From: an3933@anon.penet.fi
Subject: ~ The Psychedelic Experience ~ [2/4]
Organization: Anonymous contact service
X-Anonymously-To: alt.drugs
Date: Fri, 25 Dec 1992 11:47:44 GMT


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 Thodo, 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 ink-blot 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 reverant sense, sexual. Forms merging, 
spinning together, reproducing. Eros in its countless manifestations. The 
Tibetans refer to the female Bodhisattvas Pushpema, personification of 
blossoms, and Lasema, the "Belle", depicted holding a mirror in a coquettish 
attitude. Keep the pure, spontaneous awareness of the Mirror-like Wisdom. 
Laugh joyously at the tricks of the life process, forever decking out forms in 
seductive, enticing patterns to keep the dance going. If the voyager 
interprets the visions of Eros in terms of his personal sexual game model, 
and attempts to think or plan - "what should I do? what role should I play?" 
- he is likely to slip down into the Thrid Bardo. Sexual plots dominate his 
awareness, the flow fades, the mirror tarnishes, and he is rudely reborn as a 
confused, thinking being.

Still another impasse is the imposition of physical symptom games upon the 
biological flow. The new somatic sensations may be interpreted as 
symptoms. If it is new, it must be bad. Any organ of the body may be 
selected as the focus of the "illness." People whose primary expectation 
when taking a psychedelic substance is medical, are particularly likely to 
fall into this trap. Medical doctors are, in fact, extremely prone and can 
imagine colorful diseases and fatal attacks.

In the case of the most widely-used psychedelics (LSD, psilocybin, etc.), it 
is safe to say that such bodily effects are virtually never the direct effect 
of the drug. The drug acts only on the brain and activates central neural 
patterns. All physical symptoms are created by the mind. Bodily sickness is 
a sign that the ego is fighting to maintain or regain its hold over an 
outpouring of feeling, over a dissolution of emotional boundaries.

If the person complains of physical symptoms such as nausea or pain, the 
guide should read him the  ==|==>> INSTRUCTIONS FOR PHYSICAL SYMPTOMS.

The negative, wrathful counterpart to this vision occurs if the voyager 
reacts with fear to the powerful flow of life forms. Such a reaction is 
attributable to the cumulated result of game playing (karma) dominated by 
anger or stupidity. A nightmarish hell-world may ensue. The visual forms 
appear like a confusing chaos of cheap, ugly dime-store objects, brassy, 
vulgar and useless. The person may become terrified at the prospect of being 
engulfed by them. The awesome sounds may be heard as hideous, clashing, 
oppressive, grating noises. The person will attempt to escape from these 
perceptions into restless external activity (talking, moving around, etc.) or 
into conceptual, analytic, mental activity.

The experience is the same, the intellectual interpretation is different. 
Instead of revelation, there is confusion; instead of calm joy, there is fear. 
The guide, recognizing the voyager to be in such a state, can help him get 
free, by reading the ==|==>> Instructions for Vision 2.


                        Vision 3: The Fire-Flow of Internal Unity
              (Eyes closed, external stimuli ignored, emotional aspects)

The First Bardo instructions should keep you face-to-face with the void-
ecstasy. Yet there are classes of men who, having carried over karmic 
conflict about feeling-inhibition, prove unable to hold the pure experience 
beyond all feelings, and slip into emotionally toned visions. The 
undifferentiated energy of the First Bardo is woven into visionary games in 
the form of intense feelings. Exquisite, intense, pulsating sensations of 
unity and love will be felt; the negative counterpart is feelings of 
attachment, greed, isolation and bodily concerns.

It comes about this way: the pure flow of energy loses its white void quality 
and becomes sensed as intense feelings. An emotional game is imposed. 
Incredible new physical sensations pulse through the body. The glow of life 
is felt flooding along veins. One merges into a unitive ocean of orgastic, 
fluid electricity, [The Peaceful Deity of the Bardo Thodol personifying this 
vision is the Buddha Amitabbha, the all-discriminating wisdom and feeling, 
boundless light, representing life eternal. Lama Govinda writes that "The 
deep red light of discriminating inner vision shines forth from his heart . . . 
fire corresponds to him and thus, according to the ancient traditional 
symbolism, the eye and the function of seeing." (Govinda, op. cit., p. 120.) 
With the Bhagavan Amitabbha comes the Bodhisattva Chenrazee, embodiment 
of mercy or compassion, the great pitier ever on the lookout to discover 
distress and to succour the troubled. He is joined by the Bodhisattva 
"Glorious Gentle-voiced One," and the femal incarnates "song" and "light."] 
the endless flow of shared-life, of love.

