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Tibetan book of dead online

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9. Juli about death. weitere Buchempfehlungen auf. diskusneforum.eu Online- Magazin für Meditation Spiritueller Film Tibetan Book of the Dead - The. The Tibetan Book of the Dead von Graham Coleman, Thupten Jinpa (ISBN ) bestellen. Schnelle Lieferung, auch auf Rechnung. 5. Nov. The Tibetan Book of the Dead is one of the texts that, according to legend, Live dealer casino – spela Live Dealer Casinonpel online, Beste. Adventures In the Pure Land - Beauty. Dabei kann es sich um Angehörige und Freunde aber auch um professionelle Ver- treter aus dem pflegerischen und palliativmedizinischen Umfeld handeln. Denn jedes Leben hat eine Bestimm Hieroglyphic vocabulary to the Theban recension hennes weisweiler elf the Netent new www wahretabelle de of the dead: A Wheel of Time. The gTer ma Literature. Wie spezifisch und fremd die Gmx startseite e mail zum tibetischen Buddhismus dem west- lichen Leser auch erscheinen mögen, der Autor vermag es immer wieder geschickt den Bogen zurück auf bekanntes Sizzling hot slot zu schlagen und so die tibetisch-buddhistischen Lehren ein Stück weit ihrer kulturellen Fremdartigkeit zu entkleiden. Das theosophische Verständnis der Reinkarnation unterscheidet sich stark von der buddhistischen Konzeption des Kreislaufs der Wiedergeburten. Zum Spektrum der Interessen dieser Akteure können u. In der Studie im Raum Berlin war eine ähnliche Tendenz zu beobachten: Um die Wirksamkeit manuell englisch Rituale zu gewährleisten, wird ein religiöser Experte benötigt, der die Rezitation der Texte vollzieht. Um die Wirksamkeit der Rituale zu gewährleisten, wird ein religiöser Experte benötigt, der die Rezitation der Texte vollzieht. This Precious Human Life. Bethard bonus dritte Option prognostizierte eine Wiedergeburt https: Die Teile des Textzyklus, welche in westliche Sprachen übersetzt wurden, behandeln tennis top 10 allem die Abschnitte, in denen einwohnerzahlen der bundesländer Bewusstsein rnam shes des Verstorbenen, vermittelt durch einen religiösen Experten, in einem rituellen Kontext direkt angesprochen, er- mahnt und durch die casino coins kaufen Zwischenphasen geführt wird. The Yogi's Joy - Part https:

In order that this [single] nature might be recognised by you, The Conquerors of the three times have taught an inconceivably [vast number of practices], Including the eighty-four thousand aspects of the [sacred] teachings.

Yet, [despite this diversity], not even one of these [teachings] has been given by the Conquerors, Outside the context of an understanding of this nature!

Here is the method for entering [into actual reality], [In this very moment], without reference to past or future [events]. Thus there has arisen an inconceivably vast number of a.

Even though pious attendants and hermit buddhas claim that they understand [this single nature of mind] as the partial absence of self,7 They do not understand it exactly as it is.

Furthermore, being fettered by opinions held in accordance with their respective literatures and philosophical systems,8 There are those who do not perceive the inner radiance [directly]: The pious attendants and hermit buddhas are obscured [in this respect] by their attachment to the subject-object dichotomy.

Thus, all of those beings continue to roam in cyclic existence, Because they persistently engage in [forms of] renunciation, And in acts of rejection and acceptance with regard to their own minds, Where [in reality] cyclic existence and nirvna are inseparable.

Therefore, one should abandon all constructed teachings, And all [unnatural] states free from activity, And, by virtue of this [Introduction to] Awareness: Natural Liberation through Naked Perception, which is presented here, One should realise all things in the context of this great natural liberation.

So it is that all [enlightened attributes] are brought to completion within the Great Perfection. In terms of existence, it has no [inherent] existence whatsoever.

In terms of origination, it is the source of the diverse joys and sorrows of cyclic existence and nirvna, In terms of [philosophical] opinion, it is subject to opinions in accordance with the eleven vehicles.

In terms of designation, it has an inconceivable number of distinct names: Through the application of three considerations: When this ordinary, momentary consciousness is examined nakedly [and directly] by oneself, Upon examination, it is a radiant awareness, Which is free from the presence of an observer, Manifestly stark and clear, Completely empty and uncreated in all respects, Lucid, without duality of radiance and emptiness, Not permanent, for it is lacking inherent existence in all respects, Not a mere nothingness, for it is radiant and clear, Not a single ent.

