I’ve always been fascinated by the state of bardo as described in ancient Tibetan scriptures. Could you say something about this?
Bardo is a simple method but with great significance. Only people who have meditated a little bit in their lives can be benefited by it, and Tibet was one of the countries where almost everybody was devoting some time to meditation – just to be alone, silent, not doing anything, just witnessing. If such a person does not achieve enlightenment in his life, and death intervenes, then bardo is used.
Such a man has achieved a certain opening of the door. He has not entered in, but he has at least tried; he has knocked on the door. He has a certain receptivity, and at the time of death he is absolutely willing to go into a state of meditation. Now there is nothing to be afraid of. Death has already come; he can risk everything. And bardo is a certain soft method of hypnosis… just the way I am using it. Listening to me you become quiet, silent.
The bardo is a suggestion to the dying person: “Now be silent. Leave this life consciously. Rather than death taking it away from you, relax your hold; don’t be defeated by death, don’t struggle. Just drop all your attachment. This world is finished for you, and this life is finished for you. There is no point in holding on to it; in holding on to it you will be fighting with death. You cannot win, and a very significant possibility will be missed.
“Simply let go of everything on your own accord. Relax, and accept death without any antagonism as a culmination of life, as a natural phenomenon. It ends nothing. Remain conscious and watch what is happening – how the body starts becoming more and more distant from you, how the mind starts falling into pieces as if a mirror has fallen and broken into pieces, how your emotions, sentiments, moods… everything that made your life starts disappearing.”
It is the end of a dream. That is the fundamental point in bardo, that you have lived a dream that you call life, a seventy-year-long dream. It is coming to an end. You can weep for the spilled milk and miss the opportunity… because within seconds you will be entering into another womb, into another dream.
Between these two dreams just a few seconds are available for you to be alert and awake, and if you can manage this alertness you have conquered death, you have conquered dreaming. You will be entering into another womb consciously; you will be leaving this body consciously, entering into another body consciously.
You will be able to remember the death, the dream you had lived, in the coming life, which will make you alert not to get into the same rut – again chasing the same stupid desires, getting caught in the same jealousies, fighting for the same meaningless respectabilities. It will keep you alert that you have done it before. Everything ends in death and this too will end in death.
So bardo is reminding you that what is disappearing was a dream. It is very easy when death is coming to see your life as a dream. What else can it be? It is just as if you are waking up in the morning.
The whole night you have lived so much, so many dreams – you may have lived years in the night – but bardo reminds you that it was a dream. It has to be done by a very evolved being – a lama, a master – and he insists that it is time to realize that it was a dream: you are not dying, only the dream is broken.
And while you are being shifted from one dream to another… the gap is of tremendous importance because in that gap there is no dream, there is simple clarity, absolute clarity, awareness. So the second point to be reminded of is: don’t miss the gap.
And the third thing: don’t miss the entry into the womb. Then you have accomplished something which people need lives to work on.
The person is just falling into deep silence and death is descending. He is listening to these words from someone he has loved, he has trusted, from someone he cannot imagine deceiving – only then is it meaningful. It won’t work from just anybody. The bardo is available, all the instructions are available, but it is possible only through someone whom you have respected, honored, trusted, loved.
In this critical moment a small doubt about what the person is saying will destroy the whole thing – then the bardo has been futile. But if you don’t miss and you follow the instructions, you are laying a foundation for a new life which will be a totally different life. It will be your last life, because anybody who is dying consciously, who uses the gap to have a taste of absolute purity, enters into the womb alert, is born alert. His enlightenment is guaranteed by nature: he has the seed, the foundation.
So bardo is a simple process, but it can be helpful only to those who have meditated a little, who have been with a master, who have once in a while tasted the silence, the presence, and the beauty of being in the moment. They become capable.
Bardo is the greatest contribution Tibet has made to the world. Tibet has not contributed anything else. It is a poor country, far away from the world – the roof of the world – unapproachable. Even today it is very difficult to reach Tibet.
