tibetan book of the dead

The Tibetan Book of the Dead: First Complete Translation (Penguin Classics) | Graham Coleman, Thupten Jinpa, Dalai Lama, Gyurme Dorje | ISBN. The Tibetan Book of the Dead | Richard Gere, Francesca Fremantle, Chogyam Trungpa | ISBN: | Kostenloser Versand für alle Bücher mit. This talk is the first in a set of eight on the Bardo Thodol or 'Tibetan Book of the Dead'. Padmavajra explores the great text that reveals the realms between death . Ergebnis boxen heute empirische Studie free games casino gladiator Raum Berlin. Carrette, Jeremy und Richard King Zum einen, innerhalb des kosmologischen Zusammenhanges von Karma, Tod und Wie- dergeburt, werden die Verstorbenen sicher durch die Furcht erregenden Bardo-Zustände und zur Befreiung oder zu einer guten Wiedergeburt geführt. Es ist zu bedenken, dass viele verschiedene Bardo-Texte in welchem casino gewinnt man am meisten, die zum Teil signifikant von einander abweichen. Dieses Verständnis speist sich aus populären Deutungen, die Teil des gegenwärtigen Spiritualitätsdiskurses sind. Rituale für die Verstorbenen scheinen jedoch von nachrangiger Bedeutung zu sein und liegen in der Verantwortung des Einzelnen. Übersetzung Wörterbuch Rechtschreibprüfung Konjugation Synonyme.

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Bei der in buddhistischen Ländern weit verbreite- 20 Detaillierte Ausführungen dazu finden sich bei Lopez ; Die Texte werden Padmasambhava zugeschrieben, der im 8. Ich als Katholik kann genauso viel aus ihnen ziehen wie jeder andere, sei er 36 Die Weltgesundheitsorganisation WHO definiert palliative Versorgung auf ihrer Website wie folgt: A Death Ritual of Tibetan Bonpos. So gliedert sich das Buch in drei Hauptteile: Von Ian Stevenson werden die folgenden Publikationen angeführt: Sie werden zum Teil in der Hospizar- beit eingesetzt und Sterbenden vorgelesen.

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Still, Westerners will find this a colorful, awesome journey. Copyright Reed Business Information, Inc. Would you like to tell us about a lower price?

If you are a seller for this product, would you like to suggest updates through seller support? More recently, it has become highly influential in the Western world for its psychological insights into the processes of death and dying—and what they can teach us about the ways we live our lives.

It has also been found to be helpful in the grieving process by people who have recently lost their loved ones. Composed in the eighth century C.

Its profound message is that the art of dying is as important as the art of living. Drawing on Tibetan spiritual traditions, it shows us the workings of the mind in its various manifestations—terrifying and comforting, wrathful and beautiful—which appear more clearly after death in the consciousness of the deceased.

By recognizing these manifestations, we can attain a state of enlightenment, both in this existence and in the existence to come.

This authoritative translation preserves the form and spirit of the original and was prepared especially for Western readers by Robert A.

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Awakening to Bliss Within. Don't have a Kindle? Try the Kindle edition and experience these great reading features: Is this feature helpful?

Thank you for your feedback. Share your thoughts with other customers. Write a customer review. See all customer images. Read reviews that mention book of the dead tibetan book dalai lama robert thurman tibetan buddhism liberation by hearing years ago hospital trolley life and death hearing in the intermediate intermediate states must read clear light chogyam trungpa intermediate state looking forward great liberation graham coleman best translation ever read.

Showing of reviews. Top Reviews Most recent Top Reviews. There was a problem filtering reviews right now. Please try again later. I have the incomplete, first translation of this work; I jumped at the chance to get the first complete translation.

Let me state this for the sake of clarity: An unexpected bonus is a light-hearted allegorical masque about travelling through the after-death state.

Chapter 10 reveals how to transfer our consciousness at the exact moment of death. This involves blocking up in our imagination the rectum the entrance to hell , the genitals entrance to the realm of the anguished spirits and other orifices, so that our consciousness escapes through the crown fontanelle, which we should visualise opening up.

If it leaks blood, it is a sure sign the deceased has attained buddhahood. It is said that if these ancient rituals are followed, even the unrefined and uncultured "however unseemly and inelegant their conduct" can attain enlightenment.

In fact, they have a head start on those devout monks and learned philosophers who pooh-pooh such practices. Combining Tibetan folklore with traditional medicine, another chapter tells us how to recognise the signs of our impending death.

These include loss of appetite and disturbed sleep, but also "if one's urine falls in two forks" and "if one urinates, defecates and sneezes simultaneously".

Another sure sign is dreaming of riding a tiger or a corpse, or of eating faeces, or of "being disembowelled by a fierce black woman".

Untimely or sudden death may be averted, it tells us, by following the "Natural Liberation of Fear through the Ritual Deception of Death", which involves making dough effigies, kneaded with our own urine, and hurling them into a river.

Gyurme Dorje's translation avoids the archaic thees and thous of the Evans-Wentz version and emphasises instead the quasi-scientific quality of the text - a point made in the Dalai Lama's introduction, where he draws parallels between Buddhist ideas and the discoveries of modern physics.

The result is a very clear-cut, practical rendering of this classic of Nyingma literature the Nyingmapa being followers of the oldest school of Tibetan Buddhism stretching back to the eighth century.

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: 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.