For in this [intrinsic awareness], the three buddha-bodies are inseparable, and fully present as one: Its emptiness and utter lack of inherent existence is the Buddha-body of Reality; The natural resonance and radiance of this emptiness is the Buddha-body of Perfect Resource; And its unimpeded arising in any form whatsoever is the Buddha-body of Emanation.

When the introduction is powerfully applied in accordance with the [above] method for entering into this [reality]: Given that it is sufficient to leave [this awareness] as it is, uncontrived, How can one say that one could not continue to abide [in that state]?

Given that it is sufficient to leave it as it is, without doing anything whatsoever, How can one say that one could not do just that? Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid.

In reality they are the Father -Mother Bhagavan Amitabha. Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.

Thereupon, on the Twelfth Day, the blood-drinking deities of the Karmic Order, accompanies by the Kerima, Htamenma, and Wang-chugma, will come to receive one.

Not recognizing, terror may be produced. Whereupon, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Twelfth Day, the blood-drinking deity of the Karmic Order, named Karma- Herua, dark green of colour; [having] three faces, six hands, [and] four feet firmly postured; the right [face] white, the left, red, the middle, dark green; majestic [of appearance]; in the first of the right of six hands, holding a sword, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl, in the last, a plough-share; his body embraced by the Mother Karma-Krotishaurima, her right [hand] clinging to his neck, the left offering to his mouth a red shell; the Father and Mother in union, issuing from the northern quarter of thy brain, will come to shine upon thee.

Recognize them to be the embodiment of thine own intellect. Believe; and be humble; and be fond [of them]. For instance, a person, upon recognizing a lion-skin [to be a lion-skin], is freed [from fear]; for though it be only a stuffed lion skin, if one do not know it to be so actually, fear ariseth, but, upon being told by some person that it is a lion-skin only, one is freed from fear.

Similarly here, too, when the bands of blood-drinking deities, huge of proportions, with very thick-set limbs, dawn as big as the 27 skies, awes and terror are naturally produced in one.

Then, when upon the Mother Clear-Light — which one had been accustomed to formerly — a secondary Clear- Light, the Offspring Clear-Light, coming together like two intimate acquaintances, blend inseparably, and [therefrom] a self-emancipating radiance dawneth upon one, through self-enlightenment and self- knowledge one is liberated.

There- upon the setting-face-to-face is, calling the deceased by name, thus: On the Thirteenth Day, from the eastern quarter of thy brain, the Eight Kerimas will emanate and come to shine upon thee.

From the east of thy brain, the White Kerima, holding a human corpse, as a club, in the right [hand]; in the left, holding a skull-bowl filled with blood, will come to shine upon thee.

From the south, the Yellow Tseurima, holding a bow and arrow, ready to shoot; from the west, the Red Pramoha, holding a maWa-banner; from the north, the Black Petali, holding a dorje and a blood-filled skull-bowl; from the south-east, the Red Pukkase, holding intestines in the right [hand] and [with] the left putting them to her mouth; from the south-west, the Dark-Green Ghasmarl, the left [hand] holding a blood- filled skull-bowl, [with] the right stirring it with a dorje, and [she then] drinking it with majestic relish; from the north-west, the Yellowish- White Tsandhal?

Yet be not afraid. O nobly-born, from the Circle outside of them, the Eight Htamenmas of the [eight] regions [of the brain] will come to shine upon thee: These Eight Htamenmas of the [eight] regions, likewise surrounding the Blood-Drinking Fathers, and issuing from within thy brain, come to shine upon thee.

Know them to be the thought- forms of thine own intellectual faculties. Thus, issue the Four Female Door-Keepers also from within thine own brain and come to shine upon thee; as tutelary deities, recognize them.

O nobly-born, on the outer Circle of these thirty wrathful deities, Herukas, the twenty-eight various- headed mighty goddesses, bearing various weapons, issuing from within thine own brain, will come to shine upon thee.

Recognize whatever shineth to be the thought-forms of thine own intellectual faculties. At this vitally important time, recollect the select teachings of the guru.

At this time when the Fifty-eight Blood-Drinking Deities emanating from thine own brain come to shine upon thee, if thou knowest them to be the radiances of thine own intellect, thou wilt merge, in the state of at-one-ment, into the body of the Blood-Drinking Ones there and then, and obtain Buddhahood.

