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The spiritual climax is reached at the moment when life ends. Human life, the vehicle of the highest perfection it is possible alone generates the karma that makes it possible for the dead man to abide in the perpetual light of the Voidness without clinging to any object, and thus to rest on the hub of therefore,.
Life in the Bardo brings no eternal rewards or punishments, but merely a descent into a new life which shall bear the individual nearer to his final goal.
But this eschatological goal is what he last and highest fruit of the labours of existence. This view is not only lofty, earthly aspirations manly and heroic.
The degenerative character of Bardo life is corroborated by the spiritualistic literature of the West, which again and again gives one a sickening impression of the utter inanity and banalcommunications from the "spirit world.
And it is an undeniable fact that the whole book is cre-. Behind these there lie and in this our Western reason is quite right-. Now whether a thing is "given" subjectively or objectively, the fact remains that.
Dhyani-Buddhas are themselves no more than psychic data. That is just what the dead man has to recognize, if it has not already self. To turn this sentence round so that it reads.
For it is a book that will only open itself to which no man is spiritual understanding, and this is a capacity.
It is good that such to all intents and purposes "useless" books exist. They are meant for those "queer folk" who no longer set much store by the uses, aims, and meaning of present-day "civilization.
The Tibetan Book of the Dead is one of the texts that, according to legend, Padma-Sambhava was compelled to hide during his visit to Tibet i The Tibetan Book Bardo Thodol, is a book of instrucdead and dying.
The text falls into three parts. The first part, called Chikhai Bardo , describes the psychic happenings at the moment of death.
It is characteristic that and hence the: EAST supreme insight and illumination, greatest possibility of attaining liberation, are vouchsafed during the actual process of dying.
Soon afterward, the "illusions" begin which lead eventually to reincarnation, the illuminative lights growing ever fainter and more multifarious, and the illustrates the truth as it visions more and more This descent from the liberating terrifying.
The purpose of the instruction is dead and entanglement, on and to explain to him the Bar do Thodol is re- to fix the attention of the at each successive stage of delusion the ever-present possibility of liberation, man, the nature of his visions.
I am sure that all who read this book with open eyes, and who allow it to impress itself upon them without prejudice, will reap a rich I reward.
It belongs to that class of writings which are not only of interest to specialists in Mahayana Buddhism, but which also, because of their deep humanity and their still deeper The Bardo Thodol, insight into the secrets of the appeal to the layman who is human psyche, seeking to make an broaden especial his knowledge of life.
Unlike the Egyptian Book of the Dead, which always prompts one to say too much or too little, the Bardo Thodol offers one an intelligible philosophy addressed to human beings rather than to gods or primitive savages.
Not only the "wrathful" but also the "peaceful" deities are conceived as samsaric projections of the psyche, an idea that seems all too obvious to the human enlightened banal simplifica- European, because it reminds him of his own But though the European can easily explain away these deities as projections, he would be quite incapable of positing them at the same time as real.
The background of this unusual book is not the niggardly European "either-or," but a magnificently affirmative "both-and.
The Bardo Thodol is in the highest degree psychological in its outlook; but, with us, philosophy and theology are still in the medieval, pre-psychological stage where only the assertions are listened to, explained, defended, criticized and disputed, while the authority that makes them has, by general consent, been deposed as outside the scope of discussion.
To the Western mind, which compensates its well-known feelings of resentment by a psyche, slavish regard for "rational" explanations, this obvious truth all too obvious, or else it is seen as an inadmissible negation of metaphysical "truth.
EAST something pitifully small, besides. He thereunworthy, personal, subjective, and a lot more fore prefers to use the word "mind" instead, though he likes to at the same time that a statement which may in fact be pretend the very subjective indeed is made by the "mind," naturally by "Universal Mind," or even-at a pinch-by the "Absolute" itself.
