by Timothy Leary, Ph.D., Ralph Metzner, Ph.D., & Richard Alpert, Ph.D.

from EROWID Website

The authors were engaged in a program of experiments with LSD and other psychedelic drugs at Harvard University, until sensational national publicity, unfairly concentrating on student interest in the drugs, led to the suspension of the experiments. Since then, the authors have continued their work without academic auspices.

This version of THE TIBETAN BOOK OF THE DEAD is dedicated, to ALDOUS HUXLEY July 26, 1894 - November 22, 1963 with profound admiration and gratitude.

“If you started in the wrong way,” I said in answer to the investigator’s questions, “everything that happened would be a proof of the conspiracy against you. It would all be self-validating. You couldn’t draw a breath without knowing it was part of the plot.”
“So you think you know where madness lies?”
My answer was a convinced and heartfelt, “Yes.”
“And you couldn’t control it?”
“No I couldn’t control it. If one began with fear and hate as the major premise, one would have to go on the conclusion.”
“Would you be able,” my wife asked, “ to fix your attention on what The Tibetan Book of the Dead calls the Clear Light?”
I was doubtful.
“Would it keep the evil away, if you could hold it? Or would you not be able to hold it?” I considered the question for some time. “Perhaps,” I answered at last, “perhaps I could - but only if there were somebody there to tell me about the Clear Light. One couldn’t do it by oneself. That’s the point, I suppose, of the Tibetan ritual - somebody sitting there all the time and telling you what’s what.” (DOORS OF PERCEPTION, 57-58)

I.
GENERAL INTRODUCTION

A psychedelic experience is a journey to new realms of consciousness. The scope and content of the experience is limitless, but its characteristic features are the transcendence of verbal concepts, of spacetime dimensions, and of the ego or identity. Such experiences of enlarged consciousness can occur in a variety of ways: sensory deprivation, yoga exercises, disciplined meditation, religious or aesthetic ecstasies, or spontaneously. Most recently they have become available to anyone through the ingestion of psychedelic drugs such as LSD, psilocybin, mescaline, DMT, etc.

[This is the statement of an ideal, not an actual situation, in 1964. The psychedelic drugs are in the United States classified as “experimental” drugs. That is, they are not available on a prescription basis, but only to “qualified investigators.” The Federal Food and Drug Administration has defined “qualified investigators” to mean psychiatrists working in a mental hospital setting, whose research is sponsored by either state or federal agencies.]

Of course, the drug dose does not produce the transcendent experience. It merely acts as a chemical key - it opens the mind, frees the nervous system of its ordinary patterns and structures. The nature of the experience depends almost entirely on set and setting. Set denotes the preparation of the individual, including his personality structure and his mood at the time. Setting is physical - the weather, the room’s atmosphere; social - feelings of persons present towards one another; and cultural - prevailing views as to what is real. It is for this reason that manuals or guide-books are necessary. Their purpose is to enable a person to understand the new realities of the expanded consciousness, to serve as road maps for new interior territories which modern science has made accessible.

Different explorers draw different maps. Other manuals are to be written based on different models - scientific, aesthetic, therapeutic. The Tibetan model, on which this manual is based, is designed to teach the person to direct and control awareness in such a way as to reach that level of understanding variously called liberation, illumination, or enlightenment. If the manual is read several times before a session is attempted, and if a trusted person is there to remind and refresh the memory of the voyager during the experience, the consciousness will be freed from the games which comprise “personality” and from positive-negative hallucinations which often accompany states of expanded awareness.

The Tibetan Book of the Dead was called in its own language the Bardo Thodol, which means “Liberation by Hearing on the After-Death Plane.” The book stresses over and over that the free consciousness has only to hear and remember the teachings in order to be liberated.

The Tibetan Book of the Dead is ostensibly a book describing the experiences to be expected at the moment of death, during an intermediate phase lasting forty-nine (seven times seven) days, and during rebirth into another bodily frame. This however is merely the exoteric framework which the Tibetan Buddhists used to cloak their mystical teachings. The language and symbolism of death rituals of Bonism, the traditional pre-Buddhist Tibetan religion, were skillfully blended with Buddhist conceptions. The esoteric meaning, as it has been interpreted in this manual, is that it is death and rebirth that is described, not of the body.

Lama Govinda indicates this clearly in his introduction when he writes:

“It is a book for the living as well as the dying.”

The book’s esoteric meaning is often concealed beneath many layers of symbolism. It was not intended for general reading. It was designed to be understood only by one who was to be initiated personally by a guru into the Buddhist mystical doctrines, into the pre-mortem-death-rebirth experience. These doctrines have been kept a closely guarded secret for many centuries, for fear that naive or careless application would do harm. In translating such an esoteric text, therefore, there are two steps: one, the rendering of the original text into English; and two, the practical interpretation of the text for its uses.

In publishing this practical interpretation for use in the psychedelic drug session, we are in a sense breaking with the tradition of secrecy and thus contravening the teachings of the lama-gurus. However, this step is justified on the grounds that the manual will not be understood by anyone who has not had a consciousness-expanding experience and that there are signs that the lamas themselves, after their recent diaspora, wish to make their teachings available to a wider public. Following the Tibetan model then, we distinguish three phases of the psychedelic experience. The first period (Chikhai Bardo) is that of complete transcendence - beyond words, beyond space-time, beyond self.

There are no visions, no sense of self, no thoughts. There are only pure awareness and ecstatic freedom from all game (and biological) involvements.

[”Games” are behavioral sequences defined by roles, rules, rituals, goals, strategies, values, language, characteristic space-time locations and characteristic patterns of movement. Any behavior not having these nine features is non-game: this includes physiological reflexes, spontaneous play, and transcendent awareness.]

The second lengthy period involves self, or external game reality (Chonyid Bardo) - in sharp exquisite clarity or in the form of hallucinations (karmic apparitions). The final period (Sidpa Bardo) involves the return to routine game reality and the self. For most persons the second (aesthetic or hallucinatory) stage is the longest. For the initiated the first stage of illumination lasts longer. For the unprepared, the heavy game players, those who anxiously cling to their egos, and for those who take the drug in a non-supportive setting, the struggle to regain reality begins early and usually lasts to the end of their session.

Words like these are static, whereas the psychedelic experience is fluid and ever-changing. Typically the subject’s consciousness flicks in and out of these three levels with rapid oscillations.

One purpose of this manual is to enable the person to regain the transcendence of the First Bardo and to avoid prolonged entrapments in hallucinatory or ego-dominated game patterns.

The Basic Trusts and Beliefs

You must be ready to accept the possibility that there is a limitless range of awareness for which we now have no words; that awareness can expand beyond range of your ego, your self, your familiar identity, beyond everything you have learned, beyond your notions of space and time, beyond the differences which usually separate people from each other and from the world around them. You must remember that throughout human history, millions have made this voyage. A few (whom we call mystics, saints or buddhas) have made this experience endure and have communicated it to their fellow men.

You must remember, too, that the experience is safe (at the very worst, you will end up the same person who entered the experience), and that all of the dangers which you have feared are unnecessary productions of your mind. Whether you experience heaven or hell, remember that it is your mind which creates them. Avoid grasping the one or fleeing the other.

Avoid imposing the ego game on the experience. You must try to maintain faith and trust in the potentiality of your own brain and the billion-year-old life process. With you ego left behind you, the brain can’t go wrong.

Try to keep the memory of a trusted friend or a respected person whose name can serve as a guide and protection.

Trust your divinity, trust your brain, trust your companions.

Whenever in doubt, turn off your mind, relax, float downstream.

After reading this guide, the prepared person should be able, at the very beginning of his experience, to move directly to a state of non-game ecstasy and deep revelation. But if you are not well prepared, or if there is game distraction around you, you will find yourself dropping back.

