Carl Jung Depth Psychology: The Tibetan Book of the Dead. The Tibetan Book of the Dead: Or the After-Death Experiences on the Bardo Plane considering the work of contributors to previous editions (C. G. Jung among. The Tibetan Book of the Dead: Or the After-Death Experiences on the Bardo Plane considering the work of contributors to previous editions (C. G. Jung among. Westliche Formen des Hinduismus in Deutschland. Die hilfreichsten Kundenrezensionen auf Amazon. Wurde im Falle der tibetischen Bestattungsriten das Bewusstsein der Verstorbenen durch die Bardos zwischen Tod und Wiedergeburt geleitet, so wird hier der westliche Leser auf eine umfassendere Reise durch Leben und Tod geführt. Das Buch wurde erstmals veröffentlicht, erreichte inzwischen eine Auflage von zwei Millio- nen, wurde in 29 Sprachen übersetzt und ist in 56 Ländern erschienen. The "BORDO" the afterlife is a giant maze that everyone will one day have to navagate themselves through. Dieser Diskurs führt zu neuen Normierungen in der Sterbebegleitung und Hospizarbeit sowohl auf der Seite der Sterbenden als auch auf der Seite der Betreuenden. Help Center Find new research papers in: Beschreibung Autoren Über den Autor Leseproben Fachgebiete The Tibetan Book of the Dead is the most famous Buddhist text in the West, having sold more than a million copies since it was first published in English in Um Ihnen ein besseres Nutzererlebnis zu bieten, verwenden wir Cookies. Die Ausführungen beziehen sich, sofern nicht anders angegeben, auf diese Ausgabe. Mit dieser Aussage steht der Verfasser in der theosophischen Tradition, in welcher die Quelle einer geheimen, universellen Weisheitslehre ursprünglich in Ägypten verortet und später nach Indien und insbesondere Tibet verlagert wurde Pedersen Prospects for the Sangha.
Tibetan Book Of The Dead Jung VideoThe Tibetan Book of the Dead and the Left-Hand Path There was a problem filtering reviews right now. Tipps bundesliga spieltag a tibetan book of the dead jung originally secured before January 1,was not renewed at elitepartner mitgliedschaft proper time, copyright protection expired at the end of the 28th calendar year of the copyright and could not be restored. The Bardo Thodol is münchen spielhalle the highest degree psychological in its outlook; but, with 2. liga 19/19, philosophy and theology are still in mc gregor vs mayweather medieval, pre-psychological stage where jugendzentrum casino hamm the assertions are listened to, explained, defended, criticized and disputed, while the authority that makes them has, by general consent, been deposed as outside the scope of discussion. In the Beste Spielothek in Glörfeld finden of the living, however, this "Beyond" is not a world beyond death, but a reversal of the mind's intentions and zations tipps bundesliga spieltag, a psychological "Beyond" or, in Christian terms, a sin. The Sidpa Bardo deals with the period of rebirth into new selves. EAST something pitifully small, besides. There are, and always have been, those kazino igri book of ra 2 cannot help but see that the world and its experiences are in the best online casino for us players nature of a symbol, and that it really effort. I'd casino rama umberto tozzi to read this book on Kindle Don't have a Kindle? This is a wahlprognose österreich bundespräsident which in the Golden Ticket kostenlos spielen | Online-Slot.de of all evidence, in the greatest things as in the smallest, is never known, although it is often so very necessary, indeed vital, for us to. The Tibetan Book of the Dead is a most casino on-net gratis tragamonedas book gametwist casino book ra deluxe gioca the annals of paypal wetten thought. And as soon as this occurs, the primal Holy-istic Right Brain Unity — the One develops a crack — the beginning of the Separation from Reality, which shatters one is separated from. See all customer images. I even wondered why they put the forward in bvb gegen monaco live anybody, having read it, would not put money down on the book. Gemessen an der aus Texten gewonnenen idealtypischen Konstruktion eines klassischen indischen Budd- hismus, wurden die gegenwärtigen asiatischen buddhistischen Traditionen aus der Per- spektive westlicher philologischer Gelehrter als minderwertig begriffen. Wie spezifisch und fremd die Ausführungen zum tibetischen Buddhismus dem west- lichen Leser auch erscheinen mögen, der Autor vermag es immer wieder geschickt den Book of ra deluxe mp3 zurück auf bekanntes Terrain zu schlagen und so die tibetisch-buddhistischen Lehren ein Stück weit ihrer kulturellen Fremdartigkeit zu entkleiden. Westliche Formen des Hinduismus in Deutschland. University spvgg löbtau casino speisekarte Chicago Press. As a contribution to the science of death and dying - not to mention the belief in life after death, or the belief in rebirth - The Tibetan Book of the Dead casino on-net gratis tragamonedas unique among the sacred texts of the world, for its socio-cultural influence in this regard is without comparison. Darüber hinaus wird die Verwendung des Buches in der Hospizarbeit und Sterbebeglei- tung thematisiert.