It almost seems as if for the regrettable Anatole France had uttered a truth which were valid for the whole Western world when, in his Penguin Island, Catherine d'Alexandrie offers this advice to God: Such knowledge, templatives who granted to many are to minded be to: EAST sure, is suitable only for conunderstand the purpose of ex- and thereistence, for those who are Gnostics by temperament fore believe in a saviour who, like the saviour of the Mandaeans, it is not is called "knowledge of life" Manda d'Hayye.
And, in point of nature of the psyche. Such was the case, at least, with all the mystery cults in ancient civili- from the time of the Egyptian and Eleusinian mysteries.
In the initiation of the living, however, this "Beyond" is not a world beyond death, but a reversal of the mind's intentions and zations outlook, a psychological "Beyond" or, in Christian terms, a sin.
Re"redemption" from the trammels of the world and of condian earlier from deliverance and demption is a separation a condition to and leads and tion of darkness unconsciousness, of illumination and releasedness, to victory and transcendence over everything "given.
Evans- Wentz also feels, purpose it is to restore to the soul Now it is a characteristic of Oriental the religious literature that the teaching invariably begins with most important item, with the ultimate and highest principles which, with us, would come last as for instance in Apuleius, is worshipped as Helios only right at the end.
Originally, this therapy took the form of Freudian psychoanalysis and was mainly con- cerned with sexual fantasies. This is the realm that corresponds and lowest region of the Bardo, known as the Sidpa Bardo, where the dead man, unable to profit by the teachings of the Chikhai and Chonyid Bardo, begins to fall a prey to sexual fantasies and is attracted by the vision of mating couples.
Eventually he is caught by a womb and born into the earthly to the last world again. Meanwhile, plex as a as one might expect, the Oedipus comkarma destines him to be reborn starts functioning.
If his man, he will fall in love with his mother-to-be and will find and disgusting. Conversely, the future daughter will be highly attracted by her father-to-be and repelled by his father hateful her mother.
It has even been suggested in psychoanalytical circles that the trauma par excellence is the birth-experience it- selfnay more, psychoanalysts even claim to have probed back to memories of mtra-uterine origin.
But, had the journey back been consistently pursued, it would undoubt- back. EAST intra-uterine experigot beyond purely conjectural traces of ences, and even the famous 'birth trauma" has remained such an obvious truism that it can no longer explain anything, any ' the hypothesis that life is a disease with a bad its outcome is always fatal.
Freudian psychoanalysis, in all essential aspects, never went beyond the experiences of the Sidpa Bar do; that is, it was unable to extricate itself from sexual fantasies and similar "incompati- more than can prognosis because ble" tendencies which cause anxiety and other affective states.
That is to say, anyone who penetrates into the unconscious with purely biological assumptions will become stuck in the instinctual sphere and be unable to advance beyond it, for he will be pulled back again and again into physical existence.
But, as even Max Scheler noted with regret, the power of this "mind" is, to say the least of it, doubtful. Psychic heredity does exist that is to say, there is inheritance of psychic characteristics such as predisposition to disease, traits of char- would be r acter, special gifts, and so forth.
It does no violence facts if natural science to the reduces psychic nature of these complex them to what appear to be physical aspects nuclear structures in cells, and so on.
These are the universal and they are to be understood as dispositions of the mind, with which forms Plato's to eidola , in accordance analogous the mind organizes its contents.
EAST always and everywhere present as the basic postulates of reason. As the products of imagination are always in essence visual, their forms must, from the outset, have the character of images and moreover of typical images, which is why, following St.
Augustine, I call them "archetypes. The astonishing parallelism between these images and the ideas they serve to express has frequently given rise to the wildest migration theories, although it would have been far more natural to think of the remarkable similarity human times and in all places.
The original structural components of the psyche are of no less surprising a uniformity than are those of of the psyche at fantasy-forms are, in all fact, the visible body.
If the archetypes were not pre-existent in identical form everywhere, how could one explain the fact, postulated at almost every turn by the Bardo Thodol, that the dead do not know that they are dead, and that this assertion is to be met with just as often in the dreary, half-baked literature of European and American Spiritualism?
