Tibetan Book of Living and Dying- Sogyal RinpocheA Guide through Life and Death

LIVINGThe Bardos

-Bardo (“transition”) Bar: in between Do: suspended The period between death and rebirth

o 4 Bardos:1) Natural- life

Three additional bardos of “life” Sleep and dream: practices at night for preparation of

bardos after death (Death: when one falls asleep elements of thought dissolve and the nature of the mind is awakened. Dharmata: period before dreams happen after one has fallen asleep, Becoming: When one begins dreaming, mobile “mental body” which undergoes all experiences within the dream)

Meditation2) Painful- death and dying3) Luminous- dharmata (after death)4) Karmic- becoming (rebirth)

o Each bardo is the time in which we prepare for the next stage, or bardo, of our cosmic cycle. During our natural bardo we should be preparing for the inevitable “painful” bardo, which will be the death of our present human life. To die beautifully is the goal of living life. From the moment we take our first breath, the moment when we become aware of our human existence in this body, we are destined for death. We are born already dying.

o Luminous bardo is the after death experience, the experience the “mind” “awareness” transitions through once its pure nature is released from the human mind. It manifests as light, sound and color, no longer hindered by the walls of body or mind. It’s a culmination of all “senses” experienced at the same time without emotion or sight. It’s a sense of awareness that cannot be “felt”. It just is. And it is all and everywhere. Its like mixing salt

and water until it dissolves, although not seen, the salt is there throughout the entire mixture. It is no longer salt alone, but free to be everywhere at once.

o All “gaps” in which awakening is possible. Moments are of pure clarity. Moments when the nature of the mind is present, when it is free and clear.

Central characteristic: periods of uncertainty “ A single moment of panic shows us how precarious and unstable everything is” In times of uncertainty we are most vulnerable to find clarity, to find stability in

the chaos. Our lives are an oscillation of ups and downs, certainties and uncertainties, clarity and confusion, but between the transition between each oscillation there is a moment when we are neither up nor down, we are perfectly balanced. This is the point where clarification arises; these are the moments we must pay the most attention too. Do not get caught up in the chaos, do not be attached to the uncertainty or certainty for each will take you to the next phase and cause you to learn, to open a space for liberation. We must not attach to these in order for us to acknowledge the moment when all is stable; to recognize these moments over and over is the path to enlightenment. When the distance/time between the waves decreases, the more often these spaces will present themselves, over time the line is almost straight and we can find clarity in any situation. We must find stillness in the chaos. We must remain calm like a settled lake. Not disturbed by the vibrations but to absorb them and make them part of us, then let them go. cm

Death: (Do not attach to any emotion that arises, let them come and immediately let them go. Listen to my voice, relax your body, slow your breath)

o Do not fear death. Death is just another phase of life. It is the final liberation of the mind. Close your eyes; imagine a pristine lake reflecting the mountains, clear blue sky and brilliant setting sun. Now imagine throwing a pebble into the lake. The water begins to disperse in concentric circles away from the where the pebble hit. The waves get wider and spread further. Now imagine these waves are your thoughts. They are spawned from a central idea, the pebble, they are busy yet part of the lake itself, your mind. They do not change the lake underneath, they simply become part of the lake, are visitors. Now try to imagine these ripples settling out. They fade off into the distance as the horizon disappears over the edge of the Earth. The lake is still. You cannot tell where the sky begins or the earth ends. They are both connected. There is pure stillness reflecting and being reflected. You sit in the realm between and within the calmness. Stay there. Let your mind be as still as the lake. Admire its beauty, its genuine radiance. cm

o Like a full-grown bird inside an unhatched shell, so is the essence of our minds, the essence of what we are made of. Death is the liberation of your already full potential. The body has housed and nourished our essence, now it is time to be truly free and recognize what your true potential is. Find clarity in the fear. Erase all emotions; experience a timeless moment free of worries, aversions and fear. Be there and no where else. Rest in the comfort of freedom. Soar to heights unheard of and don’t look back. For

liberation is a forward and upward path, the present and your life have prepared you for this moment. No doubts, no fears, just pure unadulterated love for self, for your journey, for those you met, whose smiles you shared, for the obstacles you overcame, for the laughs, the tender moments, for each breath you were provided with, each heart beat. For the miracle of birth and the gift of death, of freedom. Your sufferings will not be forgotten, you will emerge refreshed, renewed, a little clearer and wiser. Carry with you your lessons, good and bad. Hold no grudges; forgive in your heart; wash your conscious clean of any regrets. I look forward to meeting you again. cm