Tibetan book of the dead jung -Very interesting book, it kept me reading all night. Einzelne Kapitel enthalten Anleitungen zu konkreten Prak- tiken, die der Leser in seinen Alltag integrieren soll oder die in bestimmten Situationen als hilfreich erachtet werden. As a contribution to the science of death and dying--not to mention the belief in life after death, or the belief in rebirth-- The Tibetan Book of the Dead is unique among the sacred texts of the world, for its socio-cultural influence in this regard is without comparison. Jahrhundert in Tibet entstand und durch buddhistische Lehrer wie Jamyang Khyentse Wangpo , u. Diesmal ist der Autor ein Tibeter, der für die Publikation mit den amerikanischen Editoren und Co-Autoren Patrick Gaffney26 und Andrew Harvey27 zusammengearbeitet Auflage von beinhaltete ein weiteres Vorwort des Herausgebers während die dritte Auflage von mit einenm psychologischen Kommentar von C.
Here we seek and find our difficulties, here we seek and find our enemy, here we seek and find what is dear and precious to us; and it is comforting to know that all evil and all good is to be found out there, in the visible object, where it can be conquered, punished, destroyed, or enjoyed.
But nature herself does not allow this paradisal state of innocence to continue for ever. There are, and always have been, those who cannot help but see that the world and its experiences are in the nature of a symbol, and that it really effort,.
It is from this profound intuition, according to lamaist doctrine, that the Chonyid state derives its true meaning, which is why the Chonyid Bardo is.
The first to appear if we read the text backwards is the all-destroying God of Death, the epitome of all terrors; he is followed by the twenty-eight "power-holding" and sinister goddesses and the fifty-eight "blood-drinking" goddesses.
In spite of their demonic. It gradually becomes clearer that all these deities are organized into mandalas, or circles, containing a cross of the four colours.
The colours are co-. This takes us straight to the psychology of the lamaistic mandala, which I have already discussed in the book I brought out with the late Richard Wilhelm, The Secret of the Golden Flower.
Continuing our ascent backwards through the region of the Chdnyid Bardo, we come finally to the vision of the Four Great Ones: The ascent ends with the effulgent blue light of the Dharmadhatu, the Buddhabody, which glows in the midst of the mandala from the heart 1.
Thus reading backwards the Chikhai state, which appeared at the moment of death, is reached. The book describes a way of initiation in reverse, which, unlike the eschatological expectations of Christianity, prepares the soul for a descent into physical being.
The thoroughly intellectualistic and rationalistic worldly-mindedness of the European makes it advisable for us to reverse the of the Bardo Thodol and sequence to regard it as an account of Eastern initiation experiences,.
At any rate, the sequence of events as I have described it offers a close parallel to the phenomenology of the European unconscious when it is.
We can see this in the Exerdtia of Ignatius Loyola, or in the yoga meditations of the Buddhists and Tantrists. The reversal of the order of the chapters, which I have suggested here as an aid to understanding, in no way accords with the original intention of the Bardo ThodoL Nor is the psychological use we make of it anything but a secondary intention, though one that is possibly sanctioned by lamaist custom.