I must content myself with the hypothesis of an omnipresent, ficant, too, that ghosts all in common. For, just as the organs of the body are not mere lumps of indifferent, passive matter, but are dynamic, functional complexes which assert themselves with imperious urgency, so also the archetypes, as organs of the psyche, are dynamic, instinctual complexes which determine psychic life to an extraordinary degree.
It means the end conduct of life, of all conscious, rational, morally responsible and a voluntary surrender to what the Bardo "kannic illusion.
EAST first sight what is the difference between fantasies of kind and the phantasmagoria of a lunatic. The terror and darkness of this moment has see at this its the opening equivalent in the experiences described in sec- tions of the Sidpa Bardo.
But the contents of this Bardo also reveal the archetypes, the karmic images which appear first in their terrifying form. The Chonyid state is equivalent to a deliberately induced psychosis.
The deliberately induced psychotic state, which in certain unstable individuals might easily lead to a real psychosis, is a danger that needs to be taken very seriously indeed.
These sufferings correspond to the hellish torments of the Chonyid state, described in the text as follows: Then the Lord of Death will place round thy neck a rope and drag thee along; he will cut off thy head, tear out 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.
Even when thy body is hacked to pieces, it will revive again. The repeated hack- ing will cause intense These tortures aptly describe the real nature of the danger: The psychological psychic dissociation.
In schizophrenia split mind. Fear of self-sacrifice lurks deep in every ego, and this fear is often only the precariously controlled demand of the unconscious forces to burst out in full strength.
No one who strives for selfhood individuation is spared this dangerous passage, for that which feared also belongs to the wholeness of the self the subhuman, or supra-human, wrorld of psychic "dominants" from which the ego originally emancipated itself with enormous is and then only partially, for the sake of a more or less freedom.
There are, and always have been, those who cannot help but see that the world and its experiences are in the nature of a symbol, and that it really effort, lies hidden in the subject himself, in transubjective reality.
It is from this profound intuition, according to lamaist doctrine, that the Chonyid state derives its true meaning, which is why the Chonyid Bardo is reflects his entitled 85 something that own The "The Bardo of the Experiencing of Reality.
EAST which appears as a confusing chaos of terrifying attributes and monstrosities, a certain order is already discernible. The colours are co- guished by typical mystic colours.
The transformation of the unconscious that occurs under analysis makes it the natural analogue of the religious initiation ceremonies, which do, however, differ in principle from the natural process in that they forestall the natural course of development and substitute for the spontaneous production of symbols a deliberately selected set of symbols prescribed by tradition.
According to Tibetan tradition, the Liberation Through Hearing During the Intermediate State was composed in the 8th century by Padmasambhava , written down by his primary student, Yeshe Tsogyal , buried in the Gampo hills in central Tibet and subsequently discovered by a Tibetan terton , Karma Lingpa , in the 14th century.
Within the texts themselves, the two combined are referred to as Liberation through Hearing in the Bardo , Great Liberation through Hearing , or just Liberation through Hearing.
It is part of a larger terma cycle, Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones ,  zab-chos zhi khro dgongs pa rang grol , also known as kar-gling zhi-khro ,  popularly known as "Karma Lingpa's Peaceful and Wrathful Ones.
The Profound Dharma of Self-Liberation is known in several versions, containing varying numbers of sections and subsections, and arranged in different orders, ranging from around ten to thirty-eight titles.
Together these "six bardos" form a classification of states of consciousness into six broad types. Any state of consciousness can form a type of "intermediate state", intermediate between other states of consciousness.
Indeed, one can consider any momentary state of consciousness a bardo, since it lies between our past and future existences; it provides us with the opportunity to experience reality, which is always present but obscured by the projections and confusions that are due to our previous unskillful actions.
The bar do thos grol is known in the west as The Tibetan Book of the Dead , a title popularized by Walter Evans-Wentz 's edition,   but as such virtually unknown in Tibet.
Evans-Wentz chose this title because of the parallels he found with the Egyptian Book of the Dead. Indeed, he warns repeatedly of the dangers for western man in the wholesale adoption of eastern religious traditions such as yoga.
