recognition of shared interconnections among beings/events across dimensions/universe. (Universal unity). 2. \* Examining the impact of attributing moral judgments ("good"/'ev il") onto situations/experiences. Key Points


• Ego relies heavily on'resistance', hence chronic diseases/disabili ties facilitate growth/self-realizatio*n*. To fully grasp reality,yo must first acknowledge and respect transitional periods. Please keep using bullet points as headings throughout sections. ===== 



Summary of key ideas:


These bullets represent main themes explored during conversation presented here;

• Understanding the necessity for transformation/transformational changes (emotional/spiritually)
• Acknowledge-and-respect transitions/phases-of-life (*acknowledgment*)—instead avoiding/pushing away sensations/emotions connected wiith process of losing loved ones/friends/membership/community/group etc. ,by letting-go-in-the-present-time-slice-so-that-you-can-forgiveness/release-all-your-emotion-al-tension&become-more-open-minded-to-new-experie-n-cies-but-won’trt-be-caught-up-or-defined-by-those-states-as-it-is-not-a-part-o-your-truthful-being-. Furthermore consider whether giving up attachment toward particular outcomes/resultsaffects overall satisfaction level. ***.
Because every ending is a little death, and people are afraid to face the loss and the emptiness it brings.
Why do people tend to be uncomfortable with endings?
Accepting and welcoming the end of things in your life, which allows you to open yourself up to life.
What is the key to finding peace and inner acceptance?
The ego enhances itself through reaction and conflict, and it is the source of suffering.
What is the ego's role in perpetuating suffering?
Recognizing that it's not the situation itself, but your thoughts and labeling of it, that creates unhappiness.
What is the key to overcoming suffering?
Suffering serves a purpose by cracking open the shell of the ego and allowing the individual to connect with their true nature, which is eternal and formless.
What is the purpose of suffering, according to the text?