The Catholic Church is the only plac e in. Inside the Protestant camp, with its worldaffirming optimism, we only find a few mediumistic "rescue circles,".
But, generally speaking, we have in the West that is in any way comparable to the Bardo. According to tradition, the Bardo Thodol, too, seems to have been included among the "hidden" books, as Dr.
Evans-Wentz makes clear in his Introduction. As such, it forms a special chapter in the magical "cure of the soul" which extends even beyond death.
This cult of the dead is rationally based on the belief in the supra-temin the porality of the soul, but its irrational basis is to be found defor the do to need of the something living psychological.
This is an elementary need which forces the most "enlightened" individuals when faced by the death of relatives and friends. That is why, enlightenment or no enwe still have all manner of ceremonies for the itself.
If Lenin had to submit to being embalmed and put on in a sumptuous mausoleum like an Egyptian pharaoh, we may be quite sure it was not because his followers believed in.
Apart, however, from the Masses said for the soul in the Catholic Church, the provisions we make for the dead are rudimentary and on the lowest level, not be-.
We behave this need, and because we cannot believe in a life after death we cause. Simpler-minded people their own feelings, and, as in Italy, build themselves funeral monuments of gruesome beauty.
The Catholic Masses for the. But the highest application of spiritual effort on behalf of the departed is surely to be found in the instructions of the Bar do Thodol.
Even if the truth should prove to be a disappointment, one. The supreme vision comes not at the end of the Bardo, but right at the beginning,.
The spiritual climax is reached at the moment when life ends. Human life, the vehicle of the highest perfection it is possible alone generates the karma that makes it possible for the dead man to abide in the perpetual light of the Voidness without clinging to any object, and thus to rest on the hub of therefore,.
Life in the Bardo brings no eternal rewards or punishments, but merely a descent into a new life which shall bear the individual nearer to his final goal.
But this eschatological goal is what he last and highest fruit of the labours of existence. This view is not only lofty, earthly aspirations manly and heroic.
The degenerative character of Bardo life is corroborated by the spiritualistic literature of the West, which again and again gives one a sickening impression of the utter inanity and banalcommunications from the "spirit world.
And it is an undeniable fact that the whole book is cre-. Behind these there lie and in this our Western reason is quite right-. Now whether a thing is "given" subjectively or objectively, the fact remains that.
Dhyani-Buddhas are themselves no more than psychic data. That is just what the dead man has to recognize, if it has not already self.
To turn this sentence round so that it reads. For it is a book that will only open itself to which no man is spiritual understanding, and this is a capacity.
It is good that such to all intents and purposes "useless" books exist. They are meant for those "queer folk" who no longer set much store by the uses, aims, and meaning of present-day "civilization.
The Tibetan Book of the Dead is one of the texts that, according to legend, Padma-Sambhava was compelled to hide during his visit to Tibet i The Tibetan Book Bardo Thodol, is a book of instrucdead and dying.
The text falls into three parts. The first part, called Chikhai Bardo , describes the psychic happenings at the moment of death.
It is characteristic that and hence the: EAST supreme insight and illumination, greatest possibility of attaining liberation, are vouchsafed during the actual process of dying.
Soon afterward, the "illusions" begin which lead eventually to reincarnation, the illuminative lights growing ever fainter and more multifarious, and the illustrates the truth as it visions more and more This descent from the liberating terrifying.
The purpose of the instruction is dead and entanglement, on and to explain to him the Bar do Thodol is re- to fix the attention of the at each successive stage of delusion the ever-present possibility of liberation, man, the nature of his visions.
I am sure that all who read this book with open eyes, and who allow it to impress itself upon them without prejudice, will reap a rich I reward. It belongs to that class of writings which are not only of interest to specialists in Mahayana Buddhism, but which also, because of their deep humanity and their still deeper The Bardo Thodol, insight into the secrets of the appeal to the layman who is human psyche, seeking to make an broaden especial his knowledge of life.
Unlike the Egyptian Book of the Dead, which always prompts one to say too much or too little, the Bardo Thodol offers one an intelligible philosophy addressed to human beings rather than to gods or primitive savages.
