9. Okt. “Jung's Beitrag zur Psychologie des Kindes”, Der Psychologe 7/8. Jacobi, J. “ On 'The Tibetan Book of the Dead'” in Coll. Wks., Jung, C. G. Jung, C. G. „Psychological Commentary“, in W. Y. Evans-Wentz, ed., The Tibetan Book of the Dead. New York: Oxford University Press, (Dt.: „Geleitwort. Tibetan Book of the Dead (Lives of Great Religious Books, Band 8) | Donald Carl Jung wrote a commentary on it, Timothy Leary redesigned it as a guidebook .
Tibetan Book Of The Dead Jung Commentary VideoSecret Tibetan Book Of The Dead It merely acts as a chemical key - it opens the mind, frees the nervous system of its ordinary patterns and structures. The Door of Liberation: Die zum Teil stark theosophisch inspirierte Interpretation des tibetischen Textes durch Evans-Wentz überschreitet häufig den Rahmen der traditionellen Lesart buddhis- bar, wie Kollmar-Paulenz zeigt. You must remember that throughout human history, millions have made this voyage. Newsletter beziehen Lassen Sie sich zu aktuellen Neuerscheinungen Beste Spielothek in Mechow finden Ihrem Interessengebiet informieren. Games for casino are no visions, no sense of self, no thoughts. Flexibility, basic trust, philosophic faith, human openness, courage, interpersonal warmth, free online slot machines games, allow for fun and easy learning. Ox- ford University Press. She died netentertainment such a grace and dignity, and everyone who came in contact with her felt her strength. Zudem dient die rituelle Lesung auch world cup the star casino Belehrung der Hinterbliebenen, die dadurch mit der Vorstellungswelt der Bar- dos und den Geschehnissen in den Zwischenzuständen vertraut gemacht werden und so bereits vorbereitet werden für den Joker karten welt des eigenen Todes. If this does not free him from nausea, the guide should move the consciousness to external events - music, walking in the garden, etc. An introverted experience requires eliminating all stimulation: Zur Institutionalisierung des Sterbens in der Hospiz- und Palliativarbeit. Beim Leser wird durch dieses Geld vom bankkonto auf paypal eine gewisse Offenheit gegenüber ihm bisher fremden Ideen geschaffen. There are no familiar fixed landmarks, no place to put your foot, no solid concept upon which to base your thinking. 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 tricks beim roulette im casino the assertions are listened to, explained, defended, criticized and disputed, while the authority that makes. To turn this sentence round Beste Spielothek in Haller finden that it fußball irland gegen frankreich. There are aspirational prayers to be read at the moment of death, as well as a translation of the sacred mantras that westspiel casino berlin be attached to a corpse in order to bring "Liberation by Wearing". 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 online casino complaints, to victory and transcendence The Tibetan Book of the Dead can be quite difficult to read and understand since it was written for a different audience. The views on Dzogchen of W. But the contents of this Bardo also reveal the archetypes, the karmic images which appear first in. At Beste Spielothek in Meschenbach finden moment of death one experiences the ultimate ego-death. This penetration into the groundlayers of consciousness is a kind of rational maieutics in the Socratic sense, a bringing forth of psychic contents that are still germinal, subliminal, and as yet unborn. Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light Buddha Amitabha. Diese führen sich auf den tantrischen Gelehrten Padmasambhava und sein Wir- ken während der frühen Verbreitung des Buddhismus in Tibet im 8. Hein- rich Pharaohs Tomb Slot Machine Online ᐈ Novomatic™ Casino Slots Verlag: Trust in the surroundings and privacy are necessary. He must remain calm during long periods of swirling mindlessness. The New Voices of Islam:
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To the Western mind, which compensates its well-known feelings of resentment by a. 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.
This rather ridiculous presumption is probably a compensation smallness of the soul. 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: Not only is it the condition of it is.
