Discovering Buddhism - Death and Rebirth (26 April 2012)

0:00 It's a good reminder that we approach all of the teachings that we are exposed to now in that same way. It keeps us thinking, it keeps our practice authentic. This last weekend the Dalai Lama was in Long Beach and one of the things that His Holiness mentioned in some of the teachings were He told some stories about some things that had happened in monasteries in more recent times. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:41 And his view was that in some ways, you know, maybe our practice has degenerated a little bit. That the teachings themselves, he told a story about a, there was a great, this teacher who was doing a particular tantric practice and he came to a monastery. Report an error in the passage at 0:41 Highlight the passage at 0:41

1:04 I think it was in Nepal, but it was a Gelug monastery, and that practice historically has been a Gelug practice. And when the teacher came to get the text for that particular practice, he was told by a monk that, oh, we don't do that. His Holiness just kind of chuckled, but he said, you know, maybe... Report an error in the passage at 1:04 Highlight the passage at 1:04

1:26 Maybe this is a little bit of degeneration because we've kind of made things, you know, there's certain things we're familiar with and so we just kind of do them. And sometimes, you know, it's also talked about doing practice by rote and not really thinking, not really getting the benefit. You know, especially when we're talking, tonight we'll be talking about teachings that come from Tantra. And those teachings in particular are meant to be, to kind of access, This more subtle level of mind, and they focus very much on meditation and visualization. And sometimes we just, I can say from my own side, sometimes I just recite things or mentally go through something without really doing the visualization. Report an error in the passage at 1:26 Highlight the passage at 1:26

2:15 And what happens then is it just becomes kind of an ordinary practice and we lose the benefit and the value. Because that value lies in what we're doing with our minds and how we're, yeah, it's more difficult to sit down and really do a visualization. But we're going to talk about tonight what the benefits can be. So last time I think we very lightly, touched lightly on these eight stages of dissolution of the death process. Report an error in the passage at 2:15 Highlight the passage at 2:15

2:50 The first four stages are dissolution of the elements, the earth, water, fire and wind. And the fifth stage is the dissolution of the 80 conceptions. They dissolve and the white vision appears. And then the sixth stage is the white vision dissolves. Report an error in the passage at 2:50 Highlight the passage at 2:50

3:13 The seventh stage is the red vision dissolves. And the eighth is black near attainment or clear light. And I think last time I talked about... Some of the analogies between sleep and death. And it's said that these eight stages occur when we fall asleep and the reverse of them occurs when we wake up. Report an error in the passage at 3:13 Highlight the passage at 3:13

3:34 It's also said that these eight stages happen very quickly when we sneeze. There are just a few processes where it's like letting go of the self. Report an error in the passage at 3:34 Highlight the passage at 3:34

3:51 We aren't aware. there's Report an error in the passage at 3:51 Highlight the passage at 3:51

3:53 Of what's happening, especially when we're falling asleep. And in fact, in most cases when we die, if we don't practice, if we don't really make this a meditation practice, then we're not really aware of these stages either. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:11 So first to just understand a little bit of background here, I think we may have talked about this briefly last time as well, but we talked about the life energy or prāṇa or lung. In Tibetan it's lung. In Sanskrit it's prāṇa and it's the wind. And it said that the mind is like a rider and the winds are like the horse. So if you have an untrained rider, you know, he just goes wherever the horse goes. Report an error in the passage at 4:11 Highlight the passage at 4:11

4:38 But someone who's learned and skilled in riding is in control. And it's basically the same kind of analogy for us in terms of using, becoming familiar with this process and becoming and meditating on it so that at the time, Ultimately, when we face the dissolution process, we will know what's happening. We will recognize that it will be something that we've taken ourselves through, through these meditation practices. Report an error in the passage at 4:38 Highlight the passage at 4:38

5:12 And it's said that there's a lot, well we'll talk about it some more, but it's a very excellent opportunity for practice. Report an error in the passage at 5:12 Highlight the passage at 5:12

5:25 And then sometimes we, I think... Have you heard of the subtle channels and the winds through the body? That's more of this, basically. And it said that your physical and mental well-being depends on the circulation of these winds. And I think we may have mentioned from time to time the central channel, which runs from the crown of the head. Report an error in the passage at 5:25 Highlight the passage at 5:25

5:53 It's said to run in front of the spine, but again down to the tip of the sexual organ. And it's said that, you know, we can kind of, there are sometimes sketches of how it runs and that there's a channel on the left and right sides of the central channel. But these things aren't physical, so it's just, they're basically sketches and it's said that... Report an error in the passage at 5:53 Highlight the passage at 5:53

6:17 You know, the channels and the chakras. The chakras are the places where these side channels wrap around the central channel. And it said that those vary differently, you know, among people. And that for ordinary people, the winds aren't really moving in the central channel. And it said that when the absorption of the winds into the central channel at the heart chakra... Report an error in the passage at 6:17 Highlight the passage at 6:17