Not only the "wrathful" but also the "peaceful" deities are conceived as samsaric projections of the psyche, an idea that seems all too obvious to the human enlightened banal simplifica- European, because it reminds him of his own But though the European can easily explain away these deities as projections, he would be quite incapable of positing them at the same time as real.
The background of this unusual book is not the niggardly European "either-or," but a magnificently affirmative "both-and. The Bardo Thodol is in the highest degree psychological in its outlook; but, with us, philosophy and theology are still in the medieval, pre-psychological stage where only the assertions are listened to, explained, defended, criticized and disputed, while the authority that makes them has, by general consent, been deposed as outside the scope of discussion.
To the Western mind, which compensates its well-known feelings of resentment by a psyche, slavish regard for "rational" explanations, this obvious truth all too obvious, or else it is seen as an inadmissible negation of metaphysical "truth.
EAST something pitifully small, besides. He thereunworthy, personal, subjective, and a lot more fore prefers to use the word "mind" instead, though he likes to at the same time that a statement which may in fact be pretend the very subjective indeed is made by the "mind," naturally by "Universal Mind," or even-at a pinch-by the "Absolute" itself.
It almost seems as if for the regrettable Anatole France had uttered a truth which were valid for the whole Western world when, in his Penguin Island, Catherine d'Alexandrie offers this advice to God: Such knowledge, templatives who granted to many are to minded be to: EAST sure, is suitable only for conunderstand the purpose of ex- and thereistence, for those who are Gnostics by temperament fore believe in a saviour who, like the saviour of the Mandaeans, it is not is called "knowledge of life" Manda d'Hayye.
And, in point of nature of the psyche. Such was the case, at least, with all the mystery cults in ancient civili- from the time of the Egyptian and Eleusinian mysteries.
In the initiation of the living, however, this "Beyond" is not a world beyond death, but a reversal of the mind's intentions and zations outlook, a psychological "Beyond" or, in Christian terms, a sin.
Re"redemption" from the trammels of the world and of condian earlier from deliverance and demption is a separation a condition to and leads and tion of darkness unconsciousness, of illumination and releasedness, to victory and transcendence over everything "given.
Evans- Wentz also feels, purpose it is to restore to the soul Now it is a characteristic of Oriental the religious literature that the teaching invariably begins with most important item, with the ultimate and highest principles which, with us, would come last as for instance in Apuleius, is worshipped as Helios only right at the end.
Originally, this therapy took the form of Freudian psychoanalysis and was mainly con- cerned with sexual fantasies. This is the realm that corresponds and lowest region of the Bardo, known as the Sidpa Bardo, where the dead man, unable to profit by the teachings of the Chikhai and Chonyid Bardo, begins to fall a prey to sexual fantasies and is attracted by the vision of mating couples.
Eventually he is caught by a womb and born into the earthly to the last world again. Meanwhile, plex as a as one might expect, the Oedipus comkarma destines him to be reborn starts functioning.
If his man, he will fall in love with his mother-to-be and will find and disgusting. Conversely, the future daughter will be highly attracted by her father-to-be and repelled by his father hateful her mother.
It has even been suggested in psychoanalytical circles that the trauma par excellence is the birth-experience it- selfnay more, psychoanalysts even claim to have probed back to memories of mtra-uterine origin.
But, had the journey back been consistently pursued, it would undoubt- back. EAST intra-uterine experigot beyond purely conjectural traces of ences, and even the famous 'birth trauma" has remained such an obvious truism that it can no longer explain anything, any ' the hypothesis that life is a disease with a bad its outcome is always fatal.
Freudian psychoanalysis, in all essential aspects, never went beyond the experiences of the Sidpa Bar do; that is, it was unable to extricate itself from sexual fantasies and similar "incompati- more than can prognosis because ble" tendencies which cause anxiety and other affective states.
That is to say, anyone who penetrates into the unconscious with purely biological assumptions will become stuck in the instinctual sphere and be unable to advance beyond it, for he will be pulled back again and again into physical existence.