Visions related to the circulatory system are common. The subject tumbles 
down through his own arterial network. The motor of the heart reverberates 
as one with the pulsing of all life. The heart then breaks, and red fire bleeds 
out to merge with all living beings. All living organisms are throbbing 
together. One is joyfully aware of the two-billion-year-old electric sexual 
dance; one is at last divested of robot clothes and limbs and undulates in the 
endless chain of living forms.

Dominating this ecstatic state is the feeling of intense love. You are a 
joyful part of all life. The memory of former delusions of self-hood and 
differentiation invokes exultant laughter.

All the harsh, dry, brittle angularity of game life is melted. You drift off - 
soft, rounded, moist, warm. Merged with all life. You may feel yourself 
floating out and down into a warm sea. Your individuality and autonomy of 
movement are moistly disappearing. Your control is surrendered to the total 
organism. Blissful passivity. Ecstatic, orgiastic, undulating unity. All 
worries and concerns wash away. All is gained as everything is given up. 
There is organic revelation. Every cell in your body is singing its song of 
freedom - the entire biological universe is in harmony, liberated from the 
censorship and control of you and your restricted ambitions.

But wait! You, You, are disappearing into the unity. You are being swallowed 
up by the ecstatic undulation. Your ego, that one tiny remaining strand of 
self, screams STOP! You are terrified by the pull of the glorious, dazzling, 
transparent, radiant red light. You wrench yourself out of the life-flow, 
drawn by your intense attachment to your old desires. There is a terrible 
rending as your roots tear out of the life matrix - a ripping of your fibres 
and veins away from the greater body to which you were attached. And 
when you have cut yourself off from the fire-flow of life the throbbing 
stops, the ecstasy ceases, your limbs harden and stiffen into angular forms, 
your plastic doll body has regained its orientation. There you sit, isolated 
from the stream of life, impotent master of your desires and appetites, 
miserable.

While you are floating down the evolutionary river, there comes a sense of 
limitless self-less power. The delight of flowing cosmic belongingness. The 
astounding discovery that consciousness can tune in to an infinite number of 
organic levels. There are billions of cellular processes in your body, each 
with its universe of experience - an endless variety of ecstasies. The simple 
joys and pains and burdens of your ego represent one set of experiences - a 
repetitious, dusty set. As you slip into the fire-flow of biological energy, 
series after series of experiential sets flash by. You are no longer 
encapsulated in the structure of ego and tribe.

But through panic and a desire to latch on to the familiar, you shut off the 
flow, open your eyes; then the flowingness is lost. The potentiality to move 
from one level of consciousness to another is gone. Your fear and desire to 
control have driven you to settle for one static site of consciousness. To use 
the Eastern or genetic metaphor, you have frozen the dance of energy and 
committed yourself to one incarnation, and you have done it out of fear.

When this happens, there are several steps which can take you back to the 
biological flow (and from there to the First Bardo). First, close your eyes. 
Lie on you stomach and let you body sink through the floor, merge with the 
surroundings. Feel the hard, square edges of your body soften and start to 
move in the bloodstream. Let the rhythm of breathing become tide flow. 
Bodily contact is probably the most effective method of softening hardened 
surfaces. No movement. No body games. Close physical contact with another 
invariably brings about the unity of fire-flow. Your blood begins to flow into 
the other's body. His breathing pours into your lungs. You both drift down 
the capillary river.

Another form of life process images is the flow of auditory sensations. The 
endless series of abstract sounds (described in the preceding vision) bounce 
through awareness. The emotional reaction to these can be neutral or can 
involve intense feelings of unity, or of annoyed fear.

The positive reaction occurs when the subject merges with the sound flow. 
The thudding drum of the heart is sensed as the basic anthem of humanity. 
The whooshing sough of the breath as the rushing river of all life. 
Overwhelming feelings of love, gratitude and oneness funnel into the 
moment of sound, into each note of the biological concerto.

