This poem was written and read by 83-year-old Aoko, a resident of Tokyo, for the burial ceremony of her husband in the cemetery of Tree-Burial in 2004. The poem explicitly revolves around the idea that his remains will be reborn in the tree planted on the grave. For instance, in the last verse Aoko wishes for a piece of cremated bone 'to be reborn in the tree' before burying it into the ground. This passage reveals key concepts of the afterlife of the deceased's bodily remains within the mountain of Tree-Burial. However, the idea of rebirth contained in this poem is not to be equated with a would-be reincarnation of the deceased in a tree. The poem does not make any reference to a spirit or soul. Instead, Aoko's poem singles out her husband's continued corporeal existence within nature which she contrasts with his memory that is doomed to fade away with the passage of time. Aoko's conception of bodily remains, I argue in this chapter, is to some extent new to Japanese society and I shall herein refer to it as 'ecological immortality' (Davies 2005; Davies and Rumble 2012).