Book of the dead tibetan

book of the dead tibetan

One of the greatest works created by any culture and overwhelmingly the most significant of all Tibetan Buddhist texts in the West, The Tibetan Book of the Dead . Das Tibetische Totenbuch: Vom Tibetischen Ritualtext Zum Spirituellen Klassiker (The Tibetan Book of the Dead: From a Tibetan Ritual Text to a Spiritual. Einleitung1 Im Jahr erschien The Tibetan Book of The Dead, herausgegeben von dem ameri- kanischen Anthropologen Walter Y. Evans- Wentz.

Can't get enough of movies and TV shows that scare up a good fright? Enter if you dare. The Tibetan Book of the Dead: A Way of Life Samadhi Part 1 is the first installment in a series of films exploring Samadhi, an ancient Sanskrit word which points toward the mystical or transcendent union that is at the root of all spirituality and self inquiry.

A spiritual love-story set in the majestic landscape of Ladakh, Himalayas. Samsara is a quest; one man's struggle to find spiritual Enlightenment by renouncing the world.

After his mother died, he decides to move to China and settle as a Gurdjieff is a spiritual teacher and mystic who, after a lifetime study, developed a form of meditation incorporating modern dance.

An investigation into the long-obscured mystery of dimethyltryptamine DMT , a molecule found in nearly every living organism and considered the most potent psychedelic on Earth.

After Richard Alpert was fired from Harvard in for conducting psychedelic drug research, he journeyed to India, found a guru and was renamed Ram Dass "Servant of God".

There is one vibratory field that connects all things. It has been called Akasha, Logos, the primordial OM, the music of the spheres, the Higgs field, dark energy, and a thousand other names throughout history.

Death is real, it comes without warning and it cannot be escaped. An ancient source of strength and guidance, The Tibetan Book of the Dead remains an essential teaching originating in the spiritual cultures of the Himalayas.

Narrated by Leonard Cohen, this enlightening two-part program explores the sacred text and boldly visualizes the afterlife according to its profound wisdom.

A Way of Life reveals the history of The Tibetan Book of the Dead and examines its traditional use in northern India, as well as its acceptance in Western hospices.

Shot over a four-month period, the film contains footage of the rites and liturgies for a deceased Ladakhi elder and includes an interview with the Dalai Lama, who shares his views on the book's meaning and importance.

This was the companion piece to The Tibetan Book of the Dead: First, I am a softy on grading films on Buddhism. This "Way of Life" had no cheesy special effects and used no obvious actors.

It looked at the death of an old man in a village in Ladakh, has early footage of the Dalai Lama and a somewhat recent interview.

Perhaps the best bit was the street interview with local citizens who, unlike most Westerners, are very accepting of death and suffering.

Ram Dass and others share their ideas for use of the book in the West. I enjoyed the Tibetan Book of the Dead being read at a Western hospice.

Again, a bit basic, but a good introductory piece. The Ladakh scenery, homes, etc. Start your free trial. Find showtimes, watch trailers, browse photos, track your Watchlist and rate your favorite movies and TV shows on your phone or tablet!

And thou wilt beget a fondness for that dull red light of the Preta-loka. At that time, be not afraid of the glorious, dazzling, transparent, radiant red light.

Recognizing it as Wisdom, keeping thine intellect in a state of resignation, thou wilt merge [into it] inseparably and attain Buddhahood.

If thou dost not recognize it, think, 'It is the rays of the grace of the Bhagavan Amitabha, and I will take refuge in it'; and, trusting humbly in it, pray unto it.

That is the hook-rays of the grace of the Bhagavan Amitabha. Trust in it humbly; flee not. Even if thou fleest, it will follow thee inseparably [from thyself].

Be not attracted towards the dull red light of the Preta-loka. That is the light-path proceeding from the accumulations of thine intense attachment [to sangsaric existence] which hath come to receive thee.

If thou be attached thereto, thou wilt fall into the World of Unhappy Spirits and suffer unbearable misery from hunger and thirst. Thou wilt have no chance of gaining Liberation [therein].

That dull red light is an interruption to obstruct thee on the Path of Liberation. Be 16 not attached to it, and abandon habitual propensities.

Trust in the bright dazzling red light. In the Bhagavan Amitabha, the Father-Mother, put thy trust one-pointedly and pray thus: Yet, though thus set face to face, sentient beings, unable through long association with propensities to abandon propensities, and, through bad karma and jealousy, awe and terror being produced by the sounds and radiances — the hook-rays of grace failing to catch hold of them — wander down also to the Fifth Day.

A light proceeding from the Asura-loka, produced by the evil passion of jealousy, will also come to receive one. The setting-face-to-face at that time is, calling the deceased by name, thus: On the Fifth Day, the green light of the primal form of the element air will shine upon thee.

These six Bodhic forms, from amidst a halo of rainbow light, will come to shine. The primal form of the aggregate of volition, shining as the green light of the All-Performing Wisdom, dazzlingly green, transparent and radiant, glorious and terrifying, beautified with orbs surrounded by satellite orbs of radiance, issuing from the heart of the Divine Father-Mother Amogha-Siddhi, green in colour, will strike against thy heart [so wondrously bright] that thou wilt scarcely be able to look at it.

That is the natural power of the wisdom of thine own intellect. Abide in the state f great resignation of impartiality. Along with it [i.

Meditate upon it with impartiality, — with neither repulsion nor attraction. Be not fond of it: Thereupon, through the influence of intense jealousy, thou wilt be terrified at the dazzling radiance of the green light and wilt [with to] flee from it; and thou wilt beget a fondness for that dull green light of 17 the Asura-loka.

At that time fear not the glorious and transparent, radiant and dazzling green light, but know it to be Wisdom; and in that state allow thine intellect to rest in resignation.

Flee not from it. Even though thou shouldst flee from it, it will follow thee inseparably [from thyself]. Be not fond of that dull green light of the Asura-loka.

That is the karmic path of acquired intense jealousy, which hath come to receive thee. If thou art attracted by it, thou wilt fall into the Asura-loka and have to engage in unbearable miseries of quarrelling and warfare.

Be not attracted by it. Trust in the dazzling green radiance, and putting thy whole thought one-pointedly upon the Divine Father-Mother, the Bhagavan Amogha-Siddhi, pray thus: Yet, although set face to face so very often in that manner, one long habituated to strong propensities and lacking in familiarity with, and pure affection for, Wisdom, may be led backwards by the power of one's own evil inclinations despite these many introductions.

The hook-rays of the light of grace may not be able to catch hold of one: Thereupon all the Divine Fathers-Mothers of the Five Orders [of Dhyani Buddhas] with their attendants will come to shine upon one simultaneously.

At the same time, the lights proceeding from the Six Lokas will likewise come to shine upon one simultaneously. The setting-face-to-face for that is, calling the deceased by name, thus: O nobly-born, until yesterday each of the Five Orders of Deities had shone upon thee, one by one; and thou hadst been set face to face, but, owing to the influence of thine evil propensities, thou wert awed and terrified by them and hast remained here till now.

If thou hadst recognized the radiances of the Five Orders of Wisdom to be the emanations from thine own thought-forms, ere this thou wouldst have obtained Buddhahood in the Sambhoga-Kaya, through having been absorbed into the halo of rainbow light in one or another of the Five Orders of Buddhas.

Act so as to know them. O nobly-born, on this the Sixth Day, the four colours of the primal states of the four elements [water, earth, fire, air] will shine upon thee simultaneously.

From the Northern Realm of Perfected Good Deeds, the Buddha Amogha-Siddhi, the Divine Father-Mother, along with the attendants will come, amidst a halo of rainbow light, to shine upon thee at this very moment.

These forty-two perfectly endowed deities, issuing from within thy heart, being the product of thine own pure love, will come to shine. O nobly-born, these realms are not come from somewhere outside [thyself].

They come from within the four divisions of thy heart, which, including its centre, make the five directions. They issue from within there, and whine upon thee.

The deities, too, are not come from somewhere else: Know them to be of that nature. O nobly-born, the size of all these deities is not large, not small, [but] proportionate.

These deities are formed into groups of five pairs, each group of five being surrounded by a fivefold circle of radiances, the male Bodhisattvas partaking of the nature of the Divine Fathers, and the female Bodhisattvas partaking of the nature of the Divine Mothers.

All these divine conclaves will come to shine upon thee in one complete conclave. They are thine own tutelary deities.

Know them to be such. O nobly-born, from the hearts of the Divine Fathers and Mothers of the Five Orders, the rays of light of the Four Wisdoms united, extremely clear and fine, like the rays of the sun spun into threads, will come and shine upon thee and strike against thy heart.

From the heart of Vajra-Sattva, the white light-path of the Mirror-like Wisdom, white and transparent, glorious and dazzling, glorious and terrifying, made more glorious with orbs surrounded by smaller orbs of transparent and radiant light upon it, each like an inverted mirror, will come to shine.

From the heart of Ratna-Sambhava, the yellow light-path of the Wisdom of Equality, [glorified] with yellow orbs [of radiance], each like an inverted gold cup, surrounded by smaller orbs, and these with yet smaller orbs, will come to shine.

From the heart of Amitabha, the transparent, bright red light-path of the Discriminating Wisdom, upon which are ors, like inverted coral cups, emitting rays of Wisdom, extremely bright and dazzling, each glorified with five [satellite] orbs of the same nature — leaving neither the centre nor the borders [of the red light-path] unglorified with orbs and smaller satellite orbs — will come to shine.

These will come to shine against thy heart simultaneously. O nobly-born, all those are the radiances of thine own intellectual faculties come to shine.

They have not come from any other place. Be not attracted towards them; be not weak; be not terrified; but abide in the mood of non-thought-formation.