Tibet developed meditation through Buddhist influence and finally became the only country in history where everybody was meditating, where meditation was a normal phenomenon. Every family had to give at least one of its members – someone who was ready – to a monastery, to meditate totally. So from every family at least one member went from each generation.
Almost the whole country of Tibet became a monastery. Just as Russia has become a concentration camp, Tibet became a monastery. There were hundreds of monasteries in the mountains, in beautiful places. Every family had contributed someone who was truly interested in seeking. It was the only place where people were encouraged to go on the search; it had become part of the style of the whole country.
And those who were not in the monasteries were also meditating as much as they could manage, so by the time of death, bardo was possible for everybody. There were many masters available, many evolved beings available who could repeat those instructions – and everybody had a master of his own. It was a totally different world.
In this century many beautiful things have been destroyed but Tibet is at the top. Tibet has been destroyed by a communist invasion from China. Monasteries have been changed into schools, into hospitals, and monks have been forced to work in the fields. Even to mention the word “meditation” became a crime. And it was not hurting anybody: the country was so aloof, so cut off from the world.
But it has been destroyed, and I don’t think there is any possibility to recover its beauty, its grandeur. That is impossible because now there are roads joining it to Pakistan, to China. Now buses are moving, now airports are there and planes are coming and going. The army is there. It has become a military base for China. It has lost its golden age.
Soon it will be difficult to find a person who is capable of listening to bardo instructions and almost impossible to find a person who can give those instructions. They will be in the books; they are available now in all the languages. They are simple instructions but they can be improved, and I have the idea to improve them because they are very ancient and very crude. They can be polished. Much can be added to them, more dimensions can be given to them. But the basic thing is that the people should be meditative. My people are meditative, and it will be part of our basic work to revive the bardo in a more refined form so we can use it for our people.
Tibet is no longer the same Tibet. But we can create the situation, the psychology, where bardo – or something like bardo but even far more evolved – can help people. It is a beautiful process. Just as Japan has brought Zen from Buddhist sources of meditation, Tibet has brought, from the same Buddhist sources of meditation, bardo. These are their immortal contributions.
When nuclear weapons are forgotten, still these discoveries will have the same significance.
The first time I heard the name Bhagwan Shree Rajneesh was on a bus from Pokhara to Kathmandu. My friend Randy (who had traveled with me to India and Nepal from Madagascar) and I were trekking on the Annapurna route and reached the point where we decided to turn around. Ben and his girlfriend Kathy (actually I’m not sure of their names but will refer to them as Ben and Kathy from here on out) were coming down the path and said they had run into snow. Being ill-equipped, without even sleeping bags, the decision was choiceless. We all spent the night in a teahouse.
There seemed to be some tension between Ben and Kathy. They were both involved in Tibetan Buddhist practice but it seemed that Ben was keener than Kathy and this was causing some friction.
On the bus ride back to Kathmandu, Ben and I sat together and Randy and Kathy sat together with a growing chemistry. Ben told me about his experience doing a Tibetan Buddhist meditation retreat at the Kopan Monastery in Kathmandu. Randy and I had visited Kopan a week or so earlier with another friend from Madagascar and had had the good fortune to have a cup of tea with the head lama, Lama Yeshe. He was a very sweet man and enormously generous. But as I explained to Ben, I wasn’t finding myself attracted to the Tibetan Buddhist practice. In fact, the words that I heard come out of my mouth as we talked were, “I’m looking for something more universal and more personal.” For one thing, it was the limitation of the “ism” in Buddhism that turned me away. My own intuitive spiritual sky was wide open and did not want to be confined to a container, however much I respected the teachings.
Ben told me that I should pay a visit to the ashram of a guru in India named Bhagwan Shree Rajneesh and proceeded to give me the address. Ben had met one of Rajneesh’s sannyasins recently while he was on a visa run and so was visiting Nepal in order to return to India with a new visa. This sannyasin named Devanand had impressed him, and what he heard about Rajneesh interested him, but he was quite immersed in the Tibetan Buddhist dharma. So, I put the piece of paper with the address away in my wallet. The bus ride took a few hours and so Ben and I had quite a long chat. He was a sincere practitioner, perhaps I thought, a bit too serious, but regardless we had a very nice connection.
