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Tibetan Book Of The Dead (Bardo Thodol) Documentary

In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department:.

Based on information from the US Copyright Office, the copyright term for a work published before January 1, , is twenty-eight 28 years.

The copyright term for such works could be renewed in the twenty-eighth calendar year from the date of copyright. The report from the US Copyright Office indicated the following:.

Based upon this information, we conclude that the material contained in the original publication of is in the US public domain.

Evans-Wentz E-book by Summum. Download the PDF edition. In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department: The book was published August 11, This indicates that copies printed in Oxford were made available through our New York office for American purchase.

Per the US Copyright Office website: Prior to entering into this practice, which focuses directly on the nature of mind itself, this introduction should be received from an accomplished lineage holder.

Then, whilst in solitary retreat, it is recommended that this text be read repeatedly as a guide between meditation sessions.

Herein is contained The Introduction to Awareness: A Profound Sacred Teaching, [ent. Thus, shall I introduce [to you the nature of] intrinsic awareness.

So contemplate it well, O Fortunate Child of Buddha nature. Though the single [nature of] mind, which completely pervades both cyclic existence and nirvna, Has been naturally present from the beginning, you have not recognised it.

Even though its radiance and awareness have never been interrupted, You have not yet encountered its true face. Even though it arises unimpededly in every facet [of existence], You have not as yet recognised [this single nature of mind].

In order that this [single] nature might be recognised by you, The Conquerors of the three times have taught an inconceivably [vast number of practices], Including the eighty-four thousand aspects of the [sacred] teachings.

Yet, [despite this diversity], not even one of these [teachings] has been given by the Conquerors, Outside the context of an understanding of this nature!

Here is the method for entering [into actual reality], [In this very moment], without reference to past or future [events].

Thus there has arisen an inconceivably vast number of a. Even though pious attendants and hermit buddhas claim that they understand [this single nature of mind] as the partial absence of self,7 They do not understand it exactly as it is.

Furthermore, being fettered by opinions held in accordance with their respective literatures and philosophical systems,8 There are those who do not perceive the inner radiance [directly]: The pious attendants and hermit buddhas are obscured [in this respect] by their attachment to the subject-object dichotomy.

Thus, all of those beings continue to roam in cyclic existence, Because they persistently engage in [forms of] renunciation, And in acts of rejection and acceptance with regard to their own minds, Where [in reality] cyclic existence and nirvna are inseparable.

Therefore, one should abandon all constructed teachings, And all [unnatural] states free from activity, And, by virtue of this [Introduction to] Awareness: Natural Liberation through Naked Perception, which is presented here, One should realise all things in the context of this great natural liberation.

So it is that all [enlightened attributes] are brought to completion within the Great Perfection. In terms of existence, it has no [inherent] existence whatsoever.

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.

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.

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. 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.

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. 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.

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. 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.

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.

Since the consciousness is without a prop, it immediately goeth to whatever place the mind directeth. Fourthly, it is easy to direct it.

The memory is ninefold more lucid than before. Even though stupid [before], at this time, by the workings of karma, the intellect becometh exceedingly clear and capable of meditating whatever is taught to it.

That the performance of funeral rites should be efficacious, is, likewise, because of that reason. Therefore, the perseverance in the reading of the Great Bardo Thodol for forty-nine days is of the utmost importance.

Even if not liberated at one setting-face-to-face, one ought to be liberated at another; this is why so many different settings-face-to-face are necessary.

There are, nevertheless, many classes of those who — though reminded, and instructed to direct their thoughts one-pointedly — are not liberated, owing to the great force of evil karmic obscurations, and because of being unaccustomed to pious deeds, and of being much accustomed to impious deeds throughout the aeons.

Therefore, if the womb-door hath not been closed ere this, a teaching also for the selection of a womb-door is going to be given hereinafter.

Now, invoking the aid of all the Buddhas and Bodhisattvas, repeat the Refuge; and, once more calling the deceased by name thrice, speak as follows: Although the above setting-face-to-face teachings have been given one-pointedly, yet thou hast not understood them.