Guru Yoga (“Union with the nature of guru”)

Additional read:http://www.berzinarchives.com/web/en/archives/approaching_buddhism/teachers/spiritual_student/theory_and_practice_of_guru_yoga/transcript_1.html

Practice of unifying mind with the mind of the guru and the embodiment of enlightenment

Outer teacher (guru) invokes the nature of the inner teacher to merge into one indivisible force.

Most important practice in life and so is the most important practice at the moment of death

Over years of devoted practice, the merging of the wisdom mind will be as natural as eating, walking and sleeping.

o Begin to realize that all appearances are the display of the wisdom of the master

o All situations of life (tragic, meaningless, terrifying) reveal themselves more transparently to be the direct teachings and blessings of the master, the inner teacher.

O (Whichever guru/saint of devotion) Guru Rinpoche Precious one,You are the embodiment of

The compassion and blessing of all the buddhasThe only protector of beings.

My body, my possessions, my heart and soulWithout hesitation, I surrender to you!From now until I attain enlightenment,

In happiness or sorrow, in circumstances good or bad, in situationsHigh or low;

I rely on you completely, O Padmasambhava, you who know me:Think of me, inspire me, guide me, make me one with you!

4 main phases: o Invocation

o Merging your mind with the master through his heart essence, the mantrao Receiving the blessing or empowermento Uniting your mind with the master and resting in the nature of Rigpa

1. Invocation - Direct, skillful and powerful practice of going beyond the ordinary mind and into the pure realm of the wisdom of Rigpa (“nature of mind”)- Sit still and quiet- With your whole heart, invoke the embodiment of the truth in the

person of your master/saint/enlightened one- Visualize this “truth” as the as alive, radiant and translucent

Can’t visualize? Try imaging a light or feeling a presence with you, in your heart. Feel the warm embrace of it and let it surround you, penetrate you and inspire you. Most importantly TRUST that the presence you are visualizing is really there.

- Believe fully, with complete trust, that all blessing/qualities of the wisdom, energy, compassion and power of all the buddhas lies in the embodiment of “truth”

- Relax and let your heart fill with joy, awe, compassion and devotion for the “truths” presence

Inwardly call upon him/her:

“Help me, inspire me to purify all my karma and negative emotions, and to realize the true nature of my

mind!”

- Devote yourself to the practice and the trust in the “truth” and begin to merge your mind with the “truth”, resting in his/her wisdom mind.

“Help me, now, Take care of me. Fill me with your joy and energy, your wisdom and compassion. Gather me into the

loving heart of your wisdom mind. Bless my mind; inspire my understanding”

- Invoking the external Buddha/truth allows for the awakening and blossoming of ones own internal Buddha.

2. Merging and deepening the blessing - Using mantra to deepen the unification of masters wisdom mind

with ones own mind, awakening Rigpa. Letting yourself fill with

the vibrations of the mantra as if the mantra were itself “truth” filling every part of your body.

- “Blessing”- transformation in which your mind transcends into the state of the absolute

- “ OM AH HUM VAJRA GURU PADMA SIDDHI HUM”- Pure devotion to the practice- Open heart and soul- Allow the vibrations to penetrate your entire being, filling you with

the wisdom of all the Buddhas.- This phase is most crucial and the majority of the practice should

be spent here. - Your ordinary mind gradually dies and dissolves, and your pure

awareness, your Buddha nature, your inner teacher, is revealed.

3. Empowerment

- Imagine rays of light are streaming outward from the masters and toward you, penetrating you, purifying, healing, blessing, empowering, and sowing you in the seeds of enlightenment.

