In cases when the ‘fall of a rider on a white lioness’ occurs, it will be beneficial if one performs as many maṇḍala rituals as equals the subject’s age in years.
If the ‘rupturing of the [Wish-granting] Tree’ occurs, one should know the cures for each of the [ailments affecting] the solid and hollow viscera.24
In cases when urine scum appears reddish blue,25 one should fashion a dough effigy of the twelve [animal] year-signs, with their elements,26 and for each subsequent change in the colour [of the urine scum], one should make a single terracotta imprint, a single water libation, a single ‘substitute effigy’ of the subject, and a single burnt offering of birchwood. Then, at sunrise, one should carry these off to a cemetery in the north-east.
In cases when [the urine vapour] is blackish and putrid, one’s purpose will be achieved if one mixes powdered iron and copper with various grains, and scatters this [mixture] in the four directions.
In cases when the vapour is red and spotted, one should make a number of substitutes, imbued with the subject’s own body odour, equalling the subject’s age in years, and attach a red silk flag and a porcupine quill to each. [Death] will be averted if one carries these off, together with assorted bones, to a main road in the east.
In cases when one’s excrement has no vapour, one should face the west at a time when the sun is at its peak, and inscribe the elemental seed-syllables on the skull of a horse. [Death] will then be averted if one neighs as many times as possible.
In cases when the humming sound [normally heard] when the ears [are cupped] is absent,27 one should prepare a number of torma-offerings of various foods, equalling one’s age in years, and attach a label to each of these, bearing the names of the twelve [animal year-signs]. One’s purpose will be achieved if one then conveys these [torma-offerings] to the foot of a palm tree.28
In cases when the [sign known as] ‘[one-legged Yavati] arising [as an enemy] against the leaves of the Wish-granting Tree’ occurs, one will be liberated [from the indications of death], if one perseveres in the accumulation [of merit] and engages in virtuous activities.
[CONCLUSION]
After the rituals have been performed according to the above instructions, one should look again [for the visual indications of death]. If the nature of their appearance has altered, the indications will undoubtedly be averted if the rites are repeated from seven to twenty-one times, or a number of times equalling the subject’s age in years.
This completes the esoteric instruction concerning the ritual aversion of death, which was composed by the master Padmasambhava, as a means of liberating sentient beings from their sufferings. May it be encountered by one of worthy past actions!
SAMAYA! rgya rgya rgya!
This is a treasure-teaching revealed by the treasure-finder Karma Lingpa.
10
Consciousness Transference: Natural Liberation through Recollection
CONTEXT
Practitioners of this cycle of teachings who commence with the Preliminary Practice (Chapter 1), and purify all their negativity and obscurations, generated by their past actions, through the practice of the Natural Liberation of Habitual Tendencies, the Hundredfold Homage and the Confession (Chapters 5-7), and who also experientially cultivate the practices described in the Introduction to Awareness (Chapter 4), will, in the best of cases, attain liberation from cyclic existence in this very lifetime.
However, those who are unable to realise this level of achievement should implement the instructions on consciousness transference described in this chapter at the time of their own death.
This wonderful practice is classed among the few that do not require previous experience of Vajrayāna meditational practices in order to be effective. Once guidance has been received from a qualified spiritual teacher, the practitioner should follow the course of training, outlined in this chapter, until the signs of accomplishment arise. Then, the practitioner should maintain this proficiency throughout his or her life.
It is regarded as extremely beneficial if those that are accomplished in this practice perform this consciousness transference in support of other people or animals when they are dying. This should be begun during the interval between the cessation of the outer respiration and the cessation of the inner respiration, at the point when the mind and body separate, and can be continued for an appropriate period after death.
As the text stresses, at the time of the practitioner’s own death, it is critically important that this technique is only actually implemented at the exact moment of death.
Herein is contained an oral instruction entitled Consciousness Transference: Natural Liberation [through Recollection],1 which relates to the intermediate state of the time of death. This is the fourth topic in the Guide to the Six Intermediate States according to the Perfection Stage,2 which is an extract from the Peaceful and Wrath ful Deities: A Pro found Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.3
INTRODUCTION
This Consciousness Transference: Natural Liberation through Recollection, which is the fourth topic [in the Guide to the Six Intermediate States according to the Perfection Stage, and which specifically contains] guidance on the intermediate state of the time of death, will [now] be presented.4
This Consciousness Transference: Natural Liberation through Recollection is a powerful method, a means for attaining buddhahood which does not [necessarily] require meditation. This oral instruction through which buddhahood can be attained at the time of death is [therefore] most valuable for those who have not trained in the cycle of Cutting through Resistance, or [in the meditations of] the Illusory Body, Dream Yoga, and Inner Radiance, and have [therefore] not realised the truth of the four modes of liberation. In particular, [it is valuable] for ordinary persons, officials, householders and distracted individuals who have had no time to meditate, despite having received those [instructions]. That is, [it is valuable to all] those who have not engaged in experiential cultivation, even though they may have obtained profound teachings, and who, [as a consequence], may die in an ordinary frame of mind, having left the instructions as [unrealised] words, or having left [their relationship to] the [sacred] teachings as a [mere] theoretical understanding.