6:46 It happens when we die. And so, as I mentioned before, these tantric practices are a means of using meditation to prepare for this and to actually use this experience to ultimately perceive emptiness and even attain enlightenment. Report an error in the passage at 6:46 Highlight the passage at 6:46

7:15 So, going back to these stages, it's said also that these happen... In every situation, every time a person or being dies, and that actually I shouldn't say being, person, because I think this is strictly human at this point. It certainly is with respect to using it as an opportunity for practice and for attainment. Report an error in the passage at 7:15 Highlight the passage at 7:15

7:55 It's said that in deaths resulting from accidents or trauma, that sometimes this happens very, very quickly, or maybe it doesn't happen in the complete form that it does in just a natural death. And it's also said that once the death process begins, this whole dissolution happens very quickly. Report an error in the passage at 7:55 Highlight the passage at 7:55

8:26 Ordinary beings kind of miss the whole thing. But we do have some experiences, and most of this is coming from what's written in the Tibetan Book of the Dead. So there's a lot of information in there. And it said that when your mind is concentrated and calm, you have a better chance of experiencing, of recognizing these... Report an error in the passage at 8:26 Highlight the passage at 8:26

8:55 These dissolutions. And that I think we've talked before about the benefit of having a calm and peaceful death. And because of our karma and karmic accumulations, it said that things appear to us when we go through the dissolution process that sometimes they can be frightening, sometimes things can be... Report an error in the passage at 8:55 Highlight the passage at 8:55

9:27 um, um... Pleasurable or enjoyable. And part of this practice or this effort is to make ourselves aware that, you know, whatever arises, that it's a result of karma and to not be essentially drawn up and kind of lose our perspective, our conscious awareness. So it said even for, you know, for non-Buddhists, for an ordinary person. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:56 There's still benefit in having this calm and peaceful time when you're going through these stages. So the first stage is the earth element degenerates and dissolves into the water element. So it's said that when the earth element loses its power, the body becomes very thin, limbs loose, and you feel as if the body is sinking under the earth. Report an error in the passage at 9:56 Highlight the passage at 9:56

10:24 And when the aggregate of form absorbs, The limbs become smaller, the body becomes weak and powerless, the luster of the body diminishes and all one's strength is consumed. And it's said sometimes, you know, especially in the situation of someone who's suffering an illness, you can kind of see this process begin to happen a little bit earlier on. Report an error in the passage at 10:24 Highlight the passage at 10:24

10:55 When the basic mirror-like wisdom dissolves, the sight becomes unclear and dark. One's ability to perceive many things simultaneously decreases. So we lose our, the main thing, the sense consciousness that we're losing with this earth element dissolving is our sight. So the eye sense one cannot open or close one's eyes. This is when it's finally dissolving. Report an error in the passage at 10:55 Highlight the passage at 10:55

11:23 And the internal sign, each of these stages is going to have an appearance that arises in the mind. And it's said that the earth element dissolving brings an appearance of a mirage. It's kind of a shimmery, silvery kind of appearance. So if you think, you know, if you're outside and it's hot summer and you can see sort of in the distance on a road, you can see sort of a shimmering. Report an error in the passage at 11:23 Highlight the passage at 11:23

11:51 Kind of a mirage-like appearance. And it said that it's not something that appears to the eyes, it's really just an appearance in the mind. And we'll go over these later, but the way this meditation is often done is to generate this experience of the appearance arising. So taking the dissolution stages and then having that culminate in this visualization. Report an error in the passage at 11:51 Highlight the passage at 11:51

12:21 visualization of the the mirage like appearance The second stage is the water element degenerates and dissolves into the fire element. When the water element loses its power, body fluids such as saliva, sweat, urine, mucous membranes, blood and so on begin to dry up. Some people feel like they are going underwater. Along with this, when the aggregate of feelings absorbs the body or touch consciousness, Can no longer experience the three types of feelings that accompany sense consciousness. So these three types of feelings are pleasure, pain and neutral feelings. Report an error in the passage at 12:21 Highlight the passage at 12:21

13:03 So what we're saying here is the body or touch consciousness. It's not consciousness in general. So the basic wisdom of equality, this ordinary sense consciousness that's mindful of these feelings. Report an error in the passage at 13:03 Highlight the passage at 13:03

13:20 That when that dissolves, one is no longer aware of the feelings accompanying the mental consciousness. Report an error in the passage at 13:20 Highlight the passage at 13:20

13:33 And then the ear sense, when one no longer hears external or internal sounds, like the hum in the ear stops, and this is when the water element is dissolving. The internal sign is the appearance of smoke. So it can be... It's actually described as like puffs of smoke, thin smoke throughout a room, you know, just seeing kind of a smoke appearance or smoke billowing from a chimney. Report an error in the passage at 13:33 Highlight the passage at 13:33

14:06 Again, this is just an appearance in the mind and not something we're seeing because at this point our eye consciousness is also finished. So this is the... The ear consciousness has finished as well. And then the third stage is when the fire element degenerates and dissolves into the wind element. And when the fire element loses its power, one cannot digest food or drink. Report an error in the passage at 14:06 Highlight the passage at 14:06