When we arrived back in Kathmandu, both Ben and Kathy returned to Kopan to continue their practice and Randy and I stayed in a guest house. Randy and I were intending to spend a couple more weeks in Kathmandu and so found a room in a private house. It was a lovely situation because the house had a walled garden and so offered a retreat from the daily busyness of the city. This house was closer to the Tibetan Swayambhu Monastery which we liked to visit.
We had learned that a very important Tibetan Buddhist teacher was coming to Kathmandu soon to perform an Empowerment Ceremony and this event was to take place at Swayambhu. I wasn’t really sure what an Empowerment Ceremony was but it sounded interesting. Unfortunately, we also learned that it was only open to practicing Buddhists.
The day of the event I spent meditating in our room. It was a silent, cool oasis. We were close enough to the monastery to hear the Tibetan horns, and in my meditation, I felt a humming sensation in the area of my heart.
During our time in Kathmandu both Randy and I became interested in Satya Sai Baba. He was quite popular with the Hindu Nepalis and his photo and books were everywhere. I was intrigued by the possibility of a “living” Master. I had been introduced to Meher Baba seven years before, six months, however, after he had passed away, so the idea of meeting a living Buddha very much appealed to me.
Randy and I decided to end our traveling partnership. We had different schedules. I wanted to go to India and head south and possibly meet Sai Baba. Randy wanted to do the same, but he had become involved in a torrid affair with Kathy that hadn’t burned itself out. We bid our farewells with the idea that we would meet up at the Sai Baba ashram which was in the southern state of Andhra Pradesh.
Note: I will now intersperse my story with a letter I received from my friend Randy (Narayanadeva) after sharing what I had written of our journey in Nepal and India.
Dear Purushottama, What a flash from the past. Thank you for this. It brings so much back. Your memory is like a video recording. My memory is patchy with particular moments fuzzily framed. If you don’t mind, I want to share what I can.
I believe if we hadn’t stopped where we had at that last village at 10,000 feet that we would have gotten into serious trouble. There was a group with a broken leg still on the snowed-in trail was the story. I remember the couple. The name Ben comes to mind and I can’t remember the name of the girl, Kathy is very close. This was a significant time.
She was from the east coast, living in an artists and musicians commune, a photographer and roadie with Jethro Tull, I think. The social and other experiments she participated in at such a tender age, this boy from Nebraska was challenged to comprehend. In this respect she was much more worldly, wiser than me, an elder in a killer 20 something body.
She was also the first lover in my life where the center of gravity and conversations were about spirituality, Buddha’s teachings in particular, and how to reconcile our limited understanding with what we saw in the monasteries and monks, which was then followed by the most present lovemaking for me up to that time. We flew high, were consumed with each other, and parted consciously in mid bubble, purposely in crescendo. I review that time with joy and sadness. It is hard to think of that extraordinary woman and time without sometimes tearing. She was finished traveling, wanted to return to her art. I knew I didn’t want to go back to anything. I was sure I wanted to go forward. We knew but unspoken that to go further would have brought reality into the mix. We wanted to say goodbye in full bloom. Things like that were easier in your 20’s. I must say probably the most bittersweet, intense affair I ever remember in a life riddled with less meaningful affairs.
I remember spending the winter in Kathmandu immersing myself in everything I could about the Buddha’s teaching, going to the temples, hanging with the monks, partaking in the local produce followed by the pie shops. I was completely blown away and still am today about the psychology, the profound understanding of the science of the mind, but could not get my head around the asceticism. Why the monks, western included had to walk around in winter without shoes or why the poor food needed to be covered in flies. Also, the live translations of the Lama’s discourses by some very severe and grim western types. If there was any juice in the teaching, these translators sucked it out and everything was completely lost in translation. I knew for me to go deeper I needed to be able to listen and speak about all this in my tongue.
This is also where the timing gets confused. I do not remember you during that winter. I remember attending the Karmapa’s Black Hat ceremony after spending those cold months in study. This is when I had the most profound experience with him.