But, as always, the voyager may intrude his personality with its wants and 
opinions. He may not "like" the noise. His judgmental ego may be 
aesthetically offended by the sounds of life. The heart thud is, after all, 
monotonous; the natural music of the inner ear, with its clicks and hums and 
whistles, lacks the romantic symmetries of Beethoven. The terrible 
separation of "me" from my body occurs. Horrible. Out of my control. Turn it 
off.

The trained guide can usually sense when ego-attachment threatens to pull 
the person out of the unitive flow. At this time he can guide the voyager by 
reading the ==|==>> Instructions for Vision 3.


             Vision 4:  The Wave-Vibration Structure of External Forms
 (Eyes open or rapt involvement with external stimuli; intellectual aspects)

The pure, content-free light of the First Bardo probably involves basic 
electrical wave energy. This is nameless, indescribable, because it is far 
beyond any concepts which we now possess. Some future atomic physicist 
may be able to classify this energy. Perhaps it will always be ineffable for a 
nervous system such as that of homo sapiens. Can an organic system 
"comprehend" the vastly more efficient inorganic? At any event, most 
persons, even the most illuminated, find it impossible to maintain 
experiential contact with this void-light and slip back to imposing mental 
structures, hallucinatory and revelatory, upon the flow.

Thus we are brought to another frequent vision which involves intense, rapt, 
unitive awareness of external stimuli. If the eyes are open, this super-
reality effect can be visual. The penetrating impact of other stimuli can 
also set off revelatory imagery.

It comes about this way. The subject's awareness is suddenly invaded by an 
outside stimulus. His attention is captured, but his old conceptual mind is 
not functioning. But other sensitivities are engaged. He experiences direct 
sensation. The raw "is-ness." He sees, not objects, but patterns of light 
waves. He hears, not "music" or "meaningful" sound, but acoustic waves. He 
is struck with the sudden revelation that all sensation and perception are 
based on wave vibrations. That the world around him which heretofore had 
an illusory solidity, is nothing more than a play of physical waves. That he 
is involved in a cosmic television show which has no more substantiality 
than the images on his TV picture tube. [The Peaceful Deity of the Thodol 
personifying this vision is Akshobhya. According to Lama Govinda, "In the 
light of the Mirror-like Wisdom . . . things are freed from their "thingness," 
their isolation, without being deprived of their form; they are divested of 
their materiality, without being dissolved, because the creative principle of 
the mind, which is at the bottom of all form and materiality, is recognized 
as the active side of the universal Store Consciousness (alaya-vijnana), on 
the surface of which forms arise and pass away, like the waves on the 
surface of the ocean. . . ." (Govinda, op. cit., p. 119.)

The atomic structure of matter is, of course, known to us intellectually, but 
never experienced by the adult except in states of intense altered 
consciousness. Learning from a physics textbook about the wave structure of 
matter is one thing. Experiencing it - being in it - with the old, familiar, 
gross, hallucinatory comfort of "solid" things gone and unavailable, is quite 
another matter.

If these super-real visions involve wave phenomena, then the external 
world takes on a radiance and a revelation that is staggeringly clear. The 
experienced insight that the world of phenomena exists in the form of 
waves, electronic images, can produce a sense of illuminated power. 
Everything is experienced as consciousness.

These exultant radiations should be recognized as productions of your own 
internal processes. You should not attempt to control or conceptualize. This 
can come later. There is the danger of hallucinatory freezing. The subject 
rushes back (sometimes literally) to the three-dimensional reality, 
convinced of the fixed "truth" of one experienced revelation. Many misguided 
mystics and many persons called insane have fallen into this ambuscade. 
This is like making a still photograph of a television pattern and shouting 
that one has finally seized the truth. All is ecstatic electric Maya, the two-
billion-year dance of waves. No one part of it is more real than another. 
Everything at all moments is shimmering with all the meaning.

So far we have considered the positive radiance of clarity; but there are 
fearful negative aspects of the fourth vision. When the subject senses that 
his "world" is fragmenting into waves, he may become terrified. "He," "me," 
"I" are dissolving! The world around me is supposed to sit, static and dead, 
quietly awaiting my manipulation. But these passive things have changed 
into a shimmering dance of living energy! The Maya nature of phenomena 
creates panic. Where is the solid base? Every thing, every concept, every 
form upon which one rests one's mind collapses into electrical vibrations 
lacking solidity.

