DEATH, INTERMEDIATE STATE, AND REBIRTH
The Teachings on the 5 Wisdoms began out of the instructions in the Tibetan Book of the Dead. These instructions dealt with how to turn the process of Dying, Death, and Rebirth into a spiritual path to get closer to Buddhahood.
The 5 Wisdoms relate to the 5 elements that make up our body/mind collection, as well as 5 Wisdoms and 5 neuroses that are related to these elements.
We will begin by describing the process of Dying and the dissolution of the elements. Then we will talk about the intermediate state and the process of the reforming of our body/mind collection.
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The actual dying process starts as the Earth element can no longer support our consciousness and so the Earth element dissolves into the Water element so that the Water element comes to the forefront of our awareness. We actually begin to lose contact with the Earth element during the course of old age. This is why our sense of sight, hearing, smell, taste and sense of touch are not as sensitive or don't work as well as they used to in our youth.
As we can see from the diagram, as the earth element dissolves into the water element, we not only have a larger loss of our ability to sense, we also have difficulty moving or getting comfortable. Our cheeks become sunken and we lose our colour.
There are also 2 internal sensations that accompany this process. If we have a lot of attachment, then we experience a sense of heaviness, as if someone put a large weight on our chest. If we are less attached and more spiritual, then we feel dusty and everything seems unreal or like a mirage.
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In the next phase, the water element dissolves into the fire element. Our eyes become dry and our lips parched. We lose control of our bodily fluids. We also become thirsty and irritable.
Another aspect of the dissolution from the water element to the fire element is that we experience fiercely alternating feelings. Also, if we are worldly and attached, we will have great thirst and feel like we are being carried away by a fierce torrent of water. The more spiritually inclined we are, the more we will feel like we are floating and we will see wisps of smoke.
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At this point, the fire element dissolves into the wind element. The mouth and nose dry up. Our bodily warmth leaves our extremities and we have difficulty digesting or drinking and eating.
At the same time, we alternate between clarity and confusion. It's at this point that we begin to have the experience of not recognizing our loved ones. An attached person will feel like they're being burned or consumed in a fierce fire. The non-attached and spiritual person will feel a sense of warmth and will see sparks before their eyes.
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From here the wind element dissolves into space. We find it hard to breath and our breathing becomes rasping. Our outbreaths become longer. Everything becomes a blur and we feel as if the world is slipping away. Our eyes roll upward at some point in this process.
It is in the process of wind dissolving into space that we may experience a life review or have the impression that we are meeting old relatives that have died before. The more attached we are, the more we will feel like we're being carried away by a fierce wind. The more non-attached and virtuous we have been, the more we will feel this sensation as a light breeze and at the same time we will feel like we see a torch or candle.
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At this point we have completed what is called the "outer" dissolution. This is the dissolving of the physical elements into space. The next stage is called the "inner" dissolution. This involves the dissolving of the various aspects of our conceptual mind.
The first portion is called "White Appearance". This involves the dissolving of discursive mind. All negative mind-states and anger and fear dissolve into clarity. The mind becomes very clear. The vision of white appearance is said to be like a clear sky that is struck by moonlight. These states are a result of the "male" energy descending from the forehead to the heart. The "male" energy is said to be set at the time that the fetus is first formed in the area commonly referred to as the third eye (the point between and just above the eyebrows).
The second part of this inner dissolution is called "Red Increase". This involves the dissolving of emotions. All desire,longings and attachments disappear and dissolve into blissfulness. The mind becomes full of joy or a sense of well-being. The vision is supposed to be like a red sunset. These sensations are the result of the "female" energy ascending from its place in the navel, where it settled during formation of the fetus, to the heart centre.
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The third stage of this inner dissolution is called "Black Near-Attainment". This involves the changing of awareness. All dullness and ignorance dissolve into basic awareness. The mind becomes free of all thoughts. The vision is said to be like the sky late at night when its dark and cloudy and no stars are visible. These sensations are the result of the male and female energies meeting each other to enclose our consciousness at the heart centre.
The last part of the inner dissolution is the "Mind of Clear Light". The mind is now the complete unity of clarity, focus, and bliss. It represents the complete union of the male and female energies united with consciousness. This is the most subtle form of consciousness possible and it continues into Buddhahood. The vision is like the dawn sky, which is not completely light, but no longer dark, there is no moon, but no sun either. This experience lasts about 20 minutes on average.
