The Metaphysical View of Death and Life After Death Part 6

One of our personal experiences with ourreasons of physical distance, an effigy is usually
deceased friend with whom we related previouslymade to represent the one undergoing transition
would substantiate this principle as described bywith personal effects surrounding it to attract by
Swedenborg:We once decided to visit our friend inmagnetic attunement the awareness-principle of
the heavenly regions. We had some joyful newsthe dying pilgrim. The instructions of the Bardo
that we wanted to convey to her--news that sheThodol may thus telepathically be heard by the
was waiting to hear while she was alive in thedying soul.It is well worth quoting the fundamental
physical. Not knowing where she was or able todoctrines of the Bardo Thodol as summed-up by
directly manifest before her, we were escortedEvans-Wentz in the Tibetan Book of the Dead, as
by a guide to a lovely garden with a Greekthis will help us understand the bardo as well as
temple in the midst of it. The garden was empty,give us some insight into Buddhistic beliefs:"1) That
or so it seemed. But while adjusting our sight,all possible conditions, or states, or realms of
people appeared everywhere. They did not noticesangsaric existence, heavens, hells, and worlds,
us, however. It was as though we did not exist inare entirely dependent upon phenomena, or in
their eyes. Our escort went into the building andother worlds, are naught but phenomena."2) That
moments later our friend came out all beamingall phenomena are transitory, are unreal, and
with joy. "I've been waiting for you," she said.non-existent save in the sangsaric mind perceiving
Then she looked more closely at me andthem."3) That in reality there are no such beings
commented jocularly, "you are so bright, I couldanywhere as gods, or demons, or spirits, or
faint." After conveying to her our message wesentient creatures--all alike being phenomena
bade farewell. As we were leaving, we noticeddependent upon a cause;"4) That this cause is a
that no one was yet aware of our presence;yearning or thirsting after sensations, after the
however, a dark-skinned man who was sitting onunstable sangsaric existence;"5) That so long as
a bench reached out and touched me to, perhaps,this cause is not overcome by Enlightenment,
reassure himself of my presence and reality. Wedeath follows birth and birth death
smiled at each other.After a lengthy stay in theunceasingly--even as the wise Socrates
astral or lower mental heavens, and when one isbelieved."6) That the after-death existence is but
about ready to reincarnate through karmica continuation, under changed conditions, of the
necessity or choice, one first goes to the causalphenomena-born existence of the human
realms for a brief sojourn. Not all souls experienceworld--both states alike being karmic."7) That the
this; however, some incarnate directly fromnature of the existence intervening between
whatever realm they may be. In the causal worlddeath and rebirth in this or any other world is
the soul experiences bliss and peace, and a realdetermined by antecedent actions;"8) That,
rest as a reward for a soul-mission well done. Onepsychologically speaking, it is a prolonged
of the purposes of this stay in the causal realmsdream-like state, in what may be called the fourth
is the transference of the positive qualitiesdimension of space, filled with hallucinatory visions
acquired by the soul and recorded in thedirectly resultant from the mental-content of the
seed-atoms, to the causal body where it is storedpercipient, happy and heaven-like if the karma be
as one's "treasure in heaven." The positive deedsgood, miserable and hell-like if the karma be
and virtues of the soul adorn the causal body withbad;"9) That, unless Enlightenment be won, rebirth
a greater glory than its former condition. Everyin the human world, directly from the Bardo-world
incarnation offers a form of nourishment to theor from any other world or from any paradise or
causal body when its incarnated life ends. Thishell to which karma has led, is inevitable."10) That
causal body is called in Masonry "the temple notEnlightenment results from realizing the unreality
made with hands." Other traditions call it "theof sangsara, of existence;"11) That such realizing
Chalice." When the soul is prepared to reincarnateis possible in the human world, or at the important
for new soul-experiences, it seeks out themoment of death in the human world, or during
appropriate parents, time and place to be rebornthe whole of the after-death or Bardo-state, or in
in the physical world. This seeking is done with thecertain of the non-human realm;"12) That training
help of spiritual guides.Reincarnation is a law forin yoga, i.e. in control of the training process so as
those not having transcended ignorance andto be able to concentrate the mind in an effort to
earthly desire. Although some religions do notreach Right Knowledge, is essential."13) That such
openly teach reincarnation, the concept or precepttraining can best be had under a human guru, or
does appear in some form in their holyteacher."14) That the Greatest of Gurus known