The face of the guide or of one's beloved friend becomes a dancing mosaic of 
impulses on one's cortex. "My consciousness" has created everything of 
which I am conscious. I have kinescoped my world, my loved ones, myself. 
All are just shimmering energy patterns. Instead of clarity and exultant 
power, there is confusion. The subject staggers around, grasping at 
electron-patterns, striving to freeze them back into the familiar robot 
forms.

All solidity is gone. All phenomena are paper images pasted on the glass 
screen of consciousness. For the unprepared, or for the person whose karmic 
residue stresses control, the discovery of the wave-nature of all structure, 
the Maya revelation, is a disastrous web of uncertainty.

We have discussed only the visual aspects of the fourth vision. Auditory 
phenomena are of equal importance. Here the solid, labelled nature of 
auditory patterns  is lost, and the mechanical impact of sound hitting the 
eardrum is registered. In some cases, sound becomes converted into pure 
sensation, and synesthesia (mixture of sense modalities) occurs. Sounds are 
experienced as colors. External sensations hitting the cortex are recorded as 
molecular events, ineffable.

The most dramatic auditory visions occur with music. Just as any object 
radiates a pattern of electrons and can become the essense of all energy, so 
can any note of music be sensed as naked energy trembling in space, 
timeless. The movement of notes, like the shuttling of oscillograph beams. 
Each capturing all energy, the electric core of the universe. Nothing existing 
except the needle-clear resonance on the tympanic membrane. Unforgettable 
revelations about the nature of reality occur at these moments.

But the hellish interpretation is also possible. As the learned structure of 
sound collapses, the direct impact of waves can be sensed as noise. For one 
who is compelled to institute order, his order, on the world around him, it is 
at least annoying and often disturbing to have the raw tattoo of sound 
resonating in consciousness.

Noise! What an irreverent concept. Is not everything noise; all sensation the 
divine pattern of wave energy, meaningless only to those who insist on 
imposing their own meaning?

Preparation is the key to a serene passage through this visionary territory. 
The subject who has studied this manual will be able, when face to face 
with the phenomenon, to recognize and flow with it.

The sensitive guide will be ready to pick up, on any cue, that the subject is 
wandering in the fourth vision. If the voyager's eyes are open (indicating 
visual reactions), he can read the ==|==>> Instructions for Vision 4.

If the guide senses that the voyager is experiencing the fragmentation of 
external sound into wave vibrations, he can amend the instructions 
appropriately (changing the visuaol references to auditory).


                    Vision 5:  The Vibratory Waves of External Unity
  (Eyes open, or rapt involvement with external stimuli; emotional aspects)

As the learned perceptions disappear and the structure of the external world 
disintegrates into direct wave phenomena, the aim is to amintain a pure, 
conten-free awareness (First Bardo). Despite the preparations, one is likely 
to be led backwards by one's own mental inclinations into two hallucinatory 
or revelatory interpretations of reality. One reaction leads to the 
intellectual clarity or frightened confusion of the fourth vision (just 
described). Another interpretation is the emotional reaction to the 
fragmentation of differentiated forms. One can be engulfed in ecstatic unity, 
or one can slip into isolated egotism. The Bardol Thodol calls the former the 
"Wisdom of Equality" and the latter the "quagmire of worldly existence 
accruing from violent egotism." [The Peaceful Deity of the fifth vision 
comes in the form of the Bhagavan Ratnasambhava, born of a jewel. He is 
embraced by the Divine Mother, She of the Buddha Eyes, and accompanied by 
the Bodhisattvas, womb of the sky, All-good, and those holding incense and 
rosary. "On the elementary plane Ratnasambhava corresponds to the earth, 
which carries and nourishes all beings with the equanimity and patience of a 
mother, in whose eyes all beings, borne by her, are equal." (Govinda, op. cit., 
p. 119.)] In the state of radiant unity, one senses that there is only one 
network of energy in the universe and that all things and all sentient beings 
are momentary manifestations of the single pattern. When egotistic 
interpretations are imposed on the fifth vision, the "plastic doll" phenomena 
are experienced. Differentiated forms are seen as inorganic, dull, mass-
produced, shabby, plastic, and all persons (including self) are seen as 
lifeless mannequins isolated from the vibrant dance of energy, which has 
been lost.

