Difference between revisions of "Tibetan Perspectives on Death and Dying"
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− | [[Tibetan Buddhism]] [[recognizes]] the natural fact that [[human beings]] tend to avoid admitting [[death]] as an immediate threat in their own [[lives]]. Indeed, this refusal to [[acknowledge]] the imminence of [[death]] and [[impermanence]] is regarded in [[Buddhism]] as a fundamental [[cause]] of the confusion and [[ignorance]] that prevents [[spiritual]] progress. [[Spiritual]] growth is achieved not by cowering from [[death]], but by confronting it {{Wiki|head}} on. Therefore, to facilitate confrontation with such raw [[reality]], [[Buddhism]] offers several detailed [[meditative]] strategies. These [[death]] [[meditations]] enable [[Buddhist]] practitioners to engage seriously the [[truth]] of [[impermanence]] and, in turn, to comprehend the [[true nature]] of [[human existence]]. [[Mindfulness]] of [[death]] engenders both control and freedom; it brings about control in the [[sense]] of curbing the [[desire]] for permanence and {{Wiki|security}}, and it promotes freedom by [[offering]] the [[meditator]] an enduring glimpse of the [[Buddha's]] liberating [[wisdom]]. The clear advantages of regularly contemplating [[impermanence]] and [[death]] make such [[meditations]] supreme among all the various types of [[Tibetan Buddhist]] [[mindfulness]] training. Taking the practice seriously helps to inspire further [[spiritual]] endeavor, overcome the [[delusions]] of permanence and [[immortality]], and increase the probability of a [[virtuous]] [[life]] and [[death]] [[experience]]. | + | [[Tibetan Buddhism]] [[recognizes]] the natural fact that [[human beings]] tend to avoid admitting [[death]] as an immediate threat in their own [[lives]]. Indeed, this refusal to [[acknowledge]] the imminence of [[death]] and [[impermanence]] is regarded in [[Buddhism]] as a fundamental [[cause]] of the {{Wiki|confusion}} and [[ignorance]] that prevents [[spiritual]] progress. [[Spiritual]] growth is achieved not by cowering from [[death]], but by confronting it {{Wiki|head}} on. Therefore, to facilitate confrontation with such raw [[reality]], [[Buddhism]] offers several detailed [[meditative]] strategies. These [[death]] [[meditations]] enable [[Buddhist]] practitioners to engage seriously the [[truth]] of [[impermanence]] and, in turn, to comprehend the [[true nature]] of [[human existence]]. [[Mindfulness]] of [[death]] engenders both control and freedom; it brings about control in the [[sense]] of curbing the [[desire]] for {{Wiki|permanence}} and {{Wiki|security}}, and it promotes freedom by [[offering]] the [[meditator]] an enduring glimpse of the [[Buddha's]] liberating [[wisdom]]. The clear advantages of regularly contemplating [[impermanence]] and [[death]] make such [[meditations]] supreme among all the various types of [[Tibetan Buddhist]] [[mindfulness]] training. Taking the practice seriously helps to inspire further [[spiritual]] endeavor, overcome the [[delusions]] of {{Wiki|permanence}} and [[immortality]], and increase the probability of a [[virtuous]] [[life]] and [[death]] [[experience]]. |
[[File:Charnel-ground.jpg|thumb|250px|]] | [[File:Charnel-ground.jpg|thumb|250px|]] | ||
− | In the [[religious]] [[traditions]] of [[Tibet]] it is taught that the first moment of [[death]] is marked by a gradual process of disintegration, in which both the [[mental]] and [[physical]] components of the dying {{Wiki|individual}} begin to collapse. Lacking a [[physical]] support, the person's [[consciousness]] withdraws inward and gathers at the center of the [[heart]] before finally departing the [[body]]. Corresponding to the gradual deterioration of [[consciousness]] during [[death]], the dying patient [[experiences]] a variety of distinctive visions, each marking a stage in the dying process. [[Meditators]] study these stages in [[order]] to gain intimate [[knowledge]] of them, since it is believed that a [[person]] familiar with the [[death]] [[experience]] is less likely to be frightened when [[death]] finally arrives. But more importantly, a detailed [[knowledge]] of the dying process enables advanced practitioners to simulate the [[experience]] during [[meditation]], thereby gaining control over the actual process. Cultivation and control of these subtle [[visionary]] states of [[consciousness]] [[function]] to [[transform]] the meditator's [[mind]] and [[body]] into the [[divine]] [[form]] of a fully liberated [[awakened]] [[being]], a [[Buddha]]. | + | In the [[religious]] [[traditions]] of [[Tibet]] it is taught that the first moment of [[death]] is marked by a [[gradual]] process of {{Wiki|disintegration}}, in