scripture.Although not exhaustive, the aboveto mankind in this cycle of time is Gautama the
information is sufficient enough to offer us someBuddha."15) That this doctrine is not unique, but is
idea of the occult knowledge available concerningthe same doctrine which has been proclaimed in
the after death state that is based on personalthe human world for the gaining of salvation, for
experiences of psychics and mystics. In order tothe Deliverance from the Cycle of Rebirth and
know more in a convincing way, one would haveDeath, for the Crossing of the Ocean of
to study and master the art of soul-travel. Only inSangsara, for the Realization of Nirvana, since
this manner, through personal experience, will weimmemorial time, by a long and illustrious dynasty
satisfy our thirst for a greater knowledge ofof Buddhas, who were Gautama's
God's many dimensions, the Cosmic laws, and thePredecessors."16) That lesser spiritually enlightened
purposes of life.The Tibetan TraditionTibetanbeings, Bodhisattvas and gurus, in this world or in
Buddhism declares that men are enchained to aother worlds, though still not freed from the Net
world of suffering and pain, of illusion andof illusion, can nevertheless, bestow divine grace
ignorance. This they call samsara. Samsara refersand power upon the sishya [student] who is less
generally to the condition of the six worlds, butadvanced upon the Path than themselves."17)
more specifically it refers to the physical plane. ToThat the Goal is and can only be Emancipation
be liberated from samsara one had to awaken tofrom Sangsara."18) That such Emancipation
one's true Reality and the Reality of the Cosmoscomes from the Realization of Nirvana."19) That
called in Mahayana and Vajrayana literature, theNirvana is non-sangsaric, being beyond all
"Clear Light of the Void," "Sunyata,"paradises, heavens, hells, and worlds."20) That it is
"Dharmakaya," etc. Tibetan Buddhism, orthe ending of Sorrow."21) That it is Reality"
Vajrayana, declares that there are various ways(1975:66-68)Man, in general, is ignorant of his
of liberating oneself. One may be liberated--ifdivinity. His mind and consciousness are veiled by
prepared beforehand through arduous spiritualthe false light of Maya. Maya is the way we
work--through initiation by a spiritual masterperceive and interpret Reality. It translates in our
where the Clear Light of one's true primordialconsciousness cosmic vibrations into forms,
nature is introduced; or one may be liberatedcolours and sensations--a world of appearance.
through samadhi or meditation where the ClearWe perceive not what is, but what we believe to
Light dawns in the consciousness; liberation maybe. Maya produces a deceiving state of duality, of
also be achieved through recognizing and mergingobject and subject. All appearances in the mind
with the Clear Light during transition in the firstand consciousness as a product of Maya are
phase of the bardo.Techniques have been formedillusory and unreal. The mind, not understanding
by lamas and applied at the onset of transition tothe nature of Maya, is indeed the slayer of the
assist the dying to achieve Liberation. TheseReal, as stated by Helena Blavatsky. This
techniques are called:1) Liberation Through Taste,ignorance of Reality causes man's prolonged stay
where consecrated pills are placed in the mouthin samsara. Recognition of the Clear Light, of
to assist the soul to sustain consciousnessReality, of the Unity of Being, releases man from
throughout the bardo so that it would recognizehis spiritual bondage. Tibetan Buddhism believe that
the Clear Light when it dawns.2) Liberationthe six worlds are transitory and that rebirth into
Through Contact, where the ashes of burntany one of them is undesirable and should be
talismans are rubbed on the heart for the sameavoided. Man's loftiest aspiration should be directed
purpose as the above.3) Liberation Throughto the awakening to Reality as the highest
Listening, this is by far the most commonreligious goal, and this illumination naturally
practice. In this method, a manual-ritual such asterminates the ceaseless rounds of birth and
the Bardo Thodol is read to the dying to remindrebirth in the samsaric worlds. In Christian terms,
the person of what it had previously learnt of thethis is the attainment of salvation where the true
bardo and the way of approaching it.The Bardofollower of Christian principles is made into a pillar
ThodolThe "Bardo Thodol," or the Tibetan Bookin the kingdom of heaven and "goes no more
of the Dead, as Christianized by Evans-Wentz,out."Tibetan Buddhism is not the only religion that
deals with the phases of the bardo that the soulpossesses manuals to be read to the dying. To
would undergo and what it should do in order tothe Hindus, the Garuda Purana fulfills the same
liberate itself from samsara. It provides a uniquepurpose. Ancient Egyptians, too, had their
psychology of the death process and thedeath-manuals such as the one translated by
attitudes that the soul should assume in order toWallis Budge, the Book of the Dead, or "The
escape rebirth in the lower realms. Recognition ofComing Forth From Day," to give its original title.