14:39 And when the aggregate of discrimination, the ability to discriminate between the people and situations around you absorbs, one is no longer aware of affairs of people close to you. So, um, These are just stages that, you know, sometimes you can experience if you're, you know, if you've been with someone who's at the last stages of life, you can see that, you know, there are definite, there's a definite progression of loss of attentiveness of various types of consciousness. Report an error in the passage at 14:39 Highlight the passage at 14:39

15:13 So knowing this also helps us. You know, when we're experiencing ourselves, you can imagine that, you know, fear arises because now it's like the body is dissolving and we're losing various sense consciousnesses. And so having, you know, especially being able to recognize the appearance gives us something to associate, you know, to sort of know where we are in this dissolution process. Report an error in the passage at 15:13 Highlight the passage at 15:13

15:48 When the basic wisdom of analysis dissolves, one can no longer remember the names of people close to you or things about this life. So this brings up, I thought this was kind of interesting because you think about having, you know, from a Buddhist perspective, having had countless lifetimes, but part of the dissolution process involves that consciousness of remembering. Report an error in the passage at 15:48 Highlight the passage at 15:48

16:17 Or that wisdom of analysis dissolving. So now the memory is gone. And then the nose sense dissolves. The inhalation weakens. Exhalation is strong and lengthy. And one sense of smell is gone. Report an error in the passage at 16:17 Highlight the passage at 16:17

16:37 The internal sign is the appearance of fireflies or sparks within dark smoke. Report an error in the passage at 16:37 Highlight the passage at 16:37

16:47 And then this is the wind element is the fourth element. So this is the last of the elements. To degenerate and dissolve into consciousness and that when the wind element loses its power, the ten winds move into the heart and inhalation and exhalation cease. Report an error in the passage at 16:47 Highlight the passage at 16:47

17:06 So at this point, from like a Western medical viewpoint, this would be like clinical death. From a Tibetan viewpoint, the view is that just the gross mind, you know, there are gross consciousness. And the four elements have dissolved. So this isn't the end point from a Tibetan Buddhist viewpoint. Report an error in the passage at 17:06 Highlight the passage at 17:06

17:36 And when the aggregate of compositional factors absorbs, one cannot move or experience different textures. Report an error in the passage at 17:36 Highlight the passage at 17:36

17:46 And when the basic wisdom of achieving activities dissolves, one is no longer aware of external worldly activities or purposes. Report an error in the passage at 17:46 Highlight the passage at 17:46

17:56 And then the tongue or taste sense dissolves, the tongue becomes thick and short. And the root of the tongue becomes blue. Report an error in the passage at 17:56 Highlight the passage at 17:56

18:06 The internal sign is the appearance of a dull orangey red light, like a flickering candle flame about to go out. And then when the winds begin to collapse, the flame's appearance becomes steady. So sometimes this is called the butter lamp vision because it's the last, like the tiny last light of the butter lamp going out. Report an error in the passage at 18:06 Highlight the passage at 18:06

18:32 So now the fifth stage is the... When the 80 instinctive conceptions dissolve and white vision appears. So these conceptions, let's see, there was an interesting, this is, these are sort of like aspects of our consciousness and there Report an error in the passage at 18:32 Highlight the passage at 18:32

19:05 was a good explanation of it. Report an error in the passage at 19:05 Highlight the passage at 19:05

19:17 Okay, so they're, these are the, they're like 80 types of conceptualization. And they're associated with various states of emotion and thought. And they're divided into three groups based on the level of energy activity. So there's highest, medium and lowest. The first group has 33. The second has 40. And the third has seven types of conceptualization. Report an error in the passage at 19:17 Highlight the passage at 19:17

19:43 And they vary. They're said to be, some of them have to do with anger. The first group. Anger and disturbance, upset. The second group of slightly lesser energy is attachment related, desire. And the third group is like more neutral, just kind of almost a kind of apathetic response or, you know, kind of a neutral response. Report an error in the passage at 19:43 Highlight the passage at 19:43

20:17 And Report an error in the passage at 20:17 Highlight the passage at 20:17

20:22 it was interesting, I was going to say, in this particular... Sleeping, Dreaming and Dying. I think it was a mind-life conference series in Dharamsala. One of the things that came out of this discussion was that these scientists were surprised that the Tibetan Buddhist philosophy had really analyzed a lot about how do you bring together consciousness or mind and the brain. Report an error in the passage at 20:22 Highlight the passage at 20:22

20:54 And there's discussion in here about how the gross consciousness from a Tibetan Buddhist viewpoint is dependent and connected to the physical brain. But that when you get into the more subtle levels of consciousness, that now you're riding on the wind energy. And from a Western viewpoint, there wasn't any precedent for that. Report an error in the passage at 20:54 Highlight the passage at 20:54

