What happens after the last breath? Does the self dissolve into emptiness or does it cross portals beyond human comprehension? Welcome soul traveler to the mystery of mysteries. Today we dive into one of the most profound and enigmatic texts of Tibetan Buddhism, the Bardo Thodol, more widely known in the West as the Tibetan Book of the Dead.Imagine a guide that accompanies you through the deepest and most mysterious moments of existence. This is the role of the Bardo Thodol. And no, this is not just a simple manual on the end of life. It is a map, a spiritual guide for what happens right after death. Get ready, for together we will cross this portal, unravel its messages, and perhaps come to understand a bit more about what it means to exist. The Bardo Thodol was created by Padmasambhava, a legendary and almost mythical figure in Tibetan Buddhism. Born in India, he is widely recognized as the one responsible for bringing Buddhism to Tibet in the 8th century. Tibetan tradition reveres him as the Guru Rinpoche, which means precious master. But Padmasambhava was not just a monk. He was a deeply profound spiritual master, a yogi who mastered mystical techniques and esoteric teachings. The Bardo Thodol was born out of this master's desire to guide not only the living, but also the dead, offering them a path to liberation, even after the last breath.From a young age, Padmasambhava displayed extraordinary mystical abilities, being recognized as a Mahasiddha, a figure who has attained an extreme level of spiritual realization, developing spiritual powers, or siddhis, considered miraculous. He was invited to Tibet by King Trisong Detsen, who sought to expand Buddhism and strengthen the country spiritually, unifying the people under a single belief system. At that time, Tibet was a place of intense shamanic practices and animist beliefs, strongly rooted in the Bon religion, the indigenous Tibetan spiritual practice. This diverse and even chaotic spiritual atmosphere presented challenges to the spread of Buddhism. Upon arriving in Tibet, Padmasambhava faced resistance from various cultural and spiritual forces. The local deities and spirits of Bon traditions resisted Buddhism, and Padmasambhava used his knowledge of magic and tantric ritualism to tame these spirits. This integration of Bon deities and practices into Tibetan Buddhism was crucial to establishing a lasting spiritual foundation. Thus, Padmasambhava founded Tibet's first Buddhist monastery, the Samye Monastery, and began to transmit profound teachings about the mind, reality, and the cycle of existence known as Samsara. In Tibetan Buddhism, there is an understanding that death is not the end, but a transitional state, a moment of opening to the possibility of spiritual liberation. Padmasambhava understood that, at the moment of death, the mind enters a special state where, free from the distractions of the physical body, it becomes more receptive to the ultimate truth. He realized that this was a unique opportunity for liberation, but he also knew that most people, when they die, are lost in illusions and fears that keep them from this possibility. His mission was to create a guide that could be recited by those accompanying the dying, or even studied in life, so that the mind would be prepared for the bardos, the transitional states after death. In essence, he wanted to ease suffering and open doors to enlightenment, even when everything seems uncertain and dissolving. This compassion is the foundation of the bardo-thodo. He also knew that many might not achieve enlightenment in life, but he saw in death a last opportunity, and so he offered instructions for practitioners and disciples to recognize the clear light, the pure manifestation of the mind, at the moment of their passing.The bardo-thodo guides us through three main states, or bardos, that every soul traverses. The chikai bardo, the moment of death. In the chikai bardo, the soul experiences the moment of death itself, a point of transition where the physical body dissolves and consciousness is freed from its material limitations. Once the dissolution is complete, the soul finds itself before the primordial clear light, described in the bardo-thodo as a dazzling, pure and immense light. The clear light is the manifestation of the absolute nature of the mind, a state of pure, unconditional consciousness where there is no duality, fear or attachment. Some know it as the higher self, others as the solar mind. There are many names for this state of totality and infinite peace. For the spiritual practitioner, the chikai bardo offers the possibility of final liberation. If the soul can recognize the clear light as part of its essence, it attains instant liberation, nirvana, and there is no need to pass through the other stages of the bardos. This recognition does not depend on rituals or doctrines. It is a direct and complete experience of the truth where the mind sees itself without filters or distortions. In this moment, all conditioning, karma, and identities dissolve. On the other hand, for those who are unprepared, the intensity of the clear light can be terrifying. The mind, instead of recognizing the light as its true nature, may interpret it as a threat due to fear or attachment to what is familiar. In this case, the soul retreats, losing the chance for liberation, and enters the next stages of the bardos where it faces increasingly distorted and limiting visions according to its karmic tendencies. 