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The Psychedelic Experience – A Manual Based on the Tibetan Book of the Dead
by Timothy Leary, PhD, Ralph Metzner, PhD, and Richard Alpert, PhD
Some background information:
The Psychedelic Experience – A Manual Based on the Tibetan Book of the Dead was written by three Harvard researchers, Timothy Leary, Ralph Metzner, and Richard Alpert. They were researching the effects of LSD and other psychedelic drugs.
Interestingly, at the time of this research, neither LSD nor psilocybin were illegal substances in the United States – (Psychology – Harvard – Timothy Leary). The laws would change making these drugs illegal starting in 1966 (Wiki – History of LSD)
The LSD research at Harvard was shut down not because the research wasn’t promising, although there were some issues with methodology, but from what I’ve read, it was shut down because of fear that the researchers were promoting illegal drugs in the lead-up to the insane War on Drugs. More recently, such renowned academics such as Dr. Gabor Mate are investigating psychedelics for addiction and trauma treatment. This work, again, looks promising. Let’s hope it continues.
(Note: for more on Gabor Mate’s work: Gabor Mate – Manifesting the Mind – Inside the Psychedelic Experience video (1 hour)
Fun fact – one of the authors, Richard Alpert, under the name Baba Ram Dass, wrote a popular book called Be Here Now.
___________________________________________________________________
Part I – General Introduction
According to the authors, “A psychedelic experience is a journey to new realms of consciousness. The scope and content of the experience is limitless, but its characteristic features are the transcendence of verbal concepts, of space-time dimensions, and of the ego or identity.” (p. 11).
There are many ways of attaining this experience – yoga, sensory deprivation, meditation, religious experiences, and sometimes, for no explanation, they simply happen. But for some people, there’s a need to use a chemical substance to open the doorway.
Whether or not you will have a good trip is highly dependent on where you are physically and where your head is mentally. The use of books like this one is “to serve as road maps for new interior territories which modern science has made accessible” (p. 11).
As for this manual, based on the Tibetan Book of the Dead, the goal is to help you reach “that level of understanding variously called liberation, illumination, or enlightenment.” (p. 12)
This involves the death and rebirth of the ego. According to The Tibetan Book of the Dead, there’s an intermediate phase lasting 49 days (7 times 7), after which the rebirth into a new bodily frame occurs. However, as Lama Govinda writes in the introduction, “It is a book for the living as well as for the dying.” (p. 12)
The Tibetan Book of the Dead was carefully guarded and kept secret for a long time with only the gurus of the Buddhist mystical doctrines allowed to study it. However, “There are signs that the lamas themselves, after their recent diaspora, wish to make their teachings available to a wider public.” (p. 13)
There are three phases to the psychedelic experience (p. 13):
1. First period (Chikhai Bard) – beyond words, beyond space-time, beyond self. There are no visions, no sense of self, no thoughts, only pure awareness.
2. Second period (Chonyid Bardo) – involves external game reality, possibly in the form of hallucinations. (Note: games are “behavioral sequences defined by roles, rules, rituals, goals, strategies, values, language, characteristic space-time locations and characteristic patterns of movement. Any behavior not having these nine features is non-game: this includes physiological reflexes, spontaneous play, and transcendent awareness” 13).
3. Third period (Sidpa Bardo) – return to routine game reality and the self.
Some good advice: “Whether you experience heaven or hell, remember that it is your mind which creates them. Avoid grasping the one or fleeing the other. Avoid imposing the ego game on the experience.” (14)
The introduction section is actually a series of introductions to this book. The authors muse over tributes to W.Y. Evans-Wentz, a scholar who is best known for known for publishing an early English translation of The Tibetan Book of the Dead; Carl G. Jung, the founder of analytical psychology; and Lama Anagarika Govinda, a Budhist scholar and writer.
The authors are critical of Western psychology, which they claim is too narrowly focused and instead of fully exploring the human experience in psychology, Western psychologists “escape into specialization and parochial narrowness” (p. 19).
This is contrasted with Eastern psychology, which “offers us a long history of detailed observation and systematization of the range of human consciousness along with an enormous literature of practical methods for controlling and changing consciousness. Western intellectuals tend to dismiss Oriental psychology. The theories of consciousness are seen as occult and mystical.” (19)
Jung is, for the most part, seen as an exception and comes with higher regard, since he drew upon Eastern conceptions of consciousness in his work.