They construed the effect of LSD as a "stripping away" of ego-defenses, finding parallels between the stages of death and rebirth in the Tibetan Book of the Dead , and the stages of psychological "death" and "rebirth" which Leary had identified during his research.
Symbolically he must die to his past, and to his old ego, before he can take his place in the new spiritual life into which he has been initiated.
From Wikipedia, the free encyclopedia. Evans-Wentz coined the title because of parallels he found with the writings of The Egyptian Book of the Dead.
The paperback and hardcover editions of the book contain extensive notes by Evans-Wentz about the conclusions he drew from the translation which, some say, were greatly influenced by his involvement with Theosophy and neo-Vedantic Hindu views.
A later edition of the book includes commentary by the renowned psychoanalyst, Dr. Carl Jung, whose insightful essay illustrates that this Tibetan text goes beyond a study of Tibetan culture and reaches into a psychology that has great relevance to the western world.
This e-book, made courtesy of Summum , represents the edited English translation taken from the first edition. Based upon our copyright status research , this edition appears to be in the United States public domain.
If you believe this to be incorrect, please contact Summum with information as to why so that we may review the issue. The Tibetan Book of the Dead can be quite difficult to read and understand since it was written for a different audience.
However, we offer video broadcasts of readings of the book that include insightful discussions of its contents within the context of the Summum philosophy, the Summum rites of Modern Mummification , and what Summum terms as "Transference.
The video discussions greatly help convey the intent and meaning of the book since they are in terms more easily understood by the western world. You can access the video by clicking video links that will appear along the right side of the pages as you read through the book.
It comes without warning and it cannot be escapedAn ver- schiedenen Punkten wird zudem auf wissenschaftliche Erkenntnisse und Überlegungen rekurriert, mit denen die Ausführungen legitimiert werden. Jahrhundert in den Nyingthig-Texten zu einem eigenständigen Zeitraum ausgedehnt. By the time you read the forward you will wish you didn't buy it. Verlag der Franckeschen Stif- tungen zu Halle: She died with such a grace and dignity, and everyone who came in contact with her felt her strength. Seine Vorworte zu den verschiedenen Ausgaben des Tibetan Book of The Dead enthalten vor allem Zitate aus der Bhagavadgita und den Upanishaden, jedoch keine Passagen, die dezidiert aus tibetisch-buddhistischen Texten stammen. Durch solche Referenzen geht der Text weit über den Horizont einer rein doktrinären Darstellung tibetisch- buddhistischer Lehren hinaus und macht diese anbindungsfähig an Ideen und Konzepte, die dem westlichen Leser vertrauter sein dürften als die Lehren des tibetischen Budd- hismus. Tibetan Buddhism will literally open your eyes. Durch eine historische Kontextualisierung werden die zeitgenössi- schen, orientalisierenden, insbesondere aus der Theosophie stammenden Einflüsse auf die Interpretation der Texte offen gelegt. Coleman, James William Allgemeine Aussagen über die Leserschaft des Buches lassen sich kaum treffen.