O nobly-born, by not recognizing now, and by fleeing from the deities out of fear, again sufferings will come to overpower thee.

If this be not known, fear being begotten of the Blood-Drinking Deities, [one is] awed and terrified and fainteth away: Furthermore, the bodies of the largest of the Peaceful and Wrathful Deities are equal [in vastness] to the limits of the heaves; the intermediate, as big as Mt.

Meru; the smallest, equal to eighteen bodies such as thine own body, set one upon another. Be not terrified at that; be not awed.

Bearing this in mind, one will obtain Buddhahood by merging, in at-one-ment, into the Radiances and the Kdyas. O nobly-born, whatever fearful and terrifying visions thou mayst see, recognize them to be thine own thought-forms.

O nobly-born, if thou recognize not, and be frightened, then all the Peaceful Deities will shine forth in the shape of Maha-Kala; and all the Wrathful Deities will shine [forth] in the form of Dharma-Raja, the Lord of Death; and thine own thought- forms becoming Illusions [or Mdras], thou wilt wander into the Sangsdra.

The largest of the bodies of Dharma-Raja, the Lord of Death, equaling the heavens [in vastness]; the intermediate, Mt. O nobly-born, when such thought-forms emanate, be thou not afraid, nor terrified; the body which now thou possessest being a mental-body of [karmic] propensities, though slain and chopped [to bits], cannot die.

Because thy body is, in reality, one of voidness, thou needest not fear. The [bodies of the] Lord of Death, too, are emanations from the radiances of thine own intellect; they are not constituted of matter; voidness cannot injure voidness.

Beyond the emanations of thine own intellectual faculties, externally, the Peaceful and the Wrathful Ones, the Blood-Drinking Ones, the Various-Headed Ones, the rainbow lights, the terrifying forms of the lord of Death, exist not in reality: Thus, knowing this, all the fear and terror is self-dissipated; and, merging in the state of at-one- ment, Buddhahood is obtained.

Whosoever thine own tutelary deity may be, recollect now; [and] calling him by name, pray thus: When the five bright Wisdom-Lights are shining here, May recognition come without dread and without awe; When the divine bodies of the Peaceful and the Wrathful are shining here; May the assurance of fearlessness be obtained and the Bardo be recognized.

When, by the power of evil karma, misery is being tasted, May the tutelary deities dissipate the misery; When the natural sound of Reality is reverberating [like] a thousand thunders, 31 May they be transmuted into the sounds of the Six Syllables.

When unprotected, karma having to be followed here, I beseech the Gracious Compassionate [One] to protect me; When suffering miseries of karmic propensities here, May the blissfulness of the Clear Light dawn; May the Five Elements not rise up as enemies; But may I behold the realms of the Five Orders of the Enlightened Ones.

Being undistracted, repeat it in that manner, three of [even] seven times. However heavy the evil karma may be and however weak the remaining karma may be, it is no possible that liberation will not be obtained [if one but recognize].

To those who have meditated much, the real Truth dawneth as soon as the body and consciousness- principle part.

The acquiring of experience while living is important: Again, the meditation on the deities of the Mystic Path of the Mantra, [both in the] visualizing and the perfecting stages, while living, will be of great influence when the peaceful and wrathful visions dawn on the Chonyid Bardo.

Thus the training in this Bardo being of particular importance even while living, hold to it, read it, commit it to memory, bear it in mind properly, read it regularly thrice; let the words and the meanings be very clear; it should be so that the words and the meanings will not be forgotten even though a hundred executioners were pursuing [thee].

It is called the Great Liberation by Hearing, because even those who have committed the five boundless sins are sure to be liberated if they hear it by the path of the ear.

Therefore read it in the midst of vast congregations. Through having heard it once, even though one do not comprehend it, it will be remembered in the Intermediate State without a word being omitted, for the intellect become th ninefold more lucid [there].

Hence it should be proclaimed in the ears of all living person; it should be read over the pillows of all persons who are ill; it should be read at the side of all corpses: Those who meet with this [doctrine] are indeed fortunate.

Save for them who have accumulated much merit and absolved many obscurations, difficult is it to meet with it. Even when met with, difficult is it to comprehend it.

Liberation will be won through simply not disbelieving it upon hearing it. Therefore treat this [doctrine] very dearly: May Liberation in the Intermediate State be vouchsafed by Them.

Although, heretofore, while in the Chonyid Bardo, many vivid remindings have been given — setting aside those who have had great familiarity with the real Truth and those who have good karma — for them of evil karma who have had no familiarity, and for them of evil karma who because of the influence thereof become stricken with fear and terror, recognition is difficult.

