(Buddhism Podcast) When death comes, what truly matters? | Buddhist Wisdom
Some are as if dead already
Things can wait. What's the rush?
Heedlessness(Pāli pamada, Sanskrit pramāda, Tibetan bakmepa) is a Buddhist term translated as "heedlessness," "carelessness," "negligence," and so on. In the Mahayana tradition, pramāda is defined to not apply oneself earnestly and carefully to adopting a wholesome attitude and abandoning unwholesome actions. More
The heedful do not die*
I'll do what can be done right now.
Heedfulness (Pāli appamāda, Sanskrit apramāda, Tibetan Wylie bag yod pa) is a Buddhist term translated as "diligence," "conscientious," "concern," "vigilance," and so on. It is defined as taking great care concerning what should be adopted and what should be avoided [1, 2].
In the Theravada Pāli canon, a vast collection of the historical Buddha's earliest teachings, the term appamāda is very significant. The essence of its meaning cannot be captured with a single English word. "Heedfulness," "diligence," and "conscientiousness" all capture certain aspects of appamāda. It is identified as one of the 11 virtuous mental factors in the Mahayana Abhidharma teachings. More
*One will never again die when one gets off of the samsaric cycle of endless "wandering on" of rebirths chasing fulfillment that is not to be found.
The Four Right Efforts: (1) The effort to prevent harmful, unskillful things that have not yet arisen. (2) The effort to abandon harmful, unskillful things that have already arisen. (3) The effort to promote the arising of skillful things that have not yet arisen. (4) The effort to maintain, develop, and bring to culmination skillful things that have already arisen.
Five Recollections (Upajjhatthana Sutta)
What did the historical Buddha teach?
Here are two English translations and the original Pali text of the "Five Recollections," remembrances, or contemplations:
I am sure to become old; I cannot avoid aging. I am subject to aging, have not gone beyond aging.
I am sure to become ill; I cannot avoid illness. I am subject to illness, have not gone beyond illness.
I am sure to die; I cannot avoid death. I am subject to death, have not gone beyond death.
I am subject to separation and loss and to be parted from all that is dear and loved by me. I will grow different, separate from all that is meaningful and appealing to me.
I am the owner of my actions (karma), heir of my actions, actions are the womb (from which I have sprung and will be reborn), actions are my relations, actions are my protection. Whatever actions I do, skillful or unskillful, of these I shall be the heir [2]. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, wholesome or unwholesome, to that will I fall heir [3].
The Buddha advised, "These are the five facts to often reflect on, whether one is a woman or a man, a layperson or a monastic" [5].
Since the Buddha redefined karma as "intention" (cetana, the decisive intent underlying a deed or action) in the Nibbedhika Sutta, intention or intentionally-committed actions may be better translations of "karma" in the fifth recollection. More
Thay (pronounced "Thai") is Thich Nhat Hanh, here explaining a candle flame. Where will it go?
When we all fall asleep, where do we go?
Dhr. Seven, Amber Larson, Ananda (Dharma Buddhist Meditation), Wisdom Quarterly in reply to the implicit question in Billie Eilish's "Bury a Friend": Where do we all go when we die? Where does a flame go when it dies?
And when the flame goes out, where does it go?
That's a nonsense question.
No, it must go somewhere!
Well, where do you suppose -- up, down, sideways?
Well, no, nothing like that. I don't know where it goes.
It isn't there like you think (assume), so it does not "go" anywhere after it is said to "go out." Failing to gain new fuel (and four other factors, heat, oxygen, wick, and process-of-combustion), it fails to "come back in" for the next moment of its appearance. This sounds strange because it goes against our assumptions, but it's very true: In one instance, all five factors (aggregates) gather and manifest as "flame." Failing to get all five in the next moment, no flame/fire appears. This teaches us that what we call "flame" or "fire" is utterly dependent on supporting conditions (these five aggregates or factors) and without them, it is not. However, if it is utterly dependent, then how can it ever be said to have an independent existence? Ultimately speaking, it cannot. But in normal usage, in conventional speech, of course we say, "The flame came into being and then went out of being after some time." This is nice. This seems true. But it was never ultimately true. So there is no confusion. And maybe no one cares about a flame or fire. But if the same thing could be said of us, me and you the individuals, what then?