However, Jung had his limitations and the authors criticize him, citing “psychotherapy and psychiatric diagnosis were the two applications which came most naturally to him”. (22). It is very hard indeed to escape the narrow paths of your own tribe.
Jung does, however, give the Western audience more depth than most psychologists and for this reason, the authors of The Psychedelic Experience pay him tribute in their Introduction.
And with the tributes, we come to the end of the Introduction.
Part II – The Tibetan Book of the Dead
FIRST BARDO: THE PERIOD OF EGO-LOSS OR NON-GAME ECSTASY (CHIKHAI BARDO)PART I: The Primary Clear Light Seen At the Moment of Ego-Loss
In this section, the authors explain the importance of the participant having access to a guru or if not, another experienced person. If one is not available, then someone to simply read the manual.
In this first phase, the participate is trying to achieve liberation, which is “the nervous system devoid of mental-conceptual activity.” (p. 36). As the trip continues, the person attains awareness of energy but without thought, without regard.
If the person is properly prepared, he or she will enter the realization of “Ultimate Truth”. This happens prior to any hallucinations, but again, only if the person is prepared and is not participating in any ego games.
With the ingestion of LSD or psilocybin, there may be physical sensations, but the authors caution against attributing these symptoms to illness and instead, honoring them as messages that the transcendence is occurring.
PART II – The Secondary Clear Light Seen Immediately After Ego-Loss
At the moment of ego-loss, the authors describe: “The individual becomes aware that he is part of and surrounded by a charged field of energy, which seems almost electrical. In order to maintain the ego-loss state as long as possible, the prepared person will relax and allow the forces to flow thorough him. There are two dangers to avoid: the attempt to control or to rationalize this energy flow. Either of these reactions is indicative of ego-activity and the First Bardo transcendence is lost.” (p. 41)
As the psychedelic experience continues, the authors remind the participant to allow the forms and colors to flash by without trying to control or to label it.
This seems like a great form of mindfulness, which is a good tool to have on an experience of this nature.
The authors continue: “At this point you are turned in to areas of the nervous system which are inaccessible to routine perception. You cannot drag your ego into the molecular processes of life. These processes are a billion years older than the learned conceptual mind.” (p. 41)
Some of the physical sensations the participant may feel is “an ecstatic energy movement felt in the spine. The base of the backbone seems to be melting or seems on fire. If the person can maintain quiet concentration the energy will be sensed as flowing upwards. Tantric adepts devote decades of concentrated meditation to the release of these ecstatic energies which they call Kundalini, the Serpent Power.” (p. 42)
Could this be a form of ASMR (Autonomous sensory meridian response)? I get these kinds of sensations and I feel “plugged into” the universe. Loads of shivers and openings in my senses and sensations. It’s good to know not to label or approach them, but simply let them pass.
The authors note that the participant may flashback to the ego condition and the participant may become concerned with who they are and if they are living or dead. The remainder of the experience is determined by how well the participant is prepared, along with their emotional state.
Interestingly, there may be a different experience depending on if the participant is an introvert or an extrovert – “If you are experienced in consciousness alteration, or if you are a naturally introverted person, remember the situation and the schedule. . . . An extroverted person, dependent upon social games and outside situations may, however, become pleasantly distracted.” (p. 43)
If the participant shows confusion, he or she should be reminded to “release his ego struggle and drift back into contact with the Clear Light” (p. 44). The Clear Light is “the awareness of energy transformations with no imposition or mental categories”. (p. 37)
I am reminded of Dr. Arnold Mindell’s writings on how to “let go of personal history”in his book The Shaman’s Body.
In the Clear Light, there is no sense of self. In the secondary, there is “a certain sense 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.” (p. 45)
Yes! I’ve had that experience. I never understand Alan Watts or really, much about meditations until I experienced my first opening of the mind and emptying out of worldview. And then when I re-read some of Watts’ writings on consciousness, it opened up like I was suddenly granted full knowledge of a new language and I found myself fluent!
Yes, it was a “living meaning”.
As the authors explain, “Thus in this secondary stage of the First Bardo, there is possible both the mystic non-self and the mystic self experience”. (p. 46)
The authors end this section by letting you know that once you’ve 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 ben 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.” (46).
Ahhhhh, better living through chemistry.