These go down to the Fourteenth Day; and, to reimpress them vividly, that which follows is to be read. Its Birth and Its Supernormal Faculties] Worship having been offered to the Trinity, and the prayer invoking the aid of the Buddhas and Bodhisattvas having been recited, then, calling the deceased by name, three or seven times, speak thus: This body, [born] of desire, is a thought-form hallucination in the Intermediate State, and it is called desire-body.

At that time — if thou art to be born as a deva — visions of the Deva-world will appear to thee; similarly — wherever thou art to be born — if as an asura, or a human being, or a brute, or a preta, or a being in Hell, a vision of the place will appear to thee.

At that time, follow not the visions which appear to thee. Be not attracted; be not weak: Up to the other day thou wert unable to recognize the Chonyid Bardo and hast had to wander down this far.

Now, if thou art to hold fast to the real Truth, thou must allow thy mind to rest undistractedly in the nothing-to-do, nothing-to-hold condition of the unobscured, primordial, bright, void state of thine intellect, to which thou hast been introduced by the guru.

But if thou art unable to know thyself, then, whosoever may be thy tutelary deity and thy guru, meditate on them, in a state of intense fondness and humble trust, as overshadowing the crown of thy head.

This is of great importance. Thus speak, and, if recognition result from that, Liberation will be obtained, without need of the wandering in the Six Lokas.

If, however, through influence of bad karma, recognition is made difficult, thereupon say as follows: O nobly-born, again listen.

That [condition of existence, in which thou thyself now art] is an indication that thou art deceased and wandering in the Bardo. Act so as to know this.

Remember the teachings; remember the teachings. Meru itself without being impeded. Meru itself, can be passed through by thee, straight forwards and backwards unimpededly.

That, too, is an indication that thou art wandering in the Sidpa Bardo. O nobly-born, thou art actually endowed with the power of miraculous action, which is not, however, the fruit of any samadhi, but a power come to thee naturally; and, therefore, it is of the nature of karmic power.

Thou art able in a moment to traverse the four continents round about Mr. Or thou canst instantaneously arrive in whatever place thou wishest ; thou hast the power of reaching there within the time which a man taketh to bend, or to stretch forth his hand.

These various powers of illusion and of shape-shifting desire not, desire not. None is there [of such powers] which thou mayest desire which thou canst not exhibit.

The ability to exercise them unimpededly existeth in thee now. Know this, and pray to the guru. For example, those beings who are destined to be born amongst devas will see each other [and so on].

Dote not on them [seen by thee], but meditate upon the Compassionate One. These will not see them at all times; when mentally concentrated [upon them] they see [them], when not, they see [them] not.

Sometimes, even when practicing dhyana, they are liable to become distracted [and not see them]. What shall I do? Such misery thou wilt be experiencing at present.

But feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him. Pray to the Tutelary Deity, the Compassionate One.

Even though thou feelest attachment for thy relatives and connexions, it will do thee no good. So be not attached.

Pray to the Compassionate Lord; thou shalt have nought or sorrow, or of terror, or of awe. O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on the horse of breath.

Ceaselessly and involuntarily wilt thou be wandering about. Be not miserable in that way. There will be a grey twilight-like light, both by night and by day, and at all times.

In that kind of Intermediate State thou wilt be either for one, two, three, four, five, six, or seven weeks, until the forty- ninth day.

It hath been said that ordinarily the miseries of the Sidpa Bardo are experienced for about twenty-two days; but, because of the determining influence of karma, a fixed period is not assured.

O nobly-born, at about that time, the fierce wind of karma, terrific and hard to endure, will drive thee [onwards], from behind, in dreadful gusts.

That is thine own illusion. They will come upon one as if competing amongst themselves as to which [of them] should get hold of one. Apparitional illusions, too, of being pursued by various terrible beasts of prey will dawn.

Snow, rain, darkness, fierce blasts [of wind], and hallucinations of being pursued by many people likewise will come; [and] sounds as of mountains crumbling down, and of angry overflowing seas, and of the roaring of fire, and of fierce winds springing up.

When these sounds come one, being terrified by them, will flee before them in every direction, not caring whither one fleeth. But the way will be obstructed by three awful precipices — white, and black, and red.

They will be terror-inspiring and deep, and one will feel as if one were about to fall down them. O nobly-born, they are not really precipices; they are Anger, Lust, and Stupidity.