How could that ever be said of us? We are here now. And when we die or "go out," we reappear somewhere else -- like in heaven, hell, another human life, or a life in another realm in the 31 Planes of Existence.
Conventionally, this is exactly what happens. Unfortunately, ultimately speaking, it is completely wrong. Not only do "we" not go anywhere, what we are calling "we" is completely dependently arisen. Our being, our existence, completely depends on the Five Aggregates clung to as self.
What, we're flames?
No, flames depend on the five factors I mentioned above. "We" depend on the Five Aggregates clung to as self mentioned in the Heart Sutra: form; feelings, perceptions, mental formations, and process of consciousness, the khandhas or skandhas in Sanskrit.
So there is no reappearance?
Oh, there's reappearance (rebirth) all right, but it isn't the rearising of some unchanging "soul," "self," jiva,gandhabba, "ego," "personality," or "I." We are clinging to what is not ours, and we suffer for it.
Aha! You said "we" suffer for it! Who's the "we" that suffers?!
That "we" is the Five Aggregates clung to as self. "We" are not that. "We" do not control that, in an ultimate sense. In a conventional sense, of course, that's all "we" are, and "we" have a great deal of control to develop calm and insight to breakthrough to wisdom and liberate "ourselves" from this samsaric mess. But that, ultimately speaking, is not really what's happening. And it can be proven. The aggregates can be refined, purified, stilled and be seen for what they are. Then clinging stops. And liberation occurs. It's as if the fearful dream lets go of the dreamer. The monstrous illusion loses its power to deceive and make frightened, suffering victims of the aggregates clinging to the aggregates as if they were "self."
When I first encountered Buddhism in the U.S. in the 1990s, it was all about "insight meditation" (vipassana) with some voices shouting that the value of the jhanas (meditative absorptions) was being mistakenly overlooked as a regular practice.
Years later, I came across BPS Wheel 463 (Buddhist Publication Society),which states that the value of “wise reflection” (yoniso manasikara) was being mistakenly overlooked as a regular practice.
This weekend I decided to go back and take another look at Wise Reflection (BPS Wheel 463) with the amazing benefits provided by suttacentral.net's because of its multiple translations per each discourse (Pali sutta) and translator Ṭhānissaro Bhikkhu’s errant translations on dhammatalks.org.
Wisdom Quarterly prefers American scholar-monk Bhikkhu Bodhi's translations in all cases over idiosyncratic and ridiculous Thanissaro Bhikkhu's efforts.
It was a very powerful refresher course (lesson) in the difficulties of translation and the value of reading multiple [English] translations and the value of [the ancient] commentaries.
The translations of yoniso manasikara (not quite those two words as found in the Pali canon) from the Sabbāsava Sutta (MN 2) are diverse!
EXCERPT: Venerable Walpola Rahula (from BPS Wheel 463), in quoting the Buddha, translates yoniso manasikāra as "wise reflection":
“I say that the getting rid of anxieties and troubles [1] is possible for one who knows and sees, not for one who does not know and see. What must one know and see in order to get rid of anxieties and troubles? Wise reflection and unwise reflection... More
All the good girls go to hell, Billie?
When did you join the Illuminati, Pirate? Did Phineas induct you?
Why Death is NOT the end – The Buddha’s Wisdom on Dying and Beyond (Buddhism Podcast) Sept. 11, 2025: Buddhism Explained. Discover the historical Buddha’s timeless wisdom on life, death, and what lies beyond [rebirth in endless samsara]. In Buddhism, death is not the end—it is a transition in the endless cycle of rebirth. This video explores key teachings such as
mindfulness of death (maraṇasati),
the Five Remembrances, and
the Path to Nirvana (Nibbana)—the ultimate freedom beyond rebirth and death.