Now, anyone who is born is subsequently certain to die. Yet the time of death is unknown. Indeed, since one’s death might be imminent, one should be constantly alert to [the signs which portend] death. In accordance with the Natural Liberation through [Recognition of] the Visual Indications and Signs of Death,5 one should analyse the signs indicative of remote death, the signs indicative of near death, the signs indicative of uncertain death, and the signs indicative of inevitable death. One should also persevere with [the practices contained in] the Ritual Deception of Death, as these correspond to the signs of death which might appear.6 If, on the other hand, one were to perform this consciousness transference, either when the signs of death are not fully present or even when the signs are fully present but without having [first] practised the ritual deception of death, then one would, in effect, incur the crime of slaying a deity, and the crime of committing suicide. This is an even greater misdeed than committing [one of the five] inexpiable crimes. Thus, it is essential that one should perform the general and specific ritual deceptions of death, whichever is appropriate, three times or as often as is required, in accordance with the Natural Liberation of Fear through the Ritual Deception of Death.7 If, despite having performed the [appropriate] ritual deception of death on three occasions, the indications of death are unaltered, this demonstrates that death is certain to occur. It is at this time [only] therefore that one should begin to engage in the [actual practice of] consciousness transference.
Since it is said that [this practice may confer] higher rebirth or liberation even on one who has committed the five inexpiable crimes, the timely application of consciousness transference can be of extremely great benefit.
TRAINING IN CONSCIOUSNESS TRANSFERENCE
&nb
sp; [The practice of] consciousness transference has two aspects: [namely] training and the actual application.
First, with regard to training: just as, for example, when a man faces the inevitability of the arrival of an external foe, before his enemy approaches, he will prepare armour, weapons, and arrows, and train in the arts [of warfare], but only don [and apply] these when the enemy [actually] arrives and strikes, so, in this context, the training takes place before the indications of death have arisen. Since one does not know when one will die, training should be undertaken from the present moment, for it is essential that [one is able] to complete the actual application [of consciousness transference] successfully, when death becomes certain.
Now, the training in consciousness transference may be undertaken [in two contexts]: at times when [general] guidance [on preliminary practices] is being given, or when specific guidance on consciousness transference is being given, whichever is appropriate. 8
As found in the preliminary practices of the [general] guidance,9 one should reflect upon the difficulty of obtaining [a human form endowed with] freedoms and opportunities [conducive to practice], and [one should reflect on] the sufferings of cyclic existence, and develop an attitude which is disillusioned with cyclic existence and desirous of renunciation. Furthermore, even though one has obtained [the above freedoms and opportunities], which are difficult to obtain, one should [always], from the depths of one’s heart, remember death, which is never far away.
Then, sitting on a comfortable seat in the posture of the bodhisattvas, one should, in the following manner, close the orifices [of the body which lead to rebirth] within cyclic existence:
The body should be upright and erect. The hands should cover the knees, forming the earth-touching gesture,10 and the shoulders should be drawn upwards. Then, in one’s own heart one should visualise an azure blue syllable HŪṂ, blazing with light, from which a single syllable HŪṂ breaks away and descends to the rectum, precisely blocking the orifice through which the hells are entered. Another syllable HŪṂ breaks away and descends to the orifice of procreation, thereby blocking the entrance to [the realm of] the anguished spirits. Similarly, another syllable HŪṂ [breaks away and] blocks the entrance [to the world of] animals, which is in the urethra, while yet another syllable HŪṂ moves to the navel, and others to the mouth, the nostrils, the eyes, and the ears, each one precisely blocking its respective orifice.11
Then, on the crown of the head, one should visualise that the crown fontanelle is blocked by a downward-facing white syllable HAṂ.12 [Further, one should visualise] the central channel, in the middle of the body, straight and erect, with a yellowish white lustre, like a taut air-filled sheep’s intestine, with its lower extremity extending below the navel, and its upper extremity extending to the crown fontanelle. At the lower extremity below the navel, at a focal point where the three [main] channels converge,13 one should visualise a brilliant white seminal point, which is the essence of awareness, radiant and clear, breathing rhythmically, continuously pulsating, and on the verge of ascending.
In the space above the crown of the head, one should visualise one’s spiritual teacher, seated, full of joy, in the form of Vajradhara. Then, one’s bodily weight should be [drawn in and] concentrated upwards, and the rectum forcefully closed. The eyes should be turned upwards, the tongue [lifted to] rest along the upper palate, and the hands firmly placed in the ‘fist’ gesture,14 with the thumbs pressing down on the bases of the fourth fingers.
[Then], from below the navel, the seminal point is moved forcefully upwards, and, through the engagement of speech, it is elevated with the support of guttural gasps pronounced as ‘HI-KA HI-KA’. Through the force of the vital energy below, the seminal point is unable to resist being accelerated upwards through the central channel. By this method, it is moved upwards, with seven HI-KA gasps, to the navel. Then, with a further seven HI-KA gasps it reaches the heart, with a further seven it reaches the throat, and with a further seven it reaches the space between the eyebrows. Then, uttering HI-KA, [a final time], the seminal point makes contact with the syllable HAṂ at the crown fontanelle, after which one should visualise that it spins downwards again and comes to rest below the navel as a white diffusion. Rest in that state for some time.