The experiential data of this vision are similar to that of the fourth vision. 
All artifactual learned structure collapses back to energy vibrations. The 
awareness is dominated not by revelatory clarity but by shimmering unity. 
The subject is entranced by the silent, whirling play of forces. Exquisite 
forms dance by him, all surrounding objects radiate energy, brilliant 
emanations. His own body is seen as a play of forces. If he looks in a mirror, 
he sees a shining mosaic of particles. The sense of his own wave structure 
becomes stronger. A feeling of melting, floating off. The body is no longer a 
separate unit but a cluster of vibrations sending and receiving energy - a 
phase of the dance of energy which has been going on for millennia.

A sense of profound one-ness, a feeling of the unity of all energy. 
Superficial differences of role, cast, status, sex, species, form, power, size, 
beauty, even the distinctions between inorganic and living energy, disappear 
before the ecstatic union of all in one. All gestures, words, acts and events 
are equivalent in value - all are manifestations of the one consciousness 
which pervades everything. "You," "I" and "he" are gone, "my" thoughts are 
"ours," "your" feelings are "mine." Communication is unnecessary, since 
complete communion exists. A person can sense another's feeling and mood 
directly, as if they were his own. By a glance, whole lifetimes and words 
can be transmitted. If all are at peace, the vibrations are "in phase." If there 
is discord, "out of phase" vibrations will be set up which will be felt like 
discordant music. Bodies melt into waves. Objects in the environment - 
lights, tree, plants, flowers - seem to open and welcome you: they are part 
of you. You are both simply different pulses of the same vibrations. A pure 
feeling of ecstatic harmony with all beings is the keynote of this vision.

But as before, terrors can occur. Unity requires ecstatic self-sacrifice. Loss 
of ego brings fright to the unprepared. The fragmentation of form into waves 
can bring the most terrible fear known to man: the ultimate epistemological 
revelation.

The fact of the matter is that all apparent forms of matter and body are 
momentary clusters of energy. We are little more than flickers on a 
multidimensional television screen. This realization directly experienced 
can be delightful. You suddenly wake up from the delusion of separate form 
and hook up to the cosmic dance. Consciousness slides along the wave 
matrices, silently at the speed of light.

The terror comes with the discovery of transience. Nothing is fixed, no form 
solid. Everything you can experience is "nothing but" electrical waves. You 
feel ultimately tricked. A victim of the great television producer. Distrust. 
The people around you are lifeless television robots. The world around you is 
a facade, a stage set. You are a helpless marionette, a plastic doll in a 
plastic world.

If others attempt to help, they are seen as wooden, waxen, feelingless, cold, 
grotesque, maniacal, space-fiction monsters. You are unable to feel. "I am 
dead. I will never live and feel again." In wild panic you may attempt to 
force feeling back - by action, by shouting. You will then enter the Third 
Bardo stage and be reborn in an unpleasant way.

The best method to escape from fifth vision terrors is to remember this 
manual, relax, and swing with the wave dance. Or to communicate to the 
guide that you are in a plastic doll phase, and he will guide you back.

Another solution is to move to the internal biological flow. Follow the 
instructions given in the third vision: close your eyes, lie prone, seek bodily 
contact, float down into your bodily stream. In so doing, you are 
recapitulating the evolutionary sequence. For billions of years, inorganic 
energy danced the cosmic round before the biological rhythm began. Don't 
rush it.

If the guide senses that the person is experiencing plastic doll visions or is 
afraid of the uncontrollability of his own feeling, he should read to him the 
==|==>> Instructions for Vision 5.


                                   Vision 6:  "The Retinal Circus"

Each of the Second Bardo visions thus far described was one aspect of the 
"experiencing of reality." The inner fire or outer waves, apprehended 
intellectually or emotionally - each vision with its correspondent traps. 
Each of the "Peaceful Deities" appears with its attendant "Wrathful Deities." 
To maintain any of these visions for any length of time requires a certain 
degree of concentration or "one-pointedness" of mind, as well as the ability 
to recognize them and not to be afraid. Thus, for most persons, the 
experience may pass through one or more of these phases without the 
voyager being able to hold them or stay with them. He may open and close 
his eyes, he may become alternately absorbed in internal sensations and 
external forms. The experience may be chaotic, beautiful, thrilling, 
incomprehensible, magical, ever-changing. [In the Bardo Thodol, on the sixth 
day appear the radiant lights of the combined Five Wisdoms of the Dhyani-
Buddhas, the protective deities (gatekeepers of the mandala) and the 
Buddhas of the Six Realms of game-existence. According to Lama Govinda: 
"The Inner Way of Vajra-Sattva, consists in the combination of the rays of 
the Wisdoms of the four Dhyani-Buddhas and their absorption within one's 
own heart - in other words, in the recognition that all these radiances are 
the emanations of one's own mind in a state of perfect tranquility and 
serenity, a state in which the mind reveals its true universal nature." 
(Govinda, op., cit., p. 262.)]