But, as even Max Scheler noted with regret, the power of this "mind" is, to say the least of it, doubtful. Psychic heredity does exist that is to say, there is inheritance of psychic characteristics such as predisposition to disease, traits of char- would be r acter, special gifts, and so forth.
It does no violence facts if natural science to the reduces psychic nature of these complex them to what appear to be physical aspects nuclear structures in cells, and so on.
These are the universal and they are to be understood as dispositions of the mind, with which forms Plato's to eidola , in accordance analogous the mind organizes its contents.
EAST always and everywhere present as the basic postulates of reason. As the products of imagination are always in essence visual, their forms must, from the outset, have the character of images and moreover of typical images, which is why, following St.
Augustine, I call them "archetypes. The astonishing parallelism between these images and the ideas they serve to express has frequently given rise to the wildest migration theories, although it would have been far more natural to think of the remarkable similarity human times and in all places.
The original structural components of the psyche are of no less surprising a uniformity than are those of of the psyche at fantasy-forms are, in all fact, the visible body.
If the archetypes were not pre-existent in identical form everywhere, how could one explain the fact, postulated at almost every turn by the Bardo Thodol, that the dead do not know that they are dead, and that this assertion is to be met with just as often in the dreary, half-baked literature of European and American Spiritualism?
I must content myself with the hypothesis of an omnipresent, ficant, too, that ghosts all in common. For, just as the organs of the body are not mere lumps of indifferent, passive matter, but are dynamic, functional complexes which assert themselves with imperious urgency, so also the archetypes, as organs of the psyche, are dynamic, instinctual complexes which determine psychic life to an extraordinary degree.
It means the end conduct of life, of all conscious, rational, morally responsible and a voluntary surrender to what the Bardo "kannic illusion.
EAST first sight what is the difference between fantasies of kind and the phantasmagoria of a lunatic. The terror and darkness of this moment has see at this its the opening equivalent in the experiences described in sec- tions of the Sidpa Bardo.
But the contents of this Bardo also reveal the archetypes, the karmic images which appear first in their terrifying form.
The Chonyid state is equivalent to a deliberately induced psychosis. The deliberately induced psychotic state, which in certain unstable individuals might easily lead to a real psychosis, is a danger that needs to be taken very seriously indeed.
These sufferings correspond to the hellish torments of the Chonyid state, described in the text as follows: Then the Lord of Death will place round thy neck a rope and drag thee along; he will cut off thy head, tear out thy heart, pull out thy intestines, lick up thy brain, drink thy blood, eat thy flesh, and gnaw thy bones; but thou wilt be incapable of dying.
Even when thy body is hacked to pieces, it will revive again. The repeated hack- ing will cause intense These tortures aptly describe the real nature of the danger: The psychological psychic dissociation.
In schizophrenia split mind. Fear of self-sacrifice lurks deep in every ego, and this fear is often only the precariously controlled demand of the unconscious forces to burst out in full strength.
No one who strives for selfhood individuation is spared this dangerous passage, for that which feared also belongs to the wholeness of the self the subhuman, or supra-human, wrorld of psychic "dominants" from which the ego originally emancipated itself with enormous is and then only partially, for the sake of a more or less freedom.
There are, and always have been, those who cannot help but see that the world and its experiences are in the nature of a symbol, and that it really effort, lies hidden in the subject himself, in transubjective reality.
It is from this profound intuition, according to lamaist doctrine, that the Chonyid state derives its true meaning, which is why the Chonyid Bardo is reflects his entitled 85 something that own The "The Bardo of the Experiencing of Reality.
EAST which appears as a confusing chaos of terrifying attributes and monstrosities, a certain order is already discernible. The colours are co- guished by typical mystic colours.
The transformation of the unconscious that occurs under analysis makes it the natural analogue of the religious initiation ceremonies, which do, however, differ in principle from the natural process in that they forestall the natural course of development and substitute for the spontaneous production of symbols a deliberately selected set of symbols prescribed by tradition.
The real purpose of this singular seem very strange book to the educated the attempt, which must European of the twentieth is century, to enlighten the dead on their journey through the regions of the Bardo.
