Can't sleep. Got woken up by international call. Grr.
So. LOST finale explained.
The LOST finale confirms the old, old OLD theory that LOST = purgatory or more accurately, the BARDO from Tibetan "Buddhism". The more you read about it, the more resonances with the "mythology" of LOST you will find.
- Shinay bardo (Tibetan): is the first bardo of birth and life. This bardo commences from conception until the last breath, when the mindstream withdraws from the body.
- Milam bardo (Tibetan): is the second bardo of the dream state. The Milam Bardo is a subset of the first Bardo. Dream Yoga develops practices to integrate the dream state into Buddhist sadhana.
- Samten bardo (Tibetan) is the third bardo of meditation. This bardo is generally only experienced by meditators, though individuals may have spontaneous experience of it. Samten Bardo is a subset of the Shinay Bardo.
- Chikkhai bardo (Tibetan): is the fourth bardo of the moment of death. According to tradition, this bardo is held to commence when the outer and inner signs presage that the onset of death is nigh, and continues through the dissolution or transmutation of the Mahabhuta until the external and internal breath has completed.
- Chönyid bardo (Tibetan): is the fifth bardo of the luminosity of the true nature which commences after the final 'inner breath' (Sanskrit: prana, vayu; Tibetan: rlung). It is within this Bardo that visions and auditory phenomena occur. In the Dzogchen teachings, these are known as the spontaneously manifesting Thödgal (Tibetan: thod-rgyal) visions. Concomitant to these visions, there is a welling of profound peace and pristine awareness. Sentient beings who have not practiced during their lived experience and/or who do not recognize the clear light (Tibetan: od gsal) at the moment of death are usually deluded throughout the fifth bardo of luminosity.
- Sidpai bardo (Tibetan): is the sixth bardo of becoming or transmigration. This bardo endures until the inner-breath commences in the new transmigrating form determined by the 'karmic seeds' within the storehouse consciousness.
From Wikipedia, the free encyclopedia
- This is an article on a Buddhist concept. For other meanings of the word Bardo, see: Bardo (disambiguation)
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Fremantle (2001) states that there are six traditional bardo states known as the Six Bardos: the Bardo of This Life (p.55); the Bardo of Meditation (p.58); the Bardo of Dream (p.62); the Bardo of Dying (p.64); the Bardo of Dharmata (p.65); and the Bardo of Existence (p.66).
Shugchang, et al. (2000: p.5) discuss the Zhitro (Tibetan: Zhi-khro) teachings which subsume the Bardo Thodol and mention Karma Lingpa, terma and Padmasambhava and list the Six Bardo:
In the terma discovered by Karma Lingpa, Guru Padmasambhava introduces six different bardos. The first bardo begins when we take birth and endures as long as we live. The second is the bardo of dreams. The third is the bardo of concentration or meditation. The fourth occurs at the moment of death. The fifth is known as the bardo of the luminosity of the true nature. The sixth is called the bardo of transmigration or karmic becoming.
Tibetan Buddhism has concentrated more attention on helping the dying person cross the borders of death than any other living religious tradition. The Tibetan Book of the Dead and other sources give detailed descriptions of the stages of death and afterlife, as well as instructions about how the dying individual should confront and react to these mysterious places and events. Dealing with a tradition that contains so many lineages, deities, and philosophical subsystems in a short article will necessarily involve generalizing about the tradition. Though the material is complex and sometimes difficult to interpret for a Westerner who must rely on English sources, the author will describe the stages of death, and attempt to show how they are relevant to our discussion of spiritual travel.
In Tantric Buddhist cosmology, existence has a foreground which consists of the many worlds of incarnation, and also a background which is the space between these worlds which is called the bardo world. The stars are the many worlds, and bardo of the afterlife is like the night sky which is the backdrop or the space where the stars are hung.
The first stage of the bardo of the afterlife follows the initial experience of the dissolution of the four elements of the physical body at the time of death. These consist of something similar to the concepts of earth, fire, water, and air in the West, and are related to the progressive dissociation of the soul from the physical body. This dissolution follows a prescribed progression: the senses fail and the muscles lose their strength as the body becomes inert and still resembling physical matter (earth), there is loss of control over bodily fluids (water), the body loses its warmth (fire), and the breath fails (air). All this is experienced in sequence by the dying person when the person is able to remain conscious during the bardo of death.