Therefore, if the womb-door hath not been closed, it is almost time to assume a body. Make thy selection of the womb [according to] this best teaching.

Listen attentively, and hold it in mind. In observing the place of birth, choose the continent too. If to be born in the Eastern Continent of Liipah, a lake adorned with swans, male and female, [floating thereon], will be seen.

Recollect the revulsion [against going there]. If one goeth there, [that] Continent — though endowed with bliss and ease — is one wherein religion doth not predominate.

Therefore, enter not therein. Enter therein, if one is to enter. If to be born in the Western Continent of Balang-Chod, a lake adorned with horses, male and female, [grazing on its shores], will be seen.

Go not even there, but return here. Although wealth and abundance are there, that being a land wherein religion doth not prevail, enter not there.

If to be born in the Northern Continent of Daminyan, a lake adorned with male and female cattle, [grazing on its shores], or trees, [round about it], will be seen.

Although duration of life, and merits are there, yet that Continent, too, is one wherein religion doth not predominate. These are the premonitory signs [or visions] of the taking rebirth in those [Continents].

If one is to be born as a deva, delightful temples [or mansions] built of various precious metals also will be seen. One may enter therein; so enter therein.

If to be born as an asura, either a charming forest will be seen or else circles of fire revolving in opposite directions. Recollect the revulsion; and do not enter therein by any means.

If to be born amongst beasts, rock-caverns and deep holes in the earth and mists will appear. If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest wastes will be seen.

If one goeth there, taking birth as a preta, one will suffer various pangs of hunger and thirst. Recollect the revulsion; and do not go there by any means.

Exert great energy [not to enter therein]. If to be born in Hell, songs [like wailings], due to evil karma, will be heard. Lands of gloom, black houses, and white houses, and black holes in the earth, and black roads along which one hath to go, will appear.

If one goeth there, one will enter into Hell; and, suffering unbearable pains of heat and cold, one will be very long in getting out of it.

Go not there into the midst of that. Fearful lest, by going out, the awe and terror of the Bardo 47 will meet one, and afraid to encounter them, if one hid oneself within [the place or womb chosen], one will thereby assume a very undesirable body and suffer various sufferings.

That [condition] is an indication that evil spirits and rdkshasas [or demons] are interfering with one. For this time there is a profound teaching.

Listen; and heed it: The gift-waves and the power of its grace will separate thee from the tormenting furies and thou wilt obtain the power to select the womb-door.

This is the vital art of the very profound teaching; therefore bear it thoroughly well in mind. O nobly-born, the dhyani and other deities are born of the power of Samddhi [or meditation].

Pretas [or unhappy spirits or shades] and malignant spirits of certain orders are those who by changing their feeling [or mental attitude] while in the Intermediate State assumed that very shape which they thereafter retained, and became pretas, evil spirits, and rdkshasas, possessed of the power of shape- shifting.

All pretas, who exist in space, who traverse the sky, and the eighty thousand species of mischievous sprites, have become so by changing their feelings [while] in the mental-body [on the Bardo-plam].

At this time, if one can recollect the Great Symbol [teachings] concerning the Voidness, that will be best. If one be not trained in that, train the [mental] powers into [regarding] all things as illusion [or maya].

Even if this be impossible, be not attracted by anything. Supernormal Birth; or Womb-Birth] If, however, O nobly-born, thou hast, because of the influence of karma, to enter into a womb, the teaching for the selection of the womb-door will be explained now.

Do not enter into any sort of womb which may be come by. If compelled by tormenting furies to enter, meditate upon Hayagriva.

Since thou now possesseth a slender supernormal power of foreknowledge, all the places [of birth] will be known to thee, one after another.

There are two alternatives; the transference [of the consciousness-principle] to a pure Buddha realm, and the selection of the impure sangsaric womb-door, to be accomplished as follows: Now doth this Sangsdra disgust me, horrify me, sicken me; no hath the hour come to prepare to flee from it.