Through the story of the mother Kisagotami, the Buddha’s “Three Knowledges,” and profound insights into impermanence, we learn how to transform fear into understanding and live with clarity, compassion, and purpose. Let Death become a teacher, not something to fear.
00:00 - Death in Buddhism: Teachings from the Awakened One
06:56 - Why the Buddha understood Death so deeply
13:08 - From doubt to understanding, from understanding to liberation
19:03 - Living with this understanding.
Holy Sonnets: Death, be not proud
By John Donne
Death, be not proud, though some have called thee
Mighty and dreadful, for thou art not so;
For those whom thou think'st thou dost overthrow
Die not, poor Death, nor yet canst thou kill me.
From rest and sleep, which but thy pictures be,
Much pleasure; then from thee much more must flow,
And soonest our best men with thee do go,
Rest of their bones, and soul's delivery.
Thou art slave to fate, chance, kings, and desperate men,
And dost with poison, war, and sickness dwell,
And poppy or charms can make us sleep as well
And better than thy stroke; why swell'st thou then?
One short sleep past, we wake eternally
And death shall be no more; Death, thou shalt die.
"Sonnet X" is also known by its opening words as "Death Be Not Proud." It is a 14-line poem, a sonnet, by English poet John Donne (1572–1631), one of the leading figures in the metaphysical poets group of 17th-century English literature.
Written between February and August 1609, it was first published posthumously in 1633. The poem is included as one of the 19 sonnets that comprise Donne's Holy Sonnets or Divine Meditations, among his best-known works.
Most editions number the poem as the tenth in the sonnet sequence, which follows the order of poems in the Westmoreland Manuscript (c. 1620), the most complete arrangement of the cycle, discovered in the late 19th century.
However, two editions published shortly after Donne's death include the sonnets in a different order, where this poem appears as 11th in the Songs and Sonnets (published 1633) and sixth in Divine Meditations (published 1635).
"Death Be Not Proud" presents an argument against the power of death. Addressing Death as a person, the speaker warns Death against pride in his power.
Such power is merely an illusion, and the end Death thinks it brings to men and women is in fact a rest from world-weariness for its alleged "victims."
The poet criticizes Death as a slave to other forces: fate, chance, kings, and desperate men. Death is not in control, for a variety of other powers exercise their volition in taking lives.
Even in the rest it brings, Death is inferior to drugs. Finally, the speaker predicts the end of Death itself, stating, "Death, thou shalt die." More
"Recollection of death" (maranānussati) is one of the ten recollections treated in detail in the Path of Purification (Vis.M. VIII):
The Buddha taught: ''Recollection of death, developed and frequently practiced, yields great reward, great blessing, has deathlessness (amata) as its goal and objective. But how may such recollection be developed?
"As soon as the day declines, as the night vanishes and the day is breaking, the meditator reflects:
I'm indestructible and strong.
One reflects, "Truly, there are many possibilities for me to die: I may be bitten by a serpent or be stung by a scorpion or a centipede, and thereby I may lose this life. This would be an obstacle for me. Or I may stumble and fall to the ground, or the food I eat may not agree with my health. Or [the humors] bile, phlegm, and piercing gases [bodily winds] may become disturbed. Humans or ghosts may attack me, and I may lose my life. This would be an obstacle for me."
Then a meditator considers thus: "Are there still to be found in me unsubdued unskillful, unwholesome things which, if I should die today or tonight, might lead me to greater suffering?"
Now, if one understands that this is the case, one should use one's utmost resolution, determination, energy (viriya), effort, endeavor, steadfastness, attentiveness, and clear-mindedness (sati-sampajanna) in order to overcome these harmful, unwholesome things" (A VIII, 74).