Note here that the "soul" in Tibetan Buddhism is only a collection (or bundle) of karma (credits and debits based on previous actions which mold both the habit patterns of the individual and the kinds of conditions encountered in life). In Buddhism, the soul has no substantial nature but otherwise the soul and this "collection" seem very similar and are functionally equivalent for our purposes. We therefore use the term soul above even though it is a not a Buddhist term.
For those experienced in spiritual travel who were able to enter spiritual states of light, sound, and emptiness during life, the first bardo may offer an opportunity to enter into these areas shortly after the time of death. Also, those with a devotional disposition who were able to develop a strong bond with a deity during life may have similar opportunities to enter into one of the heavens of that deity during the first bardo. The devotion must usually be intense and concentrated to draw the deity's attention in this circumstance. Also, those who were devoted to a guru or spiritual guide during life can call upon that being and ask for guidance. Although the Tibetan Buddhist tradition is not primarily devotional, it like most of the world's great religious traditions contains devotional aspects where practicianers are encouraged to focus on powerful teachers or saints of the past or present as well as dakinis, bhairavas, Bodhisattvas, Buddhas, and other helpful beings.
The spiritual aperture that opens briefly at the time of death presents a wonderful opportunity to those who can control their thoughts as the first bardo begins. This is probably why there is a common folk belief in the Hindu tradition which puts much emphasis on controlling and directing the last thought of the dying person. If this thought is strong, clear, and of a spiritual nature, it may permit the person to enter through this doorway into a spiritual world immediately at the time of death, and thus avoid the confusion of the second bardo.
The soul experienced in spiritual travel is less likely to be disoriented by this inner torrent of psychic experience. To put it another way, while the spiritual traveler or yogi swims through the ocean of consciousness, the inexperienced soul may feel more like it is drowning in that ocean. But as with a drowning person, the most important thing is to have a direction in which to swim to safety. The point of orientation or goal for the person in the second bardo may be a deity, a mantra, a prayer, a heaven, a guide, or some similar spiritual goal but the spiritual traveler must be able to focus and move towards that goal using meditative techniques learned and practiced during their former life in the physical world. This is the active approach of the spiritual traveler.
The second advantage is that the spiritual traveler has entered the waters of consciousness consciously on many occasions and is practiced at directing his or her experience in the inner worlds.
The greatest problems of the soul in the second bardo are negative emotions like guilt and fear (which results from a lack of familiarity with the inner worlds), and lack of conscious control over its own experience. Fear is particularly harmful because it fragments the self making concentration on one thing difficult or impossible, and this can lead to confusion and loss of conscious control.
The soul in the second bardo is many times caught in a dream state sometimes unaware that it has died, and incapable of taking action to raise its state of consciousness to a threshold level of awareness where it can direct its attention towards spiritual states.
This is one of the reasons it is important to do a regular spiritual practice during life. Doing meditation or prayer every day establishes a pattern of spiritual activity. It then becomes automatic and the habit of seeking after the divine reality continues during the after-death state where it can have powerful results. A daily spiritual practice differs from other more common spiritual practices such as going to church or temple because it is done more often than once or twice a week. Meditation therefore establishes a stronger habit pattern in the individual and is a valuable addition to group oriented spiritual activities such as attending church.
Regular meditation can also be more powerful because it is usually a less passive activity than church since it fully involves the individual in the meditative process rather than making a spectator out of him or her.
What the soul in the second bardo needs to do is "wake up", as in a lucid dream, and begin a meditation or mental exercise that draws it towards a desired stable and more conscious state of awareness where it can have some control and continue to evolve spiritually. The opposite of conscious control is a dream-like state where the individual experiences only the results of his or her previous actions, and mechanically moves from thought to thought based on thinking patterns developed during life.