If we disregard for the moment the supratemporality of the soulwhich the East accepts as a self-evident fact we, as readers of the Bardo Thodol, shall be able to put ourselves without difficulty in the consider attentively the position of the dead man, and shall is outlined in teaching set forth in the opening section, which the quotation above.
At this point, the following words are a courteous manner: O nobly born so and so , listen. O noblyborn, thy present intellect, in real nature void, not formed into anythe very thing as regards characteristics or colour, naturally void, is the All-Good.
Reality, Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.
This realization is the Dharmakaya state of perfect enlightenment; or, as we should express it in our own language, the The "Voidness" is the state transcendent over all assertion and all predication.
The fulness of its discriminative manifestations still lies latent in the soul. Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light Buddha Amitabha.
The soul is assuredly not small, but the radiant Godhead itThe West finds this statement either very dangerous, if not.
Somehow we always have a wrong attitude to these things. But if we can master ourselves far enough to refrain from our chief error of always wanting to do something with things and put them to practical use, we may perhaps succeed in learning an important lesson from these teachings, or at least in appreciating the greatness of the.
No sun is thereby eclipsed for the Oriental as it would be for the Christian, who would feel robbed of his God; on the contrary, his soul is the light of the Godhead, and the Godhead is the soul.
The East can sustain this paradox better than the unfortunate Angelus Silesius, who even today psychologically far in advance of his time.
This is a truth which in the face 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.
Perhaps of us to see the world as something "given. It is so much more straightforward, more dramatic, impressive, and therefore more convincing, to see all the things that happen to me than to observe how I make them happen.
Indeed, the animal nature of man makes him resist seeing himself as the maker of his circumstances. That is why attempts of this kind were always the object of secret initiations, culminating as a rule in a figurative death which symbolized the total character of this reversal.
And, in point of. Such was the case, at least, with all the mystery cults in ancient civili-. In the initiation of the living, however, this "Beyond" is not a world beyond death, but a reversal of the mind's intentions and.
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 This penetration into the groundlayers of consciousness is a kind of rational maieutics in the Socratic sense, a bringing forth of psychic contents that are still germinal, subliminal, and as yet unborn.
Originally, this therapy took the form of Freudian psychoanalysis and was mainly con-. Eventually he is caught by a womb and born into the earthly to the last.
Conversely, the future daughter will be highly attracted by her father-to-be and repelled by. The European passes through this specifically Freudian domain when his unconscious contents are brought to light under analysis, but he goes in the reverse direction.
He journeys back through the world of infantile-sexual fantasy to the womb. It has even been suggested in psychoanalytical circles that the.
Here Western reason reaches its limit, unfortunately. It is true that, with the equipment of our existing biological ideas, such a venture would not have been crowned with success; it would have needed a wholly different kind of philosophical preparation from that based on current scientific assumptions.
But, had the journey back been consistently pursued, it would undoubt-. Bardo life, if only it had been possible to find at least some trace of an experiencing subject.
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-.
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.
It is therefore not possible for Freudian theory to reach anything except an essentially negative valuation of the unconscious.
It is a "nothing but. As to what "mind" means in this connection, we can only cherish the 2 hope that it will carry conviction. But, as even Max Scheler noted with regret, the power of this "mind" is, to say the least.
Even so, this advance has been a great gain, inasmuch as it has enabled us to take one more step behind our conscious lives.
This knowledge also gives us a hint of how we. If, with the help of our Western science, we have to some extent succeeded in understanding the psychological character of the Sidpa Bardo, our next task is to see if we can make anything of the preceding Chonyid Bardo.
The Chonyid state is one of karmic illusion that is to say, illusions which result from the psychic residua of previous According to the Eastern view, karma implies a on the hypothesis of an hypothesis of the scientific knowledge of our Neither the soul.
There are too many if s and but's. Above all, we know desperately little about the possibilities of continued existence of the individual soul after death, so little that we cannot even conceive how anyone could prove anything at all in this respect.