2. The chonyid bardo, the bardo of visions.As Carl Gustav Jung once said, gods and demons are projections of the unconscious, powerful, and inescapable until understood as parts of ourselves. In the chonyid bardo, the soul finds itself in a state of consciousness stripped of its physical body and within a dimension where tangible boundaries no longer exist. Here, the soul experiences projections of its own mind, projections that can appear in both angelic forms and disturbing, frightening visions. This bardo reveals the mind's essence, where all that has been repressed, desired or feared, emerges in an intensified form. The visions in the chonyid bardo directly reflect the emotional and karmic states accumulated by the soul over lifetimes. They manifest in two distinct forms, peaceful visions and wrathful visions. In the peaceful vision stage, the soul is initially greeted by visions of peaceful deities which represent enlightened and benevolent aspects of consciousness. These figures may appear as buddhas, bodhisattvas, or deities of light, emanating the positive qualities cultivated by the soul. The peaceful visions possess a serene presence and offer a sense of peace. However, for the unprepared mind, these visions may be overwhelming or incomprehensible, leading the soul to retreat and doubt the reality of this experience. In the wrathful vision stage, if the soul does not recognize the peaceful, essential nature of the initial visions, it is gradually confronted by more intense visions known as the wrathful deities. These figures are manifestations of anger, fear and repressed desires, taking on monstrous and unsettling forms. Importantly, these wrathful deities are not external or malevolent entities, but expressions of the mind itself, reflecting the passions and attachments that still bind the soul to the cycle of suffering. The chonyid bardo is described as a state where the mind is free from physical limitations.It is a pure state of psychic manifestation, where everything is amplified. The visions that arise resemble dreams, but unlike ordinary dreams, they carry a striking clarity and vividness. This occurs because the mind, now free from the body, experiences its internal energies in an unfiltered way. Everything that was repressed and accumulated emerges with an almost tangible intensity. These visions are considered opportunities for learning and enlightenment, as each one represents an aspect of the self that needs integration or transcendence. Those who maintain full awareness during this bardo can perceive that all these visions, good and bad, peaceful and wrathful, are mere creations of the mind.The recognition of this truth enables the soul to dissolve fear and attain liberation. At this stage, the bardo thodol advises the soul to focus on the clear light, the primordial essence of the mind, described as a vast and pure radiance. Recognizing the clear light is the key to total liberation, as it represents the innate nature of all beings. It is the sun amidst the clouds of visions, the light that remains unchanged despite all mental projections. If the soul manages to see through the visions, it can achieve enlightenment and thus transcend the cycle of rebirth. However, recognizing the clear light is not easy for the common mind. For most beings, the visions are so real and filled with personal meaning that it becomes challenging to see beyond them. For this reason, the bardo thodol suggests that spiritual practitioners train in life to detach from illusions and contemplate the nature of the mind. With such practice, even when faced with the intense visions of the chonid bardo, they will be able to maintain their focus on the clear light and find peace.Fear and attachment are the greatest barriers to liberation. The visions, in their intensity, can provoke deep fear, especially the wrathful deities, which represent untamed aspects of the psyche. This fear creates a sense of separation, preventing the soul from recognizing the visions as parts of itself. The soul may desire to flee from these visions or, out of attachment, fixate on some of them, especially the peaceful visions, which keeps it bound to the cycle of samsara. To overcome this cycle, the soul must recognize the visions as empty of their own reality. In Tibetan Buddhism, this concept is known as shunyata, or emptiness. The mind that recalls emptiness during the chonid bardo can observe all visions but remains unattached, understanding them as mere temporary expressions of its own nature. The experience of the chonid bardo, therefore, is not a punishment or purposeless suffering, but a phase of revelation where the soul confronts the mirror of its own mind. It is a test that distinguishes those ready for liberation from those who still require rebirth to deepen their learning. 