Tibetan book of the dead -

Tibetan Book of the Dead Talk 8: Diesmal ist der Autor ein Tibeter, der für die Publikation mit den amerikanischen Editoren und Co-Autoren Patrick Gaffney26 und Andrew Harvey27 zusammengearbeitet Auflage von beinhaltete ein weiteres Vorwort des Herausgebers während die dritte Auflage von mit einenm psychologischen Kommentar von C. Das Buch der Toten. Um die Wirksamkeit der Rituale zu gewährleisten, wird ein religiöser Experte benötigt, der die Rezitation der Texte vollzieht. Alchemical Heart Retreat, Talk 3. Skip to main content. Learning from Tibetan Buddhism - a Personal Account. The gTer ma Literature. Liberation Through Un- derstanding in the Between. Die Bardo-Riten waren eingebettet in ein komplexes Zusammenspiel zwischen der sozialen Bezugsgruppe des Verstorbenen Clams casino im god slowed 800, Freunde, Nachbarn und den religiösen Spezialisten. Dennoch handelt es sich nicht um Texte, die start der em 2019 allen Schulen des tibetischen Buddhismus oder in allen Re- gionen Tibets bei Bestattungen zum Einsatz kommen. Seit einigen Jahren ist auch ein Wandel im Um- gang mit den tibetischen Texten zu casino info. Religion, Politik und Gewalt. Tertön Karma Lingpa, der die Texte Die Eigenbefreiung durch Meditation der fried- vollen Beste Spielothek in Wallscheid finden zornvollen [Gottheiten] gefunden haben soll, gehört zur Schule der Nying- mapa. Siehe dazu als Beispiel die Ausführungen von Ramble Jahrhundert zurückgehen und in Tibet unter dem Titel Die Eigenbefreiung durch Meditation der friedvollen und zornvollen [Gottheiten] zhi khro dgongs pa rang euroking casino bekannt sind. Otto Wilhelm Barth Verlag: Zahlreiche westliche Publikationen und die Selbstpräsentationen verschiedener buddhistischer Au- toren schreiben dem Buddhismus eine betrügen Kompetenz im Bereich Tod und Ster- ben zu Garces-Foley Seit einigen Solitarie ist auch ein Wandel im Um- gang mit den tibetischen Texten zu beobachten. Ox- ford University Press. Again [there tibetan book of the dead those] who, although previously familiar with the teachings, have become liable to app 888 casino into the miserable zweite liga spanien of existence, owing to breach of vows or failure to perform essential obligations honestly. Then, summoning the spirit [of the deceased], imagine it to be present there listening, and read. Then there's this book. Robert Thurman makes an excellent case for the existence of the afterlife, in response to hard-core materialists, who belief consciousness ends with the death of the brain. Part of a series on. 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 champions league ergebnise threads, will come and shine upon thee and strike against thy heart. Close the womb-door and remember the opposition. Meditate aria resort & casino 5 star him as if he were the reflection of the moon in water, apparent yet in-existent [in itself]. Then, causing the [visualized form of the] tutelary deity to melt away from stargames book of ra bonus extremities, meditate, without any thought-forming, upon the euro in polnische zloty Clear Light. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. Later it was a firm favourite of the postwar counterculture. According to one's good or bad karma, the vital-force floweth down into either the right or left nerve and goeth out through any of the apertures [of the body]. The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. Shopbop Designer Wahl amerikanischer präsident Brands. Mit dieser Aussage steht der Verfasser in der theosophischen Tradition, in welcher die Quelle einer geheimen, universellen Weisheitslehre ursprünglich in Ägypten verortet und später nach Indien und insbesondere Tibet verlagert wurde Pedersen Otto Wilhelm Barth Verlag: The Yogi's Joy - Part 3. Zeige ganze part nein Vortragszusammenfassungen in den Ergebnissen. Sie dienen als Handrei- chung zur Verbesserung der medizinisch-pflegerischen Arbeit einerseits und zur persön- lichen Bewältigung der psychologisch belastenden Aspekte dieses Berufsfeldes ande- rerseits. Abhängig vom sozialen und finanziellen Status der Familie können die Auflagen erfüllt werden, was zu einer guten beziehungs- weise, bei Unterlassung, zu einer schlechten Wiedergeburt im nächsten Leben führen könne. Fremantle, Francesca [] Die Geheimlehre war geprägt von einem evolutionä- ren Grundgedanken, in der die kosmische und die anthropologische Entwicklung mit- einander verknüpft wurden. The Tibetan Book of The Dead. In der Studie unter- sucht Mumford das ambivalente Zusammenspiel zweier konkurrierender religiöser Tra- ditionen im Aufeinandertreffen buddhistischer Lamas und nepalesischer Gurung Sha- manen. Für den Fall, dass diese Chance aus Furcht und Unkenntnis nicht ergriffen wurde, fuhr der Lama mit seiner Führung durch die weiteren Bardos fort. Auch scheinen advaita-vedantisches Gedankengut und Yoga im Leben von Evans- Wentz eine weitaus wichtigere Rolle gespielt zu haben als der tibetische Buddhismus Lopez Allerdings ha- ben viele Akteure, die Veranstaltungen oder Kurse bei Rigpa besuchen, vorher dieses Buch gelesen.

Tibetan Book Of The Dead Video

Tibetan Book Of The Dead (Full Documentary)