which both the [[mental]] and [[physical]] components of the dying {{Wiki|individual}} begin to collapse. Lacking a [[physical]] support, the person's [[consciousness]] withdraws inward and gathers at the center of the [[heart]] before finally departing the [[body]]. Corresponding to the [[gradual]] deterioration of [[consciousness]] during [[death]], the dying patient [[experiences]] a variety of {{Wiki|distinctive}} visions, each marking a stage in the dying process. [[Meditators]] study these stages in [[order]] to gain intimate [[knowledge]] of them, since it is believed that a [[person]] familiar with the [[death]] [[experience]] is less likely to be frightened when [[death]] finally arrives. But more importantly, a detailed [[knowledge]] of the dying process enables advanced practitioners to simulate the [[experience]] during [[meditation]], thereby gaining control over the actual process. Cultivation and control of these {{Wiki|subtle}} [[visionary]] states of [[consciousness]] [[function]] to [[transform]] the meditator's [[mind]] and [[body]] into the [[divine]] [[form]] of a fully {{Wiki|liberated}} [[awakened]] [[being]], a [[Buddha]]. |
[[File:IMG 4368.jpg|thumb|250px|]] | [[File:IMG 4368.jpg|thumb|250px|]] | ||
− | Before the ordinary dying process is complete, relatives and friends are advised to quietly bid the dying [[person]] farewell, without creating an overly dramatic situation. [[Tibetans]] believe that it is crucial for both the dying [[person]] and those around him or her to avoid causing excessive [[regret]] or longing in the patient, but instead to foster [[virtuous]] states of [[mind]]. The [[state of mind]] at the [[time]] of [[death]] is believed to [[influence]] directly the momentum of the departing [[consciousness]]. Any [[thoughts]] that occur during this [[time]] are extremely potent; it is therefore significant for the {{Wiki|individual}} to generate and sustain a positive [[mental state]] thoughout all the stages of dying. In other words, the quality of [[mind]] at the [[time]] of [[death]] is a critical component in determining the dying person's future [[destiny]]. If disruptive [[thoughts]] can be avoided while simultaneously directing the [[mind]] toward [[pure]] and [[virtuous]] [[thoughts]], the [[ordinary person]] may be capable of positively controlling the outcome of the dying event. To help the patient achieve this goal, a [[spiritual]] [[master]], or [[lama]] (bla ma), may whisper guiding instructions into the person's {{Wiki|ear}}. [[Traditionally]], these instructions are read from a variety of [[ritual]] texts designed to help guide the deceased's [[consciousness]] through the intermediate [[realm]] between [[lives]], known in [[Tibetan]] as [[bardo]]. | + | Before the ordinary dying process is complete, relatives and friends are advised to quietly bid the dying [[person]] farewell, without creating an overly dramatic situation. [[Tibetans]] believe that it is crucial for both the dying [[person]] and those around him or her to avoid causing excessive [[regret]] or longing in the patient, but instead to foster [[virtuous]] states of [[mind]]. The [[state of mind]] at the [[time]] of [[death]] is believed to [[influence]] directly the momentum of the departing [[consciousness]]. Any [[thoughts]] that occur during this [[time]] are extremely potent; it is therefore significant for the {{Wiki|individual}} to generate and sustain a positive [[mental state]] thoughout all the stages of dying. In other words, the quality of [[mind]] at the [[time]] of [[death]] is a critical component in determining the dying person's future [[destiny]]. If disruptive [[thoughts]] can be avoided while simultaneously directing the [[mind]] toward [[pure]] and [[virtuous]] [[thoughts]], the [[ordinary person]] may be capable of positively controlling the outcome of the dying event. To help the patient achieve this goal, a [[spiritual]] [[master]], or [[lama]] ([[bla ma]]), may whisper guiding instructions into the person's {{Wiki|ear}}. [[Traditionally]], these instructions are read from a variety of [[ritual]] texts designed to help guide the deceased's [[consciousness]] through the [[intermediate]] [[realm]] between [[lives]], known in [[Tibetan]] as [[bardo]]. |
