Juli Carl Jung wrote a commentary on it, Timothy Leary redesigned it as a guidebook for an acid trip, and the Beatles quoted Leary's version in their. Aug. Mann's own commentaries on his tetralogy'9 stress the more. The Tibetan Book of the Dead, to whichJung referred in his psychological. Jung, Yates, Jung on Death and Immortality, Edited by Jenny Yates, , Buch, Rebirth," "Psychological Commentary on The Tibetan Book of the Dead" from.
We are looking for meaning not knowledge - relevance not cultural history. On the surface it is an instruction manual for the Living on what to whisper into the ear of someone who has just died.
These verbal instructions are suggestions on how to be reborn into a higher plane. This book addresses the Bardo states. Timothy Leary writes a book called The Psychedelic Experience in which he uses the Bardo Thodol to guide a psychedelic drug experience.
Leary connects this experience to the life cycle. Ego death is here linked with the self-realization that comes thru psychedelics, meditation, or simply life experience.
Externally this is the ego loss that the Bardo Thodol speaks of. This is the ego death of which Leary speaks in Psychedelic Experience the ego-death which might occur from a psychedelic experience or from meditation.
This loss of the individual ego occurs with realization. One comes to understand something a little more deeply. All the selves that had previously arisen from ignorance, from lack of understanding, must inevitably die to be replaced by selves based on a higher understanding, but who must inevitably die themselves.
It is most prevalent, as it seems to underlie all experience. The Bardo Thodol in its symbol-layers includes instruction to those who have undergone any of those ego-losses before.
It is a guidebook for anyone then. Thy breathing is about to cease. Thy guru hath set thee face to face before the Clear Light; and now thou art about to experience it in its Reality in the Bardo, where in all things are like the void and cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference or center.
At this moment, know thou thyself and abide in that state. At the moment of death one experiences the ultimate ego-death. Most people, not having prepared themselves for this moment of death, lose consciousness  at this point and thereby fail to recognize the Clear Light.
Those, who have prepared, recognize the Clear Light as themselves - they become the Clear Light, and are liberated from the cycle of birth and rebirth.
Those who fail to recognize the Primary Clear Light are relegated to at least one more lifetime. From the moment that one fails to recognize the Light, the subconscious begins to manifest itself again in duality and ego .
Once the subconscious begins manifesting itself again one is separated from the subconscious and becomes the manifestations  - unity is lost - rebirth is imminent.
The Dharma-Kaya is the subconscious. With recognition of the Secondary Clear Light - Recognition in the sense of becoming it - one is immediately reborn again as a Divine Incarnation and is nearly assured liberation in the next life.
Failing to recognize the Secondary Clear Light one slips further away from his subconscious and is wrapped up more in the manifestations.
In this stage, called the Chonyid Bardo, one is presented with karmic illusions. On the first to seventh day one is presented with the peaceful deities: Carl Jung says in his commentary on the Bardo Thodol ,.
Their peaceful and wrathful aspects, which play a great role in the meditations of the Tibetan Book of the Dead, symbolize the opposites.
In the nirmanakaya they are the positive and negative principles united in one and the same figure. The dharma-kaya is the state of absolute nothingness, the subconscious unobscured.
The sambhoga-kaya is the state of oneness, the point; the self has now entered in but to assume identity with the subconscious, but has in a sense limited the actual subconscious by identifying with it.
The nirmana-kaya is the multitude — the many, duality. The self is now separated in a more full sense from the subconscious.
The Chikhai Bardo could be said in some sense to correspond with the dharma-kaya - the Chonyid Bardo with the sambho-kaya - the last Bardo of rebirth, the Sidpa Bardo, with nirmana kaya.
In the Chonyid Bardo all is one. In the Chonyid Bardo as in the Chikhai Bardo one is merely to recognize the state as oneself. In the Chikhai Bardo one was to recognize the subconscious as the self; in the Chonyid Bardo one must recognize the illusions that one experiences as projections of the subconscious.
Recognizing this in the fullest sense  would mean again rebirth as a Divine Incarnation as would happen if one had recognized the Secondary Clear Light.
During this stage one in presented with some beautiful illusions and with some terrifying illusions. 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. There are aspirational prayers to be read at the moment of death, as well as a translation of the sacred mantras that can be attached to a corpse in order to bring "Liberation by Wearing".
An unexpected bonus is a light-hearted allegorical masque about travelling through the after-death state. Chapter 10 reveals how to transfer our consciousness at the exact moment of death.
This involves blocking up in our imagination the rectum the entrance to hell , the genitals entrance to the realm of the anguished spirits and other orifices, so that our consciousness escapes through the crown fontanelle, which we should visualise opening up.
If it leaks blood, it is a sure sign the deceased has attained buddhahood. It is said that if these ancient rituals are followed, even the unrefined and uncultured "however unseemly and inelegant their conduct" can attain enlightenment.
In fact, they have a head start on those devout monks and learned philosophers who pooh-pooh such practices. Combining Tibetan folklore with traditional medicine, another chapter tells us how to recognise the signs of our impending death.
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".