Know at that time that it is the Sidpa Bardo [in which thou art]. Invoking, by name, the Compassionate One, pray earnestly, thus: Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure.

But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference.

O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: Abandon all dotings and hankerings.

This is of vast importance. O nobly-born, at that time, at bridge-heads, in temples, by stiipas of eight kinds, thou wilt rest a little while, but thou wilt not be able to remain there very long, for thine intellect hath been separated from thine [earth-plane] body.

Because of this inability to loiter, thou oft-times wilt feel perturbed and vexed and panic-stricken. At times, thy Knower will be dim; at times, fleeting and incoherent.

Since thou canst not rest in any one place, and feel impelled to go on, think not of various things, but allow the intellect to abide in its own [unmodified] state.

As to food, only that which hath been dedicated to thee can be partaken of by thee, and no other food. As to friends at this time, there will be no certainty.

These are the indications of the wandering about on the Sidpa Bardo of the mental-body. At the time, happiness and misery will depend upon karma.

Thou wilt see thine own home, the attendants, relatives, and the corpse, and think, "Now I am dead! Even though thou couldst enter thy dead body nine times over — owing to the long interval which thou hast passed in the Chonyid Bardo — it will have been frozen if in winter, been decomposed if in summer, or, otherwise, thy relatives will have cremated it, or interred it, or thrown it into the water, or given it to the birds and beasts of pray.

Wherefore finding no place for thyself to enter into, thou wilt be dissatisfied and have the sensation of being squeezed into cracks and crevices amidst rocks and boulders.

The experiencing of this sort of misery occurs in the Intermediate State when seeking rebirth. Even though thou seekest a body, thou wilt gain nothing but trouble.

Put aside the desire for a body; and permit thy mind to abide in the state of resignation, and act so as to abide therein.

By thus being set face to face, one obtaineth liberation from the Bardo. Yet, again, it may be possible that because of the influence of bad karma one will not recognize even thus.

Therefore, call the deceased by name, and speak as follows: O nobly-born, so-and-so , listen. Accordingly, pray earnestly to the Precious Trinity; that will protect thee.

If thou neither prayest nor knowest how to meditate upon the Great Symbol nor upon any tutelary deity, the Good Genius, who was born simultaneously with thee, will come now and count out thy good deeds [with] white pebbles, and the Evil Genius, who was born simultaneously with thee, will come and count out thy evil deeds [with] black pebbles.

So saying, he will look in the Mirror, wherein every good and evil act is vividly reflected. Lying will be of no avail. Then [one of the Executive Furies of] the Lord of Death will place round thy neck a rope and drag thee along; he will cut off thy head, extract thy heart, pull out thy intestines, lick up thy brain, drink thy blood, eat thy flesh, and gnaw thy bones; but thou wilt be incapable of dying.

Although thy body be hacked to pieces, it will revive again. The repeated hacking will cause intense pain and torture.

Even at the time that the pebbles are being counted out, be not frightened, nor terrified; tell no lies; and fear not the Lord of Death. Thy body being a mental body is incapable of dying even though beheaded and quartered.

In reality, thy body is of the nature of voidness; thou needst not be afraid. The Lords of Death are thine own hallucinations.

Thy desire -body is a body of propensities, and void. Voidness cannot injure voidness; the qualityless cannot injure the qualityless.

Act so as to recognize this. At this time, act so as to recognize that thou art in the Bar do. Meditate upon the Samadhi of the Great Symbol.

If thou dost not know how to meditate, then merely analyse with care the real nature of that which is frightening thee.

In reality it is not formed into anything, but is a Voidness which is the Dharma-Kaya. That Voidness is not of the nature of the voidness of nothingness, but a Voidness at the true nature of which thou feelest awed, and before which thine intellect shineth clearly and more lucidly; that is the [state of] mind of the Sambhoga-Kaya.

In that state wherein thou art existing, there is being experienced by thee, in an unbearable intensity, voidness and Brightness inseparable — the Voidness bright by nature and the Brightness by nature void, and the Brightness inseparable from the Voidness — a state of the primordial [or unmodified] intellect, which is the Adi-Kaya.

And the power of this, shining unobstructedly, will radiate everywhere; it is the Nirmana-Kaya. O nobly-born, listen unto me undistractedly. By merely recognizing the Four Kayas, thou art certain to obtain perfect Emancipation in any of Them.