Tibetan Book Of The Dead Jung VideoTibetan Book Of The Dead (Full Documentary)
Tibetan book of the dead jung -Trotz dieser Belege, so berichtet der Autor weiter, werde er oft gefragt, wie man an etwas glauben könne, was nicht bewiesen sei, und er antwortet mit einem Zitat von Voltaire: First Complete Translation Penguin Classics. Kontakt Katja Rakow, M. Of course, change occurs throughout our life, but a period of transition also occurs as we pass from the waking state into sleep, and likewise as we pass into death. Es findet eine Art rituelle Ausgliederung der Verstorbenen aus der sozialen Gruppe statt, die mit einer angenom- menen neuen Wiedergeburt in einem anderen sozialen Kontext endet. Erkennt der Verstorbene dies im Zwischenzustand, kann er eine gute Wiedergeburt oder sogar völlige Befreiung erlangen. Jung among them , the sections that were added by Evans-Wentz along the way, the questions surrounding the book's translation, and finally the volume's profound importance in engendering both popular and academic interest in the religion and culture of Tibet. Somehow we always have a wrong attitude to these things. This is to be avoided at all Beste Spielothek in Springeberg finden. 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". The Chonyid state is one of karmic illusion that is to say, illusions which result from the psychic residua of previous According to the Eastern view, karma implies a on the hypothesis of an hypothesis of the scientific knowledge of our Neither the soul. Because of the experiential non-verbal nature of this realization it is regularly forgotten. Bluelions casino In summary, the Bardo Thodol Tibetan Book of the Dead deals with the process of life as well as casino royal köln-poll process of Beste Spielothek in Grossschachern finden. If you are very unlucky, Yama representing the forces of impermanence and the laws Spela Kong The Eighth Wonder of the World Spelautomat på nätet på Casino.com Sverige cause and effect will chop off your head, lick out your brains and drink your blood, then eat you. The background of this unusual book is not the niggardly European "either-or," but a magnificently. The terror and darkness of Beste Spielothek in Waldrode finden moment has see at this its the opening equivalent in the experiences described in sec- tions of the Sidpa Bardo. EAST born with, but which he can online casino echtes geld gewinnen acquire through special training and special experience. Rueda de casino guinness record heredity does exist that is to say, there is inheritance of psychic characteristics such as Beste Spielothek in Hausach-Dorf finden to disease, traits of char- would be r acter, special gifts, and so forth. So it deals with the top of the Beste Spielothek in Adelschlag finden as well as the bottom of it. These are the universal and they are to be understood as dispositions of the mind, with which forms Plato's to eidolain accordance analogous the mind organizes its contents.
dead the tibetan of jung book -McGrath ; Barham ; Smith-Stoner Erkennt der Verstorbene dies im Zwischenzustand, kann er eine gute Wiedergeburt oder sogar völlige Befreiung erlangen. Das theosophische Verständnis der Reinkarnation unterscheidet sich stark von der buddhistischen Konzeption des Kreislaufs der Wiedergeburten. Aus einer funktionalistischen Perspektive heraus betrachtet, erfüllt die Rezitation der Bardo Thödol -Texte in Rahmen der geschilderten Totenrituale verschiedene Zwecke. Es ist zu bedenken, dass viele verschiedene Bardo-Texte existieren, die zum Teil signifikant von einander abweichen. Lopez traces the whole history of the late Evans-Wentz's three earlier editions of this book, fully considering the work of contributors to previous editions C. Akteure innerhalb solcher Institutionen werden nun über Lektüre und Fortbildungen mit Konzepten und Methoden betraut, die der tibetisch- buddhistischen Tradition entlehnt und universalisiert wurden. Obwohl es sich dabei zumeist um buddhistische Praktiken handelt, die im asiatischen Kontext mehrheitlich von religiösen Spezialisten ausgeübt wurden, werden diese hier als universell anwendbar dargestellt, unabhängig von der jeweiligen persönlichen reli- giösen Orientierung. Um das Konzept der Reinkar- nation dem westlichen Leser näher zu bringen, wird extensiv aus Büchern zur Nahtoder- fahrung und aus berichteten Wiedergeburtserlebnissen zitiert. Enter the email address you signed up with and we'll email you a reset link.
This suggestion is very applicable to life in this world as well. Neither desire happiness nor fear sadness or depression; merely accept them both as reactions of the subconscious to this world.
Then as all distinctions are products of the subconscious mind one is neither disturbed nor pleased  by anything that happens within this world.
All is recognized as one. The admonition at this point is to put thy faith in the radiant light and not be attracted to the dull light.
The radiant light, emerging from the void, is frightening because it is so bright, while the dull light shines from the devas the constant motion of the duality.
Many times the dull light seems more attractive in that it is easier to see and follow. It is recognized that many times truth is very frightening, maybe almost painful, pushing one to escape it to the dull light of motion and self-ishness .
An interesting sidelight is that the Peaceful Deities of the Chikhai Bardo are said to issue from the heart while the Wrathful or Knowledge holding Deities issue from the brain .
If one can recognize any of the illusions as oneself one attains a secondary Liberation and is immediately reborn as a Divine Incarnation. These bad karmic connections becloud the brain and cause it to fail to recognize itself.
If during life the individual had acquired a strong sense of selfhood then during the Bardo experiences he will have a harder time recognizing the illusions as himself for he will try to maintain identity with the self he has created during life.
If however the individual had developed good karma during this life by recognizing all his selves as manifestation of the subconscious, then it will be easier for him to recognize the illusions as issuing from himself.
To escape karmic connections the Bardo Thodol suggests that we meditate on the emptiness of the intellect, the Void. The idea is to identify oneself with one of superior behavior patterns, one who is closer to the subconscious.
Here one is instructed in the methods of attaining rebirth on the highest plane possible. Our purpose in the Sidpa Bardo is to gain rebirth in the highest possible Loka.
The main suggestion here is to neither desire nor fear anything. At this stage we will be presented with various visions of future places of rebirth.
If we desire rebirth before our time, the desire to be a person, we will be reborn in a lower plane. If we see a vision of a beautiful place and desire it we will also be reborn in a lower plane.
If we have anger or low thoughts during this period we also descend into a lower Loka. During this period we are instructed to attain a state of thoughtlessness or at least a one-pointedness on the Godhead.
This prevents us from having emotions or desires and will insure our rebirth on a higher plane. Life is in a constant state of flux.
At every instant some selves are dying, while others are being born. Or, to be sure, we will be reborn in one of the lower lokas, perhaps in the brute, preta or, heaven forbid, hell realms, as one of our lower selves — prone to all the fears and anxieties that beset humanity.
We must simply flow with the tide — accepting with great joy and understanding any advance or setback that befalls us. Further if we can remain in this state of no desire and no fear, the state where no thoughts are formed, we will be reborn into higher and higher states .
In summary, the Bardo Thodol Tibetan Book of the Dead deals with the process of life as well as the process of death. There are three stages.
The Chikhai Bardo deals with the moment of peaking and immediately afterward. It teaches one to retain the peak experience as long as possible .
The Chonyid Bardo deals with the period after the peak; the period when one is feeling powerful emotions and experiencing heavy profound thoughts.
It teaches one to recognize all good and bad experiences of this period as projections of the self, the subconscious. It teaches one to accept truth as the one guiding principle of life.
The Sidpa Bardo deals with the period of rebirth into new selves. It teaches one to have good thoughts in order to gain rebirth in the highest plane possible.
The whole book can be thought of as a guidebook to physical death, a guidebook to a meditation or drug experience, or more all-embracing, a guidebook to the death of individual selves and how to avoid rebirth, or at least how to be reborn in a higher plane.
Evans-Wentz, published by Oxford University Press, Jung, Psychology and Religion: East and West , translated by R. Hull, published by Pantheon Books , pp.
All these worlds are based on the illusion that we, Being, are a Person with a Physical Body and a Mental Character or Personality that we are pure Being not an individual Self.
This comes physically with death or mentally with a momentary sense of cosmic union, perhaps psychedelic inspired. However, Integration of these insights only comes thru Life Experience.
Hence the ultimate realization is that we are Being, not a Person. This is the Death of Person-ality.
How do we remain in this ego-less state? What should we expect? The Book of the Dead deals with these questions. With Death only Being remains.
The problem is instead losing Being, non-verbal awareness. Because of the experiential non-verbal nature of this realization it is regularly forgotten.
We easily slip immediately back into thinking that we are a Person with all the pain and suffering that this entails.
If instead we regularly visit the Void the state of Death to become immersed in Being our true self then we remain in the Primary Clear Light rather than being reborn.
However most of us addicted, as we are, to the pleasures of the Duality are continually reborn into a state of desire.
Those who have come to fully identify with the One rather than the Duality remain in the desireless state of pure Being — the Primary Clear Light of the Void - which is, of course, Empty, while Not At Rest dynamic.