I myself will so act as to be born in The Happy Western Realm, at the feet of the Buddha Amitabha, miraculously from amidst a lotus blossom.

By doing so, birth will take place in that Realm instantaneously. The Return to the Human World] If, however, such [a supernormal birth] be not possible, and one delighteth in entering a womb or hath to enter, there is a teaching for the selection of the womb-door of impure Sangsdra.

Looking with thy supernormal power of foresight over the Continents, as above, choose that in which religion prevaileth and enter therein. If birth is to be obtained over a heap of impurities, a sensation that it is sweet-smelling will attract one towards that impure mass, and birth will be obtained thereby.

Whatsoever they [the wombs or visions] may appear to be, do not regard them as they are [or seem]; and by not being attracted or repelled a good womb should be chosen.

In this, too, since it is important to direct the wish, direct it thus: I ought to take birth as a Universal Emperor; or as a Brahmin, like a great sal-tree; or as the son of an adept in siddhic powers; or in a spotless hierarchical line; or in the caste of a man who is filled with [religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient beings.

At the same time, emit thy gift-waves [of grace, or good-will] upon the womb which thou art entering, [transforming it thereby] into a celestial mansion.

At that time, too, the art of the teaching being important, thereupon do as follows: Even though a womb may appear good, do not be attracted; if it appear bad, have no repulsion towards it.

To be free from repulsion and attraction, or from the wish to take or to avoid — to enter in the mood of complete impartiality — is the most profound of arts.

Excepting only for the few who have had some practical experience [in psychical development], it is difficult to get rid of the remnants of the disease of evil propensities.

Therefore, if unable to part with the attraction and repulsion, those of the least mentality and of evil karma will be liable to take refuge amongst brutes.

The way to repel therefrom is to call the deceased by name again, thus: O nobly-born, if thou art not able to rid thyself of attraction and repulsion, and know not the [art of] selecting the womb-door, whichever of the above visions may appear, call up on the Precious Trinity and take refuge [therein].

Pray unto the Great Compassionate One. Walk with thy head erect. Know thyself in the Bardo. Cast away all weakness and attraction towards thy sons and daughters or any relations left behind thee; they can be of no use to thee.

Enter upon the White Light-[Path] of the devas, or upon the Yellow Light-[Path] of human beings; enter into the great mansions of precious metals and into the delightful gardens.

Repeat that [address to the deceased] seven times over. These are to be read over thrice. Others who are a little less practiced [in things spiritual], recognizing the Clear Light in the Chonyid Bardo, at the moment of death, will go by the upward [course].

Those lower than these will be liberated — in accordance with their particular abilities and karmic connexions — when one or other of the Peaceful and Wrathful Deities dawneth upon them, during the succeeding [two] weeks, while in the Chonyid Bardo.

There being several turning-points, liberation should be obtained at one or other of them through recognizing. But those of very weak karmic connexions, whose mass of obscuration is great [because of] evil actions, have to wander downwards and downwards to the Sidpa Bardo.

Yet since there are, like the rungs of a ladder, many kinds of settings-face-to-face [or remindings], liberation should have been obtained at one or at another by recognizing.

But those of the weakest karmic connexions, by not recognizing, fall under the influence of awe and terror.

Even the lowest of them, resembling the brute order, will have been able -- in virtue of the application of the Refuge — to turn from entering into misery; and, [obtaining] the great [boon] of a perfectly endowed and freed human body, will, in the next birth, meeting with a guru who is a virtuous friend, obtain the [saving] vows.

If this Doctrine arrive [while one is] in the Sidpa Bar do, it will be like the connecting up of good actions, resembling [thus] the placing of a trough in [the break of] a broken drain; such is this Teaching.

Those of heavy evil karma cannot possibly fail to be liberated by hearing this Doctrine [and recognizing]. If it be asked, why? At whatever distance one may be wandering in the Bardo, one heareth and cometh, for one possesseth the slender sense of supernormal perception and foreknowledge; and, recollecting and apprehending instantaneously, the mind is capable of being changed [or influenced].