He will travel freely through many worlds or experience - from direct 
contact with life-process forms and images, he may pass to visions of 
human game-forms. He may see and understand with unimagined clarity and 
brilliance various social and self-games that he and others play. His own 
struggles in karmic (game) existence will appear pitiful and laughable. 
Ecstatic freedom of consciousness is the keynote of this vision. Exploration 
of unimagined realms. Theatrical adventures. Plays within plays within 
plays. Symbols change into things symbolized and vice versa. Words become 
things, thoughts are music, music is smelled, sounds are touched, complete 
interchangeability of the senses.

All things are possible. All feelings are possible. A person may "try on" 
various moods like so many pieces of clothing. Subjects and objects whirl, 
transform, change into each other, merge, fuse, disperse again. External 
objects dance and sing. The mind plays upon them as upon a musical 
instrument. They assume any form, significance or quality upon command. 
They are admired, adored, analyzed, examined, changed, made beautiful or 
ugly, large or small, important or trivial, useful, dangerous, magical or 
incomprehensible. They may be reacted to with wonder, amazement, humor, 
veneration, love, disgust, fascination, horror, delight, fear, ecstasy.

Like a computer with unlimited access to any programs, the mind roams 
freely. Personal and racial memories bubble up to the surface of 
consciousness, inter-play with fantasies, wishes, dreams and external 
objects. A present event becomes charged with profound emotional 
significance, a cosmic phenomenon becomes identical with some personal 
quirk. Metaphysical problems are juggled and bounced around. Pure "primary 
process," spontaneous outopouring of association, opposites merging, images 
fusing, condensing, shifting, collapsing, expanding, merging, connecting.

This kaleidoscopic vision of game-reality may be frightening and confusing 
to an ill-prepared subject. Instead of exquisite clarity of many-levelled 
perception, he will experience a confused chaos of uncontrollable, 
meaningless forms. Instead of delight at the playful acrobatics of the free 
intellect, there will be anxious clinging to an elusive order. Morbid and 
scatological hallucinations may occur, evoking disgust and shame.

As before, this negative vision occurs only if the person attempts to control 
or rationalize the magic panorama. Relax and accept whatever comes. 
Remember that all visions are created by your mind, the happy and the 
unhappy, the beautiful and the ugly, the delightful and the horrifying. Your 
consciousness is creator, performer and spectator of the "retinal circus."

If the guide senses that the voyager is in or seems to be in the "retinal 
circus" vision, he may read to him the appropriate instructions ==|==>> 
INSTRUCTIONS FOR VISION 6:  "THE RETINAL CIRCUS".


                                  Vision 7:  "The Magic Theatre"