3. The Sidpa Bardo – Rebirth In the sidpa bardo, the final stage, the soul faces a crucial moment, the choice of its next body, determined by the accumulated energy of all actions, thoughts, and intentions, what we call karma. It is as if the entire previous journey has led to this point, wherewhat we carry within determines our next destination. Entering this bardo, the soul has already experienced dissolution in the chikai bardo and faced its own projections and illusions in the chonid bardo. Now it finds itself in a state of greater psychic density where the desire for rebirth intensifies, driven by fears and attachments that have not yet been overcome. This desire, as Tibetan Buddhism teaches, is what compels the soul to seek a new body, a new form of existence. In the sidpa bardo, consciousness is influenced by karmic inclinations, which act as subtle marks left by actions from past lives. These marks function as magnetic forces, drawing the soul towards circumstances and experiences that mirror its inner state. If, for example, the soul carries a great deal of fear, that fear might guide it toward a rebirth where it will face those same emotions. Similarly, intense desires and uncontrolled emotions create a vortex of energy that shapes the kind of life the soul will encounter in the next cycle. During the sidpa bardo, the soul experiences a series of visions associated with the rebirth process. These visions often include images of couples in union, a metaphor for the creation of new life. Here, the soul is called to choose a new body, unconsciously guided by emotional tendencies and karmic impulses. In many descriptions, the bardo thodol suggests that upon seeing these images, the soul should maintain a state of detachment and lucidity. Only then can it avoid being blindly driven into an undesirable rebirth. For those who can sustain calm and detachment, the sidpa bardo offers one final chance for transcendence. There remains the possibility of not being reborn, of choosing the path of liberation. This is the goal of the spiritual practitioner. Rather than being reborn under the sway of illusions and attachments, they must recognize these visions as manifestations of their own mind, ephemeral and empty in nature. Throughout the experiences of the sidpa bardo, consciousness feels a strong attraction to a new body, a process that, according to the bardo thodol, can be compared to a psychic storm. It is as if the urge to continue existing, to be once again, becomes irresistible. The choice of a new body is not a conscious one. It happens through a deep instinctive call, where the characteristics of the new rebirth are shaped by the mind's state. It is as if the next body were a mirror of what the soul's mind needs to experience or resolve. This process of choice also reflects the Buddhist belief that each rebirth is an opportunity for spiritual growth. The body the soul will choose aligns most closely with its karmic and spiritual development. However, many do not understand this opportunity and end up being reborn in adverse conditions, where suffering perpetuates itself. Those who can see beyond this illusion, however, may reach a state where, instead of rebirth, they can merge into the clear light, the ultimate essence of the mind. According to the bardo thodol, preparation for this final stage begins in life. By contemplating the nature of our desires and fears while still alive, we become more aware of the impulses that shape our destiny. Spiritual practices, such as meditation and reflection on death, strengthen the capacity for detachment, helping the mind to remain unbound by the dramas that arise in the Siddha bardo. Thus, the Siddha bardo reveals a simple yet profound truth, that life and death are interconnected and that the cycle of rebirth is nothing more than a continuous expression of our own choices and perceptions. By freeing ourselves from attachments, we free ourselves from the cycle of rebirth and reach enlightenment, the state in which there is no more rebirth, for there is no longer the illusion of a fixed identity. The bardo thodol is not just a religious text or a compendium of esoteric beliefs, it is a tool for self-knowledge, a mirror for our mind and a map for our destiny. It teaches us that death is the great full stop of the human story, but it is also the portal to new beginnings. As Ram Dass once said, when you die, there is only one question that matters, how much did you love? In this sense, the Tibetan book of the dead invites us to reflect on our own lives. Are we ready for the final journey? Are we prepared to let go of everything we believe we are? Perhaps by contemplating these teachings, we can not only prepare for death, but also learn to truly live. If this journey into the unknown resonated with you, share this video and subscribe to the channel. Let us know in the comments what intrigues you most about life after death, for the path of self-knowledge is long and together, we can explore the greatest mysteries of existence. Thank you for watching.   
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