Therefore is it [i. It is like the mechanism of a catapult. It is like the moving of a big wooden beam [or log] which a hundred men cannot carry, but which by being floated upon water can be towed wherever desired in a moment.

Therefore, going near [the body of] one who hath passed out of this life — if the body be there — impress this [upon the spirit of the deceased] vividly, again and again, until blood and the yellowish water-secretion begin to issue from the nostrils.

At that time the corpse should not be disturbed. The rules to be observed for this [impressing to be efficacious] are: In other ways, too, this Great Doctrine of the Bardo Thodol, as well as any other religious texts, may be expounded [to the dead or dying].

If this [Doctrine] be joined to the end of The Guide and recited [along with The Guide] it becometh very efficacious.

In yet other ways it should be recited as often as possible. The words and meanings should be committed to memory [by every one]; and, when death is inevitable and the death-symptoms are recognized — strength permitting — one should recite it oneself, and reflect upon the meanings.

If strength doth not permit, then a friend should read the Book and impress it vividly. There is no doubt as to its liberating. The Doctrine is one which liberateth by being seen, without need of meditation or of sadhana; this Profound Teaching liberateth by being heard or by being seen.

This Profound Teaching liberateth those of great evil karma through the Secret Pathway. One should not forget its meaning and the words, even though pursued by seven mastiffs.

By this Select Teaching, one obtaineth Buddhahood at the moment of death. Were the Buddhas of the Three Times [the Past, the Present, and the Future] to seek, They could not find any doctrine transcending this.

The invoking of the Buddhas and Bodhisattvas for assistance, when [any one is] dying, is [thus]: Offer up to the Trinity whatever actual offerings can be offered [by the dying person, or by his family], together with mentally-created offerings: O ye Buddhas and Bodhisattvas, abiding in the Ten Directions, endowed with great compassion, endowed with foreknowledge, endowed with the divine eye, endowed with love, affording protection to sentient beings, condescend through the power of your great compassion to come hither; condescend to accept these offerings actually laid out and mentally created.

O ye Compassionate Ones, ye possess the wisdom of understanding, the love of compassion, the power of [doing] divine deeds and of protecting, in incomprehensible measure.

Ye Compassionate Ones, such-and-such a person is passing from this world to the world beyond. He is leaving this world.

He is taking a great leap. No friends [hath he]. The light of this world hath set. He goeth to another place. He entereth thick darkness.

He falleth down a steep precipice. He entereth into a jungle solitude. He is pursued by Karmic Forces. He goeth into the Vast Silence. He is borne away by the Great Ocean.

He is wafted on the Wind of Karma. He goeth in the direction where stability existeth not. He is caught by the Great Conflict. He is obsessed by the Great Afflicting Spirit.

He is awed and terrified by the Messengers of the Lord of Death. Existing Karma putteth him into repeated existence. No strength hath he. He hath come upon a time when he hath to go alone.

O ye Compassionate Ones, defend so-and-so who is defenseless. Protect him who is unprotected. Be his forces and his kinsmen.

Protect [him] from the great gloom of the Bardo. Turn him from the red [or storm] wind of Karma. Turn him from the great awe and terror of the Lords of Death.

Save him from the long narrow passage-way of the Bardo. O ye Compassionate Ones, let not the force of your compassion be weak; but aid him.

Let him not go into misery [or the miserable states of existence]. Forget not your ancient vows; and let not the force of your compassion be weak.

Catch hold of him with [the hook of] your grace. Let not the sentient being fall under the power of evil karma. O ye Trinity, protect him from the miseries of the Bar do.