Highly accomplished practitioners can use this opportunity to reinforce their experience of this mind and therefore can remain in this state for several days. During this time, the body does not decompose. As soon as this period ends, the tent of the male and female energies that enclose consciousness collapses and the mind leaves the body and decomposition begins. It is possible at this time to experience up to 3 days of unconsciousness.
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After this period of unconsciousness, for as long as it lasts, we begin to have the experiences of the reforming of our minds from the neutral position of the mind of clear light.
Our first experience of this is that we awaken into a dark blue space full of awareness. In this state we see a small white light which is attractive and compelling, so that we are drawn to it. As we are drawn to it, we experience the sensations of awareness, joy, and peace. Being drawn to this light, it seems to dawn or fill all of space. People in near death experiences have said that it feels like they are travelling through a tunnel towards the light at the end of it.
The dark blue space represents complete Awareness, purified consciousness and the completely pure space element. The quality of our experience of the white light, and the types of emotions that it generates determines the degree that we tend to limit this complete awareness and purified consciousness. It determines how much we reduce our awareness of space and our level of consciousness through self-grasping or self-absorption.
There are several outcomes that can take place at this point.
First, we may not even perceive this occuring or may run away from this experience. Fear and Agression may cause us to be overwhelmed by this experience and so we fall into unconsciousness again. Once we have fallen unconscious, we can no longer return to our previous life.
The second thing that can happen is that we feel compelled to return to our previous existence or are pulled back from this experience by medical procedures being performed on our bodies in our old life. We would then return to our previous existence with memories of this experience. These are what have been described in various near-death experiences that have been recorded.
The third possibility is that we enter the white light and begin the process of becoming that will lead to our rebirth in the various levels of heaven. At this point there is no ability to return to our previous life.
A fourth possibility, for those Buddhists who have enough development and understanding, is that we can recognize the blue space as the perfection of purified consciousness, as the unification of the Buddha Vairochana (purified Consciousness) and his consort Vajradhatu Ishvari (purified Space). We would view this blue background space as Vairochana's pure land and merge with it, thereby attaining enlightenment within an Enjoyment Body, or rebirth in Vairochana's pure land.
If we don't succeed in any of these, then we will fall into unconsciousness.
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Once we regain consciousness, we have a similar experience in relation to other aspects of our minds.
This time, the space is full of blinding white light. This bright white light is the light of intelligence and clarity. At the same time we see a small grey or smokey light that is attractive and compelling. This is the soft grey light of the Hell Realms.
The white light of the background is the light of clarity, purified form, and the purified water element. Clarity involves seeing the negative aspects of any situation. The way we relate to the soft grey light is a reflection of how much we grasp at or are attached to this negativity. The worse types of reaction to this negativity are anger and fear. That determines how much we are attracted to the soft grey light and if we continue to allow that light to dawn in our experience.
If we resist this experience, then we will, once again, fall into unconsciousness.
If we are completely attracted to the grey, smokey light of anger and fear, we will begin the process of becoming in order to be born in the various hell realms.
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If we became unconscious with the previous experience, then, when we regain consciousness, we will experience the next set of choises.
Here, the background space is yellow or gold representing the space of abundance. There is also a soft blue light which is the light of self-centredness, pride, and attachment that is the human realm.
The golden background light not only represents abundance, it also represents balance, purified feeling, and the purified earth element. As with all of these experiences, we find this abundance, balance, feeling and earth to be too overwhelming. Because we are overwhelmed by it, we tend to narrow down that experience into an experience of these energies that we find more comfortable.
The result is that we narrow the experience down by becoming proud of our abundance and attached to our possessions. These are all qualities of the human realm. By completely uniting with the soft blue light, we enter the Bardo of Becoming to determine where within the human realm we will be born.
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If we run away from the previous set of experiences and fall into unconsciousness again, we will then awaken into an environment filled with bright red light. This is the bright red light of appreciation, curiousity and investigation. Along with the bright red light will be the soft and attractive yellow light of the Spirit realm.
The state of investigation, appreciation, and compassion can be overwhelming and too open for us to cope with. Because of that, we retreat to the more immediate attractions and longings and the endless discontent of the reduced world of the spirits or hungry ghosts. The purified fire element becomes diminished into the energy of consumption and purified perception becomes reduced to the realm of the continual search for external satisfaction.
