By Bokar Rinpoche
Milarepa, the prince of yogis used to sing: the phobia of dying has led me to the snowcapped mountains. at the uncertainty of the instant of my dying i've got contemplated hence i've got reached the immortal stronghold of real essence My worry has vanished into the gap.
Later, the good sufi poet, Jalal Od-Din Rumi was once to claim: "Our dying is our marriage ceremony with eternity."
Not goodbye in the past Sri Ramana Maharishi, the clever guy of Arunachala wrote the subsequent in a single of his infrequent books. those that worry dying intensely purely take shelter on the ft of the superb Lord whom neither demise nor delivery can galvanize. useless to themselves and to all possessions, how may perhaps the idea of dying come up inside them? they're immortal!
We will in all likelihood by no means be as sure as those chic beings. At most sensible we'll have desire and at worst we'll adventure the suffering of nothingness.
Death who're you? What do you have got in shop for us? Will you finish with all encompassing darkness the fleeting moments of numerous many years of lifestyles? Will you open a window onto different worlds, different splendors and different hells for us? From the scientist for whom knowledge and mind are irremediably associated with the sage who in this lifetime has learned immortality, there are various responses.
Buddhism asserts that beings live to tell the tale forever past the impermanent fluctuations of this lifestyles. loss of life isn't really a definitive finish yet only a passage to at least one of the 3 different states: - a rebirth on the earth of people or in one other global of the cycle of conditioned life the place a relentless circulation of joys and anguish is going on; - the access right into a "pure land", area of luminous manifestation as we will see as this booklet unfolds; - the flowering of the last word nature of being as a natural, non- twin, limitless all-knowing and all-loving cognizance, also known as Buddhahood.
It takes a life-time of work to arrange for those achievements. still, whilst time comes, there's an "art of dying", an ars moriendi because it used to be acknowledged within the heart a long time. Such may be the major thrust of this paintings even supposing a basic description of demise needed to be supplied and is inside the first bankruptcy. the genuine factor, the single from the place will probably be unnecessary to divert oneself with tremendous theories is as follows: how will we flip our loss of life right into a confident enlargement? Such used to be the query we requested Bokar Rinpoche and which he replied within the detailed body of Buddhism and, extra fairly, in the Tibetan culture. one other crucial factor is how do we accompany people who are leaving sooner than us and what do we supply them when it comes to a delightful trip? As curious it could look whilst facing a topic like this, this publication is meant to be simpler than philosophical. might this e-book make sure that our final second is usually the main beautiful.
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Extra info for Death and the Art of Dying in Tibetan Buddhism
Those wh o have avoided nega tive condu ct and accomp li shed positive deeds will prod uce good karma which will lea d them to a happy ex istence or birth in a pure land. At best, they will reach awakening. At death, the individua l consciousness has no freedom of choke2• It is subjected to karma. 1lr1 terms of the o rd inary mind as we experience it he re and now . An awakened mind is beyond indiv id ual conscio usness. The latter reflects. on the con trary. how the mind operates in servitude of illusio n.
Basically. what you " 'pl'rience in the bardos is your experience of the imprints pf kllmm. it is nothing else. The diffe rent bardos tha t each Indivi du a l expe rie nces a re co ns id erab le, jus t as th e difference of the knrmas of beings. ' re is a bardo. is very important, regardless of the number Ilf /l(Irdos that ca n be experienced. O nce you know there are hmlos. you have the possibility of experi encing liberation trom the bardos. What arises in the bardos, in the form of lh'ities.
Question: How can we help people who have tendencies to commit suicide? Answer: The best thing is to accomplish positive acts, pray to the Three Jewels 1 and think that the merit of these actions is dedicated to the person suffering from this tendency. Being suicidal is also a sign that negative karma is ripening. If we accomplish positive acts, they will help offset this karma. If ripening negative karma is too strong then our positive practice will not have a visible immediate effect. This will nevertheless co ntribute to redu cing negative karma of the other person.