In the Path of Purification (Vis.M. VIII) it is said: "One who wishes to develop this meditation should retreat to solitude [a private, quiet place], and while living secluded one should wisely reflect: 'Death will come to me! The vital energy will be cut off!' Or [recall,] 'Death! Death!'
"To one who does not wisely reflect, sorrow may arise by thinking about [recalling] the death of a loved one, just as it does to a mother while thinking of the death of a beloved child.
"Again, by reflecting on the death of a disliked person, joy [schadenfreude] may arise -- just as enemies while thinking about the death of their enemies.
"Through thinking about the death of a neutral (indifferent) person, however, no emotion will arise, just as none arises in a worker whose work consists of cremating dead bodies at the sight of a dead body.
"By reflecting on one's own death fright may arise...just as at the sight of a murderer with drawn sword one becomes filled with terror.
"Therefore, whenever seeing here or there slain or other dead [formerly living] beings, one should reflect on the death of such deceased persons who once lived in happiness.
One should rouse one's attentiveness, emotion, and knowledge and consider thus: 'Death will come, and so on.
Only in one who considers in this way, will the Five Hindrances (nīvarana) be repressed. Through the idea of death, attention becomes steadfast, and the exercise reaches [meditative] neighborhood-concentration (upacāra-samādhi).
According to the Path of Purification (Vis.M. VIII), one may also reflect on death in the following various ways:
One may think of Death [personified] as a murderer with a drawn sword standing in front of oneself;
or one may bear in mind that all happiness ends in death;
or that even the mightiest beings on this earth are subject to death;
or that we must share this body with all innumerable worms and other tiny beings [microbes] residing throughout the intestines and tissues;
or that life is something dependent on in-and-out breathing, and bound up with it; or that life continues only as long as the elements, food, breath, etc. are properly performing their functions; or that nobody knows when, where, and under what circumstances, death will take place, and what kind of fate we have to expect after death; or, that life is very short and limited. As it is said: 'Short, indeed, is this life of men, limited, fleeting, full or woe and torment; it is just like a dewdrop that vanishes as soon as the sun rises; like a water-bubble; like a furrow drawn in the water; like a torrent dragging everything along and never standing still; like cattle for slaughter that every moment look death in the face" (A. VII, 74).
The meditator devoted to this recollection of death is at all times indefatigable and gains the realization of disgust with regard to all forms [31 planes] of existence, gives up delight in [samsara, endless rebirth], detests evil [that traps one in experiencing the results of miserable karma], does not hoard up things, is free from stinginess with regard to the necessities of life.
And the realization of [radical] impermanence (anicca) becomes familiar.
And through pursuing it, the idea of disappointment (dukkha).
And the impersonal (anattā) nature of all things becomes present to one....
Free from fear and bewilderment will one pass away at death. And should that person not yet realize the Deathless State [full enlightenment, nirvana, arahantship] in this lifetime, one will at the dissolution of the body attain to a happy course of existence (Vis.M. VIII).
See Buddhist Reflections on Death by V. F. Gunaratna (Wheel 102/103)
Buddhism and Death by M.Q.C. Walshe (Wheel 260)
Ven. Nyanatiloka, Buddhist Dictionary, maranānussati based on Path of Purification (Vis.M. VIII), edited by Dhr. Seven, Wisdom Quarterly
When you're pseudo-macho like Trump, you lie about your illnesses and die in ignimony
God, I love DJ and right-wing politics, Brother!
Ozzy Osbourne(Black Sabbath frontman and drug addict), Chuck Mangione (trumpet musician), Malcolm-Jamal Warner ("The Cosby Show" star), and now beloved bigger-than-life Hulk Hogan (Terry Gene Bollea), one of the world's most view stars, Floridian, MAGA right wing tough guy. There's so much death in the world. How many people die every single day? A hundred seventy-three thousand in 2025, according to World Population Review.
If that many people die a day, does that mean I might day? No, never, that's ridiculous. That's the Impossible Possibility. What the Buddha warned about all day long for 45 years of teaching he called dukkha (disappointment).
