The Power of Compassion: A Collection of Lectures. Литагент HarperCollins USD

entire process of existence is explained in terms of the three stages known as ‘death’, ‘the intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages.

      When talking about the distinctions that are made in the Tantric literature between the subtle and gross levels of consciousness and mind, I think it is important to bear in mind what exactly we mean by ‘mental consciousness’. Often people get the impression that when we talk about the sixth mental consciousness there is some kind of autonomous type of consciousness which is totally independent from the bodily states and which is, in a way, the equivalent of the soul. But this is a misunderstanding. I personally think that if we were to examine our mental world we would find that most of our mental states and mental functions have direct physical correlates. Not only the sensory consciousness, but also much of what we would call mental consciousness has physiological bases and is intimately linked with the bodily states, just as scientists would say that the brain and nervous system are the primary physiological bases of much of our conscious experience. Therefore, when the bodily states cease, these mental functions also cease.

      But the question really is: what makes it possible for certain physical substances or physiological states to give rise to a mental event or a state of awareness? The Buddhist, particularly the Tantric, explanation points towards what is known as the subtle Clear Light state, which can be seen as independent from a physiological base. And it is this Clear Light state of mind which is the most subtle level of consciousness and which, when it interacts with the physiological base, gives rise to all our conscious and cognitive events.

      There are certain indications of the existence of what we call the Clear Light state of mind. There are incidents which generally tend to be more possible for religious practitioners. For instance, among the Tibetan community in exile there have been cases where people have been pronounced clinically dead, that is, their brain function has ceased and the brain is dead but the decomposition of the body has not begun, and they remain in that state for days on end. For instance, my own late tutor, Kyabje Ling Rinpoche, remained in that state for 13 days. He was pronounced clinically dead and he had already experienced the death of the brain, but his body remained fresh and did not decompose for 13 days.

      Now there must be some explanation for this. The Buddhist explanation is that, during that state, the individual is not actually dead but rather in the process of dying. Buddhists would explain that although the mind-body relationship may have ceased at the grosser, coarse level, it has not ceased at the subtle level. According to particular Tantric literature known as the Guhyasamaja Tantra, when an individual goes through the process of death, there is a certain process of dissolution. From that dissolution into the Clear Light state there is a reversal cycle and when that cycle reaches a certain stage, a new life begins that is called the rebirth. Then that rebirth remains and the individual again goes through a process of dissolution. In a way, death is at the intervening stage when the elements dissolve into the Clear Light and from there re-arise in another form. So death is nothing other than these intervening points when the individual’s various physiological elements dissolve into the Clear Light point.

      As regards the actual dissolution process of the various elements, the literature mentions different stages of dissolution and their accompanying signs. For instance, in the case of the dissolution of the coarser levels of elements, there are both internal and external signs and indications that mark the dissolution. When it comes to the subtle elements, there are only internal signs such as visions and so forth. There has been a growing interest among scientists who are doing research on death in these descriptions of the dissolution processes, particularly the internal and external signs. As a Buddhist, I think it is very important for us to be aware of the scientific investigations that are being undertaken. However, we must be able to distinguish between phenomena which still remain beyond the verification of existing scientific methodology and phenomena which can be seen as being disproved by existing scientific methods and investigation. I would say that if certain phenomena can be seen as being disproved by science, through scientific investigation and scientific methods, I think as Buddhists we will have to respect those conclusions.

      As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! However, sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. I wonder to what extent I can implement these practices. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. Perhaps I have some kind of blind confidence! So it is good to reduce the fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not!

      Anyway, I think that way is mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if it relieves fear. And because there is less fear, one can be more fully prepared. Just as for battle, without preparation there is a good chance you will lose, but if you are fully prepared, there is more chance of defence. If you are fully prepared then, at the moment of death, you can retain your peace of mind. It is peace of mind at the time of death which is the foundation for cultivating the proper motivation and that is the immediate guarantee of a good rebirth, of a better life to come. Particularly for the practitioner of the Mahaanuttarayoga Tantrayana, death is one of the rare opportunities to transform the subtle mind into wisdom.

      As to what is in store for us after death, Buddhists talk about three realms of existence, technically known as ‘the form realm’, ‘the formless realm’ and ‘the desire realm’. Both the form realm and the desire realm have an intervening stage before you take rebirth, known as ‘the intermediate state’. What all of this points towards is that although the occasion of death provides us with the best opportunity to utilize our most subtle level of consciousness, transforming it into a path of wisdom, even if we are not able to seize that opportunity effectively, there is an intermediate state which, though grosser than at the time of death, is a lot more subtle than the consciousness at the time of rebirth. So there is another opportunity. And even if we are unable to seize this opportunity, there is rebirth and a continuing cycle.

      So in order to seize the wonderful opportunity accorded at the time of death and, after that, during the intermediate state, we need first to train ourselves to be able to utilize those moments. For that, Buddhism teaches various techniques to enable the individual to apply certain meditative techniques during each of the dream, deep sleep and waking states.

      In conclusion, I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. That is very important at the conventional level. I think even non-believers see that it is better to pass away in a peaceful manner. It is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.

       THREE DEALING WITH ANGER AND EMOTION

      Anger and hatred are two of our closest friends. When