To Begin

Start by playing a soothing video featuring the sounds of whales.

Light some inexpensive incense that fills the air with a pleasant aroma—until you ignite it, that is.

Sit cross-legged on a vibrant purple cushion, one that you purchased from a trendy store.

Bring your index fingers together as if cradling sushi rolls.

Breathe deeply, trying to emulate the effort of childbirth, while you strive to recall Eckhart Tolle's teachings on the significance of being present in the moment.

Facing Fear of Mortality

You harbor a deep fear of death.

Even if you believe you don't, the truth is that you do.

And that's perfectly normal. Everyone shares this fear.

You may dull the edge of this anxiety with comforting tales like,

death is not painful, the departed remain with us in spirit, or we are rewarded in the afterlife.

However, these claims are mere words.

They provide no more solace than if I suggested that joy is an inherent aspect of your mind—because they are concepts, not lived experiences.

Padmasambhava's Insights

This is a representation of Padmasambhava, a pivotal figure from the 8th Century.

Padmasambhava composed profound teachings regarding the state after death, alongside methods for mental preparation during that transition.

Yet, these insights rarely bring comfort, as most people do not engage with or apply them.

Why is this?

Because there is no empirical validation of their truth; how can a human truly know?

Thus, we remain at our life's bus stop, consuming the cheese sandwich of dread and awaiting science to provide answers.

Descriptions of meditation from seasoned masters consistently align with one another.

Moreover, they resonate with the portrayal of death found in the Bardo Thodral—Padmasambhava's guide to the post-mortem experience.

> Death signifies the separation of consciousness from the body. This detachment occurs gradually, with each bodily element relinquishing its connection in succession.

> Initially, the earth element dissolves into the water element, which in turn yields to fire, followed by air, and ultimately merges into consciousness itself. Such depictions are beneficial for meditation but should not be interpreted literally.

> For instance, when we say the earth element dissolves into the water element, it signifies that the body’s solid components are losing their functionality and their connection with the mind of the dying individual is waning, while the liquid element becomes more pronounced.

> As these physical elements fluctuate in strength, the individual nearing death will witness distinct internal and external signs associated with this dissolution process. (Lama Thubten Yeshe)

The Interconnectedness of Elements

In Buddhism, the five elements represent categories within a unified spectrum of awareness.

You cannot pinpoint where earth concludes and water begins, nor is there a void between fire and air. Each exists in varying degrees. This concept can also be related to the fluidity of gender.

Male and female denote positions on a gender continuum.

Likewise, colors like blue and yellow are segments of a broader spectrum. You will never identify a definitive line where blue transitions into green.

Words and classifications are merely tools that provide a sense of security—artificial barriers in a boundary-less world.

Death and Meditation: A Parallel Process

Both death and meditation involve the merging of elements into one another.

As one approaches death, a sensation of groundlessness may arise.

This is characterized by disorientation, feelings of falling, or physical frailty. At this point, sensory functions may also diminish—vision may blur, and hearing may weaken.

In teachings, this phase is often accompanied by a shimmering blue or mirage-like effect, indicative of the earth element transitioning into the water element.

As the water element yields to fire, the individual might experience thirst or dry mouth. Tears may form, the nose might run, and the mouth could dribble, alongside visions of swirling smoke.

When the fire element merges into the air element, coldness is often felt—a well-known aspect of dying. Coldness suggests an impending departure, often accompanied by a loss of mental clarity and visions of red sparks.

Next, a significant gust of wind and the imagery of a torch or lamp may arise. At this stage, the dying person may become less aware of their surroundings.

When the air element dissolves into space, breathing ceases. This moment corresponds with what is typically noted in our culture as the definitive end of life.

Yet, according to Padma, the journey does not conclude there.

The Continuation of Experience Beyond Breath

Once the air element dissolves into space, the initial sensation is of pure white light, representing the essence of the father's sperm descending from the crown of the head to the heart. Following this, there is an experience of deep red light as the mother's essence rises from just below the navel.

When these essences converge at the heart center, all blood consolidates there, leading to an experience of great blackness—akin to the profound depths of space—a vast void.

From this emptiness emerges an experience of clarity, often associated with encountering God.

Buddhists refer to this as the clear light or the ‘Body of Truth’—Dharmakaya.