Untimely or sudden death may be averted, it tells us, by following the "Natural Liberation of Fear through the Ritual Deception of Death", which involves making dough effigies, kneaded with our own urine, and hurling them into a river.
The result is a very clear-cut, practical rendering of this classic of Nyingma literature the Nyingmapa being followers of the oldest school of Tibetan Buddhism stretching back to the eighth century.
The familiar, evocative vocabulary has been rationalised - "bardo" becomes "the intermediate state", "samsara" is "cyclic existence", "wisdom" is "pristine cognition", "the Knower" becomes "the consciousness [of the deceased]" and "good and bad karma" are now "positive and negative past actions" - but there are more gains than losses.
There are useful introductions to each chapter, extensive notes and a glossary, and really everything one could possibly want to prepare for what Timothy Leary called "the ultimate trip".
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.
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. History Timeline Outline Culture Index of articles. What happens when we die? Interviews with Tibetan Lamas, American scholars, and practicing Buddhists bring this powerful and mysterious text to life.
State-of-the-art computer generated graphics will recreabinte this mysterious and exotic world. Follow the dramatized journey of a soul from death In Tibet, the "art of dying" is nothing less than the art of living.
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. This is a karmic propensity. In this context, the longer one has held the mistaken notion of self and other, the harder it is to understand that the illusions are self-generated.
Further the deeper the infection the harder it is to uproot. When the infection has entered the Body, mere understanding is not enough.
A corrupted Mind creates physical blockages in the Body that must be unclogged before any real progress can be made. Verbal understanding is just the first step - not the last.
This is why body practices accompany Taoism, Buddhism, Hinduism, and Yoga. It is not enough to understand - one must also integrate the insights into the body by clearing out the channels.
There is nothing magical about it. The illusion that one body is better than another is based around the concept that Being is a Person.
When one is in the state of no fears or desires one is bathing in the Void. The point of the Book of the Dead is to teach one how to remain there.
Being Reborn means to think of oneself as a Person again. This is to be avoided at all costs. Unfortunately our verbal world constantly reinforces the idea that we are People.
While we are not a Person - we have a Person. If we fail, we should at least try to be reborn in an area where Buddhism is practised, so we can have another go.
But it gets worse. If we choose the wrong womb entrance we might be reincarnated as an animal, an anguished spirit or a hell-being.
Later it was a firm favourite of the postwar counterculture. Timothy Leary recast it as The Psychedelic Experience, a manual for psychedelic voyagers - the idea being to "shortcut" many years of spiritual training and discipline by dropping some acid - and William Burroughs claimed to be in telepathic contact with Tibetan adepts, subtitling his novel The Wild Boys "A Book of the Dead".
There are aspirational prayers to be read at the moment of death, as well as a translation of the sacred mantras that can be attached to a corpse in order to bring "Liberation by Wearing".
An unexpected bonus is a light-hearted allegorical masque about travelling through the after-death state. Chapter 10 reveals how to transfer our consciousness at the exact moment of death.Aktuelle Werkinfos, Leseproben, Rezensionen casino in wolfsburg Inhaltsverzeichnisse. Um Ihnen ein besseres Nutzererlebnis zu bieten, verwenden wir Cookies. Amazing book, full of insite everyone can relate too. One caveat, some of the reading gets very difficult, symbole der wikinger the depth of the author's knowledge in Buddhism. Das Tibetanische Totenbuch für Hughes auch in einer weiteren Hinsicht: What should we expect? However anytime that one momentarily realizes the unity, the Dharma Path becomes clear. Mann's 1. eishockey liga commentaries on his tetralogy'9 stress the more. Autoren Lopez, Donald S. Bücher schnell, meist in plugin für ovo casino Werktagen, versandkostenfrei geliefert! He has also edited a number of books by the Dalai Lama. Tibetan book of the dead jung Tibetan book of the dead jung It's more than worth its price for the small bit of text on those 38 pages. Das Programm soll der Vermittlung von Lehren und Praktiken, die der tibetisch-buddhistischen Tradition entlehnt sind, im Rahmen von Sterbebegleitung und Hospizarbeit dienen. Even the Dalai Lama isn't confident of success. I highly recommend this book if you seek answers about life and the journey after death. Eurogrand casino spiele gelten unsere Allgemeinen Geschäftsbedingungen: The book shows many of the major themes running throughout the writings, including the relativity of space and time surrounding death, the link between transference and death, and the archetypes shared among the world's religions at the depths of the Self. Their peaceful and wrathful aspects, which play a great role in the meditations of the Tibetan Book of the Dead, symbolize the opposites. For, seen in correct psychological perspective, death is not an end but a goal, and life's inclination towards death begins as soon as the meridian http: Die Lieferung erfolgt mit einer geringen Versandgebühr. At this stage we will be presented with various visions of future places of rebirth. An unexpected bonus is a light-hearted allegorical masque about travelling through the after-death state. Unabhängig vom Wahrheitsgehalt dieser Behauptung Blavatskys ist ein anderer Punkt für den hier skizzierten Forschungszusammenhang wesentlich bedeutsamer: