The Tibetan Book of Living and Dying

Chapter 17 focuses on the transition experienced after death, specifically addressing the period known as “the bardo of dharmata” (278), which follows if one fails to merge with the Ground Luminosity at death. Dharmata means “the intrinsic nature of everything, the essence of things as they are” (278-9). This phase is critical in Dzogchen teachings and offers an exploration of the nature of reality and the mind. Rinpoche emphasizes the universal nature of this experience, which transcends cultural and religious boundaries.

Rinpoche describes the four distinct phases of the dharmata experienced at death. Initially, awareness manifests as a realm of luminous vibrancy, where conventional reality melts into a landscape of radiant, colorful light. This transitions into the union phase, where intricate mandalas of deities emerge within light spheres, embodying peaceful and wrathful aspects. From the union stage develops the wisdom stage, which reveals to the dying person their intrinsic wisdom. The final stage is “wisdom dissolving into spontaneous presence” (282). Rinpoche notes that these experiences, while seemingly external, are deeply personal and reflect one’s innermost nature and potential for enlightenment. For example, for Western practitioners, the visions of deities could take the forms of familiar Christian figures.

The chapter underscores the importance of recognition at this stage; seeing the luminous appearances as manifestations of one’s own mind can lead to liberation. However, without prior training and realization, such as through Dzogchen or Tantra practices, one might instead be drawn toward less overwhelming, more familiar lights associated with rebirths in the samsara. Rinpoche suggests that the way these manifestations appear, and whether they are recognized as such, significantly depends on one’s meditative achievements and spiritual insights gained during life.

The bardo of becoming represents the phase after failing to recognize the Ground Luminosity and the bardo of dharmata, leading into a state between death and rebirth, activated by one’s habitual tendencies. This intermediate state, characterized by the mind’s predominant role, is influenced solely by one’s past karma. As the mind unfolds from its purest state, thought states associated with ignorance, desire, and anger reappear, forming a “mental body” (292), which is similar to the previous life’s physical body but without defects.

This mental body is lucid, possesses all senses, and is capable of clairvoyance, yet it is perpetually in motion due to conceptual thinking. The experiences within this bardo are vivid and intense, often mirroring one’s actions and tendencies from the previous life. Individuals might not immediately realize they are deceased, leading to feelings of confusion and frustration when interactions with the living world fail. Throughout this bardo, the deceased relive past experiences, undergo the death process repeatedly, and face sometimes terrifying visions shaped by their karma. The environment and beings encountered are projections of the mind, highlighting the importance of past actions and thoughts. The duration of this bardo typically spans up to 49 days. One’s rebirth after this phase is influenced by one’s strongest karmic connections.

As rebirth approaches, the deceased’s craving for a physical body intensifies, drawing them towards potential parents based on past karma and emotional attachments. This process can lead to rebirth in various realms. However, the human realm is preferable for spiritual progress. This transition into rebirth is often automatic, propelled by desire, anger, and ignorance, unless redirected by conscious effort, aspiration, or prayer.

In Chapter 19, Rinpoche compares the feeling of helplessness people feel at the loss of a loved one in the modern world to the many ways of providing comfort for the bereaved through their assistance of the dying in Tibetan Buddhism. The bardo of becoming, a period following death, is particularly potent for offering help due to the deceased’s heightened clarity, mobility, and receptiveness. Rinpoche notes that practices carried out during the first 49 days post-death can significantly impact the deceased’s future, potentially guiding them towards liberation or a favorable rebirth.

There are various practices to aid the deceased, such as invoking the presence of enlightened beings, and directing good thoughts towards them. The assistant can also read The Tibetan Book of the Dead to the deceased through their journey. Other practices include rituals that cleanse the deceased’s karma and guide their consciousness towards a better rebirth.

Additional methods include the “Purification of the Six Realms” (310), which involves visualizing the transformation of negative emotions linked to rebirth realms into light, and the “Practice of the Hundred Peaceful and Wrathful Deities” (311), which involves purifying the deceased’s karma by reciting a powerful mantra (a sacred chant). Cremation rituals can also aid the deceased if the assistant visualizes the corpse as absorbing negative karma, transforming it through wisdom flames. Weekly practices of rituals aiding the deceased are considered most beneficial.

Rinpoche also discusses the importance in supporting the bereaved. The Buddhist practitioner should encourage the bereaved to live intensely on behalf of the deceased, engaging in spiritual practices and fulfilling the deceased’s wishes. Offering comfort involves understanding the natural cycles of grief, promoting expression of feelings, and providing continuous support. A practice involving invocation, heartfelt appeal, and visualization of receiving compassion can offer solace, enabling survivors to transform their suffering into a path for developing compassion and wisdom.

In Chapter 20, Rinpoche addresses the near-death experience. The near-death experience is a phenomenon reported by those who have come close to dying or have been clinically dead before being revived. This experience, familiar in mystical and shamanic traditions throughout history, involves several common phases: a feeling of peace, separation from the body, moving through a tunnel, encountering a light or being of light, reviewing one’s life, seeing otherworldly realms, and sometimes meeting deceased relatives. However, Rinpoche notes, not all near-death experiences are positive; some recount terrifying or hellish visions.

Near-death experiences often result in profound changes in the lives of those who experience them, leading to a loss of fear of death, increased compassion, and a shift towards spiritual values. Rinpoche discusses that, while some parallels exist between near-death experiences and Tibetan bardo teachings, significant differences also arise, primarily because people who have near-death experiences do not actually die. Tibetan traditions acknowledge similar phenomena, known as déloks, individuals who die, visit bardo realms, and return with messages for the living.

Rinpoche uses different accounts of near-death experiences to discuss the nature of these experiences, cautioning against relying on the visions of beauty and peace that such experiences are associated with. While some spiritual practitioners may view near-death experiences as evolutionary tools, Rinpoche argues that one still needs daily spiritual practice and a more holistic and compassionate view of life and death in order to reach a higher state of consciousness and be prepared at the moment of death.