If this happens, then the instructions in Part IV should help you regain and maintain liberation.

“Liberation in this context does not necessarily imply (especially in the case of the average person) the Liberation of Nirvana, but chiefly a liberation of the ‘life-flux’ from the ego, in such a manner as will afford the greatest possible consciousness and consequent happy rebirth. Yet for the very experienced and very highly efficient person, the [same] esoteric process of Transference [Readers interested in a more detailed discussion of the process of “Transference” are referred to Tibetan Yoga and Secret Doctrines, edited by W. Y. Evans-Wentz, Oxford University Press, 1958.] can be, according to the lama-gurus, so employed as to prevent any break in the flow of the stream of consciousness, from the moment of the ego-loss to the moment of a conscious rebirth (eight hours later).

 

Judging from the translation made by the late Lama Kazi Dawa-Samdup, of an old Tibetan manuscript containing practical directions for ego-loss states, the ability to maintain a non-game ecstasy throughout the entire experience is possessed only by persons trained in mental concentration, or one-pointedness of mind, to such a high degree of proficiency as to be able to control all the mental functions and to shut out the distractions of the outside world.”

(Evans-Wentz, p. 86, note 2)

This manual is divided into four parts.

The first part is introductory. The second is a step-by-step description of a psychedelic experience based directly on the Tibetan Book of the Dead. The third part contains practical suggestions on how to prepare for and conduct a psychedelic session. The fourth part contains instructive passages adapted from the Bardo Thodol, which may be read to the voyager during this session, to facilitate the movement of consciousness.

In the remainder of this introductory section, we review three commentaries on the Tibetan Book of the Dead, published with the Evans-Wentz edition.

These are the introduction by Evans-Wentz himself, the distinguished translator-editor of four treatises on Tibetan mysticism; the commentary by Carl Jung, the Swiss psychoanalyst; and by Lama Govinda, and initiate of one of the principle Buddhist orders of Tibet.

A TRIBUTE TO W. Y. EVANS-WENTZ

“Dr. Evans-Wentz, who literally sat at the feet of a Tibetan lama for years, in order to acquire his wisdom... not only displays a deeply sympathetic interest in those esoteric doctrines so characteristic of the genius of the East, but likewise possesses the rare faculty of making them more or less intelligible to the layman.”

[Quoted from a book review in Anthropology on the back of the Oxford University Press edition of The Tibetan Book of the Dead.]

W. Y. Evans-Wentz is a great scholar who devoted his mature years to the role of bridge and shuttle between Tibet and the west: like an RNA molecule activating the latter with the coded message of the former. No greater tribute could be paid to the work of this academic liberator than to base our psychedelic manual upon his insights and to quote directly his comments on “the message of this book.”

The message is, that the Art of Dying is quite as important as the Art of Living (or of Coming into Birth), of which it is the complement and summation; that the future of being is dependent, perhaps entirely, upon a rightly controlled death, as the second part of this volume, setting forth the Art of Reincarnating, emphasizes.

The Art of Dying, as indicated by the death-rite associated with initiation into the Mysteries of Antiquity, and referred to by Apuleius, the Platonic philosopher, himself an initiate, and by many other illustrious initiates, and as The Egyptian Book of the Dead suggests, appears to have been far better known to the ancient peoples inhabiting the Mediterranean countries than it is now by their descendants in Europe and the Americas.

To those who had passed through the secret experiencing of pre-mortem death, right dying is initiation, conferring, as does the initiatory death-rite, the power to control consciously the process of death and regeneration. (Evans-Wentz, p. xiii-xiv)

The Oxford scholar, like his great predecessor of the eleventh century, Marpa (“The Translator”), who rendered Indian Buddhist texts into Tibetan, thereby preserving them from extinction, saw the vital importance of these doctrines and made them accessible to many.

The “secret” is no longer hidden:

“the art of dying is quite as important as the art of living.”

A TRIBUTE TO CARL G. JUNG

Psychology is the systematic attempt to describe and explain man’s behavior, both conscious and non-conscious. The scope of study is broad - covering the infinite variety of human activity and experience; and it is long - tracing back through the history of the individual, through the history of his ancestors, back through the evolutionary vicissitudes and triumphs which have determined the current status of the species.

Most difficult of all, the scope of psychology is complex, dealing as it does with processes which are ever-changing. Little wonder that psychologists, in the face of such complexity, escape into specialization and parochial narrowness.

A psychology is based on the available data and the psychologists’ ability and willingness to utilize them. The behaviorism and experimentalism of twentieth-century western psychology is so narrow as to be mostly trivial. Consciousness is eliminated from the field of inquiry. Social application and social meaning are largely neglected. A curious ritualism is enacted by a priesthood rapidly growing in power and numbers. Eastern psychology, by contrast, offers us a long history of detailed observation and systematization of the range of human consciousness along with an enormous literature of practical methods for controlling and changing consciousness. Western intellectuals tend to dismiss Oriental psychology. The theories of consciousness are seen as occult and mystical.

The methods of investigating consciousness change, such as meditation, yoga, monastic retreat, and sensory deprivation, and are seen as alien to scientific investigation. And most damning of all in the eyes of the European scholar, is the alleged disregard of eastern psychologies for the practical, behavioral and social aspects of life. Such criticism betrays limited concepts and the inability to deal with the available historical data on a meaningful level. The psychologies of the east have always found practical application in the running of the state, in the running of daily life and family.

A wealth of guides and handbooks exists: the Book of Tao, the Analects of Confucius, the Gita, the I Ching, The Tibetan Book of the Dead, to mention only the best-known.

Eastern psychology can be judged in terms of the use of available evidence. The scholars and observers of China, Tibet, and India went as far as their data allowed them. They lacked the findings of modern science and so their metaphors seem vague and poetic. Yet this does not negate their value. Indeed, eastern philosophic theories dating back four thousand years adapt readily to the most recent discoveries of nuclear physics, biochemistry, genetics, and astronomy.
 

A major task of any present day psychology - eastern or western - is to construct a frame of reference large enough to incorporate the recent findings of the energy sciences into a revised picture of man. Judged against the criterion of the use of available fact, the greatest psychologists of our century are William James and Carl Jung.

[To properly compare Jung with Sigmund Freud we must look at the available data which each man appropriated for his explorations. For Freud it was Darwin, classical thermodynamics, the Old Testament, Renaissance cultural history, and most important, the close overheated atmosphere of the Jewish family. The broader scope of Jung’s reference materials assures that his theories will find a greater congeniality with recent developments in the energy sciences and the evolutionary sciences.]

Both of these men avoided the narrow paths of behaviorism and experimentalism. Both fought to preserve experience and consciousness as an area of scientific research. Both kept open to the advance of scientific theory and both refused to shut off eastern scholarship from consideration. Jung used for his source of data that most fertile source - the internal. He recognized the rich meaning of the eastern message; he reacted to that great Rorshach inkblot, the Tao Te Ching.

He wrote perceptive brilliant forewords to the I Ching, to the Secret of the Golden Flower, and struggled with the meaning of The Tibetan Book of the Dead.

“For years, ever since it was first published, the Bardo Thodol has been my constant companion, and to it I owe not only many stimulating ideas and discoveries, but also many fundamental insights. . . Its philosophy contains the quintessence of Buddhist psychological criticism; and, as such, one can truly say that it is of an unexampled superiority.”

The Bardo Thodol is in the highest degree psychological in its outlook; but, with us, philosophy and theology are still in the mediaeval, pre-psychological stage where only the assertions are listened to, explained, defended, criticized and disputed, while the authority that makes them has, by general consent, been deposed as outside the scope of discussion.