the Clear Light in the first bardo phase is stressedThis title suggests the acquaintance of the ancient
in the manual, because it is the only means forEgyptians with the Clear Light of the bardo. In this
the soul to save itself from experiencing themanual, taken from hieroglyphical murals painted in
subsequent phases of the bardo, which from thetombs, says that death is followed by the soul's
viewpoint of Tibetan metaphysics, lead to rebirthentry into the "clear light of day." Experience of
and a prolonged stay in the samsaric worlds.the bardo is universal and fundamental to the
Thus, the Clear Light that dawns in the first phasehuman psyche, therefore, manuals such as the
of the bardo offers a chance for the soul toBardo Thodol or the Book of the Dead that
redeem and free itself from the shackles ofpossesses keys to spiritual portals, are relevant to
samsara. This Clear Light is the grace of God thathuman psychological and spiritual integration. The
offers death-bed salvation--salvation from one'srelevance of such texts are not to be confined to
so-called "sins," or liberation from karma.In Tibetits place of origin in time or in space. Adaptations
there are many manuals composed as guides formay be made for western society with its
the dying or the newly departed soul. The Bardoworld-wide influence. The phenomenon of the
Thodol is one of the most well-known amongClear Light with its inherent nature of spiritual
them in the Western world. It is said to havegrace is for all human beings regardless of race,
been written down in the 8th century by thesex or creed. In one sense, this Clear Light may
Precious Guru, Padmasambhava. The teachingsbe seen as the "comforter" promised by the
and doctrines of the Bardo Thodol as an oralPiscean Master to his followers.The Bardos and
tradition, however, are much older. It is believedTibetan Practices Related to DyingBefore
that Bon, the indigenous religion of Tibet,continuing, it is appropriate that we define here
transmitted much knowledge to Tibetan Buddhismthe word "bardo." Bardo is often translated as
concerning the death process.Unlike the Christian"intermediate state," an interval, or a period
forms of prayers of burial-rituals recited on behalfbetween two conditions, planes, or states of
of the newly-departed (and also the living), theconsciousness in the samsaric worlds. Basically, it
Bardo Thodol is more of an instruction manualrefers to the following four states:1) Between
read to the dying by a spiritual guide, that it maytwo states of consciousness2) Transitional state3)
understand the psychological processes that itUncertain state4) Twilight stateTibetan teachings
would undergo through transition. It is of especialrefer to these 4 states as the psychological
value to those who practice and follow Buddhisticnature of the following six bardos:1) Bardo of Life
doctrines, or teachings similar to it because of(Kye Ne Bardo)2) Bardo of Dreams (Milam
certain inherent concepts. The underlying doctrineBardo)3) Bardo of Meditation (Samten Bardo)4)
of Tibetan Buddhism is that man, a slave toBardo of the Transition Process (Chikai Bardo)5)
samsara--the wheel of birth and rebirth, orBardo of State After Death (Chonyid Bardo)6)
reincarnation--is able to liberate himself throughBardo of Rebirth into Samsara (Sidpa Bardo)The
being aware of his primordial nature representedword Bardo, as is commonly used and
by the Clear Light which appears in the earlyunderstood, refers to the general framework of
stages of the bardo. Recitation of texts such asthe death process. In this section we will be
the Bardo Thodol reminds the departing soul, theconsidering the nature of the last three bardos
"awareness-principle," what it had previously learntlisted above. But before we do, however, it would
of the bardo and its liberating potential while stillbe interesting to note certain practices related to
alive in the physical plane.Although dissociatedthe art of dying and the psycho-somatic