SECOND BARDO: THE PERIOD OF HALLUCINATIONS
(Chonyid Bardo)The Chonyid Bardo is the “period of karmic illusions or intense hallucinatory mixtures of game reality.” (p. 47) This is the result of a kind of fill-in-the-blank as the participant is trying to rationalize and interpret. The difference between a good trip and a bad trip really depends on the ability to float and breathe versus trying to impose his or her will on the experience.
This is extremely helpful advice for those who wander in and out of altered states. This part reminds me of Mooji’s talks on Being the Observer:
“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: pass 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.” (p. 47)
If the trip turns bad, another piece of advice is to reach out for human contact. As the writers note, “We are all one!” (p. 48)
These are some visions that Westerners have reported: From the Tibetan Thodol, we have classified Second Bardo visions into seven types:
1. The Source of 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”The next chapters go into detail about these different types of visions.
THE PEACEFUL VISIONS
Vision 1: The Source
(Eyes Closed, external stimuli ignored)The Source = G-d, the Creator.
This is the White Light or the First Bardo Energy.
However, the authors caution that bad karma can create terror.
I found this paragraph particularly interesting:
“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”. (p. 53)
For some reason, I was reminded of this Alan Watts video because it really ties into a kind of “source” theme:
So I’m wondering if perhaps what the authors of The Psychedelic Experience are getting at is that Westerners have trouble “letting go” and “falling into” the Source Light out of fear of death? Not sure, but that’s what came to mind.
There’s no way you can fall since everything is inter-connected. The Universe will catch you.
Vision 2: The Internal Flow of Archetypal Processes
(Eyes closed, external stimuli ignored; intellectual aspects)This is the phase of internal visions – “endless flow of colored forms, microbiological shapes, cellular acrobatics, capillary whirling.” (p. 54).
And internal sounds – “clicking, thudding, clashing, soughing, ringing, tapping, moaning, shrill whistles”. (p. 55)
The person may diminish the experience by trying to label and classify and place an order on the experience. Let the experience ebb and flow, come and go. Search out the “primal creative myths. The mirror of consciousness is held up to the life stream.” (p. 55).
The authors caution against verbalizing the experience, as it interferes with the process.
Also, they caution against sexual interpretations, no matter how tempting with the dancing forms. Keep it pure, stay aware.
They also caution against too much body awareness. Don’t engage in new somatic sensations and think you have an illness. (This may happen more to medical doctors).
If the participant reacts with fear, it’s a result of “game playing (karma) dominated by anger or stupidity.” (p. 57).
The participant will be given instructions to “do not control it” and “do not try to understand it” (p. 127).
The best advice during an altered state that I have come across – and this advice is coming through loud and clear in this book – is to be The Observer.
Vision 3: The Fire-Flow of Internal Unity
(Eyes closed, external stimuli ignored, emotional aspects)
I thought I posted this last week, but either I messed it up, or perhaps, reality is not as linear as we think and the journey requires a re-visit to this section – you can never read the same thing exactly the same way twice.
So, onward we go . . .
In this part of the psychedelic journey, there may be a sense of the flow of energy being expressed – or rather, interpreted – as intense feelings.
The authors write:
“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.” P. 58
At this point, you feel love. Perhaps this is the aspect of the psychedelic experience that is so good with healing trauma. Dr. Gabor Mate is exploring this topic:
Gabor Mate – Manifesting the Mind – Inside the Psychedelic Experience – video
So not only is there this experience of love sent soaring throughout the mind/body, the “brittle angularity of game life is melted. You drift off–soft, rounded, moist, warm. Merged with all life. . . . Your individuality and autonomy of movement are disappearing.” p. 58
This reminds me of Dr. Arnold Mindell’s concept of “losing personal history”, also very important in healing from trauma. It’s the letting go.
And this has ties in mindfulness, as Jon Kabat-Zinn explores here:
The Power Of Letting Go – Jon Kabat-Zinn – Mindfulness Video.
My experience was in feeling the experience from the inside out during altered states and then drawing on the memory of that experience – the body’s memory – to aid in handling stress and trauma outside of the altered experience.
But the writers warn about turns in the journey that can go in the wrong direction! “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.” (p. 59)
So caution is in order.
If the trip goes well, you will feel empowered, “floating down the evolutionary river.” p. 59.
As in previous sections, the author cautions against the ego taking over and fear setting the course for the journey. If possible, reach out for human contact, and if the trip becomes overwhelming – your guide will give you reassurance.
