tional appearances in the Intermediate State—airy nothings woven into dreams.
The complete recognition of this psychology by the deceased sets him free into Reality. Therefore is it that the Bardo Thödol, as the name implies, is The Great Doctrine of Liberation by Hearing and by Seeing.
The deceased human being becomes the sole spectator of a marvellous panorama of hallucinatory visions; each seed of thought in his consciousness-content karmically revives; and he, like a wonder-struck child watching moving pictures cast upon a screen, looks on, unaware, unless previously an adept in yoga, of the non-reality of what he sees dawn and set.
At first, the happy and glorious visions born of the seeds of the impulses and aspirations of the higher or divine nature awe the uninitiated; then, as they merge into the visions born of the corresponding mental elements of the lower or animal nature, they terrify him, and he wishes to flee from them; but, alas, as the text explains, they are inseparable from himself, and to whatsoever place he may wish to flee they will follow him.
It is not necessary to suppose that all the dead in the Intermediate State experience the same phenomena, any more than all the living do in the human world, or in dreams. The Bardo Thödol is merely typical and suggestive of all after-death experiences. It merely describes in detail what is assumed will be the Bardo visualizations of the consciousness-content of the ordinary devotee of the Red Hat School of Padma Sambhava. As a man is taught, so he believes. Thoughts being things, they may be planted like seeds in the mind of the child and completely dominate his mental content. Given the favourable soil of the will to believe, whether the seed-thoughts be sound or unsound, whether they be of pure superstition or of realizable truth, they take root and flourish, and make the man what he is mentally.
Accordingly, for a Buddhist of some other School, as for a Hindu, or a Moslem, or a Christian, the Bardo experiences would be appropriately different: the Buddhist’s or the Hindu’s thought-forms, as in a dream state, would give rise to corresponding visions of the deities of the Buddhist or Hindu