The ceremony lasted several days. There were many westerners mingled with the overflowing crowds of Tibetans. The first few days I could not get into the hall but stood outside with the multitudes listening and catching glimpses through the barred windows of the pageantry.
There was one day that I did get in and sat with a few other westerners along with it seemed several hundred monks with the Karmapa on a podium doing chants and mudras. The monks deep toned chanting in response, the horns, the incense, I got completely stoned. When it was over, I lingered. The hall was clearing out. I stood in the middle looking up at all the hanging tangkas. I turned around, a few people parted and there was the Karmapa sitting alone on his dais looking at me with an inviting smile a few meters away. I was so shy and not sure what to do. I smiled, bowed and retreated.
The next day I could not get in. I was peering through the open-air barred window being jostled back and forth by the crowds feeling the music and chanting; suddenly the Karmapa was at the window looking directly at me about 50 centimeters away. He had been making the rounds inside, blessing everyone in the hall. He looked in my eyes and smiled. He threw water on my face and these words came into my head “Don’t worry, this path is not for everyone” Then he was gone. I was so shocked. This was the confirmation. Whenever I think of this, I feel I was blessed by this very extraordinary being. How he got those words clearly into a very confused mind was magical.
It was not long afterward that I headed south and planned to go to Sai Baba’s ashram as we had planned, on my way to Madras before heading back to the states. As you remember we gave Sai Baba magical powers and were convinced he was going to help us financially.
I got to Bombay and stayed at the Salvation Army behind the Taj Mahal hotel. The very place you and I stayed on our first nights in India coming by boat for 10 days from Madagascar and Mauritius. Do you remember waking up to the Shiva Babas with their pythons and cobras, the junkies some dyed from head to toe in blue, including one with a blue dog, the color of the local antiseptic? What a circus before we took a train to the edge of town and hitched our way to Nepal. Do you remember the time a truck stopped for us and we threw our packs into the back, climbed up and jumped into a truck full of cow shit along with our packs? Do you remember all the chillum brakes at the roadside temples? Or the nights in small villages waking up to thousands of the same face staring at us with vacant eyes and all with small pocked scars, village after village the same?
When I was in New Delhi, I heard that there was a Meher Baba center and so I visited during one of their open evenings. Upon hearing I was on my way to visit Satya Sai Baba, an older Baba lover suggested that I go see a rebel of a guru named Rajneesh. I remembered the name and said I did have in mind possibly stopping there as well. He told me the Rajneesh ashram was in Poona, just a couple of hours by train from Bombay. He also said although Satya Sai Baba was not in Poona, there was some kind of Baba center there. At this point, it became clear to me I would indeed head to Poona.
Walking out of the Poona train station, I found a rickshaw and told the driver to take me to the Sai Baba center. I said, “Sai Baba center, not Rajneesh ashram.” “Yes, yes,” he replied. I had decided that I would first go to the Sai Baba center and then check out the Rajneesh ashram.
As we got nearer and nearer to our destination, I saw increasing numbers of young western people dressed in orange clothes. By this time, I had been exposed to a couple of Rajneesh sannyasins and so recognized what I was seeing. We arrived at a large gate and on the top was written Shree Rajneesh Ashram. A large, blonde, German fellow greeted me and I heard myself say, “I don’t think I am where I was going, but I know that I’m in the right place.”
The first thing I read from Osho (I will now begin to refer to Rajneesh by the name he took only a few months before leaving this planet) spoke directly to me. There was no space, no separation between the words and my self, an immediacy. It was clear within days that I would not be going on to the Sai Baba ashram; I had found the living Master I was looking for. I arrived just weeks before a major celebration day, March 21st, honoring Osho’s day of Enlightenment. I took initiation, became a sannyasin and did a couple of groups. During this time, I read one of Osho’s books called The Silent Explosion. At the very end of the book was the story of an Indian sannyasin who had gone to Sikkim and visited the Karmapa at his Rumtek Monastery. This was the same Lama that had been in Kathmandu months earlier. I had learned that he was highly respected in the Tibetan Buddhist community and was on par with or even more highly regarded than the Dalai Lama.