Dukkha means not getting what we want, getting what we don't want, losing what we have, separation from the loved, association with the hated...all of these things modern English translators termed "suffering," which is very misleading since that connotes agony or everything sucking all the time. Everything does NOT suck ALL the time. It's just that there's enough stink in the pot to make the stew unappetizing to anyone who pays too much attention. That attention is good because it wakes us up to the problem. Of course, we don't want to know about The Problem, this or any other. We're already aware of too many most of the time, and we seem to actively be trying to forget. We like checking out, pleasure seeking, distractions, temporary fixes at whatever cost.
There are many paths. Why listen to the Buddha?
The Buddha gave two solutions, an immediate one and a permanent one. But it takes some doing, some effort, some focus, and it usually means recognizing that there is a problem (which we don't want to see). Well, the Universe will step in every so often and slap up in the face, like it or not. And for some of us, the problem will get so bad, there's no avoiding it. Imagine American-prison problems. Those are not problems one can easily escape, as oftentimes the so-called "escape" is worse than the problem, like the choice between being eaten by lions on shore or crocodiles in the water.
What's The Problem? Death in a world of radical impermanence is part of it, but it's more insidious than that. Prior to death, there's aging and sickness, loss due to many reasons, and ignorance why anything is happening or why anything has to happen. We act in ignorance, one of the unwholesome roots of conduct, and we get dukkha in return. We wish to know and understand but do not make right effort towards that end, so we get neither knowing nor understanding.
Celebrities die. Why? They die because they are living beings, and there are only one kind of living beings that will not die. However, even they will seem to die. It is not the Gods or gods, who all die. It is the noble ones, the awakened/enlightened. Death (redeath) is followed by birth (rebirth). This is not anyone's first time dying. We have been through it countless time. Of course, since we don't remember, we say that's impossible. We want life to seem fresh and new each time; that has been our way of tolerating it.
But The Problem is much grander. All this dissatisfaction -- which we can call samsara or the Continued Wandering On through the Wheel of Life and Death, beset on all sides by craving for pleasure, wanting and being angry about being frustrated in our desires -- is constantly disappointing. It is constantly changing, hurtling towards destruction, fruitless when obtained, unable to fulfill/satisfy us.
The permanent solution is awakening (bodhi) and reaching nirvana (nibbana, the deathless, the real refuge from all danger, the safety of the farther shore beyond our world/universe of constant change and disappointment, loss and blame, aging and illness, and all the many sources of woe).
Will we awaken? Will we set out on the course towards awakening? Or will we just bemoan our lot and seek for the next diversion, temporary pleasure, and promise of eternal life, happiness, and joy after joy, rose after rose with never a thorn in sight?
In the Garden the roses have no thorns...
(Rudimentary Peni) on the fantasy of a literal version of Christian heaven
We'll never die. We're not about to fall off this.
It's strange to face death. There Death is, here life be, who will win out? Eventually, Death (Mara) wins almost every time. It's the "almost" that's the key. When does it not win?
The Buddha and the arhats (fully enlightened beings) do not die. It may seem as if they do. They go away. The reason they do not "die" is because death necessarily entails rebirth. Where there is birth, necessarily there is death. With death comes rebirth, with birth comes redeath. This is the cycle of endless suffering known among the Indian religions as samsara.
We die and are reborn, not arhats who no longer cycle.
It is not quite correct to say "endless" because it can be brought to an end, to cessation, and deconstructed. It is just as well to refer to it as endless because it will not be ending by itself. Samsara has no expiration date, no natural completion, no coming to a standstill on its own.
So long as there is fuel, the fire keeps raging. What fuels samsara? Karma (activities) rooted in attachment, aversion, and ignorance (the Three Poisons usually rendered greed, hatred, and delusion or lobha, dosa, and moha). Since each act has the power to produce an exponential number of results (vipaka and phala), it will not be exhausted anytime soon.