Metaphysical assertions, however, are statements of the psyche, and are therefore psychological. To the Western mind, which compensates its well-known feelings of resentment by a slavish regard for “rational” explanations, this obvious truth seems all too obvious, or else it is seen as an inadmissible negation of metaphysical “truth.” Whenever the Westerner hears the word “psychological,” it always sounds to him like “only psychological.”

Jung draws upon Oriental conceptions of consciousness to broaden the concept of “projection”:

Not only the “wrathful” but also the “peaceful” deities are conceived as sangsaric projections of the human psyche, an idea that seems all too obvious to the enlightened European, because it reminds him of his own banal simplifications.

But though the European can easily explain away these deities as projections, he would be quite incapable of positing them at the same time as real. The Bardo Thodol can do that, because, in certain of its most essential metaphysical premises, it has the enlightened as well as the unenlightened European at a disadvantage.

The ever-present, unspoken assumption of the Bardo Thodol is the antinominal character of all metaphysical assertions, and also the idea of the qualitative difference of the various levels of consciousness and of the metaphysical realities conditioned by them. The background of this unusual book is not the niggardly European “either-or,” but a magnificently affirmative “both-and.” This statement may appear objectionable to the Western philosopher, for the West loves clarity and unambiguity; consequently, one philosopher clings to the position, “God is,” while another clings equally fervently to the negation, “God is not.”

Jung clearly sees the power and breadth of the Tibetan model but occasionally he fails to grasp its meaning and application. Jung, too, was limited (as we all are) to the social models of his tribe. He was a psychoanalyst, the father of a school. Psychotherapy and psychiatric diagnosis were the two applications which came most naturally to him.

Jung misses the central concept of the Tibetan book.

This is not (as Lama Govinda reminds us) a book of the dead. It is a book of the dying; which is to say a book of the living; it is a book of life and how to live. The concept of actual physical death was an exoteric facade adopted to fit the prejudices of the Bonist tradition in Tibet. Far from being an embalmers’ guide, the manual is a detailed account of how to lose the ego; how to break out of personality into new realms of consciousness; and how to avoid the involuntary limiting processes of the ego; how to make the consciousness-expansion experience endure in subsequent daily life.

Jung struggles with this point. He comes close but never quite clinches it. He had nothing in his conceptual framework which could make practical sense out of the ego-loss experience. The Tibetan Book of the Dead, or the Bardo Thodol, is a book of instructions for the dead and dying. Like The Egyptian Book of the Dead it is meant to be a guide for the dead man during the period of his Bardo existence....

In this quote Jung settles for the exoteric and misses the esoteric.

In a later quote he seems to come closer:

... the instruction given in the Bardo Thodol serves to recall to the dead man the experience of his initiation and the teachings of his guru, for the instruction is, at bottom, nothing less than an initiation of the dead into the Bardo life, just as the initiation of the living was a preparation for the Beyond.

Such was the case, at least, with all the mystery cults in ancient civilizations from the time of the Egyptian and Eleusinian mysteries. In the initiation of the living, however, this “Beyond” is not a world beyond death, but a reversal of the mind’s intentions and outlook, a psychological “Beyond” or, in Christian terms, a “redemption” from the trammels of the world and of sin.

Redemption is a separation and deliverance from an earlier condition of darkness and unconsciousness, and leads to a condition of illumination and releasedness, to victory and transcendence over everything “given.”

Thus far the Bardo Thodol is, as Dr. Evans-Wentz also feels, an initiation process whose purpose it is to restore to the soul the divinity it lost at birth.
 

In still another passage Jung continues the struggle but misses again:

Nor is the psychological use we make of it (the Tibetan Book) anything but a secondary intention, though one that is possibly sanctioned by lamaist custom. The real purpose of this singular book is the attempt, which must seem very strange to the educated European of the twentieth century, to enlighten the dead on their journey through the regions of the Bardo.

 

The Catholic Church is the only place in the world of the white man where any provision is made for the souls of the departed. In the summary of Lama Govinda’s comments which follow we shall see that the Tibetan commentator, freed from the European concepts of Jung, moves directly to the esoteric and practical meaning of the Tibetan book.

In his autobiography (written in 1960) Jung commits himself wholly to the inner vision and to the wisdom and superior reality of internal perceptions. In 1938 (when his Tibetan commentary was written) he was moving in this direction but cautiously and with the ambivalent reservations of the psychiatrist cum mystic.

The dead man must desperately resist the dictates of reason, as we understand it, and give up the supremacy of ego-hood, regarded by reason as sacrosanct. What this means in practice is complete capitulation to the objective powers of the psyche, with all that this entails; a kind of symbological death, corresponding to the Judgment of the Dead in the Sidpa Bardo.

It means the end of all conscious, rational, morally responsible conduct of life, and a voluntary surrender to what the Bardo Thodol calls “karmic illusion.” Karmic illusion springs from belief in a visionary world of an extremely irrational nature, which neither accords with nor derives from our rational judgments but is the exclusive product of uninhibited imagination. It is sheer dream or “fantasy,” and every well-meaning person will instantly caution us against it; nor indeed can one see at first sight what is the difference between fantasies of this kind and the phantasmagoria of a lunatic.

Very often only a slight abaissement du niveau mental is needed to unleash this world of illusion.

The terror and darkness of this moment has its equivalent in the experiences described in the opening sections of the Sidpa Bardo. But the contents of this Bardo also reveal the archetypes, the karmic images which appear first in their terrifying form. The Chonyid state is equivalent to a deliberately induced psychosis....

The transition, then, from the Sidpa state to the Chonyid state is a dangerous reversal of the aims and intentions of the conscious mind. It is a sacrifice of the ego’s stability and a surrender to the extreme uncertainty of what must seem like a chaotic riot of phantasmal forms. When Freud coined the phrase that the ego was “the true seat of anxiety,” he was giving voice to a very true and profound intuition. Fear of self-sacrifice lurks deep in every ego, and this fear is often only the precariously controlled demand of the unconscious forces to burst out in full strength.

No one who strives for selfhood (individuation) is spared this dangerous passage, for that which is feared also belongs to the wholeness of the self - the sub-human, or supra-human, world of psychic “dominants” from which the ego originally emancipated itself with enormous effort, and then only partially, for the sake of a more or less illusory freedom.

This liberation is certainly a very necessary and very heroic undertaking, but it represents nothing final: it is merely the creation of a subject, who, in order to find fulfillment, has still to be confronted by an object. This, at first sight, would appear to be the world, which is swelled out with projections for that very purpose. Here we seek and find our difficulties, here we seek and find our enemy, here we seek and find what is dear and precious to us; and it is comforting to know that all evil and all good is to be found out there, in the visible object, where it can be conquered, punished, destroyed or enjoyed.

But nature herself does not allow this paradisal state of innocence to continue for ever. There are, and always have been, those who cannot help but see that the world and its experiences are in the nature of a symbol, and that it really reflects something that lies hidden in the subject himself, in his own tran-subjective reality. It is from this profound intuition, according to lamaist doctrine, that the Chonyid state derives its true meaning, which is why the Chonyid Bardo is entitled “The Bardo of the Experiencing of Reality.”

The reality experienced in the Chonyid state is, as the last section of the corresponding Bardo teaches, the reality of thought. The “thought-forms” appear as realities, fantasy takes on real form, and the terrifying dream evoked by karma and played out by the unconscious “dominants” begins. Jung would not have been surprised by professional and institutional antagonism to psychedelics.

He closes his Tibetan commentary with a poignant political aside:

The Bardo Thodol began by being a “closed” book, and so it has remained, no matter what kind of commentaries may be written upon it. For it is a book that will only open itself to spiritual understanding and this is a capacity which no man is born with, but which he can only acquire through special training and special experience. It is good that such to all intents and purposes “useless” books exist. They are meant for those “queer folk” who no longer set much store by the uses, aims, and meaning of present-day “civilization.”

To provide “special training” for the “special experience” provided by psychedelic materials is the purpose of this version of The Tibetan Book of the Dead.

A TRIBUTE TO LAMA ANAGARIKA GOVINDA

In the preceding section the point was made that eastern philosophy and psychology - poetic, indeterministic, experiential, inward-looking, vaguely evolutionary, open-ended - is more easily adapted to the findings of modern science than the syllogistic, certain, experimental, externalizing logic of western psychology. The latter imitates the irrelevant rituals of the energy sciences but ignores the data of physics and genetics, the meanings and implications.

Even Carl Jung, the most penetrating of the western psychologists, failed to understand the basic philosophy of the Bardo Thodol.

Quite in contrast are the comments on the Tibetan manual by Lama Anagarika Govinda.

His opening statement at first glance would cause a Judaeo-Christian psychologist to snort in impatience. But a close look at these phrases reveals that they are the poetic statement of the genetic situation as currently described by biochemists and DNA researchers.

It may be argued that nobody can talk about death with authority who has not died; and since nobody, apparently, has ever returned from death, how can anybody know what death is, or what happens after it?

The Tibetan will answer:

“There is not one person, indeed, not one living being, that has not returned from death. In fact, we all have died many deaths, before we came into this incarnation. And what we call birth is merely the reverse side of death, like one of the two sides of a coin, or like a door which we call “entrance” from outside and “exit” from inside a room.”

The lama then goes on to make a second poetic comment about the potentialities of the nervous system, the complexity of the human cortical computer.
It is much more astonishing that not everybody remembers his or her previous death; and, because of this lack of remembering, most persons do not believe there was a previous death. But, likewise, they do not remember their recent birth - and yet they do not doubt that they were recently born.

They forget that active memory is only a small part of our normal consciousness, and that our subconscious memory registers and preserves every past impression and experience which our waking mind fails to recall. The lama then proceeds to slice directly to the esoteric meaning of the Bardo Thodol - that core meaning which Jung and indeed most European Orientalists have failed to grasp. For this reason, the Bardo Thodol, the Tibetan book vouchsafing liberation from the intermediate state between life and re-birth,- which state men call death,- has been couched in symbolical language. It is a book which is sealed with the seven seals of silence,- not because its knowledge would be misunderstood, and, therefore, would tend to mislead and harm those who are unfitted to receive it.

But the time has come to break the seals of silence; for the human race has come to the juncture where it must decide whether to be content with the subjugation of the material world, or to strive after the conquest of the spiritual world, by subjugating selfish desires and transcending self-imposed limitations. The lama next describes the effects of consciousness-expansion techniques. He is talking here about the method he knows-the Yogic-but his words are equally applicable to psychedelic experience.

There are those who, in virtue of concentration and other yogic practices, are able to bring the subconscious into the realm of discriminative consciousness and, thereby, to draw upon the unrestricted treasury of subconscious memory, wherein are stored the records not only of our past lives but the records of the past of our race, the past of humanity, and of all pre-human forms of life, if not of the very consciousness that makes life possible in this universe.

If, through some trick of nature, the gates of an individual’s subconsciousness were suddenly to spring open, the unprepared mind would be overwhelmed and crushed. Therefore, the gates of the subconscious are guarded, by all initiates, and hidden behind the veil of mysteries and symbols. In a later section of his foreword the lama presents a more detailed elaboration of the inner meaning of the Thodol.

If the Bardo Thodol were to be regarded as being based merely upon folklore, or as consisting of religious speculation about death and a hypothetical after-death state, it would be of interest only to anthropologists and students of religion. But the Bardo Thodol is far more. It is a key to the innermost recesses of the human mind, and a guide for initiates, and for those who are seeking the spiritual path of liberation.

Although the Bardo Thodol is at present time widely used in Tibet as a breviary, and read or recited on the occasion of death,- for which reason it has been aptly called “The Tibetan Book of the Dead”- one should not forget that it was originally conceived to serve as a guide not only for the dying and the dead, but for the living as well. And herein lies the justification for having made The Tibetan Book of the Dead accessible to a wider public.

Notwithstanding the popular customs and beliefs which, under the influence of age-old traditions of pre-Buddhist origin, have grown around the profound revelations of the Bardo Thodol, it has value only for those who practice and realize its teaching during their life-time.

There are two things which have caused misunderstanding. One is that the teachings seem to be addressed to the dead or the dying; the other that the title contains the expression “Liberation through Hearing” (in Tibetan, Thos-grol). As a result, there has arisen the belief that it is sufficient to read or recite the Bardo Thodol in the presence of a dying person, or even of a person who has just died, in order to effect his or her liberation.

Such misunderstanding could only have arisen among those who do not know that it is one of the oldest and most universal practices for the initiate to go through the experience of death before he can be spiritually reborn. Symbolically he must die to his past, and to his old ego, before he can take his place in the new spiritual life into which he has been initiated.

The dead or the dying person is addressed in the Bardo Thodol mainly for three reasons:

1. the earnest practitioner of these teachings should regard every moment of his or her life as if it were the last;

2. when a follower of these teachings is actually dying, he or she should be reminded of the experiences at the time of initiation, or of the words (or mantra) of the guru, especially if the dying one’s mind lacks alertness during the critical moments; and

3. one who is still incarnate should try to surround the person dying, or just dead, with loving and helpful thoughts during the first stages of the new, or after-death, state of existence, without allowing emotional attachment to interfere or to give rise to a state of morbid mental depression.

Accordingly, one function of the Bardo Thodol appears to be more to help those who have been left behind to adopt the right attitude towards the dead and towards the fact of death than to assist the dead, who, according to Buddhist belief, will not deviate from their own karmic path.... This proves that we have to do here with life itself and not merely with a mass for the dead, to which the Bardo Thodol was reduced in later times....

Under the guise of a science of death, the Bardo Thodol reveals the secret of life; and therein lies its spiritual value and its universal appeal.

Here then is the key to a mystery which has been passed down for over 2,500 years - the consciousness-expansion experience - the pre-mortem death and rebirth rite.

The Vedic sages knew the secret; the Eleusinian initiates knew it; the Tantrics knew it. In all their esoteric writings they whisper the message: it is possible to cut beyond ego-consciousness, to tune in on neurological processes which flash by at the speed of light, and to become aware of the enormous treasury of ancient racial knowledge welded into the nucleus of every cell in your body.

Modern psychedelic chemicals provide a key to this forgotten realm of awareness. But just as this manual without the psychedelic awareness is nothing but an exercise in academic Tibetology, so, too, the potent chemical key is of little value without the guidance and the teachings. Westerners do not accept the existence of conscious processes for which they have no operational term. The attitude which is prevalent is: - if you can’t label it, and if it is beyond current notions of space-time and personality, then it is not open for investigation. Thus we see the ego-loss experience confused with schizophrenia. Thus we see present-day psychiatrists solemnly pronouncing the psychedelic keys as psychosis-producing and dangerous.

The new visionary chemicals and the pre-mortem-death-rebirth experience may be pushed once again into the shadows of history. Looking back, we remember that every middle-eastern and European administrator (with the exception of certain periods in Greece and Persia) has, during the last three thousand years, rushed to pass laws against any emerging transcendental process, the pre-mortem-death-rebirth session, its adepts, and any new method of consciousness-expansion.

The present moment in human history (as Lama Govinda points out) is critical. Now, for the first time, we possess the means of providing the enlightenment to any prepared volunteer. (The enlightenment always comes, we remember, in the form of a new energy process, a physical, neurological event.)

For these reasons we have prepared this psychedelic version of The Tibetan Book of the Dead.

The secret is released once again, in a new dialect, and we sit back quietly to observe whether man is ready to move ahead and to make use of the new tools provided by modern science.

II.
THE TIBETAN BOOK OF THE DEAD
 

FIRST BARDO: THE PERIOD OF EGO-LOSS OR NON-GAME ECSTASY
(Chikhai Bardo)

Part I: The Primary Clear Light Seen At the Moment of Ego-Loss

All individuals who have received the practical teachings of this manual will, if the text be remembered, be set face to face with the ecstatic radiance and will win illumination instantaneously, without entering upon hallucinatory struggles and without further suffering on the age-long pathway of normal evolution which traverses the various worlds of game existence.

This doctrine underlies the whole of the Tibetan model. Faith is the first step on the “Secret Pathway.” Then comes illumination and with it certainty; and when the goal is won, emancipation. Success implies very unusual preparation in consciousness expansion, as well as much calm, compassionate game playing (good karma) on the part of the participant.

If the participant can be made to see and to grasp the idea of the empty mind as soon as the guide reveals it - that is to say, if he has the power to die consciously - and, at the supreme moment of quitting the ego, can recognize the ecstasy which will dawn upon him then, and become one with it, all game bonds of illusion are broken asunder immediately: the dreamer is awakened into reality simultaneously with the mighty achievement of recognition. It is best if the guru (spiritual teacher), from whom the participant received guiding instructions, is present, but if the guru cannot be present, then another experienced person; or it the latter is also unavailable, then a person whom the participant trusts should be available to read this manual without imposing any of his own games.

Thereby the participant will be put in mind of what he had previously heard of the experience and will at once come to recognize the fundamental Light and undoubtedly obtain liberation. Liberation is the nervous system devoid of mental-conceptual activity.

Realization of the Voidness, the Unbecome, the Unborn, the Unmade, the Unformed, implies Buddhahood, Perfect Enlightenment - the state of the divine mind of the Buddha. It may be helpful to remember that this ancient doctrine is not in conflict with modern physics.

The theoretical physicist and cosmologist, George Gamow, presented in 1950 a viewpoint which is close to the phenomenological experience described by the Tibetan lamas. If we imagine history running back in time, we inevitably come to the epoch of the “big squeeze” with all the galaxies, stars, atoms and atomic nuclei squeezed, so to speak, to a pulp. During that early stage of evolution, matter must have been dissociated into its elementary components.... We call this primordial mixture ylem.

At this first point in the evolution of the present cycle, according to this first-rank physicist, there existed only the Unbecome, the Unborn, the Unformed. And this, according to astrophysicists, is the way it will end; the silent unity of the Unformed. The Tibetan Buddhists suggest that the uncluttered intellect can experience what astrophysics confirms. The Buddha Vairochana, the Dhyani Buddha of the Center, Manifester of Phenomena, is the highest path to enlightenment. As the source of all organic life, in him all things visible and invisible have their consummation and absorption.

He is associated with the Central Realm of the Densely-Packed, i.e., the seed of all universal forces and things are densely packed together. This remarkable convergence of modern astrophysics and ancient lamaism demands no complicated explanation. The cosmological awareness- and awareness of every other natural process- is there in the cortex. You can confirm this preconceptual mystical knowledge by empirical observation and measurement, but it’s all there inside your skull.

Your neurons “know” because they are linked directly to the process, are part of it.] The mind in its conditioned state, that is to say, when limited to words and ego games, is continuously in thought-formation activity. The nervous system in a state of quiescence, alert, awake but not active is comparable to what Buddhists call the highest state of dhyana (deep meditation) when still united to a human body. The conscious recognition of the Clear Light induces an ecstatic condition of consciousness such as saints and mystics of the West have called illumination.

The first sign is the glimpsing of the “Clear Light of Reality,” “the infallible mind of the pure mystic state.”

This is the awareness of energy transformations with no imposition of mental categories. The duration of this state varies with the individual. It depends upon experience, security, trust, preparation and the surroundings. In those who have had even a little practical experience of the tranquil state of nongame awareness, and in those who have happy games, this state can last from thirty minutes to several hours.

In this state, realization of what mystics call the “Ultimate Truth” is possible, provided that sufficient preparation has been made by the person beforehand. Otherwise he cannot benefit now, and must wander on into lower and lower conditions of hallucinations, as determined by his past games, until he drops back to routine reality.

It is important to remember that the conscious-expansion process is the reverse of the birth process, birth being the beginning of game life and the ego-loss experience being a temporary ending of game life.

But in both there is a passing from one state of consciousness into another. And just as an infant must wake up and learn from experience the nature of this world, so likewise a person at the moment of consciousness expansion must wake up in this new brilliant world and become familiar with its own peculiar conditions. In those who are heavily dependent on their ego games, and who dread giving up their control, the illuminated state endures only so long as it would take to snap a finger. In some, it lasts as long as the time taken for eating a meal.

If the subject is prepared to diagnose the symptoms of ego loss, he needs no outside help at this point. Not only should the person about to give up his ego be able to diagnose the symptoms as they come, one by one, but he should also be able to recognize the Clear Light without being set face to face with it by another person.

If the person fails to recognize and accept the onset of ego loss, he may complain of strange bodily symptoms. This shows that he has not reached a liberated state. Then the guide or friend should explain the symptoms as indicating the onset of ego loss.

Here is a list of commonly reported physical sensations:

1. Bodily pressure, which the Tibetans call earth-sinking-into-water

2. Clammy coldness, followed by feverish heat, which the Tibetans call water-sinking-into-fire

3. Body disintegrating or blown to atoms, called fire-sinking-into-air

4. Pressure on head and ears, which Americans call rocket-launching-into-space

5. Tingling in extremities

6. Feelings of body melting or flowing as if wax

7. Nausea

8. Trembling or shaking, beginning in pelvic regions and spreading up torso

These physical reactions should be recognized as signs heralding transcendence. Avoid treating them as symptoms of illness, accept them, merge with them, enjoy them.

Mild nausea occurs often with the ingestion of morning-glory seeds or peyote, rarely with mescaline and infrequently with LSD or psilocybin. If the subject experiences stomach messages, they should be hailed as a sign that consciousness is moving around in the body.

The symptoms are mental; the mind controls the sensation, and the subject should merge with the sensation, experience it fully, enjoy it and, having enjoyed it, let consciousness flow on to the next phase. It is usually more natural to let consciousness stay in the body - the subject’s attention can move from the stomach and concentrate on breathing, heart beat. If this does not free him from nausea, the guide should move the consciousness to external events - music, walking in the garden, etc.

The appearance of physical symptoms of ego-loss, recognized and understood, should result in peaceful attainment of illumination. If ecstatic acceptance does not occur (or when the period of peaceful silence seems to be ending), the relevant sections of the instructions can be spoken in a low tone of voice in the ear. It is often useful to repeat them distinctly, clearly impressing them upon the person so as to prevent his mind from wandering. Another method of guiding the experience with a minimum of activity is to have the instructions previously recorded in the subject’s own voice and to flip the tape on at the appropriate moment.

The reading will recall to the mind of the voyager the former preparation; it will cause the naked consciousness to be recognized as the “Clear Light of the Beginning;” it will remind the subject of his unity with this state of perfect enlightenment and help him to maintain it. If, when undergoing ego-loss, one is familiar with this state, by virtue of previous experience and preparation, the Wheel of Rebirth (i.e., all game playing) is stopped, and liberation instantaneously is achieved.

But such spiritual efficiency is so very rare, that the normal mental condition of the person is unequal to the supreme feat of holding on to the state in which the Clear Light shines; and there follows a progressive descent into lower and lower states of the Bardo existence, and then rebirth. The simile of a needle balanced and set rolling on a thread is used by the lamas to elucidate this condition.

So long as the needle retains its balance, it remains on the thread. Eventually, however, the law of gravitation (the pull of the ego or external stimulation) affects it, and it falls. In the realm of the Clear Light, similarly, the mentality of a person in the ego-transcendent state momentarily enjoys a condition of balance, of perfect equilibrium, and of oneness.

Unfamiliar with such a state, which is an ecstatic state of non-ego, the consciousness of the average human being lacks the power to function in it. Karmic (i.e., game) propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism. Thus, losing equilibrium, consciousness falls away from the Clear Light. It is thought processes which prevent the realization of Nirvana (which is the “blowing out of the flame” of selfish game desire); and so the Wheel of Life continues to turn.

All or some of the appropriate passages in the instructions may be read to the voyager during the period of waiting for the drug to take effect, and when the first symptoms of ego-loss appear.

When the voyager is clearly in a profound ego-transcendent ecstasy, the wise guide will remain silent.

Part II: The Secondary Clear Light Seen Immediately After Ego-Loss

The preceding section describes how the Clear Light may be recognized and liberation maintained. But if it becomes apparent that the Primary Clear Light has not been recognized, then it can certainly be assumed there is dawning what is called the phase of the Secondary Clear Light. The first flash of experience usually produces a state of ecstasy of the greatest intensity. Every cell in the body is sensed as involved in orgastic creativity.

It may be helpful to describe in more detail some of the phenomena which often accompany the moment of ego-loss. One of these might be called “wave energy flow.” The individual becomes aware that he is part of and surrounded by a charged field of energy, which seems almost electrical. In order to maintain the ego-loss state as long as possible, the prepared person will relax and allow the forces to flow through him.

There are two dangers to avoid: the attempt to control or to rationalize this energy flow. Either of these reactions is indicative of ego-activity and the First Bardo transcendence is lost. The second phenomenon might be called “biological life-flow.” Here the person becomes aware of physiological and biochemical processes; rhythmic pulsing activity within the body.

Often this may be sensed as powerful motors or generators continuously throbbing and radiating energy. An endless flow of cellular forms and colors flashes by. Internal biological processes may also be heard with characteristic swooshing, crackling, and pounding noises. Again the person must resist the temptation to label or control these processes.

At this point you are tuned in to areas of the nervous system which are inaccessible to routine perception. You cannot drag your ego into the molecular processes of life. These processes are a billion years older than the learned conceptual mind.

Another typical and most rewarding phase of the First Bardo involves ecstatic energy movement felt in the spine. The base of the backbone seems to be melting or seems on fire. If the person can maintain quiet concentration the energy will be sensed as flowing upwards. Tantric adepts devote decades of concentrated meditation to the release of these ecstatic energies which they call Kundalini, the Serpent Power.

One allows the energies to travel upwards through several ganglionic centers (chakras) to the brain, where they are sensed as a burning sensation in the top of the cranium. These sensations are not unpleasant to the prepared person, but, on the contrary, are accompanied by the most intense feelings of joy and illumination. Ill-prepared subjects may interpret the experience in pathological terms and attempt to control it, usually with unpleasant results.

Professor R. C. Zaehner, who as an Oriental scholar and “expert” on mysticism should have know better, has published an account of how this prized experience can be lost and distorted into hypochondriacal complaint in the ill-educated.

... I had a curious sensation in my body which reminded me of what Mr. Custance describes as a “tingling at the base of the spine,” which according to him, usually precedes a bout of mania. It was rather like that. In the Broad Walk this sensation occurred again and again until the climax of the experiment was reached... I did not like it at all.
(R. C. Zaehner: Mysticism, Sacred and Profane. Oxford Univ. Press, 1957, p. 214)

If the subjects fails to recognize the rushing flow of First Bardo phenomena, liberation from the ego is lost. The person finds himself slipping back into mental activities. At this point he should try to recall the instructions or be reminded of them, and a second contact with these processes can be made. The second stage is less intense.

A ball set bouncing reaches its greatest height at the first bounce; the second bounce is lower, and each succeeding bounce is still lower until the ball comes to rest. The consciousness at the loss of the ego is similar to this. Its first spiritual bound, directly upon leaving the body-ego, is the highest; the next is lower. Then the force of karma, (i.e., past game-playing), takes over and different forms of external reality are experienced. Finally, the force of karma having spent itself, consciousness returns to “normal.” Routines are taken up again and thus rebirth occurs. The first ecstasy usually ends with a momentary flashback to the ego condition.

This return can be happy or sad, loving or suspicious, fearful or courageous, depending on the personality, the preparation, and the setting.

This flashback to the ego-game is accompanied by a concern with identity.

“Who am I now? Am I dead or not dead? What is happening?”

You cannot determine. You see the surroundings and your companions as you had been used to seeing them before. There is a penetrating sensitivity. But you are on a different level. Your ego grasp is not quite as sure as it was.

The karmic hallucinations and visions have not yet started. Neither the frightening apparitions nor the heavenly visions have begun. This is a most sensitive and pregnant period. The remainder of the experience can be pushed one way or another depending upon preparation and emotional climate. If you are experienced in consciousness alteration, or if you are a naturally introverted person, remember the situation and the schedule.

Stay calm and let the experience take you where it will. You will probably re-experience the ecstasy of illumination once again; or you may drift into aesthetic or philosophic or interpersonal enlightenments. Don’t hold on: let the stream carry you along. The experienced person is usually beyond dependence on setting. He can turn off external pressure and return to illumination. An extroverted person, dependent upon social games and outside situations may, however, become pleasantly distracted (colors, sounds, people).

If you anticipate extroverted distraction and if you want to maintain a non-game state of ecstasy, then remember the following suggestions: do not be distracted; try to concentrate on an ideal contemplative personage, e.g., Buddha, Christ, Socrates, Ramakrishna, Einstein, Herman Hesse or Lao Tse: follow his model as if he were a being with a physical body waiting for you. Join him.

If this is not successful, don’t fret or think about it. Perhaps you don’t have a mystical or transcendental ideal. That means your conceptual limits are within external games. Now that you know what the mystic experience is, you can prepare for it next time. You have lost the content-free flow and should now be ready to slip into exciting confrontation with external reality. In the Second Bardo you can reach and deeply experience game revelations.

We have just anticipated the reactions of the naturally mystical introvert, the experienced person, and the extrovert. Now let’s turn to the novitiate who shows confusion at this early stage of the sequence. The best procedure is to make a reassuring sign and do nothing. He will have read this manual and will have some guidepost. Leave him alone and he will probably dive into his panic and master it. If he indicates that he wishes guidance, repeat the instructions. Tell him what is happening. Remind him of his phase in the process. Urge him quietly to release his ego struggle and drift back into contact with the Clear Light. Preparation and guidance of this sort will allow many to reach the illuminated state who would not be expected to recognize it.

At this point, it is necessary to inject a word of benign warning. Reading this manual is extremely useful, but no words can communicate experience. You are going to be surprised, startled and delighted. A person may have heard a detailed description of the art of swimming and yet never had the chance to swim. Suddenly diving into the water, he finds himself unable to swim.

So with those who have tried to learn the theory of how to experience ego-loss, and have never applied it. They cannot maintain unbroken continuity of consciousness, they grow bewildered at the changed condition; they fail to maintain the mystical ecstasy; they fail to take advantage of the opportunity unless upheld and directed by a guide. Even with all that a guide can do, they ordinarily, because of bad karma (heavy ego games) fail to recognize the liberation. But this is no cause for worry. At the worst, they just slip back to shore. No one has drowned, and most of those who have taken the voyage have been eager to try again.

Even those who have familiarized themselves with the road maps and who previously have had illumination, may find themselves in settings where heavy game behavior on the part of others forces them into contact with external reality. If this happens, recall the instructions. The person who masters this principle can block out the external. The one who has mastered control of consciousness is independent of setting. Again there are those, who although previously successful, may have brought ego games into the session with them.

They may want to provide someone else with a particular type of experience. They may be promoting some self goal. They may be nurturing negative or competitive or seductive feelings towards someone in the session. If this happens, recall the instructions. Remember the unity of all beings. One to me is shame and fame. One to me is loss or gain. Jettison your ego program and float back to the radiant bliss of at-one-ness.

If you reach the Clear Light immediately and maintain it, that is best. But if not, if you have slipped down to reality concerns, by remembering these instructions you should be able to regain what the Tibetans call the Secondary Clear Light.

While on this secondary level, an interesting dialogue occurs between pure transcendence and the awareness that this ecstatic vision is happening to oneself. The first radiance knows no self, no concepts. The secondary experience involves a certain state of conceptual lucidity. The knowing self hovers within that transcendent terrain from which it is usually barred. If the instructions are remembered, external reality will not intrude. But the flashing in and out between pure ego-less unity, and lucid, non-game selfhood, produces an intellectual ecstasy and understanding that defies description. Previous philosophic reading will suddenly take on living meaning.

Thus in this secondary stage of the First Bardo, there is possible both the mystic non-self and the mystic self experience.

After you have experienced these two states, you may wish to pursue this distinction intellectually. We are confronted here with one of the oldest debates in Eastern philosophy. Is it better to be part of the sugar or to taste the sugar? Theological controversies and their dualities are far removed from experience. Thanks to the experimental mysticism made possible by consciousness-expanding drugs, you may have been lucky enough to have experienced the flashing back and forth between the two states. You may be lucky enough to know what the academic monks could only think about.

Here ends the First Bardo, The Period of Ego-loss or Non-Game Ecstasy

SECOND BARDO:THE PERIOD OF HALLUCINATIONS
(Chonyid Bardo)

Introduction
If the Primary Clear Light is not recognized, there remains the possibility of maintaining the Secondary Clear Light. If that is lost, then comes the Chonyid Bardo, the period of karmic illusions or intense hallucinatory mixtures of game reality. It is very important that the instructions be remembered - they can have great influence and effect.

During this period, the flow of consciousness, microscopically clear and intense, is interrupted by fleeting attempts to rationalize and interpret. But the normal game-playing ego is not functioning effectively. There exist, therefore, unlimited possibilities for, on the one hand, delightful sensuous, intellectual and emotional novelties if one floats with the current; and, on the other hand, fearful ambuscades of confusion and terror if one tries to impose his will on the experience.
The purpose of this part of the manual is to prepare the person for the choice points which arise during this stage. Strange sounds, weird sights and disturbed visions may occur. These can awe, frighten and terrify unless one is prepared.

The experienced person will be able to maintain the recognition that all perceptions come from within and will be able to sit quietly, controlling his expanded awareness like a phantasmagoric multi-dimensional television set: the most acute and sensitive hallucinations - visual, auditory, touch, smell, physical and bodily; the most exquisite reactions, compassionate insight into the self, the world.

The key is inaction: passive integration with all that occurs around you. If you try to impose your will, use your mind, rationalize, seek explanations, you will get caught in hallucinatory whirlpools. The motto: peace, acceptance. It is all an ever-changing panorama. You are temporarily removed from the world of game. Enjoy it.

The inexperienced and those to who ego control is important may find this passivity impossible. If you cannot remain inactive and subdue your will, then the one certain activity which can reduce panic and pull you out of hallucinatory mind-games is physical contact with another person.

Go to the guide or to another participant and put your head on his lap or chest; put your face next to his and concentrate on the movement and sound of his inspiration. Breathe deeply and feel the air rush in and the sighing release. This is the oldest form of living communication; the brotherhood of breath. The guide’s hand on your forehead may add to the relaxation.

Contact with another participant may be misunderstood and provoke sexual hallucinations. For this reason, helping contact should be made explicit by prearrangement. Unprepared participants may impose sexual fears or fantasies on the contact. Turn them off; they are karmic illusory productions. The tender, gentle, supportive huddling together of participants is a natural development during the second phase.

Do not try to rationalize this contact. Human beings and, for that matter, most all mobile terrestrial creatures have been huddling together during long, dark confused nights for several hundred thousand years.

Breathe in and breathe out with you companions.

We are all one! That’s what your breath is telling you.

Explanation of the Second Bardo

The underlying problem of the Second Bardo is that any and every shape - human, divine, diabolical, heroic, evil, animal, thing - which the human brain conjures up or the past life recalls, can present itself to consciousness: shapes and forms and sounds whirling by endlessly. The underlying solution - repeated again and again - is to recognize that your brain is producing the visions.

They do not exist. Nothing exists except as your consciousness gives it life. You are standing on the threshold of recognizing the truth: there is no reality behind any of the phenomena of the ego-loss state, save the illusions stored up in your own mind either as accretions from game (Sangsaric) experience or as gifts from organic physical nature and its billion-year old past history. Recognition of this truth gives liberation.

There is, of course, no way of classifying the infinite permutations and combinations of visionary elements. The cortex contains file-cards for billions of images from the history of the person, of the race, and of living forms. Any of these, at the rate of a hundred million per second (according to neuro-physiologists), can flood into awareness. Bobbing around in this brilliant, symphonic sea of imagery is the remnant of the conceptual mind. On the endless watery turbulence of the Pacific Ocean bobs a tiny open mouth shouting (between saline mouthfuls), “Order! System! Explain all this!”

One cannot predict what visions will occur, nor their sequence. One can only urge the participants to shut the mouth, breathe through the nose, and turn off the fidgety, rationalizing mind.

But only the experienced person of mystical bent can do this (and thus remain in serene enlightenment). The unprepared person will be confused or, worse, panicky: the intellectual struggle to control the ocean. In order to guide the person, to help him organize his visions into explicable units, the Chonyid Bardo was written.

There are two sections:

1. Seven Peaceful Deities with their symmetrically opposed ego traps.

2. Eight Wrathful Deities who can be joyfully accepted as visionary productions, or fled from in terror.

Each of the Seven Peaceful Deities (bisexual Father-Mother figures) are accompanied by consorts, attendants, lesser deities, saints, angels, heroes. Each of the Wrathful Deities is similarly accompanied. Lights, symbolic objects, beautiful, horrid, threatening, seething, are likewise seen. If read literally, The Tibetan Book of the Dead would have you expect the “Master of All Visible Shapes” (or his opposite, the fondness for stupidity) on the first day; the “Immovable Deity of Happiness” and his consort, attendants and opposite on the second, etc. The manual should, of course, not be used rigidly, exoterically, but should be taken in its esoteric, allegorical form.

Read from this perspective, we see that the lamas have listed or named a thousand images which can boil up in the ever-changing jeweled mosaic of the retina (that multi-layered swamp of billions of rods and cones, infiltrated, like a Persian rug or a Mayan carving, with countless multi-colored capillaries). By preparatory reading of the manual and by its repetition during the experience, the novice is led via suggestion to recognize this fantastic retinal kaleidoscope.
Most important, he is told that they come from within. All deities and demons, all heavens and hells are internal.

The student with a particular interest in Tibetan or Tantric Buddhism should steep himself in the text of the Chonyid Bardo. He should obtain colored plates of the fourteen dramas of the Bardo, and he should arrange to have the guide lead him through the prescribed sequence during the drug session. This will provide an unforgettable series of liberations and will permit the devotee to emerge from the experience “reincarnated” in the lamaist tradition.

The aim of this manual is to make available the general outline of the Tibetan Book and to translate it into psychedelic English. For this reason we shall not present the detailed sequence of lamaist hallucinations but, rather, list some apparitions commonly reported by Westerners.

Following the Tibetan Thodol, we have classified Second Bardo visions into seven types:

1. The Source or Creator Vision

2. The Internal Flow of Archetypal Processes

3. The Fire-Flow of Internal Unity

4. The Wave-Vibration Structure of External Forms

5. The Vibratory Waves of External Unity

6. “The Retinal Circus”

7. “The Magic Theatre”

We owe the phrase “retinal circus” to Henri Michaux (Miserable Miracle), and the term “magic theatre” to Hermann Hesse (Steppenwolf).

Visions 2 and 3 involve closed eyes and no contact with external stimuli. In Vision 2 the internal imagery is primarily conceptual. The experience can range from revelation and insight to confusion and chaos, but the cognitive, intellectual meaning is paramount.

In Vision 3 the internal imagery is primarily emotional. The experience can range from love and ecstatic unity to fear, distrust and isolation. Visions 4 and 5 involve open eyes and rapt attention to external stimuli, such as sounds, lights, touch, etc.
In Vision 4 the external imagery is primarily conceptual and in Vision 5 emotional factors predominate.

The sevenfold table just defined bears some similarity to the mandalic schema of the Peaceful Deities listed for the Second Bardo in The Tibetan Book of the Dead.

THE PEACEFUL VISIONS

Vision 1: The Source

[The first Peaceful Deity listed by the Bardo Thodol is the Bhagavan Vairochana who occupies the center of the mandala of the five Dhyani-Buddhas. His attributes of source-power have been translated into those of the monotheistic creator of Western religions.]

(Eyes closed, external stimuli ignored)

The White Light, or First Bardo energy, may be interpreted as God the Creator. The Spreader of the Seed. The Power which makes all shapes visible. Seed of all that is. Sovereign Power. The All-Powerful. The Central Sun. The One Truth. The Source of all Organic Life. The Divine Mother. The Female Creative Principle. Mother of the Space of Heaven. Radiant Father-Mother. Magnificent revelations, both spiritual and philosophic, can occur at this point making the highest union of experience and intellect.

But, because of bad karma (usually religious beliefs of a monotheistic or punitive nature), the glorious light of the seed wisdom it can produce awe and terror. The person will wish to flee and will beget a fondness for the dull white light symbolizing stupidity.

Persons from a Judaeo-Christian background conceive of an enormous gulf between divinity (which is “up there”) and the self (“down here”). Christian mystics’ claims to unity with divine radiance has always posed problems for theologians who are committed to the cosmological subject-object distinction. Most Westerners, therefore, find it difficult to attain unity with the source-light.

If the guide ascertains that the voyager is struggling with thoughts or feelings about the creative source energy, he can read the appropriate instructions. ==|==>> INSTRUCTIONS FOR VISION 1: THE SOURCE

Vision 2: The Internal Flow of Archetypal Processes

(Eyes closed, external stimuli ignored; intellectual aspects)

If the undifferentiated light of the First Bardo or of the Source Energy is lost, luminous waves of differentiated forms can flood through the consciousness. The person’s mind begins to identify these figures, that is, to label them and experience revelations about the life process.

[Lama Govinda tells us that Amoghasiddhi represents,

“... the mysterious activity of spiritual forces, which work removed from the senses, invisible and imperceptible, with the aim of guiding the individual (or, more properly: all living beings) towards the maturity of knowledge and liberation. The yellow light of an (inner) sun invisible to human eyes... (in which the unfathomable space of the universe seems to open itself) for the serene mystic green of Amoghasiddhi.... On the elementary plane this all-pervading power corresponds to the element of air - the principle of movement and extension, of life and breath (prana).”

Lama Govinda: Foundations of Tibetan Mysticism. Lodon: E. P. Dutton & Co., Inc., 1959, p.120. The fifth day of the Baro Thodol confronts the deceased with the Bhagavan Buddha Amoghasiddhi, Almighty Conqueror, from the green Norther realm of Successful Performance of Best Actions, attended by a Divine Mother, and two Bodhisattvas representing the mental functions of “equilibrium, immutability, and almighty power” and “clearer of obscurations.”]

Specifically, the subject is caught up in an endless flow of colored forms, microbiological shapes, cellular acrobatics, capillary whirling. The cortex is turned in on molecular processes which are completely new and strange: a Niagara of abstract designs; the life-stream flowing, flowing. These visions might perhaps be described as pure sensations of cellular and sub-cellular processes. It is uncertain whether they involve the retina and/or the visual cortex, or whether they are flashes of direct, molecular sensation in other areas of the central nervous system. They are subjectively described as internal visions.

Another class of internal process images involves sound. Again we do not know whether these sensations originate in the auditory apparatus and/or in the auditory cortex, or whether they are flashes of direct, molecular sensations in other areas. They are subjectively described as internal sounds: clicking, thudding, clashing, soughing, ringing, tapping, moaning, shrill whistles.

The Tibetan Book includes a brilliant discussion of internal process noises.

“. . . innumerable (other) kinds of musical instruments, filling (with music) the whole world-systems and causing them to vibrate, to quake and tremble with sounds so mighty as to daze one’s brain....”

 

“Tibetan lamas, in chanting their rituals, employ seven (or eight) sorts of musical instruments: big drums, cymbals (commonly brass), conch shells, bells (like the handbells used in the Christian Mass Service), timbrels, small clarionets (sounding like Highland bagpipes), big trumpets, and human thighbone trumpets. Although the combined sounds of these instruments are far from being melodious, the lamas maintain that they psychically produce in the devotee an attitude of deep veneration and faith, because they are the counterparts of the natural sounds which one’s own body is heard producing when the fingers are put in the ears to shut out external sounds. Stopping the ears thus, there are heard a thudding sound, like that of a big drum being beaten; a clashing sound, as of cymbals; a soughing sound, as of a wind moving through a forest - as when a conch-shell is bone; a ringing as of bells; a sharp tapping sound, as when a timbrel is used; a moaning sound, like that of a clarionet; a bass moaning sound, as if made with a big trumpet; and a shriller sound, as of a thigh-bone trumpet.”

“Not only is this interesting as a theory of Tibetan sacred music, but it gives the clue to the esoteric interpretation of the symbolical natural sounds of Truth (referred to in the second paragraph following, and elsewhere in our text), which are said to be, or to proceed from, the intellectual faculties within the human mentality.”

- (Evans-Wentz, p. 128)]

These noises, like the visions, are direct sensations unencumbered by mental concepts. Raw, molecular, dancing units of energy.

The minds sweeps in and out of this evolutionary stream, creating cosmological revelations. Dozens of mythical and Darwinian insights flash into awareness. The person is allowed to glance back down the flow of time and to perceive how the life energy continually manifests itself in forms, transient, alwasy changing, reforming. Microscopic forms merge with primal creative myths. The mirror of consciousness is held up to the life stream.

As long as the person floats with the current, he is exposed to a billion-year lesson in cosmology. But the drag of the mind is always present. The tendency to impose arbitrary, isolating order on the organic process. Sometimes the voyager feels he should report back his vision. He converts the life flow into a cosmic inkblot test - attempts to label each form. “Now I see a peacock’s tail. Now Muslim knights in colored armor. Oh, now a waterfall of jewels. Now, Chinese music. Now, gem-like serpents, etc.” Verbalizations of this sort dull the light, stop the flow and should not be encouraged.

Another trap is that of imposing a sexual interpretation. The dancing, playful flow of life is, in the most reverent sense, sexual. Forms merging, spinning together, reproducing. Eros in its countless manifestations. The Tibetans refer to the female Bodhisattvas