This is the story that was recounted: In 1972, Swami Govind Siddharth, an Osho sannyasin, visited the Tibetan Lama Karmapa, who had fled from Tibet and who at that time lived in his Rumtek Monastery in Sikkim. When Siddharth arrived, accompanied by his wife and two young daughters, the monastery was completely closed. In an interview at the time, he told of his initial disappointment at not meeting the Karmapa. Then all of a sudden, one monk came running out to tell him that he was immediately wanted inside by His Holiness. He went in and was greeted by the Karmapa as if he was expected there. The Karmapa never even knew anything about him beforehand as he had not made an appointment . . . he knew nothing about him except that he was dressed in the faded orange of early neo-sannyas.
Of Lama Karmapa, it was said he was a ‘Divine Incarnation,’ a Bodhisattva. In Tibet, they believe that whosoever attains to Buddhahood, and then by their own wishes is born again to help people in the world is a divine incarnation — Bodhisattva. His Holiness was said to be the sixteenth incarnation of Dsum Khyenpa, the first Karmapa, who was born about 1110 AD.
When Swami Siddharth first entered, the Karmapa immediately told him that he knew where he was from. He said, “I am seeing that you have somewhere some photograph or something which is printed on two sides, of your Master.” Siddharth answered that he had nothing like that which is printed on two sides. He had completely forgotten about the locket hanging from his mala with Osho’s photograph on both sides! There was an English woman who was acting as an interpreter since the Lama Karmapa did not speak English. She immediately saw his mala and said, “What is this?” He then remembered that the locket was printed on two sides and he said, “This is the photograph of my Master.” She was curious to see it, so Siddharth took it off and showed it to her.
Immediately, the Karmapa said, “That is it.” He took the locket of Osho in his hand and he touched it to his forehead and then said: “He is the greatest incarnation since Buddha in India — he is a living Buddha!” The Karmapa went on to say, “You may be feeling that he is speaking for you, but it is not only for you that he speaks. Rajneesh speaks for the Akashic records also, the records of events and words recorded on the astral planes. Whatever is spoken is not forgotten. That is why you will find that he goes on repeating things and you will feel that he is doing this for you, but, as a matter of fact, he speaks only for a few people. Only a few people realize who Rajneesh is. His words will remain there in the Akashic records, so that they will also be helpful to people in the future.”
The Karmapa went on to say that Osho had been with Siddharth in past lives. “If you want to see one of Rajneesh’s previous incarnations — who he was in Tibet — you can go to Tibet and see his golden statue there which is preserved in the Hall of Incarnations.” He continued to chat about Osho and his work, “My blessings are always there, and I know that whatever we are not going to be able to do to help others, Rajneesh will do.” He explained that one of the main aims of the Lamas in coming to India was to preserve their occult sciences. Osho from his side also confirmed this in his Kashmir lectures given in 1969. He said then, “The Dalai Lama has not escaped only to save himself, but to save the Tibetan religion, the meditation secrets and the occult sciences.”
The Karmapa went on to explain, “We have gotten these things from India in the past, and now we want to return them back. Now we have come to know that here is an incarnation, Rajneesh, who is doing our job in India and the world, and we are very happy about it. The world will know him, but only a few people will realize what he actually is. He will be the only person who can guide properly, who can be a World Teacher in this age, and he had taken birth only for this purpose.”
When I read this story, I was very skeptical because all devotees of gurus like to exaggerate the importance of their teachers. Although I believed the story must be based on some truth, I could not be sure what the Karmapa thought about Osho.
In the meantime, I had written to my friend Randy to tell him about Osho and the ashram and had sent it to American Express, Delhi, where I knew he would pick up mail. One day I went into the ashram office to check for a response and as I was walking down the steps leaving, coming through the gate was my friend Randy. He had never received my letter but had learned of Osho on his own.
Narayanadeva’s letter continues:
Anyway, I returned to Bombay to catch a boat to Goa and then planned to go to Sai Baba by land. I needed to get something to read. The best bookstore I knew was at the Taj Mahal Hotel. I went to the section on psychology and religion. I was browsing when I swear this book fell on my big toe. Archarya Rajneesh was the title. The first page mentioned that he gave lectures in English and lived in Poona only one day away.