The Catholic Church is the only plac e in the world of the white man where any provision is made for the souls of the departed. Inside the Protestant camp, with its worldaffirming optimism, we only find a few mediumistic "rescue circles," whose main concern is to make the dead aware of the fact that they are dead.
But, generally speaking, we have in the West that is in any way comparable to the Bardo nothing Thddol, except for certain secret writings which are inaccessible to the wider public and to the ordinary scientist.
This cult of the dead is rationally based on the belief in the supra-temin the porality of the soul, but its irrational basis is to be found defor the do to need of the something living psychological even upon parted.
If Lenin had to submit to being embalmed and put on in a sumptuous mausoleum like an Egyptian pharaoh, we may be quite sure it was not because his followers believed in show the resurrection of the body.
Apart, however, from the Masses said for the soul in the Catholic Church, the provisions we make for the dead are rudimentary and on the lowest level, not be- we cannot convince ourselves of the soul's immortality, but because we have rationalized the above-mentioned psychoas if we did not have logical need out of existence.
Amazing book, full of insite everyone can relate too. Well beyond what I expected from the description.. A True Treasure for any library.
Kindle Edition Verified Purchase. I highly recommend this book if you seek answers about life and the journey after death. I am thankful for this must needed book in the West.
The world is a bardo I swear it is a must read and a beginner for buddhist who have no clue where to look. This was an excellent overview of the afterlife, and the possibilities in the afterlife, according to Tibetan Buddhism.
Robert Thurman makes an excellent case for the existence of the afterlife, in response to hard-core materialists, who belief consciousness ends with the death of the brain.
I believe this is mandatory reading for anyone facing a life-threatening illness. It is very comforting at the very least, and also empowering to know we can choose our next existence if we are prepared.
I had a near death experience years ago, and reading this helped so much to give validity to what I saw and experienced, in my case, in a Christian context.
Robert Thurman is open-minded, and so, explains such experiences as relative to the culture you are raised in, for example, my vision of Christ as a symbol of compassion in the subconscious.
This is an excellent book, filled not only with intellectual rigor and well-made arguments, but also a humble and knowing wisdom.
One caveat, some of the reading gets very difficult, reflecting the depth of the author's knowledge in Buddhism.
Some background in Buddhism may be necessary, and certainly would help. See all reviews. There's a problem loading this menu right now.
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Interviews with Tibetan Lamas, American scholars, and practicing Buddhists bring this powerful and mysterious text to life. State-of-the-art computer generated graphics will recreabinte this mysterious and exotic world.
Follow the dramatized journey of a soul from death In Tibet, the "art of dying" is nothing less than the art of living.
The New York Times. Oxford University Press, The Collected Works of C. Reynolds, John Myrdin , "Appendix I: The views on Dzogchen of W.
Archived from the original on 16 September Retrieved from " https: Webarchive template wayback links Articles containing Tibetan-language text Wikipedia articles needing clarification from January Views Read Edit View history.
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Let me state this for the sake of clarity: We, here in the west, assume that we are among the most advanced nation s on the planet; that materialism, capitalism, even religious thought - are the acme of civilization.
Then there's this book. I have been a voracious reader all my life, and have been exposed to thousands of pages of literature from countless brilliant minds; my advice to those of my ilk: Read the foreword by the Dalai Lama; you will come away shaking your head.
The philosophy expressed by His Holiness is akin to one perfect thought honoring a process of liberation of the soul. Buddhism is Science of Mind. I have recently known an unbelievable, unnatural real sadness of the loss of my son Originally written June The Tibetan Book of the Dead is a most unusual book in the annals of recorded thought.
It instructs one in the art of dying. The Buddhist sect responsible for this manuscript holds that with death man passes into what they call the Bardo world.
One remains in this world for forty-nine days and then reenters the womb and is born again. This book deals with those forty-nine days.
It tells the dead what to expect in this after-death state. Like boot camp in the military it gives you a best behavior for every situation. But while the army trains one to escape the snares of death the Tibetan Book of the Dead teaches one how best to avoid the snares of life.
This Tibetan Buddhist sect holds that the purpose of existence is to escape life on this plane. The only constant in Life is change, which is painful for humans.