− | [[Tibetan Buddhism]] [[recognizes]] four stages in the [[life]] cycle of a [[sentient being]]: [[birth]], the period between [[birth]] and [[death]], [[death]], and the period between [[death]] and the next [[birth]], or [[bardo]]. The postmortem [[bardo]] journey is said to last no longer than seven weeks (49 days). By the end of the forty-ninth day the deceased is [[reborn]] into a [[worldly]] state influenced by his or her past [[actions]], collectively referred to in [[Buddhism]] as [[karma]]. The principle of [[karma]] is [[essentially]] the simple [[law of cause and effect]], whereby it is held that the [[moral]] quality of an individual's [[actions]] performed previously determines the quality of [[experience]] in the future?in this case, the person's next [[life]]. The [[bardo]] state is [[recognized]] as an opportunity for change, a starting point of [[transformation]]. It is understood as a gap between familiar boundaries through which is gained a glimpse of the [[true nature]] of [[Reality]]. By fully recognizing this | + | [[Tibetan Buddhism]] [[recognizes]] four stages in the [[life]] cycle of a [[sentient being]]: [[birth]], the period between [[birth]] and [[death]], [[death]], and the period between [[death]] and the next [[birth]], or [[bardo]]. The postmortem [[bardo]] journey is said to last no longer than seven weeks (49 days). By the end of the forty-ninth day the deceased is [[reborn]] into a [[worldly]] state influenced by his or her past [[actions]], collectively referred to in [[Buddhism]] as [[karma]]. The [[principle]] of [[karma]] is [[essentially]] the simple [[law of cause and effect]], whereby it is held that the [[moral]] quality of an individual's [[actions]] performed previously determines the quality of [[experience]] in the future?in this case, the person's next [[life]]. The [[bardo]] state is [[recognized]] as an opportunity for change, a starting point of [[transformation]]. It is understood as a gap between familiar boundaries through which is gained a glimpse of the [[true nature]] of [[Reality]]. By fully [[recognizing]] this ultimate nature, the deceased is capable of breaking the {{Wiki|afflictive}} cycle of [[rebirth]] ([[samsara]]) and achieving final [[liberation]], [[Buddhahood]]. Much of an advanced practitioner's [[meditative]] training is designed to meet this transformative moment, but in most ordinary cases, the deceased is [[dependent upon]] the assistance of the [[lama]], who recites the guiding instructions from the [[bardo]] {{Wiki|literature}} in [[order]] to bring [[Reality]] into clear focus. The words of the [[lama]] {{Wiki|communicate}} the [[essential]] [[truth]] underlying the postmortem [[experience]], giving the deceased an [[ultimate]] point of reference to make [[sense]] of the often confusing and {{Wiki|terrifying}} visions that are confronted during the [[bardo]] period. Moreover, recitation of the texts within a {{Wiki|ceremonial}} setting offers practical [[wisdom]] to the participants in the [[ritual]] {{Wiki|drama}}. The benefits of the texts can thus be understood at two levels: through recitation and [[explication]] of the texts' meaning, the deceased is reminded of [[knowledge]] previously learned and [[experienced]] in [[life]], while at the same [[time]], family members and friends receive [[spiritual]] teachings that will improve and enrich their present [[lives]]. In this way, the [[bardo]] {{Wiki|literature}} offers not only a method of guidance, but also a varied program for an array of performance styles, involving liturgy, [[ritual]] [[offering]], [[prayer]], and [[scripture]] recitation, all operating as an integrated whole to insure a positive [[destiny]] for the living and the [[dead]]. |
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Latest revision as of 15:31, 31 December 2014
Tibetan Buddhism recognizes the natural fact that human beings tend to avoid admitting death as an immediate threat in their own lives. Indeed, this refusal to acknowledge the imminence of death and impermanence is regarded in Buddhism as a fundamental cause of the confusion and ignorance that prevents spiritual progress. Spiritual growth is achieved not by cowering from death, but by confronting it head on. Therefore, to facilitate confrontation with such raw reality, Buddhism offers several detailed meditative strategies. These death meditations enable Buddhist practitioners to engage seriously the truth of impermanence and, in turn, to comprehend the true nature of human existence. Mindfulness of death engenders both control and freedom; it brings about control in the sense of curbing the desire for permanence and security, and it promotes freedom by offering the meditator an enduring glimpse of the Buddha's liberating wisdom. The clear advantages of regularly contemplating impermanence and death make such meditations supreme among all the various types of Tibetan Buddhist mindfulness training. Taking the practice seriously helps to inspire further spiritual endeavor, overcome the delusions of permanence and immortality, and increase the probability of a virtuous life and death experience.
In the religious traditions of Tibet it is taught that the first moment of death is marked by a gradual process of disintegration, in which both the mental and physical components of the dying individual begin to collapse. Lacking a physical support, the person's consciousness withdraws inward and gathers at the center of the heart before finally departing the body. Corresponding to the gradual deterioration of consciousness during death, the dying patient experiences a variety of distinctive visions, each marking a stage in the dying process. Meditators study these stages in order to gain intimate knowledge of them, since it is believed that a person familiar with the death experience is less likely to be frightened when death finally arrives. But more importantly, a detailed knowledge of the dying process enables advanced practitioners to simulate the experience during meditation, thereby gaining control over the actual process. Cultivation and control of these subtle visionary states of consciousness function to transform the meditator's mind and body into the divine form of a fully liberated awakened being, a Buddha.
Before the ordinary dying process is complete, relatives and friends are advised to quietly bid the dying person farewell, without creating an overly dramatic situation. Tibetans believe that it is crucial for both the dying person and those around him or her to avoid causing excessive regret or longing in the patient, but instead to foster virtuous states of mind. The state of mind at the time of death is believed to influence directly the momentum of the departing consciousness. Any thoughts that occur during this time are extremely potent; it is therefore significant for the individual to generate and sustain a positive mental state thoughout all the stages of dying. In other words, the quality of mind at the time of death is a critical component in determining the dying person's future destiny. If disruptive thoughts can be avoided while simultaneously directing the mind toward pure and virtuous thoughts, the ordinary person may be capable of positively controlling the outcome of the dying event. To help the patient achieve this goal, a spiritual master, or lama (bla ma), may whisper guiding instructions into the person's ear. Traditionally, these instructions are read from a variety of ritual texts designed to help guide the deceased's consciousness through the intermediate realm between lives, known in Tibetan as bardo.
Tibetan Buddhism recognizes four stages in the life cycle of a sentient being: birth, the period between birth and death, death, and the period between death and the next birth, or bardo. The postmortem bardo journey is said to last no longer than seven weeks (49 days). By the end of the forty-ninth day the deceased is reborn into a worldly state influenced by his or her past actions, collectively referred to in Buddhism as karma. The principle of karma is essentially the simple law of cause and effect, whereby it is held that the moral quality of an individual's actions performed previously determines the quality of experience in the future?in this case, the person's next life. The bardo state is recognized as an opportunity for change, a starting point of transformation. It is understood as a gap between familiar boundaries through which is gained a glimpse of the true nature of Reality. By fully recognizing this ultimate nature, the deceased is capable of breaking the afflictive cycle of rebirth (samsara) and achieving final liberation, Buddhahood. Much of an advanced practitioner's meditative training is designed to meet this transformative moment, but in most ordinary cases, the deceased is dependent upon the assistance of the lama, who recites the guiding instructions from the bardo literature in order to bring Reality into clear focus. The words of the lama communicate the essential truth underlying the postmortem experience, giving the deceased an ultimate point of reference to make sense of the often confusing and terrifying visions that are confronted during the bardo period. Moreover, recitation of the texts within a ceremonial setting offers practical wisdom to the participants in the ritual drama. The benefits of the texts can thus be understood at two levels: through recitation and explication of the texts' meaning, the deceased is reminded of knowledge previously learned and experienced in life, while at the same time, family members and friends receive spiritual teachings that will improve and enrich their present lives. In this way, the bardo literature offers not only a method of guidance, but also a varied program for an array of performance styles, involving liturgy, ritual offering, prayer, and scripture recitation, all operating as an integrated whole to insure a positive destiny for the living and the dead.