Getting there, first person I meet is you. And our stories join and the rest is history.
Brother, we shared some amazing times together. I have forgotten so many of them. It is a complete delight to hear from you with your photographic memory of those days. We were so lucky. I am so grateful for that time.
Much Love to you my fellow traveler. Narayanadeva a.k.a. Randy
I had by this time realized my time traveling outside of the States was coming to an end. Taking sannyas was a new beginning for me and to be honest I wanted to return to my hometown and share this remarkable discovery. I had received a name for a meditation center that I would start. Randy (whose name had become Narayanadeva by this point) and I said our farewells again with approximately the same plans to return to the States by going east from India through Thailand but with slightly different time frames.
On the plane from Bombay to Calcutta, I sat next to a Tibetan Buddhist monk. He didn’t speak a word of English but there we were — he in his maroon robes and me in my orange clothes.
It might have been the first or second night of my stay in a Sutter Street guesthouse in Calcutta when in walked Ben, the American Tibetan Buddhist who had given me the contact info for Osho. I was very happy to see him. I had thought about him many times and was so grateful for his sharing and I wanted to tell him what I had found. We talked a bit and then he told me that coincidentally the Karmapa was in Calcutta and he was going to see him the next day at the Oberoi Hotel. He invited me to go with him. I was delighted. For one thing in the back of my mind was the Rumtek story and so I thought I would be able to see what the Karmapa actually did think about Osho for myself.
The Karmapa’s room was a corner one and Ben and I approached from one hallway. As we neared, we could see an Indian sannyasin couple in orange approaching from the other direction. He was dressed in a lungi and had a very long beard and long hair. She was dressed in an orange sari. They were Osho sannyasins and ran the Calcutta Osho center.
We all entered the room and were shown to seats just in front of the Karmapa, who was seated on a sofa. He was immensely childlike, full of love and innocence and looked to be always on the verge of a good chuckle. He sat stroking the beard of the Indian sannyasin who was sitting slightly to his right. This in itself would have been enough to let me know what he thought of Osho but it was not all. Sitting next to him on the sofa, he had propped up a copy of Sannyas Magazine (published at the ashram) with a photo of Osho beaming out on to our group.
At that point it did not matter whether the story I had read was factual or not, I could see the connection between the Karmapa and Osho. That space out of which the Karmapa and the photo of Osho appeared was One.
Of course, I had related the story to Ben when we met in Calcutta, but after the meeting at the Oberoi, we didn’t talk of it again. We were invited to a private Black Crown (Empowerment) Ceremony that was taking place at the home of a wealthy Indian woman later that evening. This is the same ceremony that took place months earlier at the Swayambhu Monastery in Kathmandu that I had not been able to attend.
One of the first people I met after arriving at the house was the Tibetan monk who had sat next to me on the flight. As it turned out, he had been traveling to join up with the Karmapa and return with him to Rumtek. He was as surprised as I was.
The ceremony was penetrating; to be in a room with Tibetan horns blaring is in itself a transformative experience. After the ceremony the few westerners that were there, I think we were maybe five, were invited into a side room where the Karmapa gave a teaching on Tilopa’s Song of Mahamudra. This is the most important text of the Kagyu lineage of Tibetan Buddhism. Osho had himself given a discourse series published as Tantra: The Supreme Understanding on this text and I was traveling with the book.
Because the Karmapa didn’t speak English, he had a translator, but his translator told us he was having a very difficult time translating this teaching into English. He was frustrated but the Karmapa was understanding and compassionate. This experience highlighted for me one of the advantages of having a teacher who spoke English. Osho’s words did not need to be translated and we were able to hear them directly without a filter.
I am grateful for having had the opportunity to first spend some time with the Karmapa and then to take part in this mysterious ceremony. It was the only time I met the Karmapa. But my wife Amido and I did have a chance in 2006 to visit the Rumtek Monastery in Sikkim, where his relics are housed today.
This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.