If the voyager was unable to maintain the passive serenity necessary for the 
contemplation of the previous visions (the peaceful deities), he moves now 
into a more dramatic and active phase. The play of forms and things 
becomes the play of heroic figures, superhuman spirits and demigods. [In the 
Tibetan Handbook, this is described as the vision of the five "Knowledge-
Holding Deities," arranged in a mandala form, each embraced by Dakinis, in 
an ecstatic dance. The Knowledge-holding Deities symbolize "the highest 
level of individual or humanly conceivable knowledge, as attained in the 
consciousness of great Yogis, inspired thinkers or similar heroes of the 
spirit. They represent the last step before the "breaking-through" towards 
the universal consciousness - or the first on the return from there to the 
plane of human knowledge." (Govinda, op. cit., p. 202.) The Dakinis are female 
embodiments of knowledge, representing the inspirational impluses of 
consciousness leading to break-through. The other four Knowledge-Holders, 
besides the central Lord of Dance, are: the Knowledge-holder abiding in the 
earth, the Knowledge-holder who has power over the duration of life, the 
Knowledge-holder of the Great Symbol, and the Knowledge-holder of 
Spontaneous Realization.] You may see radiating figures in human forms. The 
"Lotus Lord of Dance": the supreme image of a demi-god who perceives the 
effects of all actions. The prince of movement, dancing in an ecstatic 
embrace with his female counterpart. Heroes, heroines, celestial warriors, 
male and female demi-gods, angels, fairies - the exact form of these figures 
will depend on the person's background and tradition. Archetypal figures in 
the forms of characters from Greek, Egyptian, Nordic, Celtic, Aztec, Persian, 
Indian, Chinese mythology. The shapes differ, the source is the same: they 
are the concrete embodiments of aspects of the person's own psyche. 
Archetypal forces below verbal awareness and expressible only in symbolic 
form. The figures are often extremely colorful and accompanied by a variety 
of awe-inspiring sounds. If the voyager is prepared and in a relaxed, 
detached frame of mind, he is exposed to a fascinating and dazzling display 
of dramatic creativity. The Cosmic Theatre. The Divine Comedy. If his eyes 
are open, he may visualize the other voyagers as representing these figures. 
The face of a friend may turn into that of a young boy, a baby, the child-god; 
into a heroic stature, a wise old man; a woman, animal, goddess, sea-
mother, young girl, nymph, elf, goblin, leprechaun. Images of the great 
painters arise as the familiar representations of these spirits. The images 
are inexhaustible and manifold. An illuminating voyage into the areas where 
the personal consciousness merges with the supr-individual.

The danger is that the voyager becomes frightened by or unduly attracted to 
these powerful figures. The forces represented by them may be more 
intense than he was prepared for. Inability or unwillingness to recognize 
them as products of one's mind, leads to escape into animalistic pursuits. 
The person may become involved in the pursuit of power, lust, wealth and 
descend into Third Bardo rebirth struggles.

If the guide senses that the voyager is caught in this trap, the appropriate 
instructions may be used ==|==>> INTRUCTIONS FOR VISION 7:  "THE MAGIC 
THEATRE".


                                      THE WRATHFUL VISIONS
                                     (Second Bardo Nightmares)

Seven Second Bardo visions have been described. At each one of them, the 
voyager could recognize what he saw and be liberated. Multitudes will be 
liberated by that recognition; and although multitudes obtain liberation in 
that manner, the number of sentient beings being great, evil karma 
powerful, obscurations dense, propensities of too long standing, the Wheel 
of Ignorance and Illusion becomes neither exhausted nor accelerated. Despite 
the confrontations, there is a vast preponderance of those who wander 
downwards unliberated.

Thus, in the Tibetan Thodo, after the seven peaceful deities, there come 
seven visions of wrathful deities, fifty-eight in number, male and female, 
"flame-enhaloed, wrathful, blood-drinking." These Herukas as they are 
called, will not be described in detail, especially since Westerners are 
liable to experience the wrathful deities in different forms. Instead of 
many-headed fierce mythological demons, they are more likely to be 
engulfed and ground by impersonal machinery, manipulated by scientific, 
torturing control-devices and other space-fiction horrors. [Some general 
remarks about the Tibetan interpretation of these visions. The Wrathful 
Deities are regarded as "only the former Peaceful Deities in changed aspect." 
Lama Govinda writes: "The peaceful forms of Dhyani-Buddhas represent the 
highest ideal of Buddhahood in its completed, final, static condition of 
ultimate attainment or perfection, seen retrospectively as it were, as a 
state of complete rest and harmony. The Herukas, on the other hand, which 
are described as "blood-drinking," angry or "terrifying" deities - are merely 
the dynamic aspect of enlightenment, the process of becoming a Buddha, of 
attaining illumination, as symbolized by the Buddha's struggle with the 
Hosts of Mara. . . . The ecstatic figures, heroic and terrifying, express the 
act of breaking through towards the unthinkable, the intellectually 
"Unattainable." They represent the leap over the chasm, which yawns 
between an intellectual surface consciousness and the intuitive supra-
personal depth-consciousness." (Govinda, op. cit., pp. 198, 202.)]

The Tibetans regard the nightmare visions as primarily intellectual 
products. They assign them to the Brain chakra, whereas the peaceful deities 
are assigned to the Heart chakra and the Knowledge-Holding deities to the 
intermediate Throat chakra. They are the reactions of the mind to the 
process of consciousness-expansion. They represent the attempts of the 
intellect to maintain its threatened boundaries. They symbolize the struggle 
of breaking through to ego-loss understanding and awareness.

