This has been on my list of mystical books to read for quite a long time. A couple years ago, I found a copy at a garage sale and bought it. Of course, I felt guilty every time I saw it unread upon the shelf. But I finally got around to reading it, and probably right when I needed to.
This particular copy includes a large amount of introductory text. Usually, I skip introductions, but the commentaries here were very enlightening and I’m glad I read them, particularly Carl Jung’s introduction to the text.
Before embarking upon the psychological commentary, I should like to say a few words about the text itself. The Tibetan Book of the Dead, or the Bardo Thödol, is a book of instructions for the dead and dying. Like The Egyptian Book of the Dead, it is meant to be a guide for the dead man during the period of his Bardo existence, symbolically described as an intermediate state of forty-nine days’ duration between death and rebirth. The text falls into three parts. The first part, called Chikhai Bardo, describes the psychic happenings at the moment of death. The second part, or Chönyid Bardo, deals with the dream-state which supervenes immediately after death, and with what are called ‘karmic illusions’. The third part, or Sidpa Bardo, concerns the onset of the birth-instinct and of prenatal events.
(p. xxxv – xxxvi)
Because the book deals primarily with what happens to one’s consciousness after death, the text is understandably highly symbolic. As Lama Govinda points out in his introductory section, whenever the subconscious is being explored, it must be approached through the use of symbols.
If, through some trick of nature, the gates of an individual’s subconsciousness were suddenly to spring open, the unprepared mind would be overwhelmed and crushed. Therefore, the gates of the subconscious are guarded, by all initiates, and hidden behind the veil of mysteries and symbols.
Lama Govinda then points out a common misconception regarding the Bardo Thödol. Many people may assume that the text is a set of instructions solely intended for the dead or dying. But this is not the only purpose. For people pursuing a spiritual path, there comes a time when they must symbolically die, essentially killing their former selves so that they can be reborn as an enlightened being.
Such misunderstanding could only have arisen among those who do not know that it is one of the oldest and most universal practices for the initiate to go through the experience of death before he can be spiritually reborn. Symbolically he must die to his past, to his old ego, before he can take his place in the new spiritual life into which he has been initiated.
(p. lix – lx)
During the 49-day period in which a person’s consciousness is in the Bardo, the individual experiences numerous visions. The text is very clear that these visions are nothing but illusion. The goal, then, is to recognize that what we perceive, in this reality as well as in the Bardo, is illusory by nature. Once we recognize that what we sense is illusion, our consciousness becomes free.
The whole aim of the Bardo Thödol teaching, as otherwise stated elsewhere, is to cause the Dreamer to awaken into Reality, freed from all the obscurations of karmic or sangsāric illusions, in a supramundane or Nirvānic state, beyond all phenomenal paradises, heavens, hells purgatories, or worlds of embodiment.
The text offers a great prayer which should be used when facing the terrifying visions associated with the Bardo state.
Alas! when the Uncertain Experiencing of Reality is dawning upon me here,
With every thought of fear or terror or awe for all [apparitional appearances] set aside,
May I recognize whatever [visions] appear, as the reflections of mine own consciousness;
May I know them to be of the nature of apparitions in the Bardo:
When at this all-important moment [of opportunity]of achieving a great end,
I may not fear the bands of Peaceful and Wrathful [Deities], mine own thought-forms.
Fear is a manifestation of our thoughts. While some fears may be justified, the fact remains that fear is pure thought, which then triggers a physical response to the mental visions. This is something that is carried on with us to the next stage of existence. When our consciousness moves to the next plane, it brings with it the capacity to generate fearful images which can then paralyze the progress of the spirit.
O nobly-born, whatever fearful and terrifying visions thou mayst see, recognize them to be thine own thought-forms.
I realize that I have barely scratched the surface of this symbolically rich and complex text. But hopefully I encouraged you to read it yourself and explore the wisdom woven into the book. I suspect that this is something I will read again in the future.
7 responses to “The Tibetan Book of the Dead”
I had a copy of this unread for so long, I finally let go of it when I was packing to move. I just got up and checked my bookshelf to see if perhaps I really did keep it, but no. Because, of course, you made me want to read it now! I hope that the person who buys my copy in a thrift store reads it, and now I have to locate a new copy. Or an old one someone else read–or didn’t.
Hi Amber! Hope you are well. Sounds like you were waiting for the perfect time to read it, which may be now. I firmly believe that we read books exactly when we are meant to. I’m sure the person who read your old copy read it at the right time also. Let me know when a new copy finds its way to your shelf. Cheers! — Jeff
Thanks for introducing me to this way of thinking. I like your comment about fear being a manifestation of thought. So true and it takes a conscious effort to control. Hope you’re having a great weekend!
Fear is weird. If you try to control it, it increases. For me, the key is being aware that it is a thought, that rarely what I fear actually happens, and just accept it and let it go. Hope u r having a good weekend too 😀
‘But I finally got around to reading it, and probably right when I needed to.’
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