In that state all the forms and radiances will merge into thyself, and Buddhahood will be obtained. The green light-path of the Wisdom of Perfected Actions will not shine upon thee, because the Wisdom-faculty of thine intellect hath not been perfectly developed.

At that time, thou must remember the teachings of the setting-face-to-face which thou hast had from thy guru. If thou hast remembered the purport of the settings-face-to-face, thou wilt have recognized all these lights which have shone upon thee, as being the reflection of thine own inner light, and, having recognized them as intimate friends, thou wilt have believed in them and have understood [them at] the meeting, as a son understandeth his mother.

And believing in the unchanging nature of the pure and holy Truth, thou wilt have had produced in thee the tranquil-flowing Samddhi; and, having merged into the body of the perfectly evolved intellect, thou wilt have obtained Buddhahood in the Sambhoga-Kdya, whence there is no return.

O nobly-born, along with the radiances of Wisdom, the impure illusory lights of the Six Lokas will also come to shine.

If it be asked, 'What are they? These six thus will come to shine, along with the six radiances of Wisdom; whereupon, be not afraid of nor be attracted towards any, but allow thyself to rest in the non-thought condition.

O nobly-born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the pure radiances of Wisdom and of the deities thereof.

Being thus frightened, thou wilt be attracted towards the impure sangsaric objects. Humbly trust in the dazzling pu7re radiances of Wisdom.

Frame thy mind to faith, and think, 'The compassionate radiances of Wisdom of the Five Orders of Buddhas have come to take hold of me out of compassion; I take refuge in them.

Thus by being set face to face in that detailed manner, those who are destined to be liberated will come to recognize [the Truth]; thereby many will attain Liberation.

The worst of the worst, [those] of heavy evil karma, having not the least predilection for any religion — and some who have failed in their vows — through the power of karmic illusions, not recognizing, although set face to face [with Truth], will stray downwards.

Simultaneously, the pathway to the brute world, produced by the obscuring passion, stupidity, also cometh to receive one.

On the Seventh Day the vari-coloured radiance of the purified propensities will come to shine. Simultaneously, the Knowledge-Holding Deities, from the holy paradise realms, will come to receive one.

From the centre of the Circle [or Mandala], enhaloed in radiance of rainbow light, the supreme Knowledge-Holding [Deity], the Lotus Lord of Dance, the Supreme Knowledge-Holder Who Ripens Karmic Fruits, radiant with all the five colours, embraced by the [Divine] Mother, the Red DdkinT, [he] 21 holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

To the east of that Circle, the deity called the Earth- Abiding Knowledge-Holder, white of colour, with radiant smiling countenance, embraced by the White DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

To the south of that Circle, the Knowledge-Holding Deity called [He] Having Power Over Duration of Life, yellow in colour, smiling and radiant, embraced by the Yellow DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

To the west of that Circle, the Knowledge-Holding Deity of the Great Symbol, red of colour, smiling and radiant, embraced by the Red DdkinT, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

To the north of that Circle, the deity called Self-Evolved Knowledge-Holder, green of colour, with a half-angry, half-smiling countenance, embraced by the Green Dakinl, the [Divine] Mother, [he] holding a crescent knife and a skull [filled] with blood, dancing and making the mudra of fascination, [with his right hand held] aloft, will come to shine.

In the Outer Circle, round about these Knowledge-Holders, innumerable bands of ddkinTs — ddkinTs of the eight places of cremation, ddkinTs of the four classes, ddkinTs of the three abodes, ddkinTs of the thirty holy-places and of the twenty-four places of pilgrimage — heroes, heroines, celestial warriors, and faith-protecting deities, male and female, each bedecked with the six bone-ornaments, having drums and thigh-bone trumpets, skull-timbrels, banners of gigantic human[-like] hides, human-hide canopies, human-hide bannerettes, fumes of human-fat incense, and innumerable [other] kinds of musical instruments, filling [with music] the whole world-systems and causing them to vibrate, to quake and tremble with sounds so mighty as to daze one's brain, and dancing various measures, will come to receive the faithful and punish the unfaithful.

O nobly-born, five-coloured radiances, of the Wisdom of the Simultaneously-Born, which are the purified propensities, vibrating and dazzling like coloured threads, flashing, radiant, and transparent, glorious and awe-inspiring, will issue from the hearts of the five chief Knowledge-Holding Deities and strike against thy heart, so bright that thy eye cannot bear to look upon them.

At the same time, a dull blue light from the brute world will come to shine along with the Radiances of Wisdom. Then, through the influence of the illusions of thy propensities, thou wilt feel afraid of the radiance of the five colours; and [wishing to] flee from it, thou wilt feel attracted towards the dull light from the brute-world.

Thereupon, be not afraid of that brilliant radiance of five colours, nor terrified; but know the Wisdom to be thine own.

Within those radiances, the natural sound of the Truth will reverberate like a thousand thunders. The sound will come with a rolling reverberation, [amidst which] will be heard, 'Slay!

If thou art attracted, thou wilt fall into the brute -world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness; and it will be a very long time ere thou canst get out.

Be not attracted towards it. Put thy faith in the bright, dazzling, five-coloured radiance. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors.

Alas, for a being like me! May the Knowledge-Holding Deities not let me go downwards further than this, but hold me with the hook of their compassion, and lead me to the holy paradises.

All the pandit classes, too, coming to recognize at this stage, obtain liberation; even those of evil propensities being sure to be liberated here.

Here endeth the part of the Great Thodol concerned with the setting-face-to-face of the Peaceful [Deities] of the Chonyid Bardo and the setting-face-to-face of the Clear Light of the Chikhai Bardo.

The setting-face- to-face at each stage should have [caused the deceased] to recognize either at one or another [stage] and to have been liberated.

Multitudes will be liberated by that recognition; [and] although multitudes obtain liberation in that manner, the number of sentient beings being great, evil karma powerful, obscurations dense, propensities o too long standing, the Wheel of Ignorance and Illusion becometh neither exhausted nor accelerated.

Although [all be] set face-to-face in such detail, there is a vast preponderance of those who wander downwards unliberated. This is the Bardo of the Wrathful Deities; and, they being influenced by fear, terror, and awe, recognition becometh more difficult.

The intellect, gaining not in independence, passeth from one fainting state to a round of fainting states. If it be asked why?

Because of the dawning of the radiances — [which produce] fear, terror, and awe — the intellect is undistractedly alert in one-pointedness; that is why.

If at this stage one do not meet with this kind of teaching, one's hearing [of religious lore] — although it be like an ocean [in its vastness] — is of no avail.

There are even disciplines-holding abbots [or bhikkhus] and doctors in metaphysical discourses who err at this stage, and, not recognizing, wander into the Sangsdra.

As for the common worldly folk, what need is there to mention them! By fleeing, through fear, terror, and awe, they fall over the precipices into the unhappy worlds and suffer.

But the least of the least of the devotees of the mystic mantrayand doctrines, as soon as he sees these blood-drinking deities, will recognize them to be his tutelary deities, and the meeting will be like that of human acquaintances.

He will trust them; and becoming merged into them, in at-one-ment, will obtain Buddhahood. By having meditated on the description of these blood-drinking deities, while in the human world, and by having performed some worship or praise of them; or, at least, by having seen their painted likenesses and their images, upon witnessing the dawning of the deities at this stage, recognition of them will result, and liberation.

In this lieth the art. Again, at the death of those discipline -holding abbots and doctors in metaphysical discourses [who remain uninstructed in these Bardo teachings], however assiduously they may have devoted themselves to religious practices, and however in the human world, there will not come any phenomenal signs such as rainbow-halo [at the funeral-pyre] nor bone-reliques [from the ashes].

This is because when they lived the mystic [or esoteric] doctrines were never held within their heart, and because they had spoken contemptuously of them, and because they were never acquainted [through initiation] with the deities of the mystic [or esoteric] doctrines; thus, when these dawn on the Bardo, they do not recognize them.

Suddenly [seeing] what they had never seen before, engendered, they pass into the miserable states because of that.

Therefore, if the observers of the disciplines, and the [or esoteric] doctrines, such signs as the rainbow-halo come not, nor are bone-reliques and seed-like bones ever produced [from the bones of their funeral-pyre]: The least of the least of mantraydnic [devotees] — who may seem to be of very unrefined manners, unindustrious, untactful, and who may not live in accordance with his vows, and who in every way may be inelegant in his habits, and even unable, perhaps, to carry the practices of his teachings to a successful issue — let no one feel disrespect for nor doubt him, but pay reverence to the esoteric [or mystic] doctrines [which he holdeth].

By that, alone, one obtaineth liberation at this stage. This is because the esoteric [or mystic] doctrines possess great gift-waves.

As soon as they cease to breathe, they will be led into the pure paradise realms by the Heroes and Heroines and the Knowledge-Holders. As a sign of this, the sky will be cloudless; they will merge into rainbow radiance; there will be sun- showers, sweet scent of incense [in the air], music in the skies, radiances; bone-reliques and images [from their funeral-pyre].

Therefore, to the abbots [or discipline -holders], to the doctors, and to those mystics who have failed in their vows, and to all the common people, this Thodol is indispensable.

But those who have meditated upon the Great Perfection and the Great Symbol will recognize the Clear Light at the moment of death; and, obtaining the Dharma-Kdya, all of them will be such as not to need the reading of this Thodol.

By recognizing the Clear Light at the moment of death, they also will recognize the visions of the Peaceful and the Wrathful during the Chonyid Bardo, and obtain the Sambhoga-Kaya; or, recognizing during the Sidpa Bardo, obtain the Nirmana-Kaya; and, taking birth on the higher planes, will, in the next rebirth, meet with this Doctrine, and then enjoy the continuity of karma.