- 3 Phases: Imagine a dazzling, brilliant light bursts out from the

forehead of the master and enters your energy center, filling your body

o White Light= blessing of the body of all buddhas Cleanses all negative karma from negative

actions Purifies channels of psycho-physical system Empowers visualization practice Opens the realization of the compassionate

energy of Rigpa

Imagine ruby red light shining out from the throat of the master and entering your energy center, filling your body

o Red Light= blessing of the speech of the buddhas Cleanses all negative karma from negative

speech Purifies inner air of psycho-physical system Empowers mantra practice Opens the realization of the radiance of

Rigpa

Imagine a deep blue light (lapis luzuli) bursting out from the heart of the master and entering your energy center, filling your entire body

o Blue light= blessing of the mind of the buddhas Cleanses all negative karma from negative

thoughts Purifies the creative essence of psycho-

physical system Empowers advanced yoga techniques Opens the realization of primordial purity of

Rigpa

4. Resting in the Rigpa - Arriving at the original ground: the primordial purity of natural

simplicity- Allow the master to dissolve into light and become one with you,

in Rigpa, the nature of the mind.- “Mind itself is “truth” (Padmasambhava); there is no practice or

meditation apart from that”

“Devotion is the essence of the path, and if we have in mind nothing but the guru and feel nothing but fervent devotion, whatever occurs is perceived as a

blessing.”- Dilgo Khyentse Rinpoche

Dzogchen (“Great Perfection”)Pronunciation: http://www.forvo.com/word/dzogchen/

-A state, the primordial state, state of total awakening*NOT a goal to reach for the primordial nature already exists within us, therefore dzogchen helps to awaken it-Not a religion doesn’t ask or require “belief” in anything.-Suggests that the individual observe him or herself and discover for themselves what their actual condition is.1

-Regards the individual as functioning at three levels: Body, Voice (or energy) and Mind-If we believe in nothing else, we cannot deny belief in our body-Teaching of Dzogchen= to discover this primordial state-Function of the transmission of the teaching of Dzogchen= communicate this state from one who has realized, or become established in it, to those who remain caught up in the dualistic condition.

“…To deal with these problems of body, voice, and mind, the Dzogchen teachings present practices that work with each of these three levels of the individual, practices that can be integrated with the individual’s daily life and which can thus change our whole life experience from one of tension and confusion to one of wisdom and true freedom. The teachings are not merely theoretical, they are practical; and though the Dzogchen teachings are extremely ancient, because the nature of the body, voice,

and mind of the individual has not changed these teachings remain as relevant to the human situation of today as they were to that of yesterday.” 1

- Explanation : Ground, Path and Fruition 1. Ground:

- Fundamental, primordial state (our absolute nature)- Already perfect and always present

2. Path:- Following the teachings and practice to return us to the “truth”- One ground, two paths: Buddhas take one path and become

enlightened, we do not recognize the true nature and become confused

This is why we must follow the practice, to break free from our intrinsic obscured nature.

3. Fruition:- To realize our original nature= attaining complete liberation and

becoming a Buddha.

- Training : View, Meditation, and Action o View=To directly see the absolute state o Meditation= Stabilizing the view and making it an unbroken experienceo Action= Integrating the view into our entire reality/life

1. The View- Seeing the actual state of things as they are

Knowing the true nature of the mind is the true nature of everythingRealizing that the true nature of our mind is the absolute truth

- “The View is the comprehension of the naked awareness, within which everything is contained”- Dudjom Rinpoche

- Therefore, all experiences, all phenomena of both samsara (perpetual cycle of birth, suffering, death and rebirth) and nirvana always have and will always be perfect and complete.

- Seeing the mind for the first time is like seeing your face in the mirror for the first time. Your face is always present but in order for us to see ourselves we must have our likeness reflected back on us. The same goes for the mind. A master will reflect back onto us our own natural mind (the face of Rigpa) so that you may recognize it and begin to accept it for what it is, and unchanging and pure wisdom.

- Preliminaries to purifying and emerging from the conceptual mind to reveal ones Rigpa:

a) Meditation: -Antidote for distraction, brings the mind home allowing it to settle into its natural state.

b) Purification Practices “Ngondro” / Karma Strengthening:

-Accumulating merit and wisdom to dissolve emotional and intellectual boundaries that mask the nature of mind-Deep contemplations involving body, speech and mind:

Uniqueness of human life Ever-presence of impermanence and death Infallibility of cause and effect of our

actions Vicious cycle of frustration and suffering

that is samsara -Strengthen the foundation for dzogchen practices:

Taking refuge in the Buddha, his teachings and the example of its practitioners to awaken out own inner Buddha