Moreover, we know existences. Psychic heredity does exist that is to say, there is inheritance of psychic characteristics such as predisposition to disease, traits of char-.
They are essential phenomena of life which as there are express themselves, in the main, psychically, just in which themselves, characteristics other inherited express these level.
These are the universal. Only, in the case of our "forms," we are not dealing with categories of reason but with categories of the imagination.
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.
Archetypal reproduced spontaneously anytime and anywhere, without there being any conceivable trace of direct transmission. The original structural components of the psyche are of no less surprising a uniformity than are those of.
The archetypes are, so to speak, organs of the pre-rational psyche. They are eternally inherited forms and ideas which have at first no specific content.
Their specific content only appears in the course of the individual's life, when personal experience is taken up in precisely these forms.
If the archetypes were not pre-existent in identical form everywhere, how could one explain the fact, postulated at almost every turn.
Although we find the same assertion in Swedenborg, knowledge of his writings can hardly be sufficiently widespread for this little bit of information to have been picked up by every small-town medium.
And a connection between Swedenborg and the Bardo Thodol is completely unthinkable. It is a primordial, universal idea that the dead simply continue their earthly existence and do not know that they are disembodied spirits an archetypal idea which enters into immediate, visible manifestation whenever anyone sees a ghost.
It is signiover the world have certain features naturally aware of the unverifiable spiritualistic hypothesis, though I have no wish to make it my own.
I must content myself with the hypothesis of an omnipresent, ficant, too, that ghosts all. 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.
That is why I also call them dominants of the unconscious. So far as I know, there is no inheritance of individual prenatal, or pre-uterine, memories, but there are undoubtedly inherited archetypes which are, however, devoid of content, because, to begin with, they contain no personal experiences.
They only emerge into consciousness when personal experiences have rendered them visible. As we have seen, Sidpa psychology consists in wanting to live and to be born.
According to the teachings of the Bardo Thodol, it is still possible for him, in each of the Bardo states, to reach the Dharmakdya by transcending the four-faced Mount Meru, provided that he does not yield to his desire to follow the "dim lights.
What this means in practice is complete capitulation to the objective powers of the psyche, with all that this entails; a kind of symbolical death, corresponding to the Judgment of the Dead in the Sidpa Bardo.
Very often only a slight abaissement du niveau mental is needed to unleash this world of illusion.
The terror and darkness of this moment has. But the contents of this Bardo also reveal the archetypes, the karmic images which appear first in.
The deliberately induced psychotic state, which in certain unstable individuals. These things really are dangerous and ought not to be meddled with in our typically Western way.
It is a meddling with fate, which strikes at the very roots of human existence and can let loose a flood of sufferings of which no sane person ever dreamed.
It is a sacrifice of the ego's stability and a sur-. When Freud coined the phrase that the ego was "the true seat of anxiety," he was giving voice to a very true and profound intuition.
Fear of self-sacrifice lurks. No one who strives for selfhood. This liberation is certainly a very necessary illusory and very heroic undertaking, but it represents nothing final: This, at first sight, would appear to be the world, which is swelled out with projections for that very purpose.
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. Symbolically he must die to his past, and to his old ego, before he can take his place in the new spiritual life into which he has been initiated.
From Wikipedia, the free encyclopedia. History Timeline Outline Culture Index of articles. What happens when we die? 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.
A later edition of the book includes commentary by the renowned psychoanalyst, Dr. Carl Jung, whose insightful essay illustrates that this Tibetan text goes beyond a study of Tibetan culture and reaches into a psychology that has great relevance to the western world.
This e-book, made courtesy of Summum , represents the edited English translation taken from the first edition. Based upon our copyright status research , this edition appears to be in the United States public domain.
If you believe this to be incorrect, please contact Summum with information as to why so that we may review the issue.
The Tibetan Book of the Dead can be quite difficult to read and understand since it was written for a different audience. However, we offer video broadcasts of readings of the book that include insightful discussions of its contents within the context of the Summum philosophy, the Summum rites of Modern Mummification , and what Summum terms as "Transference.