Waking up within a dream is one of the activities the spiritual traveler practices when he or she leaves the body to travel the inner planes. Beyond this, the traveler is also always practicing and perfecting the art of directing his or her attention towards some desired state. It is the contention of the author that experience with meditation and actual spiritual travel experience during life can both be of great help in rising above the semi-conscious state characteristic of the second bardo, and moving into a more conscious and desirable state following physical death.
For those who practiced a devotional tradition in life, some will semi-consciously repeat a religious or a meditative ritual asking gods or intercessors to draw them out of the second bardo world. We see an example of an attempt to create such a ritual in the Catholic rosary, where Mary as intercessor is requested to
Pray for us sinners, now and at the hour of our death ...This phrase is from the Hail Mary Prayer. One effect of the repetition of this prayer fifty times in the rosary is that such a prayer for help and intercession may become an automatic process, which will repeat itself in the bardo. For those fortunate enough to be more conscious in these bardo states, a petition to a god, guru, guide, saint, or intercessor can be made in hopes that the individual will be lifted or guided out of the bardo worlds by one of those entities. But here again, the call must be concentrated and the ability to ignore the surrounding chaos somewhat developed. When such grace is given, it is a form of salvation where the individual is saved from the discomfort and confusion of the "outer darkness" of the bardo by a powerful entity - usually one that individuals formed a bond with in their former life. To use the swimming analogy, here the individual calls out to a lifeguard in hopes of being rescued from the turbulent waters of the bardo state. This is the more passive approach of the devotee.
We should also note that souls in this bardo are thought to be very sensitive to the thoughts and attitudes of those they knew during life. The Tibetans therefore put great effort into doing chanting, reading of sacred texts, and other religious rituals to help the dying soul on its journey in the afterlife. Praying for the peace and happiness of the dying person therefore has great value and provides a benefit to both the living and the dead. This process of sending good wishes to those who have recently died can create a positive spiritual atmosphere which can orient and bring peace to the person in the bardo realm, and can also counter some of the sorrow and upset that accompanies the loss of a loved one.
This ability to choose a good incarnation requires discrimination, and a certain degree of conscious awareness. The new age approach to reincarnation which claims we choose our new incarnation is idealistic and not always true from this vantage point. Many souls desperate to escape the confusion of the second bardo will grab on to the first opportunity that presents itself like a swimmer who grasps a log in dangerous rapids in hopes of making it to calmer waters. Choosing the first object (or incarnation) that comes along may not be the wisest choice.
The average person is said to spend a period of about forty-five days in the second bardo. However, passionate souls with strong desires or those responsible for evil acts in their most recent life are said to reincarnate almost immediately. In exceptional cases, the individual can stay in the bardo state for longer periods, and be drawn into its currents awaiting rebirth.
If the individual does not reincarnate in the physical world, he or she will go to one of the other five worlds of rebirth. These are the heaven worlds, the hell worlds, the world of hungry ghosts, the asura (demigod) worlds, and the animal worlds. Each of these is believed to be limited and inferior to obtaining another body in the material world. This is because they exist mostly to receive good or bad karma (the results of previous actions), and are not considered places to create new karma.
The least familiar of the above worlds is the asura world which is a place of conflict and struggle where kings, knights, and warlords battle each other for dominance. Persons who were fascinated with gaining and exercising power over others during life are said to be likely to incarnate in the asura realm.
The asura realm also offers the potential for rapid learning where the individual's actions produce clear and dramatic effects without generating the powerful karmic ripples that would normally occur in the physical world. It can thus be a kind of remedial world for those who are caught in negative repeating patterns which incline them to make bad decisions in the physical world incarnation after incarnation.
The hungry ghost realm is a place of need and desire where souls are denied fulfillment or given only small rewards. Here souls experience states of continuing anxiety and frustration. The animal world is reserved for those whose extreme instincts for violence, gluttony, or sexual gratification dominated their previous lives in the physical world to the extent that they devolved into the instinctual and unreflective state of animal existence. The heaven and hell worlds have wide variations, but it is interesting that the Tibetan tradition has both burning hells (as in the Christian tradition) and freezing hells.
Heavens are not entirely desirable in many Buddhist traditions because they are places where little learning takes place, and they do not allow for much creativity or compassionate action. They are thus viewed as vacation spots that promote happiness for the inhabitants but accomplish little in the way of spiritual maturation. They are also viewed as temporary and not eternal.