from the physical body, the awareness-principleprocesses of dying as occultly observed by
still retains its sensory faculties. In the disembodiedspiritual practitioners of Lamaism throughout the
state its psychic senses are acute and enhancedcenturies.Physiologically speaking, when one
and is able to register and perceive physicalundergoes a natural death the physical senses fail
surroundings--to listen to the bardo-guidance andone by one. First the sense of vision blurs, then
instructions as given by the spiritual guide or lama,the sense of hearing is impaired, next the sense
for instance. In the death process, as the physicalof smell fails; this is followed by the deterioration
senses grow dull the psychic senses grow moreof the sense of taste and touch. There is also a
keen.The recitation of the bardo text to thefeeling or sensation of pressure, followed by
departed may last for a total of 49 days. This iscoldness, heat, and a sense of being blown to bits.
done at first in the presence of the corpse butDissolution of the senses and its varied sensations
later a representation of it. The 49 days isare symbolically described in Tibetan Buddhism as
supposed to be the maximum length of days thethe merging of the elements one into the other
soul would spend in the bardo. This given figure isuntil it sinks into the primal substance. This is the
probably symbolic, representing as it does theprocess of Thimrim. To describe the illustrative
number 7 squared. The number 7 is theprocess above in symbolical detail:First, "earth
mathematical and geometrical principle in which oursinks into water;" second, "water sinks into fire;"
solar system is based. We have many indicationsthird, "fire sinks into air;" fourth, "air sinks into
of the number seven as creative manifestations,space."As for the external signs of the approach
for instance, the seven colours of the lightof death that may be observed by an outsider,
spectrum, and the seven notes in an octave.they may include sagging facial muscles, coldness
Forty-nine days of the bardo may also refer toin the extremities, blueness beneath the nails,
soul-progression and evolution within the 49difficulty in breathing, and glazed eyes.This
realms of the cosmic physical plane. In Indonesia,merging of the elements are accompanied by
40 days is referred to as the period it takes forinternal and external phenomena or signs which
the soul to complete its wandering in thethe dying is taught to recognize. Tulku Urgyen
borderland between the physical and higher worldsRinpoche explains certain inner signs as cited in the
before settling in its destined home in the subtleBardo Guidebook:"First the earth element starts
spheres. In other traditions, three days and threeto disintegrate. One feels very heavy. That's
nights after transition are considered to be ofwhen people say `Please lift me up, raise me up. I
some importance to the soul. For instance, thefeel like I'm sinking.' When the water element
Hadhokht Nask, one of the scriptures ofdissolves then one feels very cold and says,
Zoroastrianism, declares that the soul remains`Please warm me up. It's too cold in here.' When
near its body for such a period. This 3-daythe fire element dissolves one feels very thirsty
lingering is probably based on the occult fact thatand wants water, one's lips are drying up. When
sometimes the sutratma may still be connectedthe wind element dissolves one feels as if one is
to the body after the pronouncement of "death,"floating at the brink of an abyss, not anchored
meaning that the so-called corpse is actually in aanywhere. When consciousness dissolves into
comatose state and that revival may occur.Beingspace it means that everything grows very big
symbolic, in reality the 40 or 49 days may takeand completely ungrounded. The outer breath has
just a few moments or several days. Should thestopped but the inner breathing is still taking place.
spiritual guide be unable to attend to the dying for