This problem of death -- the loss of everything we love and are attached to in our foolishness as if the things we love and cling to were not of a nature to fall away -- was solved by the Buddha. This is the great significance of his great awakening (maha bodhi).
What does it matter to us? Good for him that he overcame all that can harm and upset. But what about us? That's just it! He did not awaken and depart. He awakened and stayed for 45 years, teaching until he established the Dharma (Teaching) and a competent Sangha (a spiritual community of those successfully Taught). Now, what does "successful" mean?
It means that the Buddha and his fully enlightened disciples established a method of teaching that produces more and more enlightened disciples, both humans and devas. The ordinary Monastic Sangha or Spiritual Community of monks and nuns are a great treasure in the world because they study, memorize, and retain the Teaching.
By their practice of it, as well as that of non-monastic disciples, there is a constant supply of arhats, non-returners, once-returners, and the various kinds of stream-enterers (the most fruitful field of merit) in the world. These four categories or pairs of individuals (counted as those who experience the supramundane paths and fruits or magga-phala) constitute the "noble ones" (Aryan disciples).
The first stage of enlightenment or awakening results in a guarantee of enlightenment within at most seven more rebirths, but the arhat has made an end of all suffering and all further rebirth in this very life.
The Buddha taught his Teaching in a way that an ordinary individual of average intelligence could successfully practice it to the end of suffering in this very life/
Death is coming
It's odd to be reminded that we are but ephemeral phenomena, arising and passing away, hurtling toward destruction. "Not having been, they come to be; once having been, they cease." What does? The Five Aggregates clung to as self. What are those?
They are the constituents of being, called "aggregates" because there are heaps of them, categories of them. There is the feeling group (vedana khandha), the pleasant, unpleasant, and neutral. They are impermanent, unsatisfactory (disappointing), and impersonal.
It's unimaginable that they would be impersonal because they feel like they are the most personal things of all. But mindful observation of them with a mind intensified by the absorptions (jhanas) reveals how ephemeral they are, constantly rising and falling, unable to fulfill, and not at all under our control. They do not belong to us. Feelings feel and belong to feelings. It is, ultimately speaking, feeling that feels, not "us" -- not a me, myself, or I, not a self, soul, ego, personality, being, or atman.
We would never penetrate and accept this until we see it for ourselves with an open and intensified mind. In ignorance, we fear all sorts of things, including wisdom. But wisdom/the Truth has the power to set us free. Who will gain stream entry? Only those who penetrate this ultimate truth -- discerning in all things the Three Facts or Characteristics of All Existence.
Because the ultimate truth is everywhere the same, it can be realized anywhere. But it is much easier to realize in some places over others. The easiest place to realize it is on the human plane (the manussya loka), which extends far beyond the Earth we know.
Project Blue Beam is live? (Blakwoodz) Jan. 9, 2025: The LA fire has become massively unstable, consuming almost everything in its way. And it totally seems like this whole fire is not natural. It surely looks like everything that's going on is a planned event. Someone very powerful might be in control. The Hollywood Hills are on fire and evacuations are taking place right now. This is beyond control. Winds are widespread. Speculations have been raised, questions about whether this is Project Blue Beam being activated. Is it the mythical Anti-Christ [what Dr. Ammon Hillman calls the "antidote"] before the second coming of Jesus [the kristos or "anointed," who dosed himself by the application of an ointment of medicinal psychedelic-like compounds from poisons]. The question, however, is Why are these things happening mostly in America? Prophecy: 2025 might be the final year of our life. Second channel: @blakwoodz2 All links: linktr.ee/Blakwoodz. Business contact: blakwoodzbusiness@gmail.com
Exciting stories of life and death
I'm from Hollywood to make killing 'n dying cool
The fire raged on the mountain there in the distance. The wind blew it away, up and over the foothills. Who dreamt is could turn back and eat the town? The wind raged, cars exploded, and houses -- homes of real people -- were set ablaze by embers (or directed energy weapons). They would soon be incinerated. One could fight the valiant fight with a fire extinguisher. But it was too late, the flames too far gone, eating the roof, crawling into the walls. Buildings set one next to the other, sharing a wall, they would all come down. No firefighters fought these flames, but looked on overwhelmed. What are they for if not to fight and save buildings, property, people? Who knows? There were overtime wages to collect. A planned catastrophe made to look like just the confluence of natural circumstances, who can prove otherwise? Sure, there were arsonists at play, but were they coordinated, acting alone, part of a conspiracy? Insurers collect premiums but provide no replacement. It's just too big to cover one's worth of premiums. Of course, people were paying for many, many years only to get the shaft when they needed that protection. The government (we the people by another name) will bail them out. The CEOs already made their billions, why not privatize the profits and socialize the costs? It's the disaster-capitalist way. Just ask Naomi Klein. How long will we go on spinning in this spin cycle?