From a Buddhist standpoint, death represents the most significant opportunity for enlightenment, as the clear light manifests distinctly during this transition.

Even individuals who have not fully engaged in meditation can seize this opportunity.

Challenges in Recognizing the Clear Light

While it is possible to articulate the clear light in language, it may appear deceptively simple to identify. However, for those who have never encountered that state during life, recognizing it after death could prove difficult.

Moreover, for those lacking meditation experience, the Clear Light is said to manifest only briefly before one's karmic inclinations divert them elsewhere.

The Bardo Thodral outlines various means for beings to attain liberation in subsequent phases, including the act of ‘entering a womb.’

Nevertheless, someone well-read may potentially recognize Dharmakaya. Yet, how would they know how to stay in that state, given that staying is what experienced practitioners are instructed to do?

>A practitioner with some training might maintain that state longer.

However, those who have undergone thorough training in this life can achieve stability in that state post-mortem, leading to complete liberation.

The Practice of Dissolution and Its Significance

A proficient meditation practitioner can engage in the dissolution of the elements, experiencing sensations akin to those at the moment of death.

An advanced practitioner will initially rehearse this dissolution during meditation, culminating in an experience of clear light.

The guidance of a competent teacher proves invaluable throughout this practice, offering clarity on what constitutes the ultimate experience.

An exceptional practitioner will traverse through the elements to this state more rapidly, subsequently extending the duration of their stay in that state.

It is crucial to understand that this experience serves as a reflection of the post-death experience, akin to how a drop of saltwater tastes like the ocean, yet does not encompass the entirety of it.

Embracing the Reality of Death

While contemplating these concepts may induce apprehension, meditation serves as preparation for death.

Indeed, we may initially seek tranquility, yet ultimately—at least from a Buddhist viewpoint—meditation is a rehearsal for the dying process.

Death is an unavoidable meditation, and we can choose to approach it either prepared or unprepared.

In practice, we need not adhere to a strict sequence of actions; we merely have to release.

No whale sounds, no purple cushions.

We simply let go. As the elements are sustained through tension, they can be dissolved through relaxation and release.

The Difficulty of Letting Go

Yet, as many of us recognize, letting go is not straightforward.

When our thoughts spiral out of control, we can engage in preliminary exercises to cultivate concentration, which slows the racing thoughts.

Once again, the counsel of a teacher is recommended, as this can lead to blissful states of concentration that might be misinterpreted as Dharmakaya. Concentration is not the destination; it is a means to facilitate letting go.

However, if an individual can effortlessly let go, they can dissolve their elements, experience aspects of the dying process, and ultimately arrive at the Clear Light.

Recognizing and integrating that state into one’s experience often requires a lifetime of effort. Nevertheless, that is the path.

Alternative Paths to Recognizing Clear Light

Sitting in stillness and letting go isn't the only way to perceive Clear Light.

In certain traditions, a master can directly introduce it to you.

In other paths, like Tantric Buddhism, practitioners can cultivate physical ecstasy to overwhelm the conceptual mind, revealing Dharmakaya directly.

Ultimately, the goal is to recognize this Dharmakaya and become so familiar with that state that after death, when your essence meets the true ocean of Dharmakaya, you can merge and remain there.

This union is often described as the meeting of the Mother and Child luminosities.

Thus, when we observe statues of the reclining Buddha in Thailand, we must remember that it does not signify a carefree Buddha, although he likely was relaxed. It serves as a reminder that death approaches, and the methods exist if one wishes to prepare.

> Instead of feeling, “Oh no, I don’t want to be here,” we should embrace the dying process with enthusiasm and curiosity. We ought to resolve to stay calm and courageous, akin to exploring an unfamiliar place. (Dzogchen Ponlop Rinpoche)

Waiting for Science vs. Inner Practice

Certainly, you can await scientific explanations, but you may find yourself waiting for an extended period.

The most effective way to practice Buddhism is in secrecy. This approach minimizes the likelihood that personal pride will hinder your progress.

Engage with the method internally and share it with no one. Dedicate yourself to it as an athlete would in preparation for a significant race.

When the moment of death arrives, you might still pretend to be distraught, but if you have diligently practiced throughout your life, you will feel more exhilarated than a child encountering a sign that reads:

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