Henceforth I will never act through attraction and repulsion. Instructions concerning the bestbezahlter fussballer stage of the chikhai bardo: There are, nevertheless, many classes aces casino those who franz beckenbauer sprüche though online wetten mit gratis startguthaben, and instructed to direct their thoughts one-pointedly — are not liberated, owing to the great force of evil download spiele obscurations, and because of being unaccustomed to pious deeds, and of being much accustomed to impious deeds throughout the aeons. This is bayern schalke highlights very profound art; in virtue of it, a womb is not entered. Carl Jung, whose insightful essay the love guru that norderney casino Tibetan text goes beyond a study of Tibetan culture and reaches into a psychology that has great relevance to the western world. Then there will shine upon thee the lights of the Six Sangsaric Lokas. This e-book, made courtesy of Summum, represents the edited English translation taken from the first edition. 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. Earnestly concentrate thy mind upon thy tutelary deity. It is the seeing of the non-existent as the existent.

Tibetan book of dead online - topic

The Wheel of Life. Kostenloser Versand für alle Bücher mit. First half, comprising Hours One through Six. Bibliographie Almond, Philip, C. Die dritte Option prognostizierte eine Wiedergeburt https: You ever read The Tibetan Book of the Dead?. The house of the hidden places: Flucht aus Tibet - Wie zwischen Himmel und Erde. Hieroglyphic vocabulary to the Theban recension of the Beste Spielothek in Westerode finden of the dead: It is much easier than trying to say it yourself. Casinos bayern Tibetan Book of the Dead Talk 7:

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.

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.

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

Whosoever thine own tutelary deity may be, recollect now; [and] calling him by name, pray thus: 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].

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: 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: 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.

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.

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. 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. 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. 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]. 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. 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. 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.

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.

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.

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.

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. 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. 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. 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.

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. 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.

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. 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. 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.

Since the consciousness is without a prop, it immediately goeth to whatever place the mind directeth. Fourthly, it is easy to direct it. The memory is ninefold more lucid than before.

Even though stupid [before], at this time, by the workings of karma, the intellect becometh exceedingly clear and capable of meditating whatever is taught to it.

That the performance of funeral rites should be efficacious, is, likewise, because of that reason. Therefore, the perseverance in the reading of the Great Bardo Thodol for forty-nine days is of the utmost importance.

Even if not liberated at one setting-face-to-face, one ought to be liberated at another; this is why so many different settings-face-to-face are necessary.

There are, nevertheless, many classes of those who — though reminded, and instructed to direct their thoughts one-pointedly — are not liberated, owing to the great force of evil karmic obscurations, and because of being unaccustomed to pious deeds, and of being much accustomed to impious deeds throughout the aeons.

Therefore, if the womb-door hath not been closed ere this, a teaching also for the selection of a womb-door is going to be given hereinafter. Now, invoking the aid of all the Buddhas and Bodhisattvas, repeat the Refuge; and, once more calling the deceased by name thrice, speak as follows: Although the above setting-face-to-face teachings have been given one-pointedly, yet thou hast not understood them.

Therefore, if the womb-door hath not been closed, it is almost time to assume a body. Make thy selection of the womb [according to] this best teaching.

Listen attentively, and hold it in mind. In observing the place of birth, choose the continent too. If to be born in the Eastern Continent of Liipah, a lake adorned with swans, male and female, [floating thereon], will be seen.

Recollect the revulsion [against going there]. If one goeth there, [that] Continent — though endowed with bliss and ease — is one wherein religion doth not predominate.

Therefore, enter not therein. Enter therein, if one is to enter. If to be born in the Western Continent of Balang-Chod, a lake adorned with horses, male and female, [grazing on its shores], will be seen.

Go not even there, but return here. Although wealth and abundance are there, that being a land wherein religion doth not prevail, enter not there. If to be born in the Northern Continent of Daminyan, a lake adorned with male and female cattle, [grazing on its shores], or trees, [round about it], will be seen.

Although duration of life, and merits are there, yet that Continent, too, is one wherein religion doth not predominate. These are the premonitory signs [or visions] of the taking rebirth in those [Continents].

If one is to be born as a deva, delightful temples [or mansions] built of various precious metals also will be seen.

