By Bokar Rinpoche
Milarepa, the prince of yogis used to sing: the phobia of loss of life has led me to the snowcapped mountains. at the uncertainty of the instant of my demise i've got pondered therefore i've got reached the immortal stronghold of precise essence My worry has vanished into the space. Later, the good sufi poet, Jalal Od-Din Rumi used to be to assert: "Our dying is our marriage ceremony with eternity." now not goodbye in the past Sri Ramana Maharishi, the clever guy of Arunachala wrote the next in a single of his infrequent books. those that worry loss of life intensely merely take shelter on the ft of the ideal Lord whom neither loss of life nor delivery can provoke. useless to themselves and to all possessions, how might the idea of demise come up inside them? they're immortal! we'll in all likelihood by no means be as sure as those elegant beings. At most sensible we'll have wish and at worst we'll adventure the pain of nothingness. dying who're you? What do you've in shop for us? Will you finish with all encompassing darkness the fleeting moments of numerous many years of existence? Will you open a window onto different worlds, different splendors and different hells for us? From the scientist for whom expertise and mind are irremediably associated with the sage who in this lifetime has learned immortality, there are numerous responses. Buddhism asserts that beings survive perpetually past the impermanent fluctuations of this existence. demise isn't really a definitive finish yet only a passage to 1 of the 3 different states: - a rebirth on the planet of humans or in one other international of the cycle of conditioned life the place a relentless move of joys and anguish is going on; - the access right into a "pure land", area of luminous manifestation as we will see as this e-book unfolds; - the flowering of the final word nature of being as a natural, non- twin, limitless all-knowing and all-loving attention, 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 while. Such would be the major thrust of this paintings even supposing a common description of loss of life needed to be supplied and is inside the first bankruptcy. the true factor, the only from the place will probably be unnecessary to divert oneself with superb theories is as follows: how do we flip our dying right into a optimistic growth? Such used to be the query we requested Bokar Rinpoche and which he spoke back within the specific body of Buddhism and, extra rather, in the Tibetan culture. one other crucial factor is how do we accompany people who find themselves leaving earlier than us and what will we supply them when it comes to a delightful trip? As curious it could look whilst facing a topic like this, this booklet is meant to be simpler than philosophical. might this booklet make sure that our final second is additionally the main appealing.
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Extra info for Death and the Art of Dying in Tibetan Buddhism
One should then meditate, seeing oneself in the form of a yidam 1 such as Chenrezig, and think that the yidam dissolves into emptiness and abides in it. Moreover, when one sees one's future parents uniting, one should visualize them as two yidams in union. At this point, we do not have the freedom to choose our rebirth. Strength of karma drives us forward. Nevertheless, we can steer our life course by wishing for a good birth, enabling us to practice the dharma and walk the path toward awakening for the benefit of all beings.
Only an awakened being is free of any conditioning. As long as we have not reached this, what we experience and the way we experience it is governed by karmic conditioning. This produces happiness or suffering depending on the nature of the conditioning. This molds our experience, organizes our unconscious, and produces the manifestation and experience of our dreams. - 49- a pure land has no reality; it is a manifestation of the mind. For those who have not realized the nature of the mind, being born in a pure land is nonetheless an external reality.
This continuity, like a continuously running river, is the water element of the mind. The pure nature of this water element of the mind is the feminine Buddha Mamaki. Even though the mind does not have any material or physical form, it is able to perceive and conceive of samsara, nirvana, and awakening. It is like visual images in reality reflected in the mind. This is the earth element of the mind and its pure nature is the feminine Buddha Buddhalocana (Tibetan, Sangye Chenma). The fourth characteristic of mind is clarity or luminosity.