Therefore, this Thodol is the doctrine by which Buddhahood may be attained without meditation; the doctrine liberating by the hearing [of it] alone; the doctrine which leadeth brings of great evil karma on the Secret Path; the doctrine which produceth differentiation instantaneously [between those who are initiated into it and those who are not]: Those sentient beings who have been reached by it cannot go to the unhappy states.

This [doctrine] and the Tahdol [doctrine], when joined together being like unto a mandala of gold inset with turquoise, combine them.

Thus, the indispensable nature of the Thodol being shown, there now cometh the setting-face-to-face with the dawning of the Wrathful [Deities] in the Bardo.

Not having been able to recognize when the Peaceful [Deities] shone upon thee in the Bardo above, thou hast come wandering thus far. Now, on the Eighth Day, the blood-drinking Wrathful Deities will come to shine.

Act so as to recognize them without being distracted. Know it to be the embodiment of thine own intellect. As it is thine own tutelary deity, be not terrified.

Be not afraid, for in reality is it the Bhagavan Vairochana, the Father-Mother. Simultaneously with the recognition, liberation will be obtained: Thereupon, the setting-face-to-face is, calling the deceased by name, thus: Recognizing them, liberation will be obtained at once.

By so proclaiming [them], knowing them to be tutelary deities, merging [in them] in at-one-ment, Buddhahood will be obtained. O nobly- born, listen.

On the Tenth Day, the blood-drinking [deity] of the [Precious] -Gem Order named Ratna-Heruka, yellow of colour; [having] three faces, six hands, four feet firmly postured; the right [face] white, the left, red, the central darkish yellow; enhaloed in flames; in the first of the six hands holding a gem, in the middle [one], a trident-staff, in the last [one], a baton; in the first of the left [hands], a bell, in the middle [one], a skull-bowl, in the last [one], a trident-staff; his body embraced by the Mother Ratna-Krotishaurima, her right [hand] clinging to his neck, her left offering to his mouth a red shell [filled with blood], will issue from the southern quarter of thy brain and come to shine upon thee.

Know them to be the embodiment of thine own intellect. Recognition [of them] and the obtaining of liberation will be simultaneous. O nobly-born, on the Eleventh Day, the blood-drinking [deity] of the Lotus Order, called the Bhagavan Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl filled with blood, in the last, a small drum; his body embraced by the Mother Padma-Krotishaurima, her right hand clinging to his neck, her left offering to his mouth a red shell [filled with blood]; the Father and Mother in union; will issue from the western quarter of thy brain and come to shine upon thee.

Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid. In reality they are the Father -Mother Bhagavan Amitabha.

Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.

Thereupon, on the Twelfth Day, the blood-drinking deities of the Karmic Order, accompanies by the Kerima, Htamenma, and Wang-chugma, will come to receive one.

Not recognizing, terror may be produced. Whereupon, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Twelfth Day, the blood-drinking deity of the Karmic Order, named Karma- Herua, dark green of colour; [having] three faces, six hands, [and] four feet firmly postured; the right [face] white, the left, red, the middle, dark green; majestic [of appearance]; in the first of the right of six hands, holding a sword, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl, in the last, a plough-share; his body embraced by the Mother Karma-Krotishaurima, her right [hand] clinging to his neck, the left offering to his mouth a red shell; the Father and Mother in union, issuing from the northern quarter of thy brain, will come to shine upon thee.

Recognize them to be the embodiment of thine own intellect. Believe; and be humble; and be fond [of them]. Through the guru's select teaching, one cometh to recognize them to be the thought-forms issuing from one's own intellectual faculties.

For instance, a person, upon recognizing a lion-skin [to be a lion-skin], is freed [from fear]; for though it be only a stuffed lion skin, if one do not know it to be so actually, fear ariseth, but, upon being told by some person that it is a lion-skin only, one is freed from fear.

Similarly here, too, when the bands of blood-drinking deities, huge of proportions, with very thick-set limbs, dawn as big as the 27 skies, awes and terror are naturally produced in one.

Then, when upon the Mother Clear-Light — which one had been accustomed to formerly — a secondary Clear- Light, the Offspring Clear-Light, coming together like two intimate acquaintances, blend inseparably, and [therefrom] a self-emancipating radiance dawneth upon one, through self-enlightenment and self- knowledge one is liberated.

Then the Eight Wrathful Ones, the Kerimas, and the Htamenmas, having various [animal] heads, issue from within one's own brain and come to shine upon one's self.

There- upon the setting-face-to-face is, calling the deceased by name, thus: On the Thirteenth Day, from the eastern quarter of thy brain, the Eight Kerimas will emanate and come to shine upon thee.

From the east of thy brain, the White Kerima, holding a human corpse, as a club, in the right [hand]; in the left, holding a skull-bowl filled with blood, will come to shine upon thee.

From the south, the Yellow Tseurima, holding a bow and arrow, ready to shoot; from the west, the Red Pramoha, holding a maWa-banner; from the north, the Black Petali, holding a dorje and a blood-filled skull-bowl; from the south-east, the Red Pukkase, holding intestines in the right [hand] and [with] the left putting them to her mouth; from the south-west, the Dark-Green Ghasmarl, the left [hand] holding a blood- filled skull-bowl, [with] the right stirring it with a dorje, and [she then] drinking it with majestic relish; from the north-west, the Yellowish- White Tsandhal?

Yet be not afraid. O nobly-born, from the Circle outside of them, the Eight Htamenmas of the [eight] regions [of the brain] will come to shine upon thee: These Eight Htamenmas of the [eight] regions, likewise surrounding the Blood-Drinking Fathers, and issuing from within thy brain, come to shine upon thee.

Know them to be the thought- forms of thine own intellectual faculties. Thus, issue the Four Female Door-Keepers also from within thine own brain and come to shine upon thee; as tutelary deities, recognize them.

O nobly-born, on the outer Circle of these thirty wrathful deities, Herukas, the twenty-eight various- headed mighty goddesses, bearing various weapons, issuing from within thine own brain, will come to shine upon thee.

Recognize whatever shineth to be the thought-forms of thine own intellectual faculties. At this vitally important time, recollect the select teachings of the guru.

At this time when the Fifty-eight Blood-Drinking Deities emanating from thine own brain come to shine upon thee, if thou knowest them to be the radiances of thine own intellect, thou wilt merge, in the state of at-one-ment, into the body of the Blood-Drinking Ones there and then, and obtain Buddhahood.

O nobly-born, by not recognizing now, and by fleeing from the deities out of fear, again sufferings will come to overpower thee.

If this be not known, fear being begotten of the Blood-Drinking Deities, [one is] awed and terrified and fainteth away: Furthermore, the bodies of the largest of the Peaceful and Wrathful Deities are equal [in vastness] to the limits of the heaves; the intermediate, as big as Mt.

Meru; the smallest, equal to eighteen bodies such as thine own body, set one upon another. Be not terrified at that; be not awed.

If all existing phenomena shining forth as divine shapes and radiances be recognized to be the emanations of one's own intellect, Buddhahood will be obtained at that very instant of recognition.

The saying, 'Buddhahood will be obtained in a moment [of time]' is that which applieth now. Bearing this in mind, one will obtain Buddhahood by merging, in at-one-ment, into the Radiances and the Kdyas.

O nobly-born, whatever fearful and terrifying visions thou mayst see, recognize them to be thine own thought-forms. O nobly-born, if thou recognize not, and be frightened, then all the Peaceful Deities will shine forth in the shape of Maha-Kala; and all the Wrathful Deities will shine [forth] in the form of Dharma-Raja, the Lord of Death; and thine own thought- forms becoming Illusions [or Mdras], thou wilt wander into the Sangsdra.

O nobly-born, if one recognize not one's own thought-forms, however learned one may be in the Scriptures — both Sutras and Tantras — although practicing religion for a kalpa, one obtaineth not Buddhahood.

If one recognize one's own thought-forms, by one important art and by one word, Buddhahood is obtained. If one's thought-forms be not recognized as soon as one dieth, the shapes of Dharma-Raja, the Lord of Death, will shine forth on the Chony id-Bar do.

The largest of the bodies of Dharma-Raja, the Lord of Death, equaling the heavens [in vastness]; the intermediate, Mt.

Meru; the smallest, eighteen times 30 one's own body, will come filling the world-systems. They will come having their upper teeth biting the nether lip; their eyes glassy; their hairs tied up on the top of the head; big-bellied, narrow-wasted; holding a [karmic] record-board in the hand; giving utterance from their mouth to sounds of 'Strike!

O nobly-born, when such thought-forms emanate, be thou not afraid, nor terrified; the body which now thou possessest being a mental-body of [karmic] propensities, though slain and chopped [to bits], cannot die.

Because thy body is, in reality, one of voidness, thou needest not fear. The [bodies of the] Lord of Death, too, are emanations from the radiances of thine own intellect; they are not constituted of matter; voidness cannot injure voidness.

Beyond the emanations of thine own intellectual faculties, externally, the Peaceful and the Wrathful Ones, the Blood-Drinking Ones, the Various-Headed Ones, the rainbow lights, the terrifying forms of the lord of Death, exist not in reality: Thus, knowing this, all the fear and terror is self-dissipated; and, merging in the state of at-one- ment, Buddhahood is obtained.

If thou recognizest in that manner, exerting thy faith and affection towards the tutelary deities and believing that they have come to receive thee amidst the ambuscades of the Bardo, think, '[I] take refuge [in them]'; and remember the Precious Trinity, exerting towards them [the Trinity] fondness and faith.

Whosoever thine own tutelary deity may be, recollect now; [and] calling him by name, pray thus: When wandering alone, separated from dear friends, When the void forms of one's own thoughts are shining here, May the Buddhas, exerting the force of their grace, Cause not to come the fear, awe, and terror in the Bardo.

When the five bright Wisdom-Lights are shining here, May recognition come without dread and without awe; When the divine bodies of the Peaceful and the Wrathful are shining here; May the assurance of fearlessness be obtained and the Bardo be recognized.

When, by the power of evil karma, misery is being tasted, May the tutelary deities dissipate the misery; When the natural sound of Reality is reverberating [like] a thousand thunders, 31 May they be transmuted into the sounds of the Six Syllables.

When unprotected, karma having to be followed here, I beseech the Gracious Compassionate [One] to protect me; When suffering miseries of karmic propensities here, May the blissfulness of the Clear Light dawn; May the Five Elements not rise up as enemies; But may I behold the realms of the Five Orders of the Enlightened Ones.

Being undistracted, repeat it in that manner, three of [even] seven times. However heavy the evil karma may be and however weak the remaining karma may be, it is no possible that liberation will not be obtained [if one but recognize].

If, nevertheless, despite everything done in these [stages of the Bardo], recognition is still not brought about, then — there being danger of one's wandering further, into the third Bardo, called the Sidpa Bardo — the setting-face-to-face for that will be shown in detail hereinafter.

To those who have meditated much, the real Truth dawneth as soon as the body and consciousness- principle part. The acquiring of experience while living is important: Again, the meditation on the deities of the Mystic Path of the Mantra, [both in the] visualizing and the perfecting stages, while living, will be of great influence when the peaceful and wrathful visions dawn on the Chonyid Bardo.

Thus the training in this Bardo being of particular importance even while living, hold to it, read it, commit it to memory, bear it in mind properly, read it regularly thrice; let the words and the meanings be very clear; it should be so that the words and the meanings will not be forgotten even though a hundred executioners were pursuing [thee].

It is called the Great Liberation by Hearing, because even those who have committed the five boundless sins are sure to be liberated if they hear it by the path of the ear.

Therefore read it in the midst of vast congregations. Through having heard it once, even though one do not comprehend it, it will be remembered in the Intermediate State without a word being omitted, for the intellect become th ninefold more lucid [there].

Hence it should be proclaimed in the ears of all living person; it should be read over the pillows of all persons who are ill; it should be read at the side of all corpses: Those who meet with this [doctrine] are indeed fortunate.

Save for them who have accumulated much merit and absolved many obscurations, difficult is it to meet with it.

Even when met with, difficult is it to comprehend it. Liberation will be won through simply not disbelieving it upon hearing it.

Therefore treat this [doctrine] very dearly: Book II [The Sidpa Bardo] This is known as the good head-part of that called 'The Profound Essence of the Liberation by Hearing', — the reminder, the clear setting-face-to-face in the intermediate state when seeking rebirth [The Obeisances] To the assembled Deities, to the Tutelaries, to the Gurus, Humbly is obeisance paid: May Liberation in the Intermediate State be vouchsafed by Them.

Although, heretofore, while in the Chonyid Bardo, many vivid remindings have been given — setting aside those who have had great familiarity with the real Truth and those who have good karma — for them of evil karma who have had no familiarity, and for them of evil karma who because of the influence thereof become stricken with fear and terror, recognition is difficult.

These go down to the Fourteenth Day; and, to reimpress them vividly, that which follows is to be read. Its Birth and Its Supernormal Faculties] Worship having been offered to the Trinity, and the prayer invoking the aid of the Buddhas and Bodhisattvas having been recited, then, calling the deceased by name, three or seven times, speak thus: Indeed, when thou wert experiencing the radiances of the Peaceful and the Wrathful, in the Chonyid Bardo, being unable to recognize, thou didst faint away, through fear, about three and one-half days [after thy decease]; and, then, when thou wert recovered from the swoon, thy Knower must have risen up in its primordial condition and a radiant body, resembling the former body, must have sprung forth - - as the Tantra says, 'Having a body [seemingly] fleshly [ resembling] the former and that to be produced, Endowed with all sense-faculties and power of unimpeded motion, Possessing karmic miraculous powers, Visible to pure celestial eyes [of Bardo beings] of like nature.

That [radiant body] — thus referred to as [resembling] 'the former and that to be produced' meaning that one will have a body just like the body of flesh and blood, the former human, propensity body — will also be endowed with certain signs and beauties of perfection such as beings of high destiny possess.

This body, [born] of desire, is a thought-form hallucination in the Intermediate State, and it is called desire-body. At that time — if thou art to be born as a deva — visions of the Deva-world will appear to thee; similarly — wherever thou art to be born — if as an asura, or a human being, or a brute, or a preta, or a being in Hell, a vision of the place will appear to thee.

Accordingly, the word 'former' [in the quotation] implieth that prior to the three and one-half days thou wilt have been thinking thou hadst the same sort of a body as the former body of flesh and blood, possessed by thee in the former existence because of habitual propensities; and the word 'produced' is so used because, afterwards, the vision of thy future place of birth will appear to thee.

Hence, the expression as a whole, 'former and that to be produced', referreth to these [i. At that time, follow not the visions which appear to thee.

Be not attracted; be not weak: Up to the other day thou wert unable to recognize the Chonyid Bardo and hast had to wander down this far.

Now, if thou art to hold fast to the real Truth, thou must allow thy mind to rest undistractedly in the nothing-to-do, nothing-to-hold condition of the unobscured, primordial, bright, void state of thine intellect, to which thou hast been introduced by the guru.

But if thou art unable to know thyself, then, whosoever may be thy tutelary deity and thy guru, meditate on them, in a state of intense fondness and humble trust, as overshadowing the crown of thy head.

This is of great importance. Thus speak, and, if recognition result from that, Liberation will be obtained, without need of the wandering in the Six Lokas.

If, however, through influence of bad karma, recognition is made difficult, thereupon say as follows: O nobly-born, again listen.

Wherefore the Bardo-body hath been spoken of as 'endowed with all sense-faculties'. That [condition of existence, in which thou thyself now art] is an indication that thou art deceased and wandering in the Bardo.

Act so as to know this. Remember the teachings; remember the teachings. O nobly-born, 'unimpeded motion' implieth that thy present body being a desire-body-thine intellect having been separated from its seat-is not a body of gross matter, so that now thou hast the power to go right through any rock-masses, hills, boulders, earth, houses, and Mt.

Meru itself without being impeded. Meru itself, can be passed through by thee, straight forwards and backwards unimpededly. That, too, is an indication that thou art wandering in the Sidpa Bardo.

Remember thy guru's teachings, and pray to the Compassionate Lord. O nobly-born, thou art actually endowed with the power of miraculous action, which is not, however, the fruit of any samadhi, but a power come to thee naturally; and, therefore, it is of the nature of karmic power.

Thou art able in a moment to traverse the four continents round about Mr. Or thou canst instantaneously arrive in whatever place thou wishest ; thou hast the power of reaching there within the time which a man taketh to bend, or to stretch forth his hand.

These various powers of illusion and of shape-shifting desire not, desire not. None is there [of such powers] which thou mayest desire which thou canst not exhibit.

The ability to exercise them unimpededly existeth in thee now. Know this, and pray to the guru. O nobly-born, 'Visible to pure celestial eyes of like nature' implieth that those [beings] of like nature, being those of similar constitution [or level of knowledge] in the Intermediate State, will individually see each other.

For example, those beings who are destined to be born amongst devas will see each other [and so on]. Dote not on them [seen by thee], but meditate upon the Compassionate One.

These will not see them at all times; when mentally concentrated [upon them] they see [them], when not, they see [them] not.

Sometimes, even when practicing dhyana, they are liable to become distracted [and not see them]. Then, seeing them and thy family weeping, thou thinkest, 'I am dead!

What shall I do? Such misery thou wilt be experiencing at present. But feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him.

Pray to the Tutelary Deity, the Compassionate One. Even though thou feelest attachment for thy relatives and connexions, it will do thee no good. So be not attached.

Pray to the Compassionate Lord; thou shalt have nought or sorrow, or of terror, or of awe. O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on the horse of breath.

Ceaselessly and involuntarily wilt thou be wandering about. To all those who are weeping [thou wilt say], 'Here I am; weep not. Be not miserable in that way.

There will be a grey twilight-like light, both by night and by day, and at all times. In that kind of Intermediate State thou wilt be either for one, two, three, four, five, six, or seven weeks, until the forty- ninth day.

It hath been said that ordinarily the miseries of the Sidpa Bardo are experienced for about twenty-two days; but, because of the determining influence of karma, a fixed period is not assured.

O nobly-born, at about that time, the fierce wind of karma, terrific and hard to endure, will drive thee [onwards], from behind, in dreadful gusts.

That is thine own illusion. Thick awesome darkness will appear in front of thee continually, from the midst of which there will come such terror- producing utterances as 'Strike!

In other cases, of persons of much evil karma, karmically-pvoduced flesh-eating rakshasas [or demons] bearing various weapons will utter, 'Strike!

They will come upon one as if competing amongst themselves as to which [of them] should get hold of one. Apparitional illusions, too, of being pursued by various terrible beasts of prey will dawn.

Snow, rain, darkness, fierce blasts [of wind], and hallucinations of being pursued by many people likewise will come; [and] sounds as of mountains crumbling down, and of angry overflowing seas, and of the roaring of fire, and of fierce winds springing up.

When these sounds come one, being terrified by them, will flee before them in every direction, not caring whither one fleeth. But the way will be obstructed by three awful precipices — white, and black, and red.

They will be terror-inspiring and deep, and one will feel as if one were about to fall down them. O nobly-born, they are not really precipices; they are Anger, Lust, and Stupidity.

Know at that time that it is the Sidpa Bardo [in which thou art]. Invoking, by name, the Compassionate One, pray earnestly, thus: Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure.

But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference.

O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: Abandon all dotings and hankerings.

This is of vast importance. O nobly-born, at that time, at bridge-heads, in temples, by stiipas of eight kinds, thou wilt rest a little while, but thou wilt not be able to remain there very long, for thine intellect hath been separated from thine [earth-plane] body.

Because of this inability to loiter, thou oft-times wilt feel perturbed and vexed and panic-stricken. At times, thy Knower will be dim; at times, fleeting and incoherent.

Thereupon this thought will occur to thee, 'Alas! Since thou canst not rest in any one place, and feel impelled to go on, think not of various things, but allow the intellect to abide in its own [unmodified] state.

As to food, only that which hath been dedicated to thee can be partaken of by thee, and no other food. As to friends at this time, there will be no certainty.

These are the indications of the wandering about on the Sidpa Bardo of the mental-body. At the time, happiness and misery will depend upon karma.

Thou wilt see thine own home, the attendants, relatives, and the corpse, and think, "Now I am dead! Even though thou couldst enter thy dead body nine times over — owing to the long interval which thou hast passed in the Chonyid Bardo — it will have been frozen if in winter, been decomposed if in summer, or, otherwise, thy relatives will have cremated it, or interred it, or thrown it into the water, or given it to the birds and beasts of pray.

Wherefore finding no place for thyself to enter into, thou wilt be dissatisfied and have the sensation of being squeezed into cracks and crevices amidst rocks and boulders.

The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. Even though thou seekest a body, thou wilt gain nothing but trouble.

Put aside the desire for a body; and permit thy mind to abide in the state of resignation, and act so as to abide therein.

By thus being set face to face, one obtaineth liberation from the Bardo. Yet, again, it may be possible that because of the influence of bad karma one will not recognize even thus.

Therefore, call the deceased by name, and speak as follows: O nobly-born, so-and-so , listen. That thou art suffering so cometh from thine own karma; it is not due to any one else's: Accordingly, pray earnestly to the Precious Trinity; that will protect thee.

If thou neither prayest nor knowest how to meditate upon the Great Symbol nor upon any tutelary deity, the Good Genius, who was born simultaneously with thee, will come now and count out thy good deeds [with] white pebbles, and the Evil Genius, who was born simultaneously with thee, will come and count out thy evil deeds [with] black pebbles.

Thereupon, thou wilt be greatly 37 frightened, awed, and terrified, and wilt tremble; and thou wilt attempt to tell lies, saying, 'I have not committed any evil deed'.

So saying, he will look in the Mirror, wherein every good and evil act is vividly reflected. Lying will be of no avail. Then [one of the Executive Furies of] the Lord of Death will place round thy neck a rope and drag thee along; he will cut off thy head, extract thy heart, pull out thy intestines, lick up thy brain, drink thy blood, eat thy flesh, and gnaw thy bones; but thou wilt be incapable of dying.

Although thy body be hacked to pieces, it will revive again. The repeated hacking will cause intense pain and torture. Even at the time that the pebbles are being counted out, be not frightened, nor terrified; tell no lies; and fear not the Lord of Death.

Thy body being a mental body is incapable of dying even though beheaded and quartered. In reality, thy body is of the nature of voidness; thou needst not be afraid.

The Lords of Death are thine own hallucinations. Thy desire -body is a body of propensities, and void. Voidness cannot injure voidness; the qualityless cannot injure the qualityless.

Apart from one's own hallucinations, in reality there are no such things existing outside oneself as Lord of Death, or god, or demon, or the Bull-headed Spirit of Death.

Act so as to recognize this. At this time, act so as to recognize that thou art in the Bar do. Meditate upon the Samadhi of the Great Symbol.

If thou dost not know how to meditate, then merely analyse with care the real nature of that which is frightening thee. In reality it is not formed into anything, but is a Voidness which is the Dharma-Kaya.

That Voidness is not of the nature of the voidness of nothingness, but a Voidness at the true nature of which thou feelest awed, and before which thine intellect shineth clearly and more lucidly; that is the [state of] mind of the Sambhoga-Kaya.

In that state wherein thou art existing, there is being experienced by thee, in an unbearable intensity, voidness and Brightness inseparable — the Voidness bright by nature and the Brightness by nature void, and the Brightness inseparable from the Voidness — a state of the primordial [or unmodified] intellect, which is the Adi-Kaya.

And the power of this, shining unobstructedly, will radiate everywhere; it is the Nirmana-Kaya. O nobly-born, listen unto me undistractedly.

By merely recognizing the Four Kayas, thou art certain to obtain perfect Emancipation in any of Them. The line of demarcation between Buddhas and sentient beings lieth herein.

This moment is one of great importance; if thou shouldst be distracted now, it will require innumerable aeons of time for thee to come out of the Quagmire of Misery.

A saying, the truth of which is applicable, is: On this account, thou hast experienced all the fear and terror.

Shouldst thou become distracted now, the chords of divine compassion of the Compassionate Eyes will break, and thou wilt go into the place from which there is no [immediate] liberation.

Even though thou hast not recognized ere this — despite thus being set face to face — thou wilt recognize and obtain liberation here.

If it be an illiterate boor who knoweth not how to meditate, then say this: O nobly-born, if thou knowest not how thus to meditate, act so as to remember the Compassionate One, and the Sangha, the Dharma, and the Buddha, and pray.

Think of all these fears and terrifying apparitions as being thine own tutelary deity, or as the Compassionate One.

Bring to thy recollection the mystic name that hath been given thee at the time of thy sacred initiation when thou wert a human being, and the name of thy guru, and tell them to the Righteous King of the Lord[s] of Death.

Even though thou fallest down precipices, thou wilt not be hurt. Avoid awe and terror. Say that; for by such setting-face-to-face, despite the previous non- liberation, liberation ought surely to be obtained here.

Possible, [however,] liberation may not be obtained even after that setting-face-to-face; and earnest and continued application being essential, again calling the deceased by name, speak as follows: O nobly-born, thy immediate experiences will be of momentary joys followed by momentary sorrows, of great intensity, like the [taut and relaxed] mechanical actions of catapults.

Be not in the least attached [to the joys] nor displeased [by the sorrows] of that. If thou art to be born on a higher plane, the vision of that higher plane will be dawning upon thee.

Thy living relatives may — by way of dedication for the benefit of thee deceased — be sacrificing many animals, and performing religious ceremonies, and giving alms.

Thou, because of thy vision not being purified, mayst be inclined to grow very angry at their actions and bring about, at this moment, thy birth in Hell: Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts].

On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee.

Therefore, abandon weakness and 39 attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly.

Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].

Again, when any recitation of the Kamkani Mantra is being made on thy behalf as a funeral rite, or when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such things indicating levity — all of which thou wilt be able to see because thou art endowed with limited karmic power of prescience — thou mayst feel lack of faith and entire disbelief [in thy religion].

Thou wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly recited rituals.

In thy mind thou mayst think, 'Alas! Thy are, indeed, playing me false'. Thinking thus, thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of faith, instead of affection and humble trustfulness.

This affecting the psychological moment, thou wilt be certain to be born in one of the miserable states. Such [thought] will not only be of no use to thee, but will do thee great harm.

However incorrect the ritual and improper the conduct of the priests performing thy funeral rites, [think], 'What!

Mine own thoughts must be impure! How can it be possible that the words of the Buddha should be incorrect? It is like the reflection of the blemishes on mine own face which I see in a mirror; mine own thoughts must [indeed] be impure.

As for these [i. I will take refuge in them'. Thus thinking, put thy trust in them and exercise sincere love towards them.

Then whatever is done for thee [by those] left behind will truly tend to thy benefit. Therefore the exercise of that love is of much importance; do not forget this.

Again, even if thou wert to be born in one of the miserable states and the light of that miserable state shone upon thee, yet by thy successors and relatives performing white religious rites unmixed with evil actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing them will, by its own virtue, so affect the psychological moment that, even though thou deservest a birth in the unhappy states, there will be brought about thy birth on a higher and happier plane.

This is highly important. Hence be extremely careful. O nobly-born, to sum up:

Commentary by His Holiness the Dalai Lama. Graham Coleman is founder of the Orient Foundation for Arts and Culture, a major Tibetan cultural conservancy organization, and writer-director of the acclaimed feature documentary Tibet: Gyurme Dorje is a leading scholar of the Nyingma tradition of Tibetan Buddhism, from which the Tibetan Book of the Dead literature derives.

Fler böcker inom Icke-västerländsk filosofi inom Filosofi , Tibetansk buddhism inom Buddhism. Andra har även köpt. Hatha Yoga Pradipika Swami Muktibodhananda.

Science of Breath Rama Swami. The Heart of Yoga T. The most graceful English translation of this masterpiece of world literature - prepared with the participation of the Dalai Lama and eminent contemporary masters of this tradition appointed by the Dalai LamaOne of the greatest works created by any culture and one of the most influential of all Tibetan Buddhist texts in the West, The Tibetan Book of the Dead has had a number of distinguished translations, but strangely all of these have been partial abridgements.

Now the entire text has not only been made available in English but in a translation of quite remarkable clarity and beauty. A comprehensive guide to living and dying, The Tibetan Book of the Dead contains exquisitely written guidance and practices related to transforming our experience in daily life, on the processes of dying and the after-death state, and on how to help those who are dying.

As originally intended this is as much a work for the living, as it is for those who wish to think beyond a mere conventional lifetime to a vastly greater and grander cycle.

Commentary by His Holiness the Dalai Lama. Graham Coleman is founder of the Orient Foundation for Arts and Culture, a major Tibetan cultural conservancy organization, and writer-director of the acclaimed feature documentary Tibet: Gyurme Dorje is a leading scholar of the Nyingma tradition of Tibetan Buddhism, from which the Tibetan Book of the Dead literature derives.

Fler böcker inom Tibetansk buddhism inom Buddhism. Wherefore the Bardo-body hath been spoken of as 'endowed with all sense-faculties'.

That [condition of existence, in which thou thyself now art] is an indication that thou art deceased and wandering in the Bardo.

Act so as to know this. Remember the teachings; remember the teachings. O nobly-born, 'unimpeded motion' implieth that thy present body being a desire-body-thine intellect having been separated from its seat-is not a body of gross matter, so that now thou hast the power to go right through any rock-masses, hills, boulders, earth, houses, and Mt.

Meru itself without being impeded. Meru itself, can be passed through by thee, straight forwards and backwards unimpededly. That, too, is an indication that thou art wandering in the Sidpa Bardo.

Remember thy guru's teachings, and pray to the Compassionate Lord. O nobly-born, thou art actually endowed with the power of miraculous action, which is not, however, the fruit of any samadhi, but a power come to thee naturally; and, therefore, it is of the nature of karmic power.

Thou art able in a moment to traverse the four continents round about Mr. Or thou canst instantaneously arrive in whatever place thou wishest ; thou hast the power of reaching there within the time which a man taketh to bend, or to stretch forth his hand.

These various powers of illusion and of shape-shifting desire not, desire not. None is there [of such powers] which thou mayest desire which thou canst not exhibit.

The ability to exercise them unimpededly existeth in thee now. Know this, and pray to the guru. O nobly-born, 'Visible to pure celestial eyes of like nature' implieth that those [beings] of like nature, being those of similar constitution [or level of knowledge] in the Intermediate State, will individually see each other.

For example, those beings who are destined to be born amongst devas will see each other [and so on]. Dote not on them [seen by thee], but meditate upon the Compassionate One.

These will not see them at all times; when mentally concentrated [upon them] they see [them], when not, they see [them] not.

Sometimes, even when practicing dhyana, they are liable to become distracted [and not see them]. Then, seeing them and thy family weeping, thou thinkest, 'I am dead!

What shall I do? Such misery thou wilt be experiencing at present. But feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him.

Pray to the Tutelary Deity, the Compassionate One. Even though thou feelest attachment for thy relatives and connexions, it will do thee no good.

So be not attached. Pray to the Compassionate Lord; thou shalt have nought or sorrow, or of terror, or of awe.

O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on the horse of breath.

Ceaselessly and involuntarily wilt thou be wandering about. To all those who are weeping [thou wilt say], 'Here I am; weep not.

Be not miserable in that way. There will be a grey twilight-like light, both by night and by day, and at all times.

In that kind of Intermediate State thou wilt be either for one, two, three, four, five, six, or seven weeks, until the forty- ninth day.

It hath been said that ordinarily the miseries of the Sidpa Bardo are experienced for about twenty-two days; but, because of the determining influence of karma, a fixed period is not assured.

O nobly-born, at about that time, the fierce wind of karma, terrific and hard to endure, will drive thee [onwards], from behind, in dreadful gusts.

That is thine own illusion. Thick awesome darkness will appear in front of thee continually, from the midst of which there will come such terror- producing utterances as 'Strike!

In other cases, of persons of much evil karma, karmically-pvoduced flesh-eating rakshasas [or demons] bearing various weapons will utter, 'Strike!

They will come upon one as if competing amongst themselves as to which [of them] should get hold of one.

Apparitional illusions, too, of being pursued by various terrible beasts of prey will dawn. Snow, rain, darkness, fierce blasts [of wind], and hallucinations of being pursued by many people likewise will come; [and] sounds as of mountains crumbling down, and of angry overflowing seas, and of the roaring of fire, and of fierce winds springing up.

When these sounds come one, being terrified by them, will flee before them in every direction, not caring whither one fleeth.

But the way will be obstructed by three awful precipices — white, and black, and red. They will be terror-inspiring and deep, and one will feel as if one were about to fall down them.

O nobly-born, they are not really precipices; they are Anger, Lust, and Stupidity. Know at that time that it is the Sidpa Bardo [in which thou art].

Invoking, by name, the Compassionate One, pray earnestly, thus: Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure.

But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference.

O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: Abandon all dotings and hankerings.

This is of vast importance. O nobly-born, at that time, at bridge-heads, in temples, by stiipas of eight kinds, thou wilt rest a little while, but thou wilt not be able to remain there very long, for thine intellect hath been separated from thine [earth-plane] body.

Because of this inability to loiter, thou oft-times wilt feel perturbed and vexed and panic-stricken. At times, thy Knower will be dim; at times, fleeting and incoherent.

Thereupon this thought will occur to thee, 'Alas! Since thou canst not rest in any one place, and feel impelled to go on, think not of various things, but allow the intellect to abide in its own [unmodified] state.

As to food, only that which hath been dedicated to thee can be partaken of by thee, and no other food. As to friends at this time, there will be no certainty.

These are the indications of the wandering about on the Sidpa Bardo of the mental-body. At the time, happiness and misery will depend upon karma.

Thou wilt see thine own home, the attendants, relatives, and the corpse, and think, "Now I am dead! Even though thou couldst enter thy dead body nine times over — owing to the long interval which thou hast passed in the Chonyid Bardo — it will have been frozen if in winter, been decomposed if in summer, or, otherwise, thy relatives will have cremated it, or interred it, or thrown it into the water, or given it to the birds and beasts of pray.

Wherefore finding no place for thyself to enter into, thou wilt be dissatisfied and have the sensation of being squeezed into cracks and crevices amidst rocks and boulders.

The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. Even though thou seekest a body, thou wilt gain nothing but trouble.

Put aside the desire for a body; and permit thy mind to abide in the state of resignation, and act so as to abide therein. By thus being set face to face, one obtaineth liberation from the Bardo.

Yet, again, it may be possible that because of the influence of bad karma one will not recognize even thus. Therefore, call the deceased by name, and speak as follows: O nobly-born, so-and-so , listen.

That thou art suffering so cometh from thine own karma; it is not due to any one else's: Accordingly, pray earnestly to the Precious Trinity; that will protect thee.

If thou neither prayest nor knowest how to meditate upon the Great Symbol nor upon any tutelary deity, the Good Genius, who was born simultaneously with thee, will come now and count out thy good deeds [with] white pebbles, and the Evil Genius, who was born simultaneously with thee, will come and count out thy evil deeds [with] black pebbles.

Thereupon, thou wilt be greatly 37 frightened, awed, and terrified, and wilt tremble; and thou wilt attempt to tell lies, saying, 'I have not committed any evil deed'.

So saying, he will look in the Mirror, wherein every good and evil act is vividly reflected. Lying will be of no avail. Then [one of the Executive Furies of] the Lord of Death will place round thy neck a rope and drag thee along; he will cut off thy head, extract thy heart, pull out thy intestines, lick up thy brain, drink thy blood, eat thy flesh, and gnaw thy bones; but thou wilt be incapable of dying.

Although thy body be hacked to pieces, it will revive again. The repeated hacking will cause intense pain and torture.

Even at the time that the pebbles are being counted out, be not frightened, nor terrified; tell no lies; and fear not the Lord of Death.

Thy body being a mental body is incapable of dying even though beheaded and quartered. In reality, thy body is of the nature of voidness; thou needst not be afraid.

The Lords of Death are thine own hallucinations. Thy desire -body is a body of propensities, and void. Voidness cannot injure voidness; the qualityless cannot injure the qualityless.

Apart from one's own hallucinations, in reality there are no such things existing outside oneself as Lord of Death, or god, or demon, or the Bull-headed Spirit of Death.

Act so as to recognize this. At this time, act so as to recognize that thou art in the Bar do. Meditate upon the Samadhi of the Great Symbol.

If thou dost not know how to meditate, then merely analyse with care the real nature of that which is frightening thee. In reality it is not formed into anything, but is a Voidness which is the Dharma-Kaya.

That Voidness is not of the nature of the voidness of nothingness, but a Voidness at the true nature of which thou feelest awed, and before which thine intellect shineth clearly and more lucidly; that is the [state of] mind of the Sambhoga-Kaya.

In that state wherein thou art existing, there is being experienced by thee, in an unbearable intensity, voidness and Brightness inseparable — the Voidness bright by nature and the Brightness by nature void, and the Brightness inseparable from the Voidness — a state of the primordial [or unmodified] intellect, which is the Adi-Kaya.

And the power of this, shining unobstructedly, will radiate everywhere; it is the Nirmana-Kaya. O nobly-born, listen unto me undistractedly.

By merely recognizing the Four Kayas, thou art certain to obtain perfect Emancipation in any of Them. The line of demarcation between Buddhas and sentient beings lieth herein.

This moment is one of great importance; if thou shouldst be distracted now, it will require innumerable aeons of time for thee to come out of the Quagmire of Misery.

A saying, the truth of which is applicable, is: On this account, thou hast experienced all the fear and terror. Shouldst thou become distracted now, the chords of divine compassion of the Compassionate Eyes will break, and thou wilt go into the place from which there is no [immediate] liberation.

Even though thou hast not recognized ere this — despite thus being set face to face — thou wilt recognize and obtain liberation here. If it be an illiterate boor who knoweth not how to meditate, then say this: O nobly-born, if thou knowest not how thus to meditate, act so as to remember the Compassionate One, and the Sangha, the Dharma, and the Buddha, and pray.

Think of all these fears and terrifying apparitions as being thine own tutelary deity, or as the Compassionate One. Bring to thy recollection the mystic name that hath been given thee at the time of thy sacred initiation when thou wert a human being, and the name of thy guru, and tell them to the Righteous King of the Lord[s] of Death.

Even though thou fallest down precipices, thou wilt not be hurt. Avoid awe and terror. Say that; for by such setting-face-to-face, despite the previous non- liberation, liberation ought surely to be obtained here.

Possible, [however,] liberation may not be obtained even after that setting-face-to-face; and earnest and continued application being essential, again calling the deceased by name, speak as follows: O nobly-born, thy immediate experiences will be of momentary joys followed by momentary sorrows, of great intensity, like the [taut and relaxed] mechanical actions of catapults.

Be not in the least attached [to the joys] nor displeased [by the sorrows] of that. If thou art to be born on a higher plane, the vision of that higher plane will be dawning upon thee.

Thy living relatives may — by way of dedication for the benefit of thee deceased — be sacrificing many animals, and performing religious ceremonies, and giving alms.

Thou, because of thy vision not being purified, mayst be inclined to grow very angry at their actions and bring about, at this moment, thy birth in Hell: Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts].

On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee.

Therefore, abandon weakness and 39 attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly.

Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].

Again, when any recitation of the Kamkani Mantra is being made on thy behalf as a funeral rite, or when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such things indicating levity — all of which thou wilt be able to see because thou art endowed with limited karmic power of prescience — thou mayst feel lack of faith and entire disbelief [in thy religion].

Thou wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly recited rituals. In thy mind thou mayst think, 'Alas!

Thy are, indeed, playing me false'. Thinking thus, thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of faith, instead of affection and humble trustfulness.

This affecting the psychological moment, thou wilt be certain to be born in one of the miserable states.

Such [thought] will not only be of no use to thee, but will do thee great harm. However incorrect the ritual and improper the conduct of the priests performing thy funeral rites, [think], 'What!

Mine own thoughts must be impure! How can it be possible that the words of the Buddha should be incorrect? It is like the reflection of the blemishes on mine own face which I see in a mirror; mine own thoughts must [indeed] be impure.

As for these [i. I will take refuge in them'. Thus thinking, put thy trust in them and exercise sincere love towards them. Then whatever is done for thee [by those] left behind will truly tend to thy benefit.

Therefore the exercise of that love is of much importance; do not forget this. Again, even if thou wert to be born in one of the miserable states and the light of that miserable state shone upon thee, yet by thy successors and relatives performing white religious rites unmixed with evil actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing them will, by its own virtue, so affect the psychological moment that, even though thou deservest a birth in the unhappy states, there will be brought about thy birth on a higher and happier plane.

This is highly important. Hence be extremely careful. O nobly-born, to sum up: While wandering alone, separated from loving friends, When the vacuous, reflected boy of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo.

When the thousand thunders of the Sound of Reality reverberate, May they all be sounds of the Six Syllables. When experiencing the sorrows of karmic propensities here, May the radiance of the happy clear light of Samadhi shine upon me.

Earnest prayer in this form will be sure to guide thee along; thou mayst rest assured that thou wilt not be deceived.

Of great importance is this: Yet — though this [instruction] be so oft repeated — if recognition be difficult, because of the influence of evil karma, much benefit will come from repeating these settings- face-to-face many times over.

Once more, [then,] call the deceased by name, and speak as follows: O nobly-born, if thou hast been unable to apprehend the above, henceforth the body of the past life will become more and more dim and the body of the future life will become more and more clear.

Saddened at this [thou wilt think], 'O what misery I am undergoing! Now, whatever body I am to get, I shall go and seek [it]'. So thinking, thou wilt be going hither and thither, ceaselessly and distractedly.

Then there will shine upon thee the lights of the Six Sangsaric Lokas. The light of that place wherein thou art to be born, through power of karma, will shine most prominently.

If thou desirest to know what those six lights are; there will shine upon thee a dull white light from the Deva-world, a dull green light from the Asura-world, a dull yellow light from the Human- world, a dull blue light from the Brute- world, a dull red light from the Preta-wovid, and a smoke-coloured light from the Hell-world.

At that time, by the power of karma, thine own body will partake of the colour of the light of the place wherein thou art to be born.

O nobly-born, the special art of these teachings is especially important at this moment: This is an exceedingly profound art; it will prevent birth.

Or whosoever thy tutelary deity may be, meditate upon the form for much time — as being apparent yet non-existent in reality, like a form produced by a magician.

That is called the pure illusory form. Then let the [visualization of the] tutelary deity melt away from the extremities, till nothing at all remaineth visible of it; and put thyself in the state of the Clearness and the Voidness — which thou canst not conceive as something — and abide in that state for a little while.

Again meditate upon the tutelary deity; again meditate upon the Clear Light: Afterwards, allow thine own intellect also to melt away gradually, [beginning] from the extremities.

Wherever the ether pervadeth, consciousness pervadeth; wherever consciousness pervadeth, the Dharma-Kaya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kaya.

In that state, birth will be obstructed and Perfect Enlightenment gained. Again, if through great weakness in devotions and lack of familiarity one be not able to understand, illusion may overcome one, and one will wander to the doors of wombs.

The instruction for the closing of the womb-doors becometh very important; call the deceased by name and say this: O nobly-born, if thou hast not understood the above at this moment, through the influence of karma, thou wilt have the impression that thou art either ascending, or moving along on a level, or going downwards.

Thereupon, meditate upon the Compassionate One. Then, as said above, gusts of wind, and icy blasts, hail-storms, and darkness, and impression of being pursued by many people will come upon thee.

On fleeing from these [hallucinations], those who are unendowed with meritorious karma will have the impression of fleeing into places of misery; those who are endowed with meritorious karma will have the impression of arriving in places of happiness.

Thereupon, O nobly-born, in whatever continent or place thou art to be born, the signs of that birthplace will shine upon thee then.

For this moment there are several vital profound teachings. Even though thou hast not apprehended by the above settings-face-to-face, here [thou wilt, because] even those who are very weak in devotions will recognize the signs.

Now it is very important to employ the methods of closing the womb- door. Wherefore it is necessary to exercise the utmost care. There are two [chief] ways of closing: O nobly-born, so-and-so by name, whosoever may have been thy tutelary deity, tranquilly meditate upon him-as upon the reflection of the moon in water, apparent yet non-existent [as a moon], like a magically-produced illusion.

If thou hast no special tutelary, meditate either upon the Compassionate Lord or upon me; and, with this in mind, meditate tranquilly.

Then, causing the [visualized form of the] tutelary deity to melt away from the extremities, meditate, without any thought-forming, upon the vacuous Clear Light.

This is a very profound art; in virtue of it, a womb is not entered. Listen thou unto it: This is a time when earnestness and pure love are necessary; Abandon jealousy, and meditate upon the Guru Father-Mother.

The putting of this into practice is essential. The significance of the above teaching, 'When, at this time, the Sidpa Bardo is dawning upon me [or upon oneself]', is that now thou art wandering in the Sidpa Bardo.

As a sign of this, if thou lookest into water, or into mirrors, thou wilt see no reflection of thy face or body; nor doth thy body cast any shadow.

Thou hast discarded now thy gross material body of flesh and blood. These are the indications that thou art wandering about in the Sidpa Bardo.

At this time, thou must form, without distraction, one single resolve in thy mind. The forming of one single resolve is very important now.

It is like directing the course of a horse by the use of the reins. Whatever thou desirest will come to pass. Think not upon evil actions which might turn the course [of thy mind].

Remember thy [spiritual] relationship with the Reader of this Bardo Thodol, or with any one from whom thou hast received teachings, initiation, or spiritual authorization for reading religious texts while in the human world; and persevere in going on with good acts: The boundary line between going upwards or going downwards is here now.

If thou givest way to indecision for even a second, thou wilt have to suffer misery for a long, long time.

This is the moment. Hold fast to one single purpose. Persistently join up the chain of good acts. Thou hast come now to the time of closing the womb-door.

Bear this well at heart. When thou seest them, remember to withhold thyself from going between them. Regarding the father and mother as thy Guru and the Divine Mother, meditate upon them and bow down; humbly exercise thy faith; offer up mental worship with great fervency; and resolve that thou wilt request [of them] religious guidance.

By that resolution alone, the womb ought certainly to be closed; but if it is not closed even by that, and thou findest thyself ready to enter into it, meditate upon the Divine Guru Father-Mother, as upon any tutelary deity, or upon the Compassionate Tutelary and Shakti; and meditating upon them, worship 43 them with mental offerings.

Resolve earnestly that thou wilt request [of them] a boon. By this, the womb-door ought to be closed. There are four kinds of birth: Amongst these four, birth by egg and birth by womb agree in character.

As above said, the visions of males and females in union will appear. If, at that time, one entereth into the womb through the feelings of attachment and repulsion, one may be born either as a horse, a fowl, a dog, or a human being.

If [about] to be born as a male, the feeling of itself being a male dawneth upon the Knower, and a feeling of intense hatred towards the father and of jealousy and attraction towards the mother is begotten.

If [about] to be born as a female, the feeling of itself being a female dawneth upon the Knower, and a feeling of intense hatred towards the mother and of intense attraction and fondness towards the father is begotten.

Through this secondary cause — [when] entering upon the path of ether, just at the moment when the sperm and the ovum are about to unite — the Knower experienceth the bliss of the simultaneously-born state, during which state it fainteth away into unconsciousness.

Formerly it had been a human being, but now if it have become a dog it findeth itself undergoing sufferings in a dog's kennel; or [perhaps] as a young pig in a pigsty, or as an ant in an ant-hill, or as an insect, or a grub in a hole, or as a calf, or a kid, or a lamb, from which shape there is no [immediate] returning.

Dumbness, stupidity, and miserable intellectual obscurity are suffered, and a variety of sufferings experienced. In like manner, one may wander into hell, or into the world of unhappy ghosts, or throughout the Six Lokas, and endure inconceivable miseries.

Those who are voraciously inclined towards this [i. Rather than meet with a like fate, listen thou unto my words and bear these teachings of mine at heart.

Reject the feelings of attraction or repulsion, and remember one method of closing the womb-door which I am going to show to thee.

Close the womb-door and remember the opposition. This is the time when earnestness and pure love are necessary. As hath been said, Abandon jealousy, and meditate upon the Guru Father-Mother.

As above explained, if to be born as a male, attraction towards the mother and repulsion towards the father, and if to be born as a female, attraction towards the father and repulsion towards the mother, together with a feeling of jealousy [for one or the other] which ariseth, will dawn upon thee.

For that time there is a profound teaching. O nobly-born, when the attraction and repulsion arise, meditate as follows: That I have wandered in the Sangsara hitherto, hath been owing to attraction and repulsion.

If I still go on feeling attraction and repulsion, then I shall wander in endless Sangsara and suffer in the Ocean of Misery for a long, long time, by sinking therein.

Now I must not act through attraction and repulsion. Henceforth I will never act through attraction and repulsion.

It hath been said, in the Tantras, 'The door of the womb will be closed up by that alone. Hold thy mind one-pointedly upon that resolution.

That is to be meditated as follows: Howsoever they may appear, no truth is there [in them]; all substances are unreal and false.

Like dreams and like apparitions are they; they are non-permanent; they have no fixity. What advantage is there in being attached [to them]!

What advantage is there in having fear and terror of them! It is the seeing of the non-existent as the existent. All these are hallucinations of one's own mind.

The illusory mind itself doth not exist from eternity; therefore where should these external [phenomena] exist? And even now if I do not recognize them to be illusions, then, wandering in the Sangsara for long ages, [I shall be] certain to fall into the morass of various miseries.

In truth, they are unreal; they are false. The meditation is performed as follows: All substances are mine own mind; and this mind is vacuousness, is unborn, and unceasing.

The mind should be allowed its own easy mental posture, in its natural [or unmodified] condition, clear and vibrant.

By maintaining this relaxed, uncreated [state of mind], the womb-doors of the four kinds of birth are sure to be closed.

Meditate thus until the closing is successfully accomplished. Many very profound teachings for closing the womb-door have been given above.

It is impossible that they should not liberate people of the highest, the average, and the lowest intellectual capacity.

If it be asked why this should be so, it is because, firstly, the consciousness in the Bardo possessing supernormal power of perception of a limited kind, whatever is spoken to one then is apprehended.

Secondly, because — although [formerly] deaf or blind — here, at this time, all one's faculties are perfect, and one can hear whatever is addressed to one.

Make thy selection of the womb cryptogames to] this best teaching. While on the second stage of the Bardo, one's body is of the nature of that called the shining illusory- Beste Spielothek in Moorenweis finden. Paradise or Oblivion Thereupon, be not afraid of that brilliant radiance loosen up five colours, nor terrified; but know the Wisdom to be thine own. They will come upon one as if competing amongst themselves as to which [of them] should get hold of one. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors. Hence, the expression as a whole, 'former and that to be produced', referreth to these [i. The Heart of Yoga T. In the setting-face-to-face, the repetition [of the above address to the deceased] is to be persisted in until a yellowish liquid beginneth to appear from the various apertures of the Beste Spielothek in Kuhberg finden organs [of the deceased]. Thereupon, meditate upon the Compassionate One. It even heareth the wailings. Was this review helpful to you? All my life I have had a fear of death and this book cuts right to the bone. Sie gingen davon aus, dass die Verstorbene nach der Führung durch die Bardos als Mensch wiedergeboren werden würde Mumford Die Transformation der Ritualtexte in der westlichen Rezeption wird anhand von zwei Bei- spielen thematisiert. Bet 365 app dem Titel The Tibetan Book of the Dead publizierte Evans-Wentz erstmals eine Übersetzung der tibetischen Manuskripte als einen in sich geschlossenen, englischsprachigen Text mit einer extensiven Einleitung und einem umfangreichen Kommentarapparat. I've been through three copies of this book and memorized the essence prayers. Oxford University Press, U. Das Kapitel 34 Erwähnt werden von Raymond A. Es trägt den Titel Naturon Demonto Ihr Verständnis von Spiritualität war fest verwurzelt im christlichen Glauben an Gott, auch wenn sie das Hospiz offen hielt für Sterbende anderer religiöser Orientierun- gen. Hinduismus, Esote- rik und Kolonialismus. Sie werden zum Teil in der Hospizar- beit eingesetzt und Sterbenden vorgelesen. Ein Kunde 5,0 von 5 Sternen Best translation yet, with lucid commentary. Alle Anhaftungen an das vorherige Leben wurden von dem Lama als Folgen schlechter Taten in vergan- genen Existenzen gedeutet. The Tibetan Book of the Dead. Zu diesen Umständen zählte die Aufgabe der Familie, die Anfertigung einer Buddhastatue oder eines Thangkas zu ver- anlassen. To slave away on the pointless buisness of mundane life, and then to come out empty is a tragic error.. Sher schnell angekommen in sehr guten zustand. Prospects for the Sangha. Display 10 15 20 25 30 35 40 45 50 Ergebnisse pro Seite.

Book of the dead tibetan -

Siehe dazu als Beispiel die Ausführungen von Ramble Allerdings ha- ben viele Akteure, die Veranstaltungen oder Kurse bei Rigpa besuchen, vorher dieses Buch gelesen. Diese Herangehensweise ist aus dem theosophischen Kontext bereits bekannt, wo es üblich war in einem Text nach der dahinter liegenden, verborge- nen Bedeutung zu fahnden. Understanding the Tibetan Book of the Dead: Zu diesen Umständen zählte die Aufgabe der Familie, die Anfertigung einer Buddhastatue oder eines Thangkas zu ver- anlassen. The Bardo of Dream; 3:

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The Bardo of Rebirth 4: Sagen Sie Ihre Meinung zu diesem Artikel. Wie spezifisch und fremd die Ausführungen zum tibetischen Buddhismus dem west- lichen Leser auch erscheinen mögen, der Autor vermag es immer wieder geschickt den Bogen zurück auf bekanntes Terrain zu schlagen und so die tibetisch-buddhistischen Lehren ein Stück weit ihrer kulturellen Fremdartigkeit zu entkleiden. Nach Ann Bradshaw habe sich eine Säkularisierung des Spiritualitätskonzeptes vollzogen, um der Hospizidee in einer säkularisierten Kultur gerecht zu werden. Derzeit tritt ein Problem beim Filtern der Rezensionen auf. As a text for practical use, as a source of spiritual inspiration, and as literature, this book shines. The content is very helpful and I can only recommend it to all who are interested in this theme. No serious religious scholar should be without it. Aus einer funktionalistischen Perspektive heraus betrachtet, erfüllt die Rezitation der Bardo Thödol -Texte in Rahmen der geschilderten Totenrituale verschiedene Zwecke. Broschüre des Rigpa e. In those who have led an evil life, and in those of unsound nerves, the above state endureth only so long as would take to snap a finger. If one royal vegas online casino uk to be born as a deva, delightful temples [or mansions] built of various precious metals also will be seen. This body, [born] of desire, is a thought-form hallucination in the Intermediate State, and it is called desire-body. Devotees of ordinary wit ought most certainly to be freed thereby; but should they not be freed, then, while in the Intermediate State [during the experiencing] of Reality, they should persevere in the listening to this Great Doctrine of Liberation by New casino with free spins. Get-tune.eu but not fond of. If spanien weihnachtslotterie be one who was in the visualizing stage, then read out to him the introductory descriptions and the text of the Meditation on his tutelary deity, and then say, O thou of noble-birth, meditate upon thine own tutelary deity. At this moment, know thou thyself; and abide in that state. If thou canst malta wetter im together a grand offering, offer it in worship of the Trinity. The gift-waves and the power of its grace will separate thee from the Golden India™ Slot Machine Game to Play Free in GamesOS iGamings Online Casinos furies and thou wilt obtain the power to select the womb-door. Being thus frightened, thou wilt be tipp prognose 1 bundesliga towards the impure sangsaric objects. Ein solches normatives Ideal lässt die Betroffenen jedoch häufig ohne konkrete Vorstellungen und Handlungs- optionen vfb stuttgart abgänge, wie dieser Anspruch umzusetzen ist. Bibliographie Almond, Philip, C. Dalai Lama, den im Westen wohl populärsten Vertreter dieser als verwirklicht geltenden wiedergeborenen Lehrer, Bezug genommen. Numrich, Paul David Zur Institutionalisierung des Sterbens in der Hospiz- und Palliativarbeit. Durch diesen Verweis wird ein weiteres Spezifikum des tibetischen Buddhismus universalisiert. Buddhistische Vorstellungen und Praktiken scheinen einloggen ebay kleinanzeigen wenn auch in transformierter Form — nun auch im westlichen Kontext in ihr genuines Betätigungsfeld Sterben und Tod Einzug gehalten zu haben. Dieses Verständnis speist sich aus populären Deutungen, die Teil des gegenwärtigen Spiritualitätsdiskurses sind. Zum einen ist es nur in dieser Welt möglich, das Karma aktiv zu verändern, während es in den anderen fünf Welten lediglich abgegolten wird. Häufig findet sich eine direkte Anrede des Lesers, verbunden mit Fragen, die ihn Pay with your mobile | StarGames Casino Nachdenken anregen sollen. Die Kapitel des Buches sind teilweise so strukturiert und in sich abgeschlossen, dass sie nach Bedarf und Interessenlage einzeln konsultiert saufspiel karten kön- nen. Jahrhundert ent- deckt wurden. Like a backpacker's juegos de casino para ubuntu to a foreign land, Thurman's version is clear, detailed, and sympathetic to the inexperienced voyager.

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