Buddhist author, scholar, and practitioner Nagapriya shares insights into the Tibetan view of rebirth as a spiritual practice, in this excerpt from his acclaimed book, Exploring Karma and Rebirth.
The Tibetan schools of Buddhism place great importance on the death bardo — the intermediate state between death and rebirth — because they believe it provides a precious opportunity for spiritual awakening. For this reason, a good deal of their spiritual practice is geared towards preparing for it so that the death experience can be put to best use.
Spiritual practice as a whole could well be described as a preparation for death. As we approach death, images of our past deeds supposedly flash across our minds. For instance, if our life has been skillful, then skillful volitions are most likely to be present at the time of death and lead to a favorable rebirth. These schools believe that in the bardo we are confronted by the white light of reality, which is nothing other than the true nature of our mind, but instead of recognizing it as such we become frightened and fall into a swoon.
At first, we don’t even realize we have died. We then undergo a series of experiences in which we are confronted by reality in the guise of different Buddha and Bodhisattva forms. These experiences offer us a series of opportunities to wake up to reality, but without adequate preparation we are likely to misunderstand their true nature, become terrified by the appearance of the angelic figures, and scuttle towards the nearest womb.
The Tibetan Book of the Dead could be described as an instruction manual for the living so that they can help the deceased to orient themselves through the death experience and attain spiritual liberation rather than rebirth. It describes in great detail the parade of Enlightened figures that will confront us in the after-death state. Over a series of “days” we will be faced with a choice between the startling light of reality as manifested through various Buddha figures and the dull light of rebirth that emanates from each of the six realms. The light of the Buddhas is intense, so bright that it frightens us, whereas the lights emanating from each of the six realms are dull and soothing. If we have an affinity with the god realm we are likely to be drawn to its dull white light. Similarly, the angry god realm emits a dull red light, the human realm dull blue, the animal realm dull green, the preta realm dull yellow, and finally the hell realm emits a dull smoke-colored light.
If we are able to embrace the light of reality, we may gain spiritual awakening in the bardo state; if not, then we will seek re-embodiment in whichever realm we feel most affinity with. One way of preparing for our encounter with the startling light of reality is therefore through regular meditation on a Bodhisattva or Buddha figure. During the first few days, the deceased is confronted by a series of peaceful Buddha figures whose beauty and purity may be so terrifying that they swoon again. As time passes, the deities that appear become more wrathful in aspect and in conventional appearance seem demonic, though they are traditionally believed to be less frightening than the peaceful figures.
Spiritual practice as a whole could well be described as a preparation for death.
It is considered important to remind the departing spirit of the Three Jewels — the Buddha, the Dharma, and the Sangha — as he or she enters the intermediate state. For this reason, it is usual to place images of Buddhas around the dying person, to recite mantras, and even to read instructions from The Tibetan Book of the Dead. By doing this, the chances of the dying person recognizing what is happening to them as they enter the bardo and responding positively to the experience are greatly improved.
But the teaching of the bardo also has a more immediate, everyday relevance. Not only is death a valuable bardo; daily life also represents a continuing opportunity to embrace the light of reality. At every moment we can choose to understand and live according to truth, or reject the truth and perpetuate our delusion and evasion. At every moment we have a choice whether to embrace compassion, clarity, and equanimity or to reinforce petty selfishness, vagueness, and partiality. We don’t need to wait until the moment of death to experience the clear light of reality – it is present before us even now. It is through making this choice that we can begin to redirect the course of our lives and create a different future. Rather than be directed by what is worst in us, we can deliberately align our will with what is best and break free of the gravitational pull of unskillful habits.
Nagapriya is a long-standing member of the Western Buddhist Order who, amongst other things, lectures on Buddhism at the University of Manchester, England. His first book, Exploring Karma and Rebirth (previously reviewed on Wildmind), is widely available. His next book, an overview of Mahayana Buddhism, is due in 2009. Nagapriya has a blog at nagapriya.com.