Giving birth to compassion- bodhicitta (heart of the enlightened mind)

Training the mind to work with ourself and others through lives difficulties

Removing obscurations through visualization and mantra practices of purification and healing

Accumulating merit and wisdom through universal generosity and optimism

c) Meditative investigation:-Search the nature of the mind and its phenomena with great devotion-Eliminates mind’s “hunger” for thinking and research and

and persistent need to conceptualize, rationalize, analyze

-Awaken personal realization of the nature of emptinessDescribing the View

“That moment is like taking a hood off your head. What boundless spaciousness and relief! This is the supreme seeing: seeing what was not seen before” – Dudjom Rinpoche

I. New sense of awareness: Clearer, crisper, everything expands and is brimming with life, vivid with wonder and freshness.

II. All limitations dissolve and fall away and you can broadly see both inside and outside your being

I. Vision/ images do not change, rather a new set of eyes are supplied to look through, like putting on contact lenses after years of blurry vision. A

deeper feeling of appreciation and awe for the world around you and the mind within you.cm

II. Roots of ignorance and suffering are severed and all appears as a reflection in a mirror: transparent, shimmering, illusory and dream-like

III. “When the wisdom of Rigpa shines, not one shadow of doubt can remain, and a deep, complete understanding arises, effortlessly and directly”

IV. Bliss, clarity, absence of thoughts, natural flow of wisdom, compassion and devotion all exist indivisibly within this state

V. Profound sense of humor and deep, upwelling happiness

2. Meditation

“The tradition of dzogchen is one of extreme precision, since the deeper you go, the subtler the deceptions that can arise, and what is at stake is the knowledge of absolute reality.”

- State of resting, undistracted, fully relaxed in the View, once it has been seen- Purpose : To strengthen and stabilize Rigpa, allowing it to grow

- Here is where we must remain attentive to our Rigpa and maintain a pure, secure environment in which it can thrive, to ensure and prevent resurfacing of the ordinary habitual minds projections and destructive thoughts.cm

- How do we know when we are in Rigpa? “ If you are in an unaltered state, it is Rigpa”

- Dilgo Khyentse Rinpoche This is when we are not trying to manipulate or fabricate our

reality within the mind, but rather resting in a pure, peaceful state of awareness.

- Deceptive realities: “No mans land”, consists of no thoughts or memories, it is a dark,

dull indifferent state. “Stationary”cm, some stillness and slight clarity, but stillness is a

stagnant state. “Spaced out”, absence of thoughts “Wanderer”cm, mind reaches for thoughts and projections.

- Essence of Meditation: Recognizing the “gap” between thoughts, the state of luminous,

pure awareness (Rigpa) Recognizing the self radiance of Rigpa in that it does not last and

must be practiced to free

Disrupting the “chain of delusion” by immediately recognizing a thought for what it is (just a thought, a passing wave within the mind) and not attaching to it, sinking back into the ordinary mind

Liberation of thoughts through their recognition and letting them dissolve one after the other back into the vast ether of the mind

3. Action

“Action is being truly observant of your own thoughts, good or bad, looking into the true nature of whatever may arise, neither tracing the past nor inviting the future, neither allowing any clinging to experiences of joy, nor being overcome by sad situations. In so doing, you try to reach and remain in the state of great equilibrium, where all good and bad, peace and distress, are devoid of true identity.” -Dudjom Rinpoche

-Attempt to “be” in constant state of the “absolute” by minimizing “mental gossip”-Held back by our own thoughts and concepts-When the View is in action we see thoughts for what they truly are: fleeting and transparent. We no longer take the things we thought to be important as seriously (ambitions, plans, expectations, doubts and passions)-Remaining in the clarity and confidence of Rigpa allows all thoughts and emotions to liberate naturally

As if writing in water or painting in the sky, all our thoughts and emotions leave their mark but are as easily washed away, they peacefully dissolve back into the ether from which they were created. We are not defined or held down by our human emotions, rather we experience them, freely, allow them to be fully expressed and then let them go as easily as they filled our entire being.