Perhaps, as Jon Kabat-Zinn is so famous for saying, “go back to the breath”. And as the authors of this book writes, “The thudding drum of the heart is sensed as the basic anthem of humanity. The whoosing sound of the breath as the rushing river of all life.”
Be mindful that your ego is in check, that your personality is dimmed, and that all judgment is ceased.
Simply be fearless, open, and pure.
Vision 4: The Wave-Vibration Structure of External Forms
(Eyes open or rapt involvement with external stimuli; intellectual aspects)
The eyes open. And what was once felt is now seen and heard. The authors write:
“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.” (p. 61)
Again, the authors warn against trying to control the experience. At this point, “everything is experienced as consciousness.” (p. 62)
But if you try to control it, it may cause “hallucinatory freezing” (p. 62). Because of the rush of it all, don’t try to pull away one piece and give it meaning. It doesn’t work that way. At this point, the world is fragmenting into waves, as the authors describe, the concept of “He”, “me,” “I” will begin to dissolve.
And it’s easy to panic here – “everything, every concept, every form upon which one rests one’s mind collapses into electrical vibrations lacking solidity.” (p. 62)
This is so poetic:
“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.” (p. 63).
And it made me think of this article:
The Atlantic – Enlightenment’s Evil Twin
When I’ve had severe episodes of dp/dr (depersonalization mixed with derealization), reality around me dissolves. In this Atlantic article, the author writes:
What doctors call “depersonalization” is somewhat beyond the power of words to convey, but it corresponds loosely to what Timothy Leary might have been talking about when he came up with ‘ego loss’ in the 1960s—minus the psychedelic drugs and the feelings of being gloriously at one with the world. Though it can be triggered by drugs, it often occurs on its own, and it’s a fairly terrifying experience. Earlier this year my doctor prescribed me a cognitive behavioral-therapy manual called Overcoming Depersonalization and Feelings of Unreality. If Leary’s psychedelic rewrite of the Tibetan Book of the Dead teaches you “how to break free from personality into new realms of consciousness,” this book seeks to reverse the effects.
I’ve read parts of the book Overcoming Depersonalization and Feelings of Unreality, but I haven’t finished it yet. I don’t think it “seeks to reverse the effects” at all. This is just my experience, though, but I think the two books are very complimentary.
For example, both books stress the concept of becoming The Observer. Both stress the concept of not panicking when things get out of hand with the visuals.
And both books stress the concept – THERE IS NOTHING TO FEAR.
As the Atlantic article explores, there are people who enjoy the dp/dr experience and find it useful. But others, not so much.
As with altered states using psychedelics, there are good trips and then there are bad trips. The same with dp/dr.
But with both, we do have a certain amount of control in navigating our way through the journey.
Vision 5: The Vibratory Waves of External Unity
(Eyes open, or rapt involvement with external stimuli; emotional aspects)This series of visions could be titled “the plastic doll visions”.
The authors explain that this vision can go one of two ways – “One reaction leads to the intellectual clarity or frightened confusion of the fourth vision (just described).” p. 64
The distinction lies once again in the participant’s ability to detach from the ego state.
This is simply poetic:
“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.” (p. 65)
If done correctly, there is this detachment from the ego state, “you,” “I” and “he/she” are gone. Everything at this point is interconnected so that your thoughts are our thoughts. Your feelings are my feelings.
As the authors explain, “If there is discord, ‘out of phase’ vibrations will be set up which will be felt like discordant music.” (p. 66)
This line reminded me of this video on Cymatics:
CYMATICS: Science Vs. Music – Nigel Stanford
Sounds – even discordant music – still carry a certain amount of design. This is comforting for me to consider.
This “spoke” volumes to me:
“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.” (p. 66)
This is such a brilliant description of depersonalization / derealization, which I have been dealing with for years.
The authors give a very good accounting of how to manage this phase – “swing with the wave dance. Or communicate to the guide that you are in a plastic doll phase, and he will guide you back.” (p. 67)
The “plastic doll phase” is such a frequent occurrence so I shall try the advice to “swing with the wave dance.”
Perhaps it’s as simple as what Alan Watts says here:
Do Something Rhythmic – Alan Watts to Music
As the authors note, “For billions of years, inorganic energy danced the cosmic round before the biological rhythm began. Don’t rush it.” (p. 67)
Exactly.