While this painful life ends with death it is immediately followed by rebirth filled with more change and inevitable suffering. They maintain that we are trapped within the circle of birth and rebirth - caught on a treadmill, always moving - never getting anywhere.
The purpose of this book then is to help the individual get off the treadmill as quickly as possible. Like many religious texts, the Tibetan Book of the Dead has an esoteric as well as a literal meaning.
This book in its deeper levels of meaning deals with problems common to the state of life. So it deals with the top of the treadmill as well as the bottom of it.
It deals with the art of living as well as the art of dying. Further these words are not just grinding wheat by explaining what the Tibetan Buddhists supposedly think about this book.
Instead we will make some bread by illuminating the meaning of this classic for those who are ripe. We are looking for meaning not knowledge - relevance not cultural history.
On the surface it is an instruction manual for the Living on what to whisper into the ear of someone who has just died. These verbal instructions are suggestions on how to be reborn into a higher plane.
This book addresses the Bardo states. Timothy Leary writes a book called The Psychedelic Experience in which he uses the Bardo Thodol to guide a psychedelic drug experience.
Leary connects this experience to the life cycle. Ego death is here linked with the self-realization that comes thru psychedelics, meditation, or simply life experience.
Externally this is the ego loss that the Bardo Thodol speaks of. This is the ego death of which Leary speaks in Psychedelic Experience the ego-death which might occur from a psychedelic experience or from meditation.
This loss of the individual ego occurs with realization. One comes to understand something a little more deeply. All the selves that had previously arisen from ignorance, from lack of understanding, must inevitably die to be replaced by selves based on a higher understanding, but who must inevitably die themselves.
It is most prevalent, as it seems to underlie all experience. The Bardo Thodol in its symbol-layers includes instruction to those who have undergone any of those ego-losses before.
It is a guidebook for anyone then. Thy breathing is about to cease. Thy guru hath set thee face to face before the Clear Light; and now thou art about to experience it in its Reality in the Bardo, where in all things are like the void and cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference or center.
At this moment, know thou thyself and abide in that state. At the moment of death one experiences the ultimate ego-death. Most people, not having prepared themselves for this moment of death, lose consciousness  at this point and thereby fail to recognize the Clear Light.
Those, who have prepared, recognize the Clear Light as themselves - they become the Clear Light, and are liberated from the cycle of birth and rebirth.
Those who fail to recognize the Primary Clear Light are relegated to at least one more lifetime. From the moment that one fails to recognize the Light, the subconscious begins to manifest itself again in duality and ego .
Once the subconscious begins manifesting itself again one is separated from the subconscious and becomes the manifestations  - unity is lost - rebirth is imminent.
The Dharma-Kaya is the subconscious. With recognition of the Secondary Clear Light - Recognition in the sense of becoming it - one is immediately reborn again as a Divine Incarnation and is nearly assured liberation in the next life.
Failing to recognize the Secondary Clear Light one slips further away from his subconscious and is wrapped up more in the manifestations.
In this stage, called the Chonyid Bardo, one is presented with karmic illusions. On the first to seventh day one is presented with the peaceful deities: Carl Jung says in his commentary on the Bardo Thodol ,.
Their peaceful and wrathful aspects, which play a great role in the meditations of the Tibetan Book of the Dead, symbolize the opposites.
In the nirmanakaya they are the positive and negative principles united in one and the same figure. The dharma-kaya is the state of absolute nothingness, the subconscious unobscured.
The sambhoga-kaya is the state of oneness, the point; the self has now entered in but to assume identity with the subconscious, but has in a sense limited the actual subconscious by identifying with it.
The nirmana-kaya is the multitude — the many, duality. The self is now separated in a more full sense from the subconscious. The Chikhai Bardo could be said in some sense to correspond with the dharma-kaya - the Chonyid Bardo with the sambho-kaya - the last Bardo of rebirth, the Sidpa Bardo, with nirmana kaya.
In the Chonyid Bardo all is one. In the Chonyid Bardo as in the Chikhai Bardo one is merely to recognize the state as oneself.