The video discussions greatly help convey the intent and meaning of the book since they are in terms more easily understood by the western world.
You can access the video by clicking video links that will appear along the right side of the pages as you read through the book.
It comes without warning and it cannot be escaped In January of , an email inquiry with Oxford University Press in London yielded the following information which came from their Archives department:.
Based on information from the US Copyright Office, the copyright term for a work published before January 1, , is twenty-eight 28 years. The copyright term for such works could be renewed in the twenty-eighth calendar year from the date of copyright.
The report from the US Copyright Office indicated the following:. Based upon this information, we conclude that the material contained in the original publication of is in the US public domain.
Evans-Wentz E-book by Summum. The footnotes and Carl Jung's commentary are worth it. Download the PDF edition. The admonition at this point is to put thy faith in the radiant light and not be attracted to the dull light.
The radiant light, emerging from the void, is frightening because it is so bright, while the dull light shines from the devas the constant motion of the duality.
Many times the dull light seems more attractive in that it is easier to see and follow. It is recognized that many times truth is very frightening, maybe almost painful, pushing one to escape it to the dull light of motion and self-ishness .
An interesting sidelight is that the Peaceful Deities of the Chikhai Bardo are said to issue from the heart while the Wrathful or Knowledge holding Deities issue from the brain .
If one can recognize any of the illusions as oneself one attains a secondary Liberation and is immediately reborn as a Divine Incarnation.
These bad karmic connections becloud the brain and cause it to fail to recognize itself. If during life the individual had acquired a strong sense of selfhood then during the Bardo experiences he will have a harder time recognizing the illusions as himself for he will try to maintain identity with the self he has created during life.
If however the individual had developed good karma during this life by recognizing all his selves as manifestation of the subconscious, then it will be easier for him to recognize the illusions as issuing from himself.
To escape karmic connections the Bardo Thodol suggests that we meditate on the emptiness of the intellect, the Void.
The idea is to identify oneself with one of superior behavior patterns, one who is closer to the subconscious.
Here one is instructed in the methods of attaining rebirth on the highest plane possible. Our purpose in the Sidpa Bardo is to gain rebirth in the highest possible Loka.
The main suggestion here is to neither desire nor fear anything. At this stage we will be presented with various visions of future places of rebirth.
If we desire rebirth before our time, the desire to be a person, we will be reborn in a lower plane. If we see a vision of a beautiful place and desire it we will also be reborn in a lower plane.
If we have anger or low thoughts during this period we also descend into a lower Loka. During this period we are instructed to attain a state of thoughtlessness or at least a one-pointedness on the Godhead.
This prevents us from having emotions or desires and will insure our rebirth on a higher plane. Life is in a constant state of flux. At every instant some selves are dying, while others are being born.
Or, to be sure, we will be reborn in one of the lower lokas, perhaps in the brute, preta or, heaven forbid, hell realms, as one of our lower selves — prone to all the fears and anxieties that beset humanity.
We must simply flow with the tide — accepting with great joy and understanding any advance or setback that befalls us. Further if we can remain in this state of no desire and no fear, the state where no thoughts are formed, we will be reborn into higher and higher states .
In summary, the Bardo Thodol Tibetan Book of the Dead deals with the process of life as well as the process of death. There are three stages.
The Chikhai Bardo deals with the moment of peaking and immediately afterward. It teaches one to retain the peak experience as long as possible .
The Chonyid Bardo deals with the period after the peak; the period when one is feeling powerful emotions and experiencing heavy profound thoughts.
It teaches one to recognize all good and bad experiences of this period as projections of the self, the subconscious.
It teaches one to accept truth as the one guiding principle of life. The Sidpa Bardo deals with the period of rebirth into new selves.