Samsara is an ocean that pulls us out to sea, where we bounce around, cold, alone, only to drown in a whirlpool. Even if we struggle, join others, and hang in a long time, Death wins by coming on again. Is there no end to it?
Tower of strength takes to the sea
Scours ocean via quay
Same old story: muscle bound and gory
Brand new story: death without glory
Infinite story: so new, so hoary
Build a tower of strength and watch it weaken
Construct high hopes as the brightest beacon
Watch the seagulls eat the trash
You contemptuously ditch
Do you know a seagull?
Do you know a wreck?
Are you tired of the tide?
Are you tired of the tide?
Roll in a rock pool, come let's hide
Do you know a raging wind?
Do you know a seagull?
Do you know a wreck?
Do you know a raging wind?
Are you tired of the tide?
Are you tired of the tide?
Roll in a rock pool, come let's hide
Tower of strength takes to the sea, oh, oh, oh, oh, oh
(The Mystery Library) Could a 1,300-year-old Vajrayana Buddhist manuscript from Ladakh (once Tibet, now India) hold the secret to reincarnation (rebirth), the afterlife, and the nature of consciousness?
Let's travel through the Bardo, the intermediate state between lives where consciousness goes after the death of the body, and where it seeks the path to the light or ends up reincarnating.
The Bardo Thodol, or "The Tibetan Book of the Dead," offers great insights into how the ancients viewed consciousness.
Still in use today to guide the deceased through their voyage into the afterlife in remote parts of Tibet and India, notably in the Himalayan region of Ladakh, the teachings in The Bardo Thodol resonate with recent discoveries in the field of quantum physics.
It may be the ultimate piece of the puzzle to the mystery that is consciousness. (Matter, it seems, is derivative, and consciousness is primary, says theoretical physicist and Nobel Laureate Max Planck, and the Buddhist Abhidharmaor "Dharma [Explained] in Ultimate Terms" would seem to agree).
CHAPTERS
00:00 An old man is dying
01:35 The Chikhai Bardo
03:05 The Chonyid Bardo
03:58 The Sidpa Bardo
05:33 Carl Jung
06:15 Max Planck
07:17 Perceptual studies
Embark on this spiritual exploration to together discover the ancient wisdom that has captivated minds for centuries.
Subscribe to The Mystery Library for more insightful content. Remember to leave a like to support this work and click the bell icon to receive notifications on latest uploads. #BardoThodol #Reincarnation #TibetanBookOfTheDead #AfterlifeJourney #BuddhistPhilosophy #CycleOfRebirth #SpiritualEnlightenment #KarmaRebirth #TibetanBuddhism #LifeAfterDeath #SpiritualAwakening #MeditationLife #AncientWisdom #QuantumConsciousness #PastLifeMemories #EnlightenmentPath #ChonyidBardo #SidpaBardo #NearDeathExperience #MysticalExperiences
The Mystery Library, March 8, 2024; Dhr. Seven, Pat Macpherson, CC Liu (eds.), Wisdom Quarterly
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