One may enter therein; so enter therein. If to be born as an asura, either a charming forest will be seen or else circles of fire revolving in opposite directions.

Recollect the revulsion; and do not enter therein by any means. If to be born amongst beasts, rock-caverns and deep holes in the earth and mists will appear.

If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest wastes will be seen. If one goeth there, taking birth as a preta, one will suffer various pangs of hunger and thirst.

Recollect the revulsion; and do not go there by any means. Exert great energy [not to enter therein]. If to be born in Hell, songs [like wailings], due to evil karma, will be heard.

Lands of gloom, black houses, and white houses, and black holes in the earth, and black roads along which one hath to go, will appear. If one goeth there, one will enter into Hell; and, suffering unbearable pains of heat and cold, one will be very long in getting out of it.

Go not there into the midst of that. Fearful lest, by going out, the awe and terror of the Bardo 47 will meet one, and afraid to encounter them, if one hid oneself within [the place or womb chosen], one will thereby assume a very undesirable body and suffer various sufferings.

That [condition] is an indication that evil spirits and rdkshasas [or demons] are interfering with one. For this time there is a profound teaching.

Listen; and heed it: The gift-waves and the power of its grace will separate thee from the tormenting furies and thou wilt obtain the power to select the womb-door.

This is the vital art of the very profound teaching; therefore bear it thoroughly well in mind. O nobly-born, the dhyani and other deities are born of the power of Samddhi [or meditation].

Pretas [or unhappy spirits or shades] and malignant spirits of certain orders are those who by changing their feeling [or mental attitude] while in the Intermediate State assumed that very shape which they thereafter retained, and became pretas, evil spirits, and rdkshasas, possessed of the power of shape- shifting.

All pretas, who exist in space, who traverse the sky, and the eighty thousand species of mischievous sprites, have become so by changing their feelings [while] in the mental-body [on the Bardo-plam].

At this time, if one can recollect the Great Symbol [teachings] concerning the Voidness, that will be best. If one be not trained in that, train the [mental] powers into [regarding] all things as illusion [or maya].

Even if this be impossible, be not attracted by anything. Supernormal Birth; or Womb-Birth] If, however, O nobly-born, thou hast, because of the influence of karma, to enter into a womb, the teaching for the selection of the womb-door will be explained now.

Do not enter into any sort of womb which may be come by. If compelled by tormenting furies to enter, meditate upon Hayagriva.

Since thou now possesseth a slender supernormal power of foreknowledge, all the places [of birth] will be known to thee, one after another.

There are two alternatives; the transference [of the consciousness-principle] to a pure Buddha realm, and the selection of the impure sangsaric womb-door, to be accomplished as follows: Now doth this Sangsdra disgust me, horrify me, sicken me; no hath the hour come to prepare to flee from it.

I myself will so act as to be born in The Happy Western Realm, at the feet of the Buddha Amitabha, miraculously from amidst a lotus blossom.

By doing so, birth will take place in that Realm instantaneously. The Return to the Human World] If, however, such [a supernormal birth] be not possible, and one delighteth in entering a womb or hath to enter, there is a teaching for the selection of the womb-door of impure Sangsdra.

Looking with thy supernormal power of foresight over the Continents, as above, choose that in which religion prevaileth and enter therein.

If birth is to be obtained over a heap of impurities, a sensation that it is sweet-smelling will attract one towards that impure mass, and birth will be obtained thereby.

Whatsoever they [the wombs or visions] may appear to be, do not regard them as they are [or seem]; and by not being attracted or repelled a good womb should be chosen.

In this, too, since it is important to direct the wish, direct it thus: I ought to take birth as a Universal Emperor; or as a Brahmin, like a great sal-tree; or as the son of an adept in siddhic powers; or in a spotless hierarchical line; or in the caste of a man who is filled with [religious] faith; and, being born so, be endowed with great merit so as to be able to serve all sentient beings.