If we completely unite with the soft yellow light, we enter the Bardo of Becoming in order to select our rebirth conditions in the Spirit realm.
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If we have not yet been drawn to a realm of rebirth, or if we have again retreated from the previous experience and fallen into unconsciousness, we then awake into a world engulfed in green light. This is the green light of accomplishment and enthusiasm. Along with it is the soft red light of the Titan or Asura realm.
Again with the purified components of purified wind and purified intention, we find experiencing the purified versions too intense. The result is that we try to separate ourselves from this purity and so we begin, to varying degrees, to see skilfullness, accomplishment, and creativity as outside of ourselves. This results in envy, jealousy, and low self esteem, which are all components of the soft red light of the titan realm.
The other way of responding is to turn the energy into a competition in an attempt to control everything. This too is an aspect of the titan realm.
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We have now completed the main portion of the Bardo of the in-between state. It is also called the Bardo of Dharmata. Dharmata means basic ground. The purpose of this set of experiences is to determine where we fit on the scales between the various wisdoms of pure energy that is untainted by grasping and attachment and the various neuroses that are the result of varying degrees of grasping and attachment.
As we are relating to each of these energies that are presented as the play between bright light and its energy, and the attractive lights and their energies, we are determining how close we are to the wisdom side or the neurotic side. These 5 scales are the following:
Where do we fit between dullness and self-grasping and awareness and selflessness?
Where do we fit between anger or fear and clarity, patience, and intelligence?
What is the degree of our pride and attachment and what is the amount of our sense of balance, generosity, and equality?
How much longing, greed, and obession do we have and how much appreciation, compassion, and morality do we possess?
Finally, where do we fit on the scale of envy, jealousy, and incompleteness or a sense of accomplishment and skill?
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The Tibetan Book of the Dead presents these experiences in terms of days. However, these days are really moments of consciousness, followed by moments of unconsciousness.
For the first 5 of these "days", we have experienced what is referred to as the Peaceful manifestations of these energies. On the 6th "day" we experience all of the wisdoms together with all of the neuroses. It's almost like being presented with the final tally sheet of where we stand in relation to all of the wisdoms and neuroses.
We see how much Awareness, Creativity, Appreciation, Balance, and Intelligence we have. We also experience how much self-centredness, envy, longing, attachment, and anger we have.
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The Peaceful Manifestions (or Peaceful Deities in the texts) are said to arise from our heart centre. The next experience is seen as semi-wrathful and arises from our throat centre. These centres appear in the Bardo body that we have, which, at this point, is composed of memories of our previous body. In actuality, these are all occuring in our mind.
On the 7th "day", we experience 4 of the 5 wisdoms together as bright lights. The bright light of skillfulness is no longer there, because we have failed to choose a rebirth up until this point. We are then left with the soft and compelling green light of the animal realm. If we merge with the soft green light, we then enter the Bardo of Becoming to decide where within the animal realm we will take rebirth.
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If we still haven't decided or are still overwhelmed by our experiences, then, at this point, we repeat the process of the first 5 days, except that this time the manifestations are wrathful. What this means is that it is like we have reached the top of a roller-coaster and we are about to descend the fast slope. Everything seems to be faster, more intense, and more pressured. Even a slight leaning towards a certain Wisdom or Neuroses will result in our choice of rebirth being made. A choice has definitely been made somewhere within these last 5 days of the Bardo of Dharmata.
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At any point during the Bardo of Dharmata where we unite with one of the soft lights, we enter what is called the Bardo of Becoming. Within this Bardo, we determine the location of our next birth and who our parents will be.
In the Bardo of Becoming, we have a sense of restlessness or a pressure to keep moving. In negative rebirths, it can even be perceived as being chased or pursued by wild animals or dark forces, or being chased by a fierce storm.
The net result is that we seek shelter or a comfortable place where we can settle down. This place could appear as a refuge or a place that we feel attracted to. This becomes our place of rebirth.
Next we will see couples involved in the sexual act (in the heavenly realms the sexual act can be holding hands or just embracing or just looking into each others eyes). We feel an attraction towards a particular couple and we end up longing to join with them.
During the process of joining, we experience a stronger attraction to either the male or the female of the couple and a sense of competition with the other partner. If we are more attracted to the male, we will be born female. If we are more attracted to the female, then we will be born male.
