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    Tibetan book of the dead 49th day

    tibetan book of the dead 49th day

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    Tibetan Book Of The Dead 49th Day Video

    The Tibetan Book of the Dead-The Great Liberation-Part.1 Eine der letzten Aufnahmen aus dem alten New Orleans [vw: Hancocks virtuoser westafrikanischer Gitarrist. Jahrhunderts [sal, Love "Lemonade" Blues-Hop -- wie meist philadelphonisch gut [bs: Jimi-Hendrix-Songs laff interpretiert [vw: Um die Lizenz anzusehen, gehen Sie bitte zu http: III -- chillig, dubbig in ein weiteres Jahrtausend [bs: Mal YouTube hier ins Blog einbauen. In particular, the first days and weeks after birth are very decisive for the.. Um die Lizenz anzusehen, gehen Sie bitte zu http: Far-East im Ambient-Groove [bs: Der Schallplattenmann sagt cc. Hook mit zweitem Soloalbum [vw: Mabuse" Hörfilm -- In den Tonspuren einer Kinolegende [gw:

    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.

    The New York Times. Oxford University Press, The Collected Works of C. Reynolds, John Myrdin , "Appendix I: The views on Dzogchen of W.

    Archived from the original on 16 September Retrieved from " https: Webarchive template wayback links Articles containing Tibetan-language text Wikipedia articles needing clarification from January Views Read Edit View history.

    In other projects Wikimedia Commons. This page was last edited on 20 August , at By using this site, you agree to the Terms of Use and Privacy Policy.

    Transcriptions Wylie bar do thos grol. Ordinary beings are controlled by karma, but the Diamond Vehicle Buddhist is not.

    In other words, one may cause oneself to be reborn in the most agreeable conditions possible. According to the Bardo Thodal, the death trek may last as long as forty-nine days.

    The entire process is divided into three periods. Each period is called a bardo and each is important. In the first bardo, the dying person will have these experiences in succession:.

    The body becomes weak and powerless, and there is a feeling of falling. Feelings of pleasantness or unpleasantness cease.

    There is a feeling of being absorbed into smoke. Memories of friends and enemies fade away. There is a feeling of being surrounded by sparks or fireflies.

    He no longer thinks of worldly activities. There is the appearance of a dying flame. A Western physician would consider the person dead, but in reality the death process continues.

    In other words, wherever the person is dying—the hospital room, the battlefield, or the burning automobile—will seem to disappear. During the experience, the deceased will be conscious without any form of body.

    Even in dreams, we have dream bodies. Here, however, the individual is consciousness alone in the light. The deceased will have—like a streak of lightning—an intuition of supreme reality.

    If he can seize the light, he can escape from the round of births and deaths and achieve nirvana. For he who embraces the Clear Light, personal consciousness is no more and time is no more.

    Generally, however, the deceased will be dazzled by the Clear Light of the Void and will shrink from it. If he draws back from the Clear Light of the Void, he will then see a secondary Clear Light, dimmed by illusion.

    If the mind does not find release by this point, the first bardo comes to an end. Next begins the second stage or the second bardo.

    Trained adepts will pass directly into higher states with no loss of consciousness, but the ordinary person will not. The ordinary person will pass out, as if in a swoon.

    After the ordinary person has been dead for a period—about three and a half days for most individuals—he will regain consciousness.

    Puzzled, he will wonder what happened. No one will see or hear him. He will see his dead body and will try to enter it, but he cannot.

    If he is unwise—if he is attached to his physical body—his consciousness may linger near the body for weeks or even years.

    In a mirror, he will see no reflection. When he walks, he will leave no footprints. In most cases, he will now realize that he is dead.

    Sorrowful and afraid, he will realize that he cannot take anything accumulated over his lifetime: By virtue of this mental body, the deceased will have wonderful abilities.

    He must not indulge in his newly found powers, however. Doing that will only provide more substance to the illusion. This mental body is indestructible.

    It feeds on odors and fragrances. It can go anywhere unimpeded. He must embrace nothing and flee from nothing. While still in the second bardo, the deceased will begin what appears to be a strange pilgrimage.

    Most will believe that a real journey is really taking place through lands that really exist and are peopled with real beings. But the journey is not a journey to places.

    Instead, the deceased will have visions based on the ideas in his own mind. What he does not understand, however, is that the Tibetans say that the world of the living— the world we are in now—is also a dream.

    Our experiences here are equally illusionary. In their mind they will go back to all the things that they have been taught and in which they believed.

    The images that populate the dream of this journey and its imaginary vicissitudes will be different from the experiences of a Tibetan, but it will be based on the same reality.

    Every discarnate soul, whether Tibetan or Christian, will have a tendency to mistake for real events the episodes that supplant one another only in the mind.

    For the first seven days in the second bardo state, the dead person will see visions and colors, and beautiful radiant beings.

    He will experience a feeling of intense tranquility and perfect knowledge. Since these first visions are happy and glorious, they will awe the unwise and the uninitiated.

    In reality, the lovely visions are only projections of his own mind. Soon afterward, however, the lights will grow fainter and fainter and the visions will become more terrifying.

    For the next eight to twelve days, he will see ghastly visions, hideous forms, and repugnant horrors. Fiendish monsters—surrounded by flames— will try to capture the deceased and drink his blood from cups made from human skulls.

    The deceased will be bewildered and frightened. Think of the second bardo as initial bliss followed by a relentless plunge into terror. The consciousness of the deceased will try to flee from the horrors, but he cannot.

    They will follow him wherever he goes because they are inseparable from him. They are from his own mind. It is interesting that they resemble the animal-headed gods of ancient Egypt.

    The deceased must not surrender to fear. He must resist the delusion. Nothing he sees has any reality. These monsters are projections from his own mind.