21:18 And the Dalai Lama turned around and basically said, so with your EEGs. Can you measure these things? Can you measure the differences? When we talked about those 80 instinctive conceptions or the conceptual consciousness, and His Holiness was talking about how there's the strongest and then the medium and the weakest, and he was asking if there was a physical way to measure a difference in anger. Report an error in the passage at 21:18 Highlight the passage at 21:18

21:51 And say neutral feelings or anger and attachment. And at this point, at least when this book was written, there was little, they had pretty gross measurements. But also with functioning MRIs, that kind of thing may be changing too. So it's kind of an interesting aspect. So this fifth stage is when this kind of... Report an error in the passage at 21:51 Highlight the passage at 21:51

22:18 Conceptual consciousness begins to dissolve. It's said that the winds in the right and left channels above the heart enter the central channel at the top of the head. So as we said before, at the point of death, the winds are completely entering the central channel at the heart. So this is sort of the first step of that. The internal sign is a clear vacuity or vast space filled with white light. Report an error in the passage at 22:18 Highlight the passage at 22:18

22:47 This is the arising of the subtle mind, and this is called the white vision. So before we had... I should have put that... Let's see if I go back. Oops, wrong way. Report an error in the passage at 22:47 Highlight the passage at 22:47

23:08 I should have put that other slide in here, but I wanted to go back to now we're getting into this. Report an error in the passage at 23:08 Highlight the passage at 23:08

23:16 This is the first appearance of the white vision. The conceptions dissolve, and then we're going to have... The white vision arising and then the red vision arising and then the black near attainment arising. And I know this is a lot, you know, it sounds pretty esoteric right now and it's not that meaningful. Report an error in the passage at 23:16 Highlight the passage at 23:16

23:43 But it's something, if you come on Saturday, we'll probably do this kind of meditation. And there are a lot of, like I said, this book, Advice on Dying and Living a Better Life by the Dalai Lama. Has a lot of information on this. And as does this, and I'm sure there are other, I think Solga Rinpoche's book, The Tibetan Book of Living and Dying, also has a lot of information on this. Report an error in the passage at 23:43 Highlight the passage at 23:43

24:09 So, yeah. Right. So, Lati Rinpoche's book, Estate in Rebirth. Yeah, I know that book. That's another one. Okay. So, Report an error in the passage at 24:09 Highlight the passage at 24:09

24:30 yeah. Okay. Okay. Good. So, Lati Rinpoche's book, another good one. So then the sixth stage is when the white vision dissolves. The winds in the right and left channel below the heart enter the central channel at the base of the spine. Report an error in the passage at 24:30 Highlight the passage at 24:30

24:52 So, oh, I forgot, let me go back one. I forgot that when we have this, the white vision arising, that it's like a vivid white sky and nothing else appears to the mind. And it was called, like at the time, it was called an autumn sky. Report an error in the passage at 24:52 Highlight the passage at 24:52

25:12 Because the teachings originated in India and the idea was, you know, after monsoon, the rains would clear away all of the dust and clouds and so they'd have this really clear Himalayan sky. So that's where that analogy came from with this idea of an autumn sky. So then when the white vision... One experiences a very clear vacuity or vast space filled with a coppery red light. Report an error in the passage at 25:12 Highlight the passage at 25:12

25:48 So this is the sixth stage. So the fifth stage is the white vision arising. The fifth stage is the white vision arising. The sixth stage is this red coppery light, and it's said to be a mind of increase of appearance, a vivid red-orange. appearance like dawn and it's I'm sorry it's not like it dawns of its own accord and it's like a very vivid sunlight Report an error in the passage at 25:48 Highlight the passage at 25:48

26:23 Sometimes Report an error in the passage at 26:23 Highlight the passage at 26:23

26:29 you have a discussion of people that have near death experiences or in popular culture description of death experience, they talk about the white light. And is that associated to that white vision? Good question. Yeah, I don't know. No, it's interesting because I think people have different experiences. Report an error in the passage at 26:29 Highlight the passage at 26:29

26:58 And I remember my dad, he actually had an implanted defibrillator. And he had situations where, you know, I mean, basically his heart would stop. And then he'd get this jolt that would bring him back. You know, and... And it had happened several times and it happened in the hospital as well before, you know, and he would say, oh yeah, I died, you know. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:27 And he had whatever, you know, his experience. But yeah, it's hard to say. I mean, because these things happen quickly, it could be. You know, it's not like what we're going through here. So, but it would be interesting to kind of have someone, you know. Like an accomplished meditator, someone versed in both the Tibetan perspective and the medical side. Report an error in the passage at 27:27 Highlight the passage at 27:27

28:00 It's interesting because I think modern medicine, oftentimes it's viewed as just hallucinations in the mind, but difficult to say. There are people who I've seen. Read stories where someone will be in this unconscious state, have been clinically, maybe not pronounced dead, but definitely without a heart rate and in this point. Report an error in the passage at 28:00 Highlight the passage at 28:00