If we perfect this practice, karma has no chance at all to be accumulated

-We often assume that because we understand something intellectually that we too have realized it, when in actuality, realization has nothing to do with intellectual abilities but rather the letting go out what we think we do know allowing in truths only experienced in silence of mind.-Beware of deluding oneself of true liberation of thoughts and emotion

Only constant self-liberation of thoughts can really end the cycle of delusion and prevent reentering the realm of suffering and neurosis

To ever become self-liberated we must first put in the hard work in order to obtain the gift at the end. The lessons learned along the way are what liberates us from ourselves and the delusions we hide behind. We must step out from behind these illusions and allow our true self to be seen. It requires maturity that only years of listening, practicing, concentrating, meditating and reflection can grow from and blossom into an intricate, well defined root system that sustains the strong foundation we have developed.

Mastering self-liberation:1.Liberation happens simultaneously with the rising

Perfecting/deepening through practice

2. Liberation happens simultaneously with arising of emotions and thoughts

Approaching mastery

3. Liberation is reached and maintained, nothing that arises either harms or benefits a true Dzogchen yogin

- The difference between an ordinary person and the yogin is how they view their emotions and react to them.

- Ordinary person: Instinctively accepts or rejects emotions, arousing attachment or aversion.

- Yogin: Perceives everything that rises in its natural, pristine state, without allowing grasping to enter his or her perception.

- Look upon the world, its splendors, joys and sorrows, without grasping. Apply this practice as well to the nature of the mind, like an ebbing wave, let thoughts and emotions arise and then retreat without attaching to any of them.cm

- Ultimate happiness : Confidence Contentment Spacious Serenity Strength Profound Humor Certainty

- Obtained from directly realizing the “View” of Rigpa, once attained, nothing can destroy it, not even death.

Importance of a Master- To truly understand and follow the teachings of Dzogchen, one must dedicate themselves to a Master and become a willing disciple.- Two practices of Dzogchen training: Trekcho and Togal

1.Trekcho: “The Innermost Essence”- Wisdom of Dzogchen- “Cutting through delusion with fierce, direst thoroughness”- Through realization of Rigpa, delusion is cut through, and the

primordial purity and natural simplicity of the nature of mind is laid bare.

- Once Master has determined you have thorough understanding will you be introduced to the advanced practice of Togal.

2. Togal: “Inherent Clear Light”- Skillful means of Dzogchen- Uses specific and powerful exercises to reveal Clear Light, the

ever present pure essence within- Possess a quality of instantaneousness, immediate realization- Effect: enable a person to actualize all the different aspects of

enlightenment within themselves in one lifetime-

“One fact that you must bear in mind is that the practices of Dzogchen, such as Trekcho and Togal, can only be achieved through the guidance of an experienced master, and through receiving the inspiration and blessing from a living person who has that realization.” –H.H Dalai Lama

DYING

“As newborn babies each of us was helpless and, without the help care and kindness we received then, we would not have survived. Because the dying are unable to help themselves, we should relieve them of discomfort and anxiety, as far as we can, to die with composure” – H.H Dalai Lama

- The most essential thing in life is to establish an unafraid, heartfelt communication with others, and it is never more important than with a dying person

- It is in our human nature and design to fear death. It is the complete opposite of what we are striving for in this Earthly world, the complete opposite from all that surrounds us…LIFE. Its unfamiliar face gives birth to our fears because without life what else can there be? Once we learn that life and death are one in the same, we find comfort in knowing this is simply a different step, the final step we must take as humans. It is part of us, from the day we are born we know our fate the minute we take our first breath, yet for some reason it is forgotten and pushed aside until “that time comes”. The most important thing we can do for ourselves is to embrace our own death, face it, and to prepare ourselves to die beautifully and at peace. We must learn to live life so that we can have a beautiful death, and help those who are dying to do so in peace.cm

- Helping the dying:1. Relax any tension in the atmosphere in whatever way is most natural and easy

- This can be done through gaining trust and confidence- Encourage the person warmly to feel as free as possible to express

thoughts, fears and emotions about dying and death.- You MUST allow the person complete freedom to speak openly- When communication is established do not interrupt, deny or

diminish what the person is saying. AVOID GIVING YOUR OPINION!

- Learn to listen and learn to receive in silence- Useful tools : Common-sense and sense of humor

If humor is to be used, do so as skillfully and gently as possible.

Also, learn to let go, don’t take anything too personal. You may become the target of blame at times, allow so without absorbing the rage, realize this is a difficult time for the person and emotional outlets may be hard to uncover for them.