Vision 6: “The Retinal Circus”
According to the authors, “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.” (p. 68).
But it’s not a world of cosmetic changes – there are also various moods to play around in. You are a character in a play or in a book. The objects around you may shift and merge, open and close.
Perhaps this comes into the dance of “letting go of self”. This seems to be such an important part of the letting go of ego that defines the awakening process.
Once again, the authors warn against getting involved in any drama and for your own sake, being able to sit back as an observer should any negative vision appear.
I liked this comment, “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'” (p. 69).
It is amazing what the mind can do. This reminds me of a concept I came across recently:
Santiago’s theory of cognition
The theory can be encapsulated in two sentences:
Living systems are cognitive systems, and living as a process is a process of cognition. This statement is valid for all organisms, with or without a nervous system.
To me, it means that organisms that don’t have a nervous system – or a brain for that matter – are still “cognitive” systems. And this would explain how the retinal circus – and any other phenomena – can emerge from the mind in such ways.
So even when going deep into a journey – say, a shaman journey – you are in your mind, but your mind is also in the universe.
And it’s all connected.
Vision 7: “The Magic Theatre”
This section is about the Cosmic Theatre. The Diving Comedy. And it results in part from an inability to remain passive and serene in the previous state, the Retinal Circus.
And like mentioned again and again in the book, it is important not to become frightened and not to become too attracted to the visions and sounds.
The concept of the Lotus Lord of Dance is explored in this section. The authors write, “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.” (p. 70)
If the participants eyes are open, he/she may see these faces overlap on other participants. The authors write,”The face of a friend may turn into that of a young boy, a baby, the child-god; into a heroic statue, a wise old man; a woman, animal, goddess, sea-mother, young girl, nymph, elf, goblin, leprechaun.
Again, the author reminds the reader to pay attention to the fact that this is all the product of the participant’s mind. Nothing more. And definitely, nothing to fear.
My own take on this dance, though, is this – the dance is really about being able to see outside of systems. Perhaps that’s the result of the entire psychedelic trip, though, because the entire psychedelic trip is a dance in various stages and poses resulting in a profound worldview change.
The system is a way of programing the brain and the dance, the dance inside of this Cosmic Theatre, is a way of reprogramming the brain from the inside out, affecting consciousness and intelligence and re-wiring into a state of high resiliency.
That’s the magic of neuroplasticity. In many ways, Leary and his co-authors were way ahead of the game.
The Wrathful Visions
(Second Bardo Nightmares)
According to the authors, “after the seven peaceful deities, there come seven visions of wrathful deities, fifty-eight in number, male and female, ‘flame-enhaloed, wrathful, blood-drinking.'” (p. 73)
These are considered intellectual visuals and they are assigned so that the Brain chakra holds the wrathful deities, while the Heart chakra holds the peaceful deities, and the Knowledge-Holding deities are held by the Throat chakra.
But they are all created in the moments of consciousness-raising. If the participant can see them as such, they will not suffer.
Interestingly, the authors mention that “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.” (p.74)
For it is not about academic study (or as Noam Chomsky would say, academic “indoctrination”), but about being respectful to the visions and to their mystic revelations.
In fact, the authors state, “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.” (p. 75)
Conclusion of Second Bardo
This section covers the possibility, no matter how prepared and experienced you are, that you may experience delusions in these kinds of psychedelic states.
The authors recommend meditating on the positive and the negative archetypal forms. If you can hear what is in the manual, respecting the experience and “The Great Liberation by Hearing,” the authors state “even those with selfish deeds on their conscience can be liberated if they hear it” (p. 76)
Liberation will be won simply through not disbelieving it upon hearing it.
Here ends the Second Bardo
the Period of HallucinationsThird Bardo:
The Period of Re-Entry
(Sidpa Bardo)The Third Bardo has three goals:
1. to free themselves from Third Bardo traps;
2. to prolong the session, thus assuring a maximum degree of illumination;
3. to select a favorable re-entry, i.e., to return to a wiser and more peaceful post-session personality (p. 77)The ultimate goal, of course, is to reach “liberation” and be freed from “the cycle of birth and death” (p. 77). The reality is that most people will not achieve that state and will return to the social game reality.