By simply repeating this exercise a few times, signs will emerge that this [training in] consciousness transference has taken effect: a sensation of warmth will well up at the crown fontanelle, and there will be sensations of prickliness, irritation, numbness, and swelling, while the crown of the head will seem to become supple and numb, and serous fluid, blood, and so forth will emerge at the crown fontanelle. When this occurs, the spiritual teacher should carefully examine the crown fontanelle: a peacock feather or stalk of grass should be inserted [into the fontanelle] so that it settles into [the fontanelle]. This [insertion] confirms that the training in consciousness transference has been successfully achieved.
If you do not stop at this point, your practice can limit your lifespan. Therefore, one should cease the visualisation and yogic exercises, and the crown of the head should be massaged with butter or grain-seed oil. If, on the other hand, the signs do not appear, [the seminal point] should be moved upwards many times by vigorous effort until the signs eventually do emerge.
Furthermore, swelling may occur on the crown of the head, and if [the seminal point] remains localised at the crown fontanelle [and the fontanelle is not breached], headaches and similar [uncomfortable sensations] will occur. Therefore, one should visualise that the syllable HAṂ at the crown fontanelle is opened up, and that the seminal point emerges vertically from the crown fontanelle, touches the feet of the spiritual teacher [visualised above], and then descends again through the fontanelle to rest motionless below the navel. By repeating this exercise, just a few times, the crown fontanelle will be opened, blood or serous fluid will certainly emerge, and the blade of grass can then be inserted.
After this, it is very important that the crown fontanelle be re-blocked by the syllable HAṂ, for not doing so could limit your lifespan.
Subsequently [in training], when manoeuvring the seminal point up and down within the central channel without the HI-KA breathing and yogic exercises, it remains very important to keep the crown fontanelle blocked with the syllable HAṂ.
The [training in] consciousness transference should be practised in the above manner.
However, because HI-KA is a mantra which reduces the lifespan, this should only be used until [training in] consciousness transference is successful. Otherwise, after [the training] has been successful, do not resort to the HI-KA breathing. If, on account of excessive exertion, one overdoes [the training in] consciousness transference, one will run the risk of lapsing into perpetual unconsciousness. In such cases, and if the consciousness has risen too precipitously, and one experiences vertigo and so forth, one should beat the soles of the feet with the fists and massage the crown of the head. Then, while focusing intensely on the visualisation of an extremely heavy golden stūpa on the soles of the feet, one should perform many yogic jumps, so that [the consciousness] is becalmed. These essential points are to be generally observed in the course of the practical training.
The ‘consciousness transference of the training phase’ which has just been described should be carefully practised while one is in good health, and before the signs of death emerge. SAMAYA!
THE ACTUAL APPLICATION OF CONSCIOUSNESS TRANSFERENCE AT THE TIME OF DEATH
[The Timing and Context]
Secondly, the application phase refers to the actual transference of consciousness, which is to be undertaken when the indications of death are unequivocally present and when, even after performing the [appropriate] ritual deception of death [practice] on three occasions, it is indicated that one will not recover. There are four [modes of actual consciousness transference], namely: consciousness transference into the Buddha-body of Reality; consciousness transference into the Buddha-body of Perfect Resource; consciousness
transference into the Buddha-body of Emanation; and the consciousness transference of ordinary persons.
Concerning these, it is said [in the Root Verses of the Six Intermediate States]:15
Alas, now as the intermediate state of the time of death arises before me,
Renouncing [all] attachment, yearning and subjective apprehension in every respect,
I must undistractedly enter the path, on which the oral teachings are clearly understood,
And eject my own awareness into the uncreated expanse of space.
Now, when the signs of the onset of the intermediate state of the time of death are provoked by fatal illnesses, at this time, when the indications of death are completely present, there are oral instructions which bring clearly to mind that which may be obscured during the intermediate state of the time of death. [The clarity of these instructions] is likened to [the clarity of] an elegant lady looking into a mirror. These [instructions] are twofold: a clarification which is elucidated by another16 and a clarification undertaken by oneself.
In the former context: regardless of whether or not one perceives the unequivocal presence of the signs of [one’s own impending] death, these signs will be recognised by the physician and by the nurses, based on [their knowledge of] the behavioural changes which occur.17 Nonetheless, if one’s own mindfulness remains clear, one should also examine the indications of near death of one’s own accord. In any case, when [it is thus ascertained that] one is dying, an invitation should be sent to one’s root spiritual teacher if he or she lives nearby, and all one’s possessions should be offered to the teacher, without even a single instant of attachment. If one remains even slightly attached [to worldly goods], one may be cast into inferior existences, as recounted in the story of the monk Barwasum.18
The Tibetan Book of the Dead Page 22