At the point of joining with them during the sexual act, we lose consciousness. Our next moment of consciousness will be the first moment of consciousness of the fetus in the womb of their mother. If we are born in the heavenly realms, it is said that we appear on the lap of our new mother, or just appear in their household.
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So the various realms of possible existence represent varying degrees of where we fit on the scale between the wisdom energies and the subtle elements versus the neuroses and the gross elements.
The Heavenly realms represent the larger amount of wisdom energies and the subtlest elements. The Hell realms represent the strongest neuroses and the grossest manifestations of the 5 elements.
The remaining realms represent lesser or greater degrees of grossness and neuroses or subtleness and wisdom.
The higher the realm that we wish to be born in or the less suffering that we wish to experience, the more we need to practice and develop the wisdoms in our minds. This is done by performing thought, speech, and action out of the wisdom minds instead of the neurotic minds.
Any expression of thought, speech, and action resulting from the neurotic minds, strengthens the possibility of being born in lower, more suffering filled realms.
From the Buddhist point of view, we need to develop all of the wisdoms and then combine them with the correct view of the whole of reality. The combination of these 2 will lead to complete freedom within the whole process of moving up and down in these realms of existence.
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There are various techniques that we can use to convert the neuroses into wisdoms and thereby eliminate the causes for lower, more suffering rebirths and create the causes for higher, more joyful rebirths.
The first set of techniques is to counteract the emotional disturbances with the perfections. This means to counteract craving and clinging or attachment with contentment and renunciation. Renunciation in this case means recognizing that any pleasures in these realms are impermanent and therefore can't be permanently satisfying. We also need to counteract fear and anger with compassion and patience. We need to counteract dullness, indifference, and confusion with the notions of impermanence and interdependence.
The second possibility is to transform the neuroses into the corresponding wisdoms. This also involves letting go of our attachments in situations that cause the arising of the neuroses. It involves unfreezing and non-grasping in relation to those energies. It means following through on the complete expression of these energies.
The net result of this approach is that we convert dullness and self-satisfaction into awareness and selflessness. We transform fear and anger into clarity, intelligence, and organization. We change pride and attachment into balance, abundance, and firmness. We turn longing and obsession into appreciation and compassion. We change envy, jealousy, and incompleteness into creativity, skilfullness, and accomplishment.
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The third way is to recognize that the degree to which we purify any of the 5 elements and purify any of the 5 body/mind components, we create the causes for higher realms of rebirth within cyclic existence.
This means that to purify our experience of the water element and to improve our experience of the world of form, we need to transform fear and anger into intelligence and organization.
To improve and enhance our earth element and improve our realm of feelings, we need to change pride, miserliness, and self-satisfaction into balance, equality, and generosity.
In order to improve our experience of the fire element and consumption or to enhance our perceptions, we need to convert greed and obsession into appreciation and compassion.
In order to transform our wind element or better handle our intentions, we need to transform envy and incompleteness into skilfullness and accomplishment.
Finally in order to improve our relationship to space and our degree of consciousness, we need to change ignorance, dullness, and indifference into awareness and understanding.
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The fourth method of becoming skillful in the process of death and rebirth and in working with the idea of Bardo is to recognize how we work in terms of Confusion versus Understanding. We start with a combination of basic awareness and space. This awareness is enclosed with a layer of our previous experiences. This space is not empty but is full of limitless potential energy.
When this energy arises, it arises as Will or Intention, then Perceptions, then Feelings, and then Thoughts and Forms. Each arising then returns to the level of space and basic awareness.
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When we have an incorrect view of reality, then our body/mind components arise based on a confused state of being. This results in creating causes for lower realms of existence.
The confused state of mind leads to intentions based on a sense of incompleteness. Perceptions become discriminations of accepting, rejecting, and ignoring. Feelings become longing and attachment, fear and anger, and dullness and indifference. Forms and the world of Thought become about creating divisions and increasing the separateness between self and other.
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With the correct view of reality, we create realms based on knowledge and a clear and direct vision of the world around us. This creates causes for higher realms of existence and ultimately the state of Buddhahood which is complete liberation and omniscience.
Based on this direct knowledge, our intentions and actions become skillful, thorough, and accomplished. Our Perceptions become an appreciation of the role of what we perceive in our overall enlightenment. This leads to loving-kindness and compassion. Because of this we express ourselves in terms of balance, support, and nourishment of the world around us. Because of this, we resolve the apparent differences in the world into the overall organization of a pure, awakened and enlightened reality.
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