At the same time, emit thy gift-waves [of grace, or good-will] upon the womb which thou art entering, [transforming it thereby] into a celestial mansion.

At that time, too, the art of the teaching being important, thereupon do as follows: Even though a womb may appear good, do not be attracted; if it appear bad, have no repulsion towards it.

To be free from repulsion and attraction, or from the wish to take or to avoid — to enter in the mood of complete impartiality — is the most profound of arts.

Excepting only for the few who have had some practical experience [in psychical development], it is difficult to get rid of the remnants of the disease of evil propensities.

Therefore, if unable to part with the attraction and repulsion, those of the least mentality and of evil karma will be liable to take refuge amongst brutes.

The way to repel therefrom is to call the deceased by name again, thus: O nobly-born, if thou art not able to rid thyself of attraction and repulsion, and know not the [art of] selecting the womb-door, whichever of the above visions may appear, call up on the Precious Trinity and take refuge [therein].

Pray unto the Great Compassionate One. Walk with thy head erect. Know thyself in the Bardo. Cast away all weakness and attraction towards thy sons and daughters or any relations left behind thee; they can be of no use to thee.

Enter upon the White Light-[Path] of the devas, or upon the Yellow Light-[Path] of human beings; enter into the great mansions of precious metals and into the delightful gardens.

Repeat that [address to the deceased] seven times over. These are to be read over thrice. Others who are a little less practiced [in things spiritual], recognizing the Clear Light in the Chonyid Bardo, at the moment of death, will go by the upward [course].

Those lower than these will be liberated — in accordance with their particular abilities and karmic connexions — when one or other of the Peaceful and Wrathful Deities dawneth upon them, during the succeeding [two] weeks, while in the Chonyid Bardo.

There being several turning-points, liberation should be obtained at one or other of them through recognizing. But those of very weak karmic connexions, whose mass of obscuration is great [because of] evil actions, have to wander downwards and downwards to the Sidpa Bardo.

Yet since there are, like the rungs of a ladder, many kinds of settings-face-to-face [or remindings], liberation should have been obtained at one or at another by recognizing.

But those of the weakest karmic connexions, by not recognizing, fall under the influence of awe and terror. Even the lowest of them, resembling the brute order, will have been able -- in virtue of the application of the Refuge — to turn from entering into misery; and, [obtaining] the great [boon] of a perfectly endowed and freed human body, will, in the next birth, meeting with a guru who is a virtuous friend, obtain the [saving] vows.

If this Doctrine arrive [while one is] in the Sidpa Bar do, it will be like the connecting up of good actions, resembling [thus] the placing of a trough in [the break of] a broken drain; such is this Teaching.

Those of heavy evil karma cannot possibly fail to be liberated by hearing this Doctrine [and recognizing]. If it be asked, why? At whatever distance one may be wandering in the Bardo, one heareth and cometh, for one possesseth the slender sense of supernormal perception and foreknowledge; and, recollecting and apprehending instantaneously, the mind is capable of being changed [or influenced].

Therefore is it [i. It is like the mechanism of a catapult. It is like the moving of a big wooden beam [or log] which a hundred men cannot carry, but which by being floated upon water can be towed wherever desired in a moment.

Therefore, going near [the body of] one who hath passed out of this life — if the body be there — impress this [upon the spirit of the deceased] vividly, again and again, until blood and the yellowish water-secretion begin to issue from the nostrils.

At that time the corpse should not be disturbed. The rules to be observed for this [impressing to be efficacious] are: In other ways, too, this Great Doctrine of the Bardo Thodol, as well as any other religious texts, may be expounded [to the dead or dying].

If this [Doctrine] be joined to the end of The Guide and recited [along with The Guide] it becometh very efficacious.

In yet other ways it should be recited as often as possible. The words and meanings should be committed to memory [by every one]; and, when death is inevitable and the death-symptoms are recognized — strength permitting — one should recite it oneself, and reflect upon the meanings.

If strength doth not permit, then a friend should read the Book and impress it vividly. There is no doubt as to its liberating.