    His thoughts of hate and jealousy—his lusts and his delight in ignorance—the suffering that his malice has caused to others—these things are producing the monsters that he sees.

    Now, the desire for embodiment—the desire for rebirth—will become an intolerable torment. The deceased is now moving toward rebirth.

    He is now in the third bardo.

    49th the tibetan day book dead of -

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    The period between death and rebirth lasts 49 days and involves three bardo s. The first is the moment of death itself.

    The consciousness of the newly deceased becomes aware of and accepts the fact that it has recently died, and it reflects upon its past life. In the second bardo , it encounters frightening apparitions.

    Without an understanding that these apparitions are unreal, the consciousness becomes confused and, depending upon its karma, may be drawn into a rebirth that impedes its liberation.

    The third bardo is the transition into a new body. While in the bardo between life and death, the consciousness of the deceased can still apprehend words and prayers spoken on its behalf, which can help it to navigate through its confusion and be reborn into a new existence that offers a greater chance of attaining enlightenment.

    Reciting of the Bardo Thödol , usually performed by a lama religious teacher , begins shortly before death if possible and continues throughout the day period leading to rebirth.

    Although tradition attributes the Bardo Thödol to Padmasambhava , the Indian Tantric guru spiritual guide who is credited with introducing Buddhism to Tibet in the 7th century, the book was likely composed in the 14th century.

    Since the early 20th century it has been translated into English and other Western languages many times. We welcome suggested improvements to any of our articles.

    You can make it easier for us to review and, hopefully, publish your contribution by keeping a few points in mind. Your contribution may be further edited by our staff, and its publication is subject to our final approval.

    Unfortunately, our editorial approach may not be able to accommodate all contributions. No one who is posting on this question knows.

    Sweetie you're in the wrong religion to even believe this. When a person dies that's it they're gone on into whatever afterlife there is.

    You might see an imprint of a loved one after death,but most don't see them again until they themselves die as well. The Bible denies any activity after death, so no wandering around at all What reason do you have to believe that it is true?

    Death is the ultimate event horizon. Nobody knows if anything happens after death. It is most likely however that death is a state of stasis of consciousness.

    Listen what happened to this man Related Questions I'm so scared of death, what do I do? What happens when you die? How do you grieve and understand death?

    Now, the desire for embodiment—the desire for rebirth—will become an intolerable torment. The deceased is now moving toward rebirth.

    He is now in the third bardo. As he approaches rebirth, he will have four experiences in the third bardo unlike anything in life: In this bardo, he will also encounter Yama.

    This experience will be ghastly. In the words of the Bardo Thodol, Tying a rope around your neck, Yama will drag you forward.

    He will sever [your head] at the neck, extract your heart, pull out your entrails, lick your brains, drink your blood, eat your flesh and suck your bones.

    Despite this, you will not die. Even as your body is repeatedly cut into pieces, it will be continuously revived. Experiencing being cut into pieces in this way, time after time, will cause enormous suffering.

    The deceased must not be afraid, however. He has a mental body that cannot die, and Yama does not exist outside his own bewildering perceptions.

    As the time in the third bardo draws to a close, the deceased will be drawn toward certain lights and experiences. These will determine his next birth.

    Unlike nirvana, no one stays in any of the six realms forever. One may stay there millions of years, but one will eventually die again and be reborn.

    One will die in the six classes of being. If the deceased is going to be born in a hellish realm—a realm produced primarily by hate—he will take pleasure in a smoky light.

    He will see a black and red house. He will hear beautiful music that he can barely resist. He must not go there. The Buddhist hell is temporary, but it can last millions of years.

    They are living beings caught in a realm of extreme frustration—hunger, thirst, and craving torment them—but their food is hard to gather, difficult to swallow, and burns when they eat.

    If he is going to be reborn as an animal—a subhuman being—he will be drawn to a green light and he will experience passing into a cave. The animal realm is a product of ignorance, folly, and stupidity, and animals suffer from their lack of intelligence and their limited ability to communicate.

    If he is going to be born as a human, he will be drawn to a blue light and he will see erotic images of humans copulating. If he is attracted to the woman and is repulsed by the man, he will be born a human male.

    If he is attracted to the man and has an aversion to the woman, he will be born a human female. The copulating couple will become his human parents.

    If the deceased can be born as a human, he should. Like all Eastern religions, Buddhists regard being human as a precious treasure: Likewise, one Hindu sage said it requires eight million lives to achieve the human state.

    According to Buddhism, only a human can attain nirvana. Technically, a non-human can attain deliverance, but it is extremely difficult.

    Hellish beings and hungry ghosts are too tormented to find enlightenment. Animals are too ignorant and stupid. Gods and demigods—the beings above humans—are too immersed in power, pleasure, and bliss.

    If he is to be reborn as a jealous god a titan or demi-god , he will be attracted to a red light. He will feel that he is entering a lovely garden or a place of great natural beauty.

    If the deceased enters the realm of the asuras titans or anti-gods , he will live in a heaven-like realm near the gods, and he will have risen to a state above human level.

    The titans, however, love power. They enjoy combat, and they constantly try to seize the heaven realms from the gods.

    Constant fighting and killing and dying habituate them to rage, and they tend to fall down eventually to hells. If the deceased is to be reborn as a god deva , he will be attracted to a dull white light the color of moonlight and he will have the feeling that he is entering a great heavenly palace.

    Beings in the god realm have ascended from the human state through generosity, sensitivity, and tolerance. The gods, as great beings, have comforts, pleasure, power, and long lifetimes.

    Lower realms seem far away to them. But gods have so much comfort and power that they are dominated by pride and tend to fall back to the human level after millions of years.

    Tibetan book of the dead 49th day -

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