28:33 And then they are brought back and they have another experience. They have an experience of having seen other people there whom they know. So, you know, it's... There are situations where it's said in terms of meditators being able to essentially leave the physical body in terms of being carried away on a more subtle consciousness. Report an error in the passage at 28:33 Highlight the passage at 28:33

29:09 I don't know. Report an error in the passage at 29:09 Highlight the passage at 29:09

29:15 So far we have, in terms of the appearances, there's the mirage-like appearance. Report an error in the passage at 29:15 Highlight the passage at 29:15

29:24 Then there's the appearance of smoke, the appearance of fireflies is the third dissolution, and then the flame, the appearance of the butter lamp going out, the butter lamp appearance, and then the vivid white light, and then the red-orange, or this coppery light. And then the seventh is the red vision dissolves, the upper and lower winds gather at the heart. Report an error in the passage at 29:24 Highlight the passage at 29:24

29:52 And then the winds enter the indestructible drop at the heart. Report an error in the passage at 29:52 Highlight the passage at 29:52

30:05 So when this happens, a black appearance dawns and it's called the mind of near attainment. It's called near attainment because it's close to the manifestation of the clear light mind. Report an error in the passage at 30:05 Highlight the passage at 30:05

30:29 And then the dark vision dissolves and the vision of clear light appears. And all the winds dissolve into the very subtle, life-bearing wind at the indestructible. Oh, did I? I just said that, didn't I? The indestructible. Sorry. Report an error in the passage at 30:29 Highlight the passage at 30:29

30:46 So at this point, the mind becomes more subtle. The unconsciousness is cleared away, and the mind of clear light, the subtlest of minds. And it's totally non-conceptual, it's non-dualistic, and it becomes manifest. manifest. So this, when we talk about this indestructible drop, it said that, you know, the... Report an error in the passage at 30:46 Highlight the passage at 30:46

31:08 Our physical and mental health depend on these drops. And these drops are part of the channel and the winds. And it said that at the top of the head, the white element predominates. And then at the solar plexus, there's this red element, sometimes called the red drop. It's called indestructible because it lasts until our death. Report an error in the passage at 31:08 Highlight the passage at 31:08

31:42 And then this dark vision. Report an error in the passage at 31:42 Highlight the passage at 31:42

31:47 Dissolves and the clear light appears and you get this vast space filled with clear light and this is the mind of clear light. And this is the point where someone who is a capable practitioner can actually use this to have a realization of emptiness and ultimately to attain enlightenment. So it depends on... Report an error in the passage at 31:47 Highlight the passage at 31:47

32:15 Being conscious of this mind of clear light. And it said that someone who's capable can remain in this state for longer periods. Report an error in the passage at 32:15 Highlight the passage at 32:15

32:28 And it's interesting because I think in this book there was a little story where the Dalai Lama was talking about how this happens and how some lamas have stayed in this clear light. Four days. I think it said that the longest is about three weeks. Let's see. Yeah, it says, the definition of death seems to be quite different in Buddhism and in Western medicine. Report an error in the passage at 32:28 Highlight the passage at 32:28

33:07 Some time ago I met, I think this is Francisco Varelli talking, some time ago I met a Tibetan meditator called Lamyeshi who died in California in a Western hospital. The doctor said that he was dead, but his friend said he wasn't and asked that he be left alone. He stayed there for three more days with no decay, presumably in the clear light of death. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:27 Finally, they said he was dead and moved the body. In that process, there's no life going on that can be detected by Western medicine. And then the Dalai Lama goes on to say that he has seen this and seen capable meditators stay in this clear light for... Three weeks. And the way it becomes clear that the conscious, that the subtle, the subtle mind has moved on is that the body begins to decay. Report an error in the passage at 33:27 Highlight the passage at 33:27

34:01 So it's, it's a special kind of meditative period, really. So it said that, oh, you know what? I went too fast. Sorry. Report an error in the passage at 34:01 Highlight the passage at 34:01

34:21 You know what, let's take a break because I think my pages are all mixed up here. And I have to apologize because I have been, since the weekend, I did go to, like I said, I went down to Long Beach and I think I just have been kind of running on empty and not getting a lot of sleep. So it's catching up with me. Yesterday I think I walked into a tree. Report an error in the passage at 34:21 Highlight the passage at 34:21

34:47 just breathe. So, um. Tea. Tea is a good idea. I think we have some treats out there too. Does anybody have any questions? Report an error in the passage at 34:47 Highlight the passage at 34:47

· · · silence, 2 minutes

36:47 Let me give him a note for you. Report an error in the passage at 36:47 Highlight the passage at 36:47

· · · silence, 1 minute

37:32 got that. Report an error in the passage at 37:32 Highlight the passage at 37:32

· · · silence, 1 minute

38:52 did, but it was very fast. Oh! It's going to be a personal person. Report an error in the passage at 38:52 Highlight the passage at 38:52

· · · silence, 5 minutes

43:33 yeah. Report an error in the passage at 43:33 Highlight the passage at 43:33