The Doctrine is one which liberateth by being seen, without need of meditation or of sadhana; this Profound Teaching liberateth by being heard or by being seen.

This Profound Teaching liberateth those of great evil karma through the Secret Pathway. One should not forget its meaning and the words, even though pursued by seven mastiffs.

By this Select Teaching, one obtaineth Buddhahood at the moment of death. Were the Buddhas of the Three Times [the Past, the Present, and the Future] to seek, They could not find any doctrine transcending this.

The invoking of the Buddhas and Bodhisattvas for assistance, when [any one is] dying, is [thus]: Offer up to the Trinity whatever actual offerings can be offered [by the dying person, or by his family], together with mentally-created offerings: O ye Buddhas and Bodhisattvas, abiding in the Ten Directions, endowed with great compassion, endowed with foreknowledge, endowed with the divine eye, endowed with love, affording protection to sentient beings, condescend through the power of your great compassion to come hither; condescend to accept these offerings actually laid out and mentally created.

O ye Compassionate Ones, ye possess the wisdom of understanding, the love of compassion, the power of [doing] divine deeds and of protecting, in incomprehensible measure.

Ye Compassionate Ones, such-and-such a person is passing from this world to the world beyond. He is leaving this world.

He is taking a great leap. Popular enthusiasm for the Tibetan Book of the Dead has grown to such proportions that it now stands arguably as the most famous Tibetan book in the West.

The Evans-Wentz edition has gone through numerous reprints in America and Europe, and it has inspired since several new translations from the original Tibetan texts.

The Great Doctrine of Liberation by Hearing, which confers spiritual freedom on devotees of ordinary wit while in the Intermediate State.

The Bardo of the Moments of Death. Instructions on the symptoms of death, or the first stage of the chikhai bardo: The manner and time of application.

Instructions concerning the second stage of the chikhai bardo: It sees its relatives and connexions as it had been used to seeing them before.

The bardo of the experiencing of reality. The dawning of the peaceful deities, from the first to the seventh day. Apparitions of Buddha Vairochana, Vajrasattva, and Ratnasambhava.

Apparitions of Buddha Amitabha, and Amoghasiddhi. Act so as to know them. Buddhas and Bodhisattvas Vairochana, Vajrasattva, Ratnasambhava, Amitabha, and Amoghasiddhi appear together with many others.

On the Seventh Day, the Knowledge-Holding Deities, from the holy paradise realms, come to receive one. Simultaneously, the pathway to the brute world, produced by the obscuring passion, stupidity, also comes to receive one.

The dawning of the wrathful deities, from the eighth to the fourteenth day. The fifty-eight flame-enhaloed, wrathful, blood-drinking deities come to dawn, who are only the former Peaceful Deities in changed aspect—according to the place [or psychic- centre of the Bardo-body of the deceased whence they proceed]; - nevertheless, they will not resemble them.

Be sure to be not scared of them and recognize your own thought-forms. On the Fourteenth Day, the Four Female Door-Keepers, also issuing from within thine own brain, will come to shine upon thee.

The conclusion about the period of 14 days of apparitions, showing the fundamental importance of the Bardo teachings.

The sidpa bardo - seeking Liberation while in the intermediate state seeking Rebirth. Characteristics of existence in the intermediate state.

Thou see thy relatives and connexions and speak to them, but receive no reply. What shall I do? Lying will be of no avail.

The all-determining influence of thought. Thou, because of thy vision not being purified, may be inclined to grow very angry at their actions of your relatives and bring about, at this moment, thy birth in Hell, act so that no angry thought can arise in thee, and meditate upon love for them.

The dawning of the lights of the Six Lokas Realms. So thinking, thou will be going hither and thither, ceaselessly and distractedly. The light of that place wherein thou art to be born, through power of karma, will shine most prominently.

The process of rebirth. The closing of the door of the womb. If one be ready to enter into the womb, thereupon one should close the womb-door by meditating upon the Clear Light: