Listen to Your Lama: The Symbolic Death Ritual
of The Tibetan Book of the Dead

by Laura Strong, PhD

For many years, I have been interested in cultural beliefs about life after death. Along the way, I have read numerous books, taken a variety of workshops on the subject, and asked people what they personally believe. When first approached, many do not know the level of my interest, so they often suggest a few books on the subject, the first of which is usually The Tibetan Book of the Dead. While I have studied a number of the English translations, I still find the complex symbolism difficult to understand, a dilemma that has been confirmed by such well-known authors as Robert Thurman. He suggests reading the text while imagining "the general color, lights, and overall qualities of each archetype. Do not worry about trying to fix every detail in exact order, or it can become distracting. Those who feel uncomfortable with the Buddhist imagery should substitute in its place the figures or symbols that give them comfort" (133). Yet, how can I find a suitable substitute without first comprehending the essence of these archetypes and how they relate to the dying process?

First, it is important to understand the role of death within the Tibetan culture. Tibetan Buddhists believe that the confusion and ignorance that prevents spiritual progress is caused by the refusal to acknowledge that everything is impermanent and death is imminent. Their spiritual practice works towards developing "an emotional acceptance of death through contemplation and meditation, as well as learning how to make use of the crises, upheavals, and changes of life. The changes or 'small deaths' (known as bardos) that occur so frequently in our lives are a living link with real death, prompting us to let go" (Rinpoche 196). Regular meditation also helps prepare the practitioner for his or her own inevitable death and for navigating the otherwise confusing stages of the dying and rebirth process.

Since the state of mind at the time of death is considered to be closely linked to the deceased's destiny, it is important to provide the kind of peaceful and loving atmosphere that will support a smooth and aware transition. "Frightening places such as hospital emergency rooms" are avoided and every attempt is made to "help a loved one through the actual process of death" (Thurman 120). Unfinished business is taken care of and family members and friends say their goodbyes in a brief and quiet fashion. A death horoscope is also cast by an astrologer, based on the exact moment of death, "to determine what persons may touch the corpse, the proper method of disposing of the corpse, the time and manner of the funeral, and the sort of rites to be performed for the benefit of the departed" (Evans-Wentz 19).

Tibetan Buddhists say the dying process begins when the five senses start to shut down. This signals that the five elements, which make up the physical body and keep it alive (earth, water, fire, wind, and space), along with the five psychological components (form, feeling, projection, intellect, and consciousness) are beginning to disband. The body is placed in the most auspicious position for the dissolution of these elements and a lama or other available spiritual guide begins to offer prayers. These are designed to: encourage an ideal transformation, to invite enlightened beings to offer their assistance and protection, and to focus on the possibility that "all the elements of ordinary existence" will "transform into agents of liberation" (Thurman 97).

As the last breath leaves the body, along with the remnants of the life-energy that was given to them by their mother and father at conception, the dying person is asked to focus their attention on love, compassion, and their aspirations for enlightenment. "Advanced meditators often choose to meet death face to face, sitting upright in the posture of profound contemplation. It is said that the consciousness of such people departs from their bodies at this time in a blaze of rainbow light from the crown of the head and flies off into the realm of the sky" (Hodge and Boord 41). Such people have no need of further instruction, so a funeral can be arranged. Yet, for those who may have shied away from the pure light of reality, or are karmically bound to continue on through the bardo, fear, doubt, and confusion may set in. Therefore, The Tibetan Book of the Dead is read to guide them through the next forty-nine days of the transition.

The Tibetan Book of the Dead is part of the legacy created by Padmasambhava, the Lotus-Born, who brought Buddhism to Tibet in the eighth century CE. He left behind thousands of hidden teachings, or terma, one of which was the Bardo Thödol or "The Great Liberation through Hearing in the Bardo." This particular terma was discovered by a "treasure revealer," or tertön, named Karma Lingpa in the fourteenth century CE and the first English edition appeared in 1927. Edited by Walter Evans-Wentz from translations created by a British interpreter named Kazi Dawa-Samdup, it was at this time that it became known as The Tibetan Book of the Dead.

Buddhists of the Vajrayana tradition consider The Tibetan Book of the Dead to be a factual account of the events that occur at the time of death. Tibetans "have credible accounts by enlightened voyagers who have gone through the between experience consciously, preserved the memory, and reported their experiences. Tibetans accept these reports of their psychonauts just as we do those of astronauts who report what happened on the moon" (Thurman 18).

The book is divided into three sections, which correspond with the three main transitional phases between death and rebirth. These include the "bardo of dying," or Chikhai Bardo, the after-death "bardo of dharmata," or Chönyid Bardo, and the karmic "bardo of becoming," or Sidpa Bardo, which eventually leads towards rebirth. Along the way, numerous opportunities for enlightenment are presented to the deceased. "The time between the transition from a death to a new rebirth is the best time to attempt consciously to affect the casual process of evolution for the better. Our evolutionary momentum is temporarily fluid during the between, so we can gain or lose a lot of ground during its crises" (Thurman 28-29). This encourages most Buddhists to study The Tibetan Book of the Dead during their lifetime and to practice meditations that help them prepare for a lucid and aware death.

While The Tibetan Book of the Dead has captured the imagination of many in the Western world, it is important to remember that this is a Buddhist guide to death. There is no promise of future resurrection and the brilliant white light that appears is not designed to lead the deceased to some heavenly realm. There are two directions the soul can take at the time of death: (1) the soul can "achieve total and eternal cessation of rebirth together with the peace of Nirvana by realizing that all things (including these heavens and hells, gods and demons, births and death, etc.) are illusory, insubstantial and transitory projections of his own limited and perverted mind; or (2) it is doomed once again, to re-enter the wheel of becoming to be reborn as an animal, a man, or a god, because of its twofold failure to grasp the meaning of these teachings and to free itself from the desire to perpetuate itself as an individual self" (Long 70).

The first four days are considered to be a very important part of the transition. If the liberation of the individual cannot be confirmed by markings on the body, a white cloth is placed over the face and the corpse is left undisturbed to encourage the complete separation of the "bardo body" from the physical body. This "bardo body" is the indestructible subtle body, which is the eternal soul in each of us. The state "where the being is intelligent light, alive, and singular, continuously changing, aware of its infinite interconnection with everything. It is beyond all instinct patterns of lust, aggression, or delusion, beyond all duality, one with reality, and one with the Truth Body of all Buddhas" (Thurman 40). It is the "Buddha nature," the ultimate goal of liberation.

At this time, the deceased is reminded to focus on the lessons from their spiritual practice and the "pure clear light of reality." If the deceased has led an evil life, they may see the terrifying Lord of Death, which is a projection of their own mind, or they may be sent straight to the hell realms.

If the deceased has led a wholesome life of virtue, they will see themselves surrounded by hosts of divine beings who will call out to him or her by name and invite him or her to accompany them to paradise. Abandoning all attachment to their present body, they should relax their minds and then gather together all that remains of his or her consciousness and follow these heavenly messengers upward and out of the body to a pure realm of awareness and bliss. (Hodge and Boord 41)

Since the deceased is not used to operating in this realm, they may be startled by their heightened sensitivity. Sounds appear like thunder as colors and lights dazzle the eyes. It is an experience that can bring great joy or extreme terror, depending on the mindset of the individual. Therefore, the lama reminds the deceased that nothing can actually harm them, since they already dead.

Near the end of the fourth day, when the separation is sure to be complete, a funeral is performed to return the body to the elements. This is done through cremation or a Tibetan sky burial, when the body is ceremoniously fed to vultures. An effigy is then created in the home, which includes a printed-paper face, and the lama returns once a week for up to forty-nine days to recite passages from The Tibetan Book of the Dead. The process may also be collapsed into a twenty-one day period, after which the clothing is given away and the paper face is ceremoniously burned.

Since most people are karmically destined to continue on to the next phase of the journey, it is important for the lama to continue reciting The Tibetan Book of the Dead after the funeral. This is the point where the deceased officially enters the bardo and begins to encounter the Peaceful and Wrathful Deities. According to Stephen Hodge, a Shingon monk, scholar and coauthor of The Illustrated Tibetan Book of the Dead, these are not actual "deities,"

but embodiments in Tibetan cultural guise of the various facets of enlightenment that inhere within our own primordial minds. In this sense they are projections, whether they appear in peaceful loving forms or wrathful terrifying shapes. Just as we project our beliefs and paranoias upon the world and its inhabitants around us during our lifetimes, so also when we are dead do the true qualities of our primordial mind appear in whatever form we clothe them in. Tibetan lamas working with Westerners of different religious background generally state that their visions will take on the appearances of whatever religious imagery we are familiar with. (18)

Tibetan Buddhists see these deities as coming from five families, which correspond to the five elements and the five sacred directions. The entire purpose of these families it to "wake us up to our inherent buddha-nature by means of our own human nature" (Fremantle 114). They include: the all-knowing Buddha or Tathagata family, who help people rise above delusions; the Vajra family, who offers the strength and power that is needed to triumph over anger; the Ratna or Jewel family, who instill the generosity to prevail over pride; the Padma or Lotus family, who transform out-of-control passion into love and compassion; and the Karma or Samaya family, who encourage enlightened activity to overcome envy.

In their Peaceful manifestations, each family is represented by a buddha, or enlightened one. "The most ordinary things and the most negative emotions and notions are associated with specific Buddhas, wisdom energies, colors, precious substances, and symbols, in order to simulate the actual consciousness of a realized Buddha, who actually sees things as configurations of blissful and intelligent energies" (Thurman 69). Each of these buddhas is also accompanied by a devi, which may also be referred to as a dakini, mother, or queen. The feminine qualities of each devi is designed to balance the masculine nature of their buddhas, and together they birth bodhichitta, the awakened mind. Locked in embrace, these couples are often surrounded by an assemblage of bodhisattvas. "Bodhisattvas are often called the sons and daughters of the buddhas. In a general sense, all bodhisattvas represent the principle of active engagement for the welfare of others; they are the living manifestations of all the qualities of enlightenment in the world around us" (Fremantle 268).

On the first day in the bardo, Vairochana and his consort Akashadhatvishvari arrive from the central Realm of Expanding Seed as the void transforms into the brilliant blue of the "space" element and the "luminous emptiness of the fundamental nature of the mind" (Fremantle 263). Like their counterparts, they embrace one another upon a lotus throne, which is a "symbol of primordial purity of enlightenment growing out of the muddy swamp of samsara" (264). The lotus is a feminine symbol, "which gives birth to all the manifestations of enlightenment. Sitting or standing upon a lotus indicates that the deities have not abandoned samsara for the peace of nirvana; they enter into the world, but they are not defiled by it." The throne of Vairochana and Akashadhatvishvari is supported by lions, which represent their lack of fear and the sovereignty of the Buddha family. "Using animals as one's seat or vehicle means that, on one hand, one has completely overcome and transmuted the negative aspects of its instinctive behavior, and on the other, one has achieved and integrated its positive characteristics" (264).

Akashadhatvishvari is the Queen of Space, which is symbolized by the luminous, white, moon-like quality of her body and Vairochana is described as having four faces, which convey the panoramic awareness that illuminates every particle of existence. Like the other couples, they hold a bell, which represents the positive feminine qualities of emptiness and wisdom. Vairochana also holds an eight-spoked wheel, as a symbol of the wheel of Dharma and The Buddha's eight-fold noble path. The bright blue light of all-encompassing knowledge shines from the hearts of this couple, as the lama urges the deceased to merge with it, instead of drifting towards the softer white light of the god realm. Yet, ignorance and delusion, as well as any negative karma from past actions, often leaves the deceased immobile in the middle.

Therefore, on the second day, Akshobhya appears with Lochana, the all-seeing devi of the earth, in the white light of the water element. He holds a five-pronged vajra, which demonstrates his toughness and solidity, as they sit upon an elephant throne as solid and immovable as the Vajra family. The white mirror-like light of knowledge shines forth from their hearts and they are surrounded by bodhisattvas. The two males are Kshitigarbha, the Essence of Earth, representing fertility and growth, and Maitreya, the Loving One, who holds a blossom from the tree of enlightenment. The two females are Lasya, the bodhisattva of dance, who "displays the beauty and dignity of the body," and Pushpa, the goddess of flowers, who is the "bodhisattva of vision, sight" and scenery (Fremantle and Trungpa 17-18). The lama attempts to get the deceased to go towards the radiant white light of mirror-like knowledge, instead of straying towards the soft smoky light of hell. Yet, this can be difficult for anyone who has not dealt with his or her anger or aggression.

On the third day, Ratnasambhava, the Buddha of Equalizing Wisdom, appears with Mamaki, the loving mother and devi of water, within the yellow light of the earth element. They hold a wish-fulfilling gem as they sit upon a throne of horses, which demonstrates the Ratna family's wealth and nobility. They are accompanied by Akashagarbha, the Essence of Space, who cuts through all confusion with his knife, and Samantabhara, the All Good, who embodies virtuous conduct, the goodness of the earth, and abundance. Their female counterparts are Mala, who offers garlands of flowers, and Dhupa, who carries incense. Encouraging the deceased to release any remaining pride, the lama implores him or her to join with the brilliant yellow light of equalizing wisdom, instead of looking towards the soft blue light of the human realm.

Should this opportunity be missed, on the forth day Amitabha and Pandaravasini arrive with the red light of the fire element. They are perched upon a throne of peacocks, which demonstrates their ability to transform poisonous passions, such as lust and seduction. They are joined by Avalokiteshvara, the male essence of compassion, and Manjushri, the bodhisattva of wisdom that reflects the intuitive and intellectual aspect of compassion. Gita, the female bodhisattva of song and hearing, is also here along with Aloka, whose lamp offers light to all the buddhas. Asking the deceased to abandon any attachment to poisonous passions, the lama tries to steer him or hertowards the dazzling red light of discriminating wisdom, while avoiding the soft yellow light of the hungry ghost realm.

If the deceased has still not been convinced, on the fifth day Amoghasiddhi from the Karma family and Samaya-Tara, the breath of life, come with the green light of the air element. They sit above a throne of eagles, garudas, or kinnaras, which are half-bird, half-human super birds that can fly anywhere in an instant. They carry a pair of crossed vajras, which shows the kind of toughness and indestructibility that is needed to fulfill all actions. They are also joined by Vajrapani, the bodhisattva of energy and activity, and Sarvanivaranavishkambhin, the remover of obstacles. There is also Gandha, the female bodhisattva of perfume, and Naivedya, who offers the "elixir of life," which nourishes both the body and the awakened mind. The lama tries again to get the deceased to head towards the bright green light of all-accomplishing wisdom, which is designed to encourage the elimination of all envy. Yet, if this is not possible, the deceased could be drawn into the soft red light of the demi-god realm, where strife and quarreling are the norm.

Then comes the sixth day when all the Peaceful deities appear together in the form of a mandala, as the piercing blue, white, yellow, red and green lights still shine from their hearts. They are also joined by four wrathful male and female gatekeepers.

Although this is the peaceful mandala, the guardians of the gates appear in wrathful form to carry out their functions. They are there to protect the sacred space of pure visions. They wake us up and guard our awareness from negative influences and from escape into distractions of any kind. They are surrounded by flames, embracing each other in sexual union and trampling upon the corpse of the ego. (Fremantle 282)

Six savior buddhas have also come from the realms of samsara to ward off any who attempt to escape the light of knowledge by straying towards the soft light of the samsaric realms. Above all this, the primordial parents, Samantabhadra and Samantabhadri, have also come to watch over the proceedings. The lama calmly explains to the deceased that every one of these forty-two beings is in fact an illusion, which has sprung from his or her own heart. All that is needed for liberation is the recognition of this fact, but still most go on.

On the seventh day, the peaceful deities are transformed into the peaceful and wrathful vidyadharas, who appear with their five fiercely passionate dakini consorts. As a holder of spiritual knowledge, the "vidyadharas are connected with speech and dwell in the throat, just as the peaceful deities emerged from the heart. They are the expressive, communicative energy of the awakened state" (Fremantle 289). Surrounding them are "countless hosts of dakinis from all the cemeteries and places of pilgrimage, together with all the protectors of religion. They wear bone ornaments and carry drums, thigh bone trumpets, skull-drums, banners, ribbons and pennants made from human skin, and incense made from burnt human flesh" (Hodge and Boord 84). All together, they sing, dance and make a huge racket, which is far from melodious. In fact, it is designed to wake the deceased from their stupor and to "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" (Evans-Wentz 129).

If they are unable to get the deceased's attention, this noisy entourage fades away and returns as the fifty-eight wrathful, blood-drinking deities, who will make their own attempts to guide the deceased over the next seven days. Since these visions can be terrifying, the lama explains that they are projections, just like the last ones, only these have emerged from the mind instead of the heart. The wrathful deities are actually manifestations of the same five archetypal buddhas, which previously appeared in their peaceful and neutral forms. Only now, they have transformed themselves into three-headed, six-armed, four-legged herukas. Instead of emitting radiant light, these herukas "are enveloped in flames, a firestorm blazing with the force of their wrathful compassion. They are like the incandescent brilliance of the dawning of a hundred thousand suns; they are the nuclear power of enlightenment. They laugh and howl and roar with ear-shattering, thunderous intensity" (Fremantle 316).

Their female counterparts now carry skulls brimming with blood and are soon to be joined by a bevy of other wrathful female deities. These include the eight young maidens, who carry corpses, blood-filled skulls, intestines and other body parts. They are followed by the eight witches, who laugh and snarl as they feed upon dead bodies with their lion head, tiger head, fox head, wolf head, vulture head, hawk head, crow head, and owl head. There are four female gatekeepers, whose heads resemble a horse, sow, lion, and serpent, along with twenty-eight other ladies with animal heads. Since Westerners may have trouble imagining a replacement for such beings, Robert Thurman suggests that if "you are unfamiliar with such fierce deities, or have strong affiliation with another religion, you should investigate the fierce angels of that tradition (all religions have such figures). In Christianity these are the cherubim and seraphim" (149).

Yet, the opportunities to end the samsaric cycle of death and rebirth are almost over. We have reached the twenty-first day, when the peaceful and wrathful deities end their efforts. At this point, the deceased may make a last attempt to return home or to reenter their body. Yet, their family is unable to hear them and the body is long gone. The only option is to continue forward and face the Lord of Death, who will judge the deceased and tear them from limb to limb in an attempt to help them overcome their illusions. Yet, by this time that is very unlikely, so the lama reads the last portion of The Tibetan Book of the Dead, which is designed to guide the deceased towards the best possible rebirth.

Tibetans believe that The Tibetan Book of the Dead can potentially offer enlightenment to anyone who hears its words, which is why many of them use it as a tool for spiritual growth. Yet, this noble pursuit is very difficult for anyone who has grown up outside their culture and it can take years to comprehend many of its elements. Even so, the immense popularity of this book in the United States and Europe shows that it has captured the imagination of many people.

Some lamas say that while the images in The Tibetan Book of the Dead are Buddhist, the experience is universal. While this may be true, I still look forward to the day when there may be a credible Western version of this psychological experience. Many people look to the past for clues, yet one of the most promising avenues of research is the work that Michael Harner and others are currently doing at The Foundation for Shamanic Studies. Their  "Mapping of Nonordinary Reality" project is

a long-term project to develop the world's foremost database of cross-cultural accounts of shamanic journeys, near-death, and other nonordinary explorations. These research materials are being used to begin to construct a map of the hidden universe discovered and rediscovered by shamans and others through the ages, independent of culture. (Foundation)

I have heard this also includes numerous examples of the after-death journey, but these reports are still unconfirmed, since they are being very secretive about their findings. Even so, I have hopes that through research such as theirs, or the rediscovery of some form of lost knowledge, enough information can be gathered to eventually assemble a widely accepted Western Book of the Dead.

Works Cited

Evans-Wentz, W. Y., ed. The Tibetan Book of the Dead or the After-Death Experiences of the Bardo Plane, According to Lama Kazi Dawa-Samdup's English Rendering. New York: Causeway Books, 1973.

The Foundation for Shamanic Studies, "The Work of the Foundation for Shamanic Studies." 3 March, 03. http://www.shamanism.org/fssinfo/fsswork.html.

Fremantle, Francesca. Luminous Emptiness: Understanding the Tibetan Book of the Dead. Boston: Shambhala, 2001.

Fremantle, Francesca, and Chögyam Trungpa, trans. The Tibetan Book of the Dead: The Great Liberation through Hearing in the Bardo. By Guru Rinpoche according to Karma Lingpa. Boston: Shambhala, 1987.

Hodge, Stephen, and Martin Boord. The Illustrated Tibetan Book of the Dead: A New Translation with Commentary. New York: Sterling, 1999.

Long, J. Bruce. "The Death That Ends Death in Hinduism and Buddhism." Death: The Final Stage of Growth. Ed. Elisabeth Kübler-Ross. Englewood Cliffs, NJ: Prentice-Hall, 1975. 52-74.

Rinpoche, Sogyal. "What Survives? The Teachings of Tibetan Buddhism." What Survives? Contemporary Explorations of Life after Death. Ed. Gary Doore. A New Consciousness Reader. Los Angeles: J.P. Tarcher, 1990. 192-203.

Thurman, Robert A. F. trans. The Tibetan Book of the Dead: As Popularly Known in the West. Known in Tibet as the Great Book of Natural Liberation through Understanding in the Between. Composed. Padma Sambhava. Discovered. Karma Lingpa. New York: Bantam, 1994.