43:39 you've done a buddy, it's like one time. Report an error in the passage at 43:39 Highlight the passage at 43:39

43:51 Will Report an error in the passage at 43:51 Highlight the passage at 43:51

· · · silence, 4 minutes

47:31 they really? Report an error in the passage at 47:31 Highlight the passage at 47:31

47:37 Well, you know, it's interesting too because I've also seen and heard it say, I mean. I've experienced this with people who are getting near the end of their lives who would say that they can see somebody there. Report an error in the passage at 47:37 Highlight the passage at 47:37

47:59 I've heard so many people, they see people like their parents. An aunt of mine was in the hospital and she was saying something like, Report an error in the passage at 47:59 Highlight the passage at 47:59

48:13 Can you give me my purse? Because mom and dad are there and they're waiting for me. And it's said that when we're nearing the time of our death, sort of the separation between that realm and the realm we're in blurs a bit. But I don't know, because also from a Tibetan Buddhist perspective, it's not like people just go on and stay in this form. Report an error in the passage at 48:13 Highlight the passage at 48:13

48:42 It's consciousness. So whether we're, you know, at that point where, I mean, I think as the consciousness begins to approach these, you know, these dissolutions, probably we're more sensitive to other input. But what that input is and where it's coming from, you know, or how much of it is our karma to see things maybe the way we'd like to, I don't know. Report an error in the passage at 48:42 Highlight the passage at 48:42

49:09 But the white light is certainly, I mean, that's such a common reference. Report an error in the passage at 49:09 Highlight the passage at 49:09

49:21 Yes, that one is scary. Yeah, that one is, oh, it's, yeah, it's from the, I don't know if people have seen it, but it's very interesting. It was made, gosh, back in the 80s, maybe? Jacob's Ladder. It's really well done, and it actually is, I mean, it's based on the Tibetan Book of the Dead, and it sort of... Report an error in the passage at 49:21 Highlight the passage at 49:21

49:46 It's worth renting sometime, but it's not, I mean there are some frightening images in it, but also I think it'd be really useful, you know, maybe we should think about that. Report an error in the passage at 49:46 Highlight the passage at 49:46

50:00 Shoot, that might be, maybe I'll try to get that for Saturday to finish up or something or do parts of it because in light of what we're looking at here, you know, and recognizing what the images appear. To be, you know, and recognizing, remembering that it's karmic, karmic influences. It might be, it's a very powerful kind of film. Report an error in the passage at 50:00 Highlight the passage at 50:00

50:24 So I'll check. I'm not sure. I never looked for it. I saw it years ago with a friend in the early days of the center and we were so, Report an error in the passage at 50:24 Highlight the passage at 50:24

50:46 I have no idea what I did here. Report an error in the passage at 50:46 Highlight the passage at 50:46

50:54 But after the clear light, when the clear light of death ceases, the consciousness passes. Back through the stages of dissolution and reverse order, from clear light, into dark near attainment, into red vision, into white vision, into the flickering light of a candle, into sparks, into smoke, like a stick of incense, into a shimmery blue mirage. Report an error in the passage at 50:54 Highlight the passage at 50:54

51:16 As soon as this process ends, your mind would be born into an intermediate state being, or in the Tibetan it said the bardo. So what I will give you in the next class, or no, I'll just, I'll email this out. This book has a nice, this advice on dying and living a better life, has a very nice summary of the stages. Report an error in the passage at 51:16 Highlight the passage at 51:16

52:01 Well, actually you'd be surprised. Not three days, but what they will do is they will certainly leave the body for a while. I mean, in the case of Lama Yeshe, I don't know if they were actually able, I mean, that was quite a while ago, back in the 80s, and maybe... In Santa Cruz they were able to do that. Report an error in the passage at 52:01 Highlight the passage at 52:01

52:25 I've heard of some situations where in the hospital they would leave the body for like a day. And usually with an ordinary person, that's more than enough time. Report an error in the passage at 52:25 Highlight the passage at 52:25

52:41 Sometimes if you die at home, then it's easier. You can have that time. or it's I know Report an error in the passage at 52:41 Highlight the passage at 52:41

52:50 Excuse me, it's also, I mean, it's an indication of, you know, when the body starts to decay, you know, that, you know, the consciousness has moved on. But there's a lot more awareness now from the Western medical viewpoint as well. I Report an error in the passage at 52:50 Highlight the passage at 52:50

53:36 was Report an error in the passage at 53:36 Highlight the passage at 53:36

53:59 just away at a program, Contemplative. Rituals to do with the dying, and Roshi Joan Halifax and Frank Astas said, one of the things they said is, don't hesitate to ask, because they've been in so many situations with people dying in the conventional settings, and they always would ask, and they said the majority of the time, their requests were granted. Report an error in the passage at 53:59 Highlight the passage at 53:59

54:25 I mean, not for the extended period, but they were able to... Yeah, well, and the thing too is that if you, you know, if you've got someone who's Buddhist, you can make these plans. And, you know, if you have prayers said even for like a few hours, you know, you don't touch the body and you're able to do poa to do various kinds of prayers for the, you know, medicine Buddha. Report an error in the passage at 54:25 Highlight the passage at 54:25

54:50 There's a whole, actually, that's another thing that I can. At least point you in the direction of those resources, like the FPMT website has, there's a book that Lama Zopa Rinpoche has put together, you know, Practices for the Dying, that at the time of death, you know, you do certain mantras, you do certain sadhana, certain prayers. Report an error in the passage at 54:50 Highlight the passage at 54:50

55:13 So even if you, you know, even if it's just a few hours, there's immense benefit in having that quietness and having that time of not disturbing the person. And I think it... I think the view is that we're probably getting through the, you know, that that's sufficient to kind of make it through this dissolution process. Report an error in the passage at 55:13 Highlight the passage at 55:13

55:39 You're not supposed to, or if you do, you're supposed to touch like the crown of the head. Sometimes it's said that you, I mean, what you do in some of these practices, you take a blessed object like a stupa or something, and then you might rest it on the person's chest. And say certain mantras or put it on the crown of their heads or near the crown. Sometimes it's said to pull the hairs on the top of the head because where the consciousness exits is said to have some determination as well in terms of what the rebirth is going to be. Report an error in the passage at 55:39 Highlight the passage at 55:39

56:15 So leaving from the crown is an auspicious departure. Report an error in the passage at 56:15 Highlight the passage at 56:15

56:24 just to, I can. I'll send you just a summary of the various stages because it's good to just kind of have that as a reference. And then we will do more of a meditation practice. We'll do that next time. We'll probably do some of that on Saturday as well because it's a nice practice to go through just to let yourself visualize this. Report an error in the passage at 56:24 Highlight the passage at 56:24

56:54 This process, these appearances, and to use that. Again, this weekend the Dalai Lama talked about just the need from our side to really devote some practice, some meditation time towards realizing emptiness. Because there's so much benefit, even though there's a lot that goes into the full realization. Report an error in the passage at 56:54 Highlight the passage at 56:54

57:25 Just by having that experience begins to, it just kind of Report an error in the passage at 57:25 Highlight the passage at 57:25

57:32 compromises our reliance on this solid and permanent appearing existence. The more we have this view that, oh, maybe things, just having that view that, oh, things don't really exist the way they appear, goes a long way to changing our actions, our results, our... Our response to those things, weakening our attachment, our aversion, that kind of thing. So anyway, we will do that on Saturday. Report an error in the passage at 57:32 Highlight the passage at 57:32

58:07 And let's finish. Yes. Yes. So for the eight stages of death, is the process for that similar to the dhyāna stages of extremely absorbed meditation? Report an error in the passage at 58:07 Highlight the passage at 58:07

58:27 I don't know. Which are the, I'm not sure I'm familiar with those stages. Which meditation? I'm not sure what they're called in Tibetan Buddhism. It's also kind of like the leaving the body and going into consciousness and there's said to be eight stages. Is that from a Hindu viewpoint? No, it's in the Theravāda. It's in the scriptures and I've also heard it in Zen. Report an error in the passage at 58:27 Highlight the passage at 58:27

59:00 Okay, well, you know what? I'll look that. It very well might be. It might be analogous. Do you know, Mark, the stages? Dhyanas or Jhānas? I Report an error in the passage at 59:00 Highlight the passage at 59:00

59:23 know very, very little about the Jhanic states, but basically it refers to various kinds of samadhis that happen in Vipassanā practice. Okay. More and more profound. I'll try to look that up a little bit. I'm thinking that... There might be some similarity, but then again, it might be very different because again, this is rooted in the tantric texts and that really wouldn't have been in the sūtra, the sutrayana at all. Report an error in the passage at 59:23 Highlight the passage at 59:23

59:53 But it'll be interesting to check it out. Thanks. So let's finish up a little more meditation. Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:10 This time we're going to do just a little meditation on the clear light. Not the clear light. We're not going to do that. I'd like to do that, but the clarity of mind. Because I think this is a visualization kind of meditation, and it's nice to have some practice in these, because doing the meditations on these stages of dissolution would involve the same kind of practices. Report an error in the passage at 1:00:10 Highlight the passage at 1:00:10

1:00:47 This is just a more simplified version. So let's start with just a little bit of focus and breathing. Find your posture and Report an error in the passage at 1:00:47 Highlight the passage at 1:00:47

1:01:05 just take a moment to clear your mind. Report an error in the passage at 1:01:05 Highlight the passage at 1:01:05

1:01:17 Just watch the breath without thinking about anything. Just let go of the conceptual mind for now. Report an error in the passage at 1:01:17 Highlight the passage at 1:01:17

1:01:42 So just try to be present in your mind. Report an error in the passage at 1:01:42 Highlight the passage at 1:01:42

1:01:52 Just remembering that your consciousness is whatever you're experiencing at the moment. So that might be sensations in your body. Thoughts, feelings, perceptions of sounds, and that the nature of each of these experiences is clarity, without form, without color. Report an error in the passage at 1:01:52 Highlight the passage at 1:01:52

1:02:16 They're space-like, pure awareness. Report an error in the passage at 1:02:16 Highlight the passage at 1:02:16

1:02:22 So thinking that way, focus your attention on this clear, pure nature of mind. Just Report an error in the passage at 1:02:22 Highlight the passage at 1:02:22

1:02:51 imagine lying on a hilltop, staring up at a sky that is completely clear and free of clouds, just a vast blue sky. Just concentrate on the vastness. Report an error in the passage at 1:02:51 Highlight the passage at 1:02:51

1:03:07 This unobstructed emptiness. Report an error in the passage at 1:03:07 Highlight the passage at 1:03:07

1:03:21 Imagine that it flows down and embraces you and your surroundings and that everything becomes empty like space. Let's Report an error in the passage at 1:03:21 Highlight the passage at 1:03:21

1:03:50 experience this vastness and feel the nature of your mind is like this, this clear empty space. Report an error in the passage at 1:03:50 Highlight the passage at 1:03:50

· · · silence, 1 minute

1:04:58 And if you begin to lose this experience, just take yourself back to that hilltop. Visualize this vast sky above, completely clear, cloud free. Report an error in the passage at 1:04:58 Highlight the passage at 1:04:58

1:05:17 And again, imagine this emptiness flowing down, embracing you and everything around you so that everything becomes empty like space and clear. Report an error in the passage at 1:05:17 Highlight the passage at 1:05:17

· · · silence, 3 minutes

1:08:59 Let's finish up with a little dedication. I Report an error in the passage at 1:08:59 Highlight the passage at 1:08:59

1:09:09 think it's on page 230, Report an error in the passage at 1:09:09 Highlight the passage at 1:09:09

1:09:21 page 246 in the gold book. May all beings everywhere plagued by sufferings of body and mind. Obtain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil, or ever fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and the deaf hear sounds. May those whose bodies are worn with toil be restored upon finding repose. Report an error in the passage at 1:09:21 Highlight the passage at 1:09:21

1:09:52 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drinks. May the poor find wealth, those weak with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May there be timely rains and bountiful harvests. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:19 Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound be freed. May the powerless find power, and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Report an error in the passage at 1:10:19 Highlight the passage at 1:10:19

1:10:46 So perhaps I'll see some of you on Saturday, and next week, Thursday, will be our last class. So thank you. And I'll send out slides again and all sorts of other good stuff. Report an error in the passage at 1:10:46 Highlight the passage at 1:10:46

1:11:21 could go, let me just check, sorry? want us to pick things up? Report an error in the passage at 1:11:21 Highlight the passage at 1:11:21

1:11:32 probably. I mean, you can come and then if you have to leave her, that's fine. Report an error in the passage at 1:11:32 Highlight the passage at 1:11:32

1:11:41 Oh, yeah. Okay. Well, you know, we're probably... I'm guessing things will be finishing up around 1.30. So, you know, yeah. It's kind of... Report an error in the passage at 1:11:41 Highlight the passage at 1:11:41

1:11:56 I mean you're more than welcome, but I don't know. Report an error in the passage at 1:11:56 Highlight the passage at 1:11:56

1:12:20 starting at 10 o 'clock or 10? 10.30. 10.30. There's a meditation here in the morning. Report an error in the passage at 1:12:20 Highlight the passage at 1:12:20

1:12:32 so that will allow time to... Report an error in the passage at 1:12:32 Highlight the passage at 1:12:32

1:12:49 Yeah, I leave messages. He has to return my calls. think Palmo might know. I know he does the plans on Mondays. You Report an error in the passage at 1:12:49 Highlight the passage at 1:12:49

· · · silence, 1 minute

1:14:28 guys want to take some Report an error in the passage at 1:14:28 Highlight the passage at 1:14:28

1:14:48 That's my priority tonight, I think. Report an error in the passage at 1:14:48 Highlight the passage at 1:14:48

1:15:08 It was the Long Beach Convention Center, and it was interesting. Report an error in the passage at 1:15:08 Highlight the passage at 1:15:08

1:15:26 public talking was to Ben Mount. Report an error in the passage at 1:15:26 Highlight the passage at 1:15:26

1:15:46 you know, there were some preliminary, preliminary teachings. I wouldn't know about the in general and the history and then, but definitely. It felt very, very much oriental. It was very deep about living in practice. And we really wanted, part of it, there's a commitment, there's a retreat from that. Report an error in the passage at 1:15:46 Highlight the passage at 1:15:46

1:16:10 Ooh, on a retreat. Ooh. Very, very nice. It's very practical. Very practical, yep. Is it a particular kind of meditation? It's the Yamataka practice. Report an error in the passage at 1:16:10 Highlight the passage at 1:16:10

1:16:30 Thank you. always have a commitment to the succession video. Report an error in the passage at 1:16:30 Highlight the passage at 1:16:30