During the Third Bardo, paranormal experiences may occur – abilities such as clairvoyance, telepathy, ESP, etc. According to the authors, “The Tibetan book definitely attributes paranormal faculties to the consciousness of the Bardo voyager and explains it as due to the fact that the Bardo-consciousness encompasses future elements as well as past.” (p. 79)
The participant should be warned not to participate in using these new powers. They should only been exercised by those who are very experienced and wise enough not to misuse them.
Interestingly, whenever panic, torture, and persecution come into play, they are culturally defined – “Tibetans might see demons and beasts of pray, a Westerner may see impersonal machinery grinding or depersonalizing and controlling devices of different futuristic varieties.” (p. 80)
A common theme of the book is to recognize the vision without engaging in it.
According to the authors, “The Tibetan manual conceives of the voyager as returning eventually to one of six worlds of game existence (sangsara). That is, the re-entry to the ego can take place on one of six levels, or as one of six personality types.” (p. 83) These are:
1. the highest level includes saints, sages, divine teachers.
2. titans or heroes
3. most normal people
4. primitive and animalistic incarnations
5. neurotics, frustrated lifeless spirits
6. hell or psychosisStatistically, less than 1% end in level one. Most end in level three.
The authors give ways that you will increase your chances of returning at a higher level by renouncing worldly games. This ties into the concept of letting go of attachments – “abide in the feeling of non-attachment, devoid of weakness and craving” (p. 85)
The participant may be subjected to a judgment vision, which is central to many religions, as well. For this reason, the participant may see the vision in his or her religion and in that particular religious context.
But keep in mind – it can also be highly affected by your own mental hallucinations and personality. As the authors describe, “your personality is a collection of thought-patterns and void. It cannot be harmed or injured . . . Free yourself from your own hallucinations” (p. 87)
The participant may experience sexual visions during the Third Bardo, in which both shame and attraction may be happening at once. The authors suggest, “When these visions occur, remember to withhold yourself from action or attachment. Have faith and float gently with the stream. Trust in the unity of life and in your companions” (p. 89)
It’s vital to not engage, to enter back in your old ego – “if you try to join or escape from the orgy you are hallucinating, you will re-enter on an animal or neurotic level.” (p. 89)
These visions may lead to visions of conception, even reliving your own birth.
Because it’s important to be fully prepared for re-entry, there are four meditative methods suggested:
1. meditation on the Buddha or guide
2. concentration on good games
3. meditation on illusion
4. meditation on the voidDetails of these are provided at the end of the book, but to sum it up, there is a profound emphasis on not being afraid and simply be free of the routine game-reality.
Next comes the task of choosing the post-session personality. The authors give great advice: “The purpose is clear: one should follow the signs of the three higher types and shun those of the three lower. One should follow light and pleasant visions and shun dark and dreary ones” (p. 91)
Another piece of sage advice is to not return to your old ego. Don’t rush. Go slow. Detach from emotional pressure.
In other words, just breathe . . . .
Wrapping it Up
The remainder of the book contains information specific to an LSD experiment – everything from the doses, preparing the environment, and preparing the LSD guide and the participant. These are technical details that are well with reading for anyone embarking on a LSD trip.
I’m going to conclude this book-review-by-chapter with a couple of quotes from this last section:
The greatest problem faced by human beings in general, and the psychedelic guide in particular, is fear. Fear of the unknown. Fear of losing control. Fear of trusting the genetic process and your companions. From our own research studies and our investigations into sessions run by others – serious professionals or adventurous bohemians – we have been led to the conclusion that almost every negative LSD reaction has been caused by fear on the part of the guide which has augmented the transient fear of the subject. When the guide acts to protect himself, he communicates his concern to the subject. (p. 109)
And this part:
The role of the psychedelic guide is perhaps the most exciting and inspiring role in society. He is literally a liberator, one who provides illumination, one who frees men from their lie=-long internal bondage. To be present a the moment of awakening, to share the ecstatic revelation when the voyager discovers the wonder and awe of the divine life-process, is for many the most gratifying part to play in the evolutionary drama. The role of the psychedelic guide has a built-in protection against professionalism and didactic oneupmanship. The psychedelic liberation is so powerful that it far outstrips earthy game ambitions. Awe and gratitude – rather than pride – are the rewards of this new profession. (p. 110)
Too bad our current mental health system didn’t embrace what Leary and others were teaching. But it’s good that he kept a record of the experiences and the experiments and published this book for those who wish to step outside of the reality game.
Safe travels to all who embark on such an adventure.
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