- Do not preach or give advice that was not offered. No one wishes to be rescued with someone else’s beliefs! Help the person in front of you get in touch with their own strength, confidence faith and spirituality without enforcing your own.

- Don’t expect to produce life-altering miracles with the dying. This process is not about what we “get” out of the experience for ourselves but rather what the dying can receive through our open communication, compassion and realization of the truth.

2. Showing Unconditional Love- Unconditional love needs to come from the heart and expressed

through every action, word and meeting. We release the love within ourselves toward the dying person, not matter the history or situation.

- Be natural, be yourself and be a true frienda) Image the dying person to be you (same needs, desire for

happiness, loneliness, fear of the unknown)-Identifying with the person will allow you to open up your own heart more easily, which in turn will allow the dying person to feel more comfortable of your presence and willingness to open up as well.

b) Put yourself in the label of “dying”-What would you want people to say?-What would you most want?

- Like anyone else, dying want the same thing, to be loved and accepted

- Don’t forget the importance of human touch “The body has its own language of love, use it fearlessly,

and you will bring to the dying comfort and consolation.” - The greatest thing you can offer someone who is dying is your time, acceptance, patience and loving heart.

- Allow the dying person to openly express what it is they need, how they feel and what they most require in this moment. Don’t try to force your own ideas, beliefs or worries onto them. They know best what they need during this time.- Above all, always be honest and truthful about how you are feeling

in each situation to allow for a freely open communication to manifest.

- Often with the dying, we are granted gifts far greater than what we are capable of giving, it is important to recognize this and to embrace the dying persons courage, endurance, humor, etc, in a sincere manner and to praise them for these attributes in such a difficult time.

- It may be helpful to see the dying as having the true Buddha nature, or divine nature, with the potential for complete enlightenment. Seeing them or anyone in this way will allow you to see them through softer eyes, with sincerity and genuine care. And create a desire within to help them to reach their full potential.

3. Telling the truth- Regardless of the uncomfortability or uncertainty whether one

should tell the dying that they are in fact dying, the answer is yes.

- Most of the time the dying will already know they are dying. Be it by change in family and friends temperament or through instincts.

- Therefore, it is imperative to tell them in the kindest most gentle way possible

- This is a time for most to “come to terms” with many things in their lives. To hold back the truth would only shorten this process and therefore be detrimental to the dyings progress into a peaceful death.

- In times of vulnerability, the truth is the right answer4. Fears about dying

- You cannot help a dying person until you have acknowledge how their fear of dying disturbs you and bring up your most uncomfortable fears

- Facing your own fears of dying will help you to understand and sympathize more compassionately with the fears of the person going through the actual process

- Working with the dying is like looking into a mirror at your own eminent death.

- Caring for the dying is in itself a deep contemplation and reflection on your own death and therefore allows you to begin to shed your own fears of your own death

- Fears to reflect upon: Fear of increasing, uncontrolled pain and suffering Fear of indignity Fear of dependence Fear that the lives we lived were meaningless Fear of separation from loved ones Fear of losing control Fear of losing respect Fear itself

- Fear may leave one feeling isolated and alone- To strip away fear leaves a path for a clearer mind and more open

heart. Which in the end of life, dying, is more important than ever. To die consciously with a lucid, unblurred and serene mental state as possible. A state of harmony and peace. A place of home within our own minds and our bodies. Allowing us to feel comfort there knowing this is just the last stage of life we must experience and the moment when peace and clarity can be the most comforting.

- IMPORTANT!! Keeping pain under control without clouding the dying person’s consciousness

5. Unfinished business - “We should die peacefully, without grasping, yearning and

attachment”- In order for this state of mind to be born, all past guilt and

“unfinished business” in life must be attended to

- This can be overwhelming to the dying because it may be hard to grasp how to sort through years of unturned guilt and harbored bad feelings. That is why we must help guide them in a direction of self forgiveness and a healthy management of their grief

- Even at the end of life, the mistakes of our combined life can be undone

- Technique to help complete unfinished business: Gestalt Technique

o Practice of equalizing and exchangingo

-1. THE CRYSTAL AND THE WAY OF LIGHT by Chögyal Namkhai Norbu2. cm=Christine Meyers, as interpreted and inspired by the readings