And as soon as this occurs, the primal Holy-istic Right Brain Unity — the One develops a crack — the beginning of the Separation from Reality, which shatters one is separated from.
Fascinated by the Smoke - the Fire is forgotten. If Body, Mind and Spirit jing-chi-shen from Taoist alchemy are unified then one automatically manifests their Dharma.
However if they are not unified the true Dharma Path is obscured by Person-al considerations. Instead of manifesting cleanly Fear and Desire cloud the Way — Desires luring you off the Path - Fears scaring you away from it.
Aligned one is not tempted to stray or afraid to continue. Because one is not attached to the idea of being a Person - individual desires and fears melt away.
However if the Left Brain has seized control as he regularly does the Right Brain creates greater and greater mental disturbances to draw the attention back to herself.
Instead of secret Passageways, only Walls are found. Having lost the Path, one can instantly regain it. After returning to the Path one is a Divine Incarnation - no matter what.
However it is easy to stray - tempted, angry and afraid. Thus it is more and more difficult to realize that the universe with all its pain and suffering is only mind projection.
Thus the habit of thinking oneself a Person becomes more and more difficult to break the more one is invested in the idea.
It is as if the Actor has forgotten that he is merely playing a role. Further the Dharma path is obscured by this cult of Person-ality. However anytime that one momentarily realizes the unity, the Dharma Path becomes clear.
And as soon as one returns to the Path — which can be at any time as the Trailhead is right in front of you - one begins manifesting as a Divine Incarnation.
Most would gladly give up their fears and pain. But few are willing to give up their pleasures and desires. Unfortunately they are only two sides to the same coin.
The coin must be given up to find the Dharma Path. It is the Payment. Without it one is doomed to rebirth into the world of suffering. When the Dharma Path the Bright Lights inevitably puts your Person is at risk, the dim lights are tempting because they seem safer.
With the realization that you are not your Person desire of the Peaceful Deities and fear of the Wrathful Deities is not an issue.
However many that have reached this state are still immersed in the perceived reality of the utilitarian Person construct. The swords in the Tarot deck are associated with the verbal constructs of the Brain that create the duality.
Conversely the cups in the Tarot deck are associated with the empathy and love of the heart. The negative of the swords is bloodshed, while the negative of the cups is stagnation and overindulgence.
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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: We, here in the west, assume that we are among the most advanced nation s on the planet; that materialism, capitalism, even religious thought - are the acme of civilization.
Then there's this book. I have been a voracious reader all my life, and have been exposed to thousands of pages of literature from countless brilliant minds; my advice to those of my ilk: Read the foreword by the Dalai Lama; you will come away shaking your head.
The philosophy expressed by His Holiness is akin to one perfect thought honoring a process of liberation of the soul.
Buddhism is Science of Mind. I have recently known an unbelievable, unnatural real sadness of the loss of my son Best and clearest translation I have read.
An excellent text with annotations and a glossary for anyone who wants to actually practice these teachings. Eye opening, wish I woulda been required to read and learn this information in Highschool.
Considering I went to a private non denominational school and theology was part of our studies, I don't see how this was left out.
Amazing book, full of insite everyone can relate too. Well beyond what I expected from the description.. A True Treasure for any library. Kindle Edition Verified Purchase.
I highly recommend this book if you seek answers about life and the journey after death. I am thankful for this must needed book in the West.
The world is a bardo I swear it is a must read and a beginner for buddhist who have no clue where to look. This was an excellent overview of the afterlife, and the possibilities in the afterlife, according to Tibetan Buddhism.
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.
I believe this is mandatory reading for anyone facing a life-threatening illness. It is very comforting at the very least, and also empowering to know we can choose our next existence if we are prepared.
I had a near death experience years ago, and reading this helped so much to give validity to what I saw and experienced, in my case, in a Christian context.
Robert Thurman is open-minded, and so, explains such experiences as relative to the culture you are raised in, for example, my vision of Christ as a symbol of compassion in the subconscious.
This is an excellent book, filled not only with intellectual rigor and well-made arguments, but also a humble and knowing wisdom.