In Brahmanical Hinduism, there is a stage of life called the forest dweller or vanaprastha stage in which the older individual who has finished raising a family is supposed to begin letting go of pleasures and attachments to life in preparation for death. However, in the West the goal is to keep spending money and maximize enjoyment up to the end of life. This makes it difficult for many to make a graceful transition into death. Intense attachment to the material world makes it difficult to do spiritual travel both during life and after death.
It also usually helps to have faith in something beyond the material world at the time of death. Those with a strong faith in Jesus or another religious figure will be more calm and relaxed as they enter the bardo realms. While the religious person can look forward to heaven at the time of death, the spiritual traveler who has been trying to do spiritual travel all his or her life can also look forward to death in certain respects. This is because the opportunity for exploration and spiritual travel will hopefully be greatly expanded after death when the physical body and its needs will no longer be a major distraction. Of course the areas the spiritual traveler wishes to explore are the heavenly areas and beyond, and in that sense, he or she has much in common with other more conventional religious people.
Both have a distinct advantage over the secular individual because they expect to enter into a positive afterlife (heaven), and expectations have great power in the inner worlds. This expectation combined with love and devotion towards some religious ideal can propel the religious individual towards a heavenly state just as the practice of spiritual travel does. The secular individual with no faith or expectation of heaven is more likely to flounder after death and get stuck in some intermediate gray area surrounded by thoughts and emotions from the past waiting for something to happen.
A brief mention of ethics is appropriate when discussing the state a person enters at death. In general, both the state of mind of a soul and the world it inhabits is presumed to be the result of its past thought patterns and actions (karma). Trauma and intense pain whether experienced by the soul, or inflicted on another during life will tend to fragment the self and make conscious control after death difficult. Violence, cruelty, and hatred expressed towards others in life will almost certainly have a limiting effect on the soul's freedom both in the after death state and in subsequent existences . This is true even for souls who have become proficient in spiritual travel during their life. Unethical actions during life seem to separate the soul from the knowledge and wisdom attained while living, and leave it helpless to experience the results of its actions in the afterlife.
Interestingly enough, some of the Western ideas of heaven and hell can be accounted for by the Tibetan notion of the second bardo. The saint or righteous soul will find itself in places of bliss, happiness, and light based on the kinds of thoughts it was in a habit of thinking, while the evil person will lead an existence of fear, anger, and torment in the afterlife. However, the second bardo is a temporary transitional state that actually precedes the longer term experiences of heaven, hell, or rebirth in the physical world which can occur following the third bardo.
As an alternate and competing view of the afterlife, we will briefly examine the Western tradition of spiritualism which has been around for more than one hundred years, and is still popular in some quarters today.
The central conclusion of the data provided by the spiritualists and trance mediums is that dead people have scarcely more insight and wisdom in death than they had while alive. Such a proposition emphasizes the importance of learning spiritual skills such as spiritual travel while alive instead of hoping for spiritual redemption and transformation after death. Though the spiritualist's view differs from Buddhism in the specifics, it supports the contention that people should not wait until death to begin learning since such a delay can result in a very limited and routine afterlife. We examine the spiritualist's view on the page titled A Spiritualist's Approach to After-Death States.
Kabir, the Hindu-Muslim poet of India, talks about the afterlife in an ambiguous way describing it as the "city of death" which could be consistent with either the Tibetan or Spiritualist's view of the afterlife. He offers the following words which support the notion that a person who is limited in life will also be limited in death.
O friend! Hope for Him whilst you live, know while you live, understand while you live:
for in life deliverance abides.
If your bonds be not broken whilst living, what hope of deliverance in death?
It is but an empty dream that the soul shall have union with Him because it has passed from the body:
If He is found now, He is found them,
If not, we do but go to dwell in the city of Death.
If you have union now, you shall have it hereafter.
Bathe in the Truth, know the true Guru, have faith in the true Name.
It is the spirit of the quest that helps;
I am the slave of the Spirit of the quest.
Songs of Kabir (York Beach, Maine: Samuel Weiser, Inc., 1991), pps. 46-47