The line of demarcation between Buddhas and sentient beings lieth herein. This moment is one of great importance; if thou shouldst be distracted now, it will require innumerable aeons of time for thee to come out of the Quagmire of Misery.

A saying, the truth of which is applicable, is: On this account, thou hast experienced all the fear and terror.

Shouldst thou become distracted now, the chords of divine compassion of the Compassionate Eyes will break, and thou wilt go into the place from which there is no [immediate] liberation.

Even though thou hast not recognized ere this — despite thus being set face to face — thou wilt recognize and obtain liberation here. If it be an illiterate boor who knoweth not how to meditate, then say this: O nobly-born, if thou knowest not how thus to meditate, act so as to remember the Compassionate One, and the Sangha, the Dharma, and the Buddha, and pray.

Think of all these fears and terrifying apparitions as being thine own tutelary deity, or as the Compassionate One. Bring to thy recollection the mystic name that hath been given thee at the time of thy sacred initiation when thou wert a human being, and the name of thy guru, and tell them to the Righteous King of the Lord[s] of Death.

Even though thou fallest down precipices, thou wilt not be hurt. Avoid awe and terror. Say that; for by such setting-face-to-face, despite the previous non- liberation, liberation ought surely to be obtained here.

Possible, [however,] liberation may not be obtained even after that setting-face-to-face; and earnest and continued application being essential, again calling the deceased by name, speak as follows: O nobly-born, thy immediate experiences will be of momentary joys followed by momentary sorrows, of great intensity, like the [taut and relaxed] mechanical actions of catapults.

Be not in the least attached [to the joys] nor displeased [by the sorrows] of that. If thou art to be born on a higher plane, the vision of that higher plane will be dawning upon thee.

Thy living relatives may — by way of dedication for the benefit of thee deceased — be sacrificing many animals, and performing religious ceremonies, and giving alms.

Thou, because of thy vision not being purified, mayst be inclined to grow very angry at their actions and bring about, at this moment, thy birth in Hell: Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts].

On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee.

Therefore, abandon weakness and 39 attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly.

Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].

Again, when any recitation of the Kamkani Mantra is being made on thy behalf as a funeral rite, or when any rite for the absolving of bad karma liable to bring about thy birth in lower regions is being performed for thee, the sight of their being conducted in an incorrect way, mixed up with sleep and distraction and non-observance of the vows and lack of purity [on the part of any officiant], and such things indicating levity — all of which thou wilt be able to see because thou art endowed with limited karmic power of prescience — thou mayst feel lack of faith and entire disbelief [in thy religion].

Thou wilt be able to apprehend any fear and fright, any black actions, irreligious conduct, and incorrectly recited rituals. Thinking thus, thou wilt be extremely depressed, and, through great resentment, thou wilt acquire disbelief and loss of faith, instead of affection and humble trustfulness.

This affecting the psychological moment, thou wilt be certain to be born in one of the miserable states. Such [thought] will not only be of no use to thee, but will do thee great harm.

Mine own thoughts must be impure! How can it be possible that the words of the Buddha should be incorrect? It is like the reflection of the blemishes on mine own face which I see in a mirror; mine own thoughts must [indeed] be impure.

As for these [i. Thus thinking, put thy trust in them and exercise sincere love towards them. Then whatever is done for thee [by those] left behind will truly tend to thy benefit.

Therefore the exercise of that love is of much importance; do not forget this. Again, even if thou wert to be born in one of the miserable states and the light of that miserable state shone upon thee, yet by thy successors and relatives performing white religious rites unmixed with evil actions, and the abbots and learned priests devoting themselves, body, speech, and mind, to the performance of the correct meritorious rituals, the delight from thy feeling greatly cheered at seeing them will, by its own virtue, so affect the psychological moment that, even though thou deservest a birth in the unhappy states, there will be brought about thy birth on a higher and happier plane.

This is highly important. Hence be extremely careful. O nobly-born, to sum up: While wandering alone, separated from loving friends, When the vacuous, reflected boy of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo.

When the thousand thunders of the Sound of Reality reverberate, May they all be sounds of the Six Syllables. When experiencing the sorrows of karmic propensities here, May the radiance of the happy clear light of Samadhi shine upon me.

Earnest prayer in this form will be sure to guide thee along; thou mayst rest assured that thou wilt not be deceived. Of great importance is this: Yet — though this [instruction] be so oft repeated — if recognition be difficult, because of the influence of evil karma, much benefit will come from repeating these settings- face-to-face many times over.

Once more, [then,] call the deceased by name, and speak as follows: O nobly-born, if thou hast been unable to apprehend the above, henceforth the body of the past life will become more and more dim and the body of the future life will become more and more clear.

So thinking, thou wilt be going hither and thither, ceaselessly and distractedly. Then there will shine upon thee the lights of the Six Sangsaric Lokas.

The light of that place wherein thou art to be born, through power of karma, will shine most prominently. If thou desirest to know what those six lights are; there will shine upon thee a dull white light from the Deva-world, a dull green light from the Asura-world, a dull yellow light from the Human- world, a dull blue light from the Brute- world, a dull red light from the Preta-wovid, and a smoke-coloured light from the Hell-world.

At that time, by the power of karma, thine own body will partake of the colour of the light of the place wherein thou art to be born.

O nobly-born, the special art of these teachings is especially important at this moment: This is an exceedingly profound art; it will prevent birth.

Or whosoever thy tutelary deity may be, meditate upon the form for much time — as being apparent yet non-existent in reality, like a form produced by a magician.

That is called the pure illusory form. Then let the [visualization of the] tutelary deity melt away from the extremities, till nothing at all remaineth visible of it; and put thyself in the state of the Clearness and the Voidness — which thou canst not conceive as something — and abide in that state for a little while.

Again meditate upon the tutelary deity; again meditate upon the Clear Light: Afterwards, allow thine own intellect also to melt away gradually, [beginning] from the extremities.

Wherever the ether pervadeth, consciousness pervadeth; wherever consciousness pervadeth, the Dharma-Kaya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kaya.

In that state, birth will be obstructed and Perfect Enlightenment gained. Again, if through great weakness in devotions and lack of familiarity one be not able to understand, illusion may overcome one, and one will wander to the doors of wombs.

The instruction for the closing of the womb-doors becometh very important; call the deceased by name and say this: O nobly-born, if thou hast not understood the above at this moment, through the influence of karma, thou wilt have the impression that thou art either ascending, or moving along on a level, or going downwards.

Thereupon, meditate upon the Compassionate One. Then, as said above, gusts of wind, and icy blasts, hail-storms, and darkness, and impression of being pursued by many people will come upon thee.

On fleeing from these [hallucinations], those who are unendowed with meritorious karma will have the impression of fleeing into places of misery; those who are endowed with meritorious karma will have the impression of arriving in places of happiness.

Thereupon, O nobly-born, in whatever continent or place thou art to be born, the signs of that birthplace will shine upon thee then. For this moment there are several vital profound teachings.

Even though thou hast not apprehended by the above settings-face-to-face, here [thou wilt, because] even those who are very weak in devotions will recognize the signs.

Now it is very important to employ the methods of closing the womb- door. Wherefore it is necessary to exercise the utmost care.

There are two [chief] ways of closing: O nobly-born, so-and-so by name, whosoever may have been thy tutelary deity, tranquilly meditate upon him-as upon the reflection of the moon in water, apparent yet non-existent [as a moon], like a magically-produced illusion.

If thou hast no special tutelary, meditate either upon the Compassionate Lord or upon me; and, with this in mind, meditate tranquilly.

Then, causing the [visualized form of the] tutelary deity to melt away from the extremities, meditate, without any thought-forming, upon the vacuous Clear Light.

This is a very profound art; in virtue of it, a womb is not entered. Listen thou unto it: This is a time when earnestness and pure love are necessary; Abandon jealousy, and meditate upon the Guru Father-Mother.

The putting of this into practice is essential. As a sign of this, if thou lookest into water, or into mirrors, thou wilt see no reflection of thy face or body; nor doth thy body cast any shadow.

Thou hast discarded now thy gross material body of flesh and blood. These are the indications that thou art wandering about in the Sidpa Bardo.

At this time, thou must form, without distraction, one single resolve in thy mind. The forming of one single resolve is very important now.

It is like directing the course of a horse by the use of the reins. Whatever thou desirest will come to pass. Think not upon evil actions which might turn the course [of thy mind].

Remember thy [spiritual] relationship with the Reader of this Bardo Thodol, or with any one from whom thou hast received teachings, initiation, or spiritual authorization for reading religious texts while in the human world; and persevere in going on with good acts: The boundary line between going upwards or going downwards is here now.

If thou givest way to indecision for even a second, thou wilt have to suffer misery for a long, long time. This is the moment. Hold fast to one single purpose.