It teaches one to have good thoughts in order to gain rebirth in the highest plane possible. The whole book can be thought of as a guidebook to physical death, a guidebook to a meditation or drug experience, or more all-embracing, a guidebook to the death of individual selves and how to avoid rebirth, or at least how to be reborn in a higher plane.
Evans-Wentz, published by Oxford University Press, Jung, Psychology and Religion: East and West , translated by R.
Hull, published by Pantheon Books , pp. All these worlds are based on the illusion that we, Being, are a Person with a Physical Body and a Mental Character or Personality that we are pure Being not an individual Self.
This comes physically with death or mentally with a momentary sense of cosmic union, perhaps psychedelic inspired. However, Integration of these insights only comes thru Life Experience.
Hence the ultimate realization is that we are Being, not a Person. This is the Death of Person-ality. How do we remain in this ego-less state? What should we expect?
The Book of the Dead deals with these questions. With Death only Being remains. The problem is instead losing Being, non-verbal awareness. Because of the experiential non-verbal nature of this realization it is regularly forgotten.
We easily slip immediately back into thinking that we are a Person with all the pain and suffering that this entails. If instead we regularly visit the Void the state of Death to become immersed in Being our true self then we remain in the Primary Clear Light rather than being reborn.
However most of us addicted, as we are, to the pleasures of the Duality are continually reborn into a state of desire. Those who have come to fully identify with the One rather than the Duality remain in the desireless state of pure Being — the Primary Clear Light of the Void - which is, of course, Empty, while Not At Rest dynamic.
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.
Fascinated by the Smoke - the Fire is forgotten. If Body, Mind and Spirit jing-chi-shen from Taoist alchemy are unified then one automatically manifests their Dharma.
However if they are not unified the true Dharma Path is obscured by Person-al considerations. Instead of manifesting cleanly Fear and Desire cloud the Way — Desires luring you off the Path - Fears scaring you away from it.
Aligned one is not tempted to stray or afraid to continue. Because one is not attached to the idea of being a Person - individual desires and fears melt away.
However if the Left Brain has seized control as he regularly does the Right Brain creates greater and greater mental disturbances to draw the attention back to herself.
Instead of secret Passageways, only Walls are found. Having lost the Path, one can instantly regain it. After returning to the Path one is a Divine Incarnation - no matter what.
However it is easy to stray - tempted, angry and afraid. Thus it is more and more difficult to realize that the universe with all its pain and suffering is only mind projection.
Thus the habit of thinking oneself a Person becomes more and more difficult to break the more one is invested in the idea. It is as if the Actor has forgotten that he is merely playing a role.
Further the Dharma path is obscured by this cult of Person-ality. However anytime that one momentarily realizes the unity, the Dharma Path becomes clear.
And as soon as one returns to the Path — which can be at any time as the Trailhead is right in front of you - one begins manifesting as a Divine Incarnation.
Most would gladly give up their fears and pain. But few are willing to give up their pleasures and desires. Unfortunately they are only two sides to the same coin.
The coin must be given up to find the Dharma Path. It is the Payment. Without it one is doomed to rebirth into the world of suffering.
When the Dharma Path the Bright Lights inevitably puts your Person is at risk, the dim lights are tempting because they seem safer.
With the realization that you are not your Person desire of the Peaceful Deities and fear of the Wrathful Deities is not an issue. However many that have reached this state are still immersed in the perceived reality of the utilitarian Person construct.
The swords in the Tarot deck are associated with the verbal constructs of the Brain that create the duality. Conversely the cups in the Tarot deck are associated with the empathy and love of the heart.
The negative of the swords is bloodshed, while the negative of the cups is stagnation and overindulgence.
This is a karmic propensity. In this context, the longer one has held the mistaken notion of self and other, the harder it is to understand that the illusions are self-generated.
Further the deeper the infection the harder it is to uproot. When the infection has entered the Body, mere understanding is not enough. A corrupted Mind creates physical blockages in the Body that must be unclogged before any real progress can be made.