Because of the terror and awe they produce, recognition is difficult. Yet in a 
way it is also easier in that, since these negative hallucinations command 
all attention, the mind is alert and therefore through trying to escape from 
fear and terror, people get involved in psychotic states and suffer. But with 
the aid of this manual and the presence of a guide, the voyager will 
recognize these hell visions as soon as he sees them, and welcome them like 
old friends.

Again, when psychologists, philosophers, and psychiatrists, who do not know 
these teachings, experience ego-loss - however assiduously they may have 
devoted themselves to academic study and however clever they may have 
been in expounding intellectual theories - none of the higher phenomena will 
appear. This is because they are unable to recognize the visions occurring in 
these psychedelic experiences. Suddenly seeing something they had never 
seen before and possessing no intellectual concepts, they view it as 
inimical; and, antagonistic feelings arising, they pass into miserable states. 
Thus, if one has not had practical experience with these teachings, the 
radiances and lights will not appear.

Those who believe in these doctrines even though they may seem to be 
unrefined, irregular in performance of duties, inelegant in habits, and 
perhaps even unable to practice the doctrine successfully - let no one doubt 
them or be disrespectful towards them, but pay reverence to their mystic 
faith. That alone will enable them to attain liberation. Elegance and 
efficiency of devotional practice are not necessary - just acquaintance with 
and trust in these teachings.

Well-prepared persons need not experience Second Bardo hell visions at all. 
Right from the beginning they can pass into paradisiacal states led by 
heroes, heroines, angels and super-spirits. "They will merge into rainbow 
radiance; there will be sun-showers, sweet scent of incense in the air, 
music in the skies, radiances."

This manual is indispensable to those students who are unprepared. Those 
proficient in meditation will recognize the Clear Light at the moment of 
ego-loss and will enter the Blissful Void (Dharma-Kaya). They will also 
recognize the positive and negative visions of the Second Bardo and obtain 
illumination (Sambhogha-Kaya); and being reborn on a higher level will 
become inspired saints or teachers (Nirmana-Kaya). The study and pursuit of 
enlightenment can always be taken up again at the point where it was broken 
by the last ego-loss, thus ensuring continuity of karma.

by the use of this manual, enlightenment can be obtained without 
meditation, through hearing alone. It can liberate even very heavy ego-game 
players. The distinction between those who know it and those who do not 
becomes very clear. Enlightenment follows instantly. Those who have been 
reached by it cannot have prolonged negative experiences.

The teaching concerning the hell-visions is the same as before; recognize 
them to be your own thought-forms, relax, float downstream. The ==|==>> 
INSTRUCTIONS FOR THE WRATHFUL VISIONS may be read. If, after this, 
recognition is still impossible and liberation is not obtained, then the 
voyager will descend into the Third Bardo, the Period of Re-Entry.


                                CONCLUSION OF SECOND BARDO

However much experience one may have had, there is always the possibility 
of delusions occurring in these psychedelic states. Those with practice in 
meditation recognize the truth as soon as the experience begins. Reading 
this manual beforehand is important. Having some degree of self-knowledge 
is helpful at the moment of ego-death.

Meditation on the various positive and negative archetypal forms is very 
important for Second Bardo phases. Therefore, read this manual, keep it, 
remember it, bear it in mind, read it regularly; let the words and meanings 
be very clear; they should not be forgotten, even under extreme duress. It is 
called "The Great Liberation by Hearing" because even those with selfish 
deeds on their conscience can be liberated if they hear it. If heard only once, 
it can be efficacious because even though not understood, it will be 
remembered during the psychedelic state, since the mind is more lucid then. 
It should be proclaimed to all living persons; it should be read over the 
pillows of ill persons; it should be read to dying persons; it should be 
broadcast.

Those who meet this doctrine are fortunate. It is not easy to encounter. Even 
when read, it is difficult to comprehend. Liberation will be won simply 
through not disbelieving it upon hearing it.

                                    Here ends the Second Bardo
                                    the Period of Hallucinations
[End of part 2/4]
-------------------------------------------------------------------------
To find out more about the anon service, send mail to help@anon.penet.fi.
Due to the double-blind system, any replies to this message will be anonymized,
and an anonymous id will be allocated automatically. You have been warned.