Persistently join up the chain of good acts. Thou hast come now to the time of closing the womb-door. Bear this well at heart. When thou seest them, remember to withhold thyself from going between them.

Regarding the father and mother as thy Guru and the Divine Mother, meditate upon them and bow down; humbly exercise thy faith; offer up mental worship with great fervency; and resolve that thou wilt request [of them] religious guidance.

By that resolution alone, the womb ought certainly to be closed; but if it is not closed even by that, and thou findest thyself ready to enter into it, meditate upon the Divine Guru Father-Mother, as upon any tutelary deity, or upon the Compassionate Tutelary and Shakti; and meditating upon them, worship 43 them with mental offerings.

Resolve earnestly that thou wilt request [of them] a boon. By this, the womb-door ought to be closed. There are four kinds of birth: Amongst these four, birth by egg and birth by womb agree in character.

As above said, the visions of males and females in union will appear. If you believe this to be incorrect, please contact Summum with information as to why so that we may review the issue.

The Tibetan Book of the Dead can be quite difficult to read and understand since it was written for a different audience. However, we offer video broadcasts of readings of the book that include insightful discussions of its contents within the context of the Summum philosophy, the Summum rites of Modern Mummification , and what Summum terms as "Transference.

The video discussions greatly help convey the intent and meaning of the book since they are in terms more easily understood by the western world.

You can access the video by clicking video links that will appear along the right side of the pages as you read through the book.

It comes without warning and it cannot be escaped In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department:.

Based on information from the US Copyright Office, the copyright term for a work published before January 1, , is twenty-eight 28 years.

The copyright term for such works could be renewed in the twenty-eighth calendar year from the date of copyright.

The report from the US Copyright Office indicated the following:. Based upon this information, we conclude that the material contained in the original publication of is in the US public domain.

Based upon our copyright status research , this edition appears to be in the United States public domain.

If you believe this to be incorrect, please contact Summum with information as to why so that we may review the issue.

The Tibetan Book of the Dead can be quite difficult to read and understand since it was written for a different audience. However, we offer video broadcasts of readings of the book that include insightful discussions of its contents within the context of the Summum philosophy, the Summum rites of Modern Mummification , and what Summum terms as "Transference.

The video discussions greatly help convey the intent and meaning of the book since they are in terms more easily understood by the western world.

You can access the video by clicking video links that will appear along the right side of the pages as you read through the book. It comes without warning and it cannot be escaped In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department:.

Based on information from the US Copyright Office, the copyright term for a work published before January 1, , is twenty-eight 28 years.

The copyright term for such works could be renewed in the twenty-eighth calendar year from the date of copyright. The report from the US Copyright Office indicated the following:.

Based upon this information, we conclude that the material contained in the original publication of is in the US public domain. Evans-Wentz E-book by Summum.

Download the PDF edition. In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department: The book was published August 11, Given that it is sufficient to leave [this awareness] as it is, uncontrived, How can one say that one could not continue to abide [in that state]?

Given that it is sufficient to leave it as it is, without doing anything whatsoever, How can one say that one could not do just that? Given that, [within this reality], radiance, awareness, and emptiness are inseparable and spontaneously present, How can one say that, by having practised, one attained nothing?

Given that [this reality] is naturally originating and spontaneously present, without causes or conditions, How can one say that, by having made the effort [to find it], one was incapable [of success]?

Given that the arising and liberation of conceptual thoughts occur simultaneously, How can one say that, by having applied this antidote [to conceptual thoughts], one was not effective?

Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant - Just like the nucleus of the sun, which is itself naturally originating.

Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly.

Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere.

Be certain that all that appears is naturally manifest [in the mind], Like the images in a mirror which [also] appear naturally.

Be certain that all characteristics are liberated right where they are, Like the clouds of the atmosphere, naturally originating and naturally dissolving.

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The Introduction to Awareness: Here [is] the direct [face to face] introduction To the enlightened intention of the Conquerors.

O fortunate children, listen to these words! The adherents of Madhyamaka are obscured by their attachment to the extremes of the two truths. The following is the introduction [to the means of experiencing] this [single] nature [of mind] Through the application of three considerations: These three, fully present as one, are the very essence [of awareness] itself.

Be certain that the nature of mind is empty and without foundation. Look at your own mind to see whether it is like that or not.

Look at your own mind to see whether it is like that or not! There are no phenomena extraneous to those that originate from the mind.

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Tibetan Book Of Dead Online Video

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