Chapter 23 Chapter 21 Common History

During the Cultural Revolution, in my hometown, Kang Province, Tibet, there was an old Khenpo (khenpo, abbot) who practiced in seclusion in the mountains for many years.The Red Guards announced that they would "punish" him (we all know that "punishment" means torture and death), so a detachment of Red Guards was sent to the retreat room to arrest him.Khenpo was too old to walk, so the Red Guards found an old and sick horse for him to ride.They tied him to the horse's back, and led the horse back to camp.Once on the road, Khenpo began to sing. The Red Guards could not understand the words, but the monks who were arrested with him later said that he was singing "Song of Experience", a melodious song from the depth and joy of his enlightenment. Spontaneously.The procession snaked slowly down the mountain, the Red Guards were silent, many monks began to sob, but Khenpo sang along.

Shortly before the group arrived at the camp, he stopped singing and closed his eyes, and the group moved forward in silence.When they stepped into the gate of the camp, they found that Khenpo had passed away.He has quietly left the physical body. What made him so calm when facing death?What made him sing with joy and without fear in the last moments of his life?Perhaps he sang like the last words of Longchenpa, the fourteenth-century Dzogchen master, "Pure Light": In a cloudless night sky, The full moon of "Lord of the Stars" is about to rise... Guru Rinpoche, the face of my Lord of Mercy

Draw me close, and emit a gentle welcome. My joy in death is far greater than the joy of a merchant making a fortune at sea, or the joy of gods bragging about their victories on the battlefield, or the joy of a sage going deep into meditation.Therefore, like a traveler who sets out on his journey when the time comes, I will no longer remain in this world, but I will dwell in the citadel of bliss in Nirvana. My life is over, my karma is gone, the benefits that prayer can bring are exhausted, the business of this world is done, and the performance of this life is over.In an instant, I am about to be in the pure, vast bardo state,

Authenticating the manifestation of my mind; Now I will soon ascend to the seat of the primordial consummation foundation. The riches found in me have made many hearts happy, I have used the blessings of this life to realize all the benefits of the Isle of Liberation; My noble disciples, I have been with you all this time, The joy of sharing the truth has filled me and filled me with contentment. Now all the karma of our life is coming to an end, I am a aimless beggar about to die at will, Do not mourn for me, but keep on praying. These are the words of my heart, spoken to help you;

Imagine them as clouds of lotus flowers, and in your reverent mind, Like bees burrowing into it, sucking the joy of transcendence. May all sentient beings in the six realms of reincarnation, Through the great interest of these words, In the fundamental ground of primordial perfection, realize Nirvana. Undoubtedly, these words must come from a practitioner who has achieved the highest realization, which brings him joy, fearlessness, freedom and wisdom, which are the goals of teaching and life.I think of masters like Longchenpa, and I also think of my masters Jamyang Khyentse Rinpoche, Dudjom Rinpoche, Dilgo Khyentse Rinpoche, and I imagine these most deeply enlightened masters soaring like majestic mountain eagles Above life and death, one sees the true face of life and death, and understands the mysterious and complex interrelationships between life and death.

Looking down through the eyes of the mountain eagle, the point of view of enlightenment, we see that the boundaries we imagined existed between life and death have merged and disappeared.Physicist David Bohm described reality as "unbroken wholeness in fluid motion."Thus, what the masters see is that fluid movement and that unbroken whole.What we call "life" in ignorance, and "death" in ignorance are just different aspects of that whole and that movement.This is the vast and transformative insight revealed to us by the bardo teachings and in the lives of the Supreme Masters.

The revealing of the bardo So to see death through the eyes of enlightenment is to see death in the context of this whole, to see it as a part, and only a part, of this movement that has no beginning or end.The excellence and power of the bardo teaching is that it thoroughly and clearly reveals the actual process of death and at the same time the actual process of life. Now let's look again at what happens to a person in the three main stages of death: 1. After the decomposition of the four elements, the five faculties, and the mind, that is, at the end of the death process, the final nature of the mind (earth light) will be naked for a moment.

2. Then, very quickly, the radiance of the mind manifests itself, emitting sound, color and light. 3. Next, the consciousness of the deceased awakens and enters the bardo of rebirth; his ordinary mind returns and then manifests in the form of the mental body, which is governed by past karma and habits.These can drive the ordinary mind to cling to illusory bardo experiences, thinking they are real. What does the bardo teaching tell us about death?It is nothing more than the gradual emergence of the three stages of mind: from the pure state of the most basic nature of mind, to light and energy (the light emitted by the nature of mind), and finally to gradually materialize into a mental body form.The teachings clearly tell us that the bardo of dying, the bardo of dharmata, and the bardo of rebirth are three-stage unfolding processes: first, inwardness leads to nudity; second, natural radiance; third, embodiment and appear.

The bardo teachings lead us a step further.In fact, I think what this process tells us is a whole new wisdom that, if we can understand it, can change the way we think about everything.This three-stage pattern of manifestations is revealed not only in the process of dying and dying, but also in the present, in this moment, in every moment, in our minds, in our thoughts and emotions, at every level of our conscious experience revealed in. Another way the bardo teachings teach us to understand this process is to see what each dying and dying stage reveals.The bardo teachings refer to three levels of existence, which in Sanskrit are called kaya, which literally means "body", but here has the meaning of layers, fields, or foundations.

Now let's look at these three processes from this perspective: 1. At the moment of death, the absolute truth revealed from the light of the earth is called Dharmakaya, which is the dimension of "emptiness", the absolute truth.At this level, illusions, ignorance, and concepts of any kind do not enter. 2. The radiance of energy and light itself, which naturally manifests in the bardo of dharmata, is called "Sambhogakaya" (Sambhogakaya). beyond space or time. 3. In the area of ​​concrete formation revealed in the bardo of rebirth, called Nirmanakaya, this is the level of continuous manifestation.

1. Empty nature like the sky, vast and boundless, nothing;These three qualities are simultaneously present in rigpa and merged into one.Guru Rinpoche described it thus: In this Rigpa, the three kayas are inseparable and fully present as one; because it is empty, not created anywhere in any way, So it is the dharmakaya, Because its brightness and clarity represent the inherently transparent light of emptiness, So it is sambhogakaya, Because its arising is never hindered or interrupted, So it's an avatar. These three kayas, fully integrated and presented as one, are its essence. Thus, the three kayas are related to the three intrinsic aspects of the enlightened mind, and of course to our different capacities for cognition.The vast majority of people have limited vision and can only perceive images and manifestations at the avatar level.Therefore, the moment of death of most people is just a blank space, because we have never experienced nor learned to recognize the Dharmakaya when the earth light arises.When the sambhogakaya appears in the bardo of dharmata, we also have no hope of recognition.Because our whole life is spent in the impure cognitive realm of the incarnation, at the moment of death we are sent directly to that plane; In the previous life, he frantically and scatteredly regarded the illusory experience as real. Under the pressure of past karma, he staggered helplessly and walked towards reincarnation. However, highly realized saints have awakened in their minds a completely different cognition from ours, a pure, evolved and refined cognition, and even when they still have a human body, they can use it in a completely pure form. To know reality, to penetrate all infinite dimensions of reality.As we have seen, they experience death without fear or surprise; in fact, they embrace death as an opportunity for ultimate liberation. sleep process The three bardo states that unfold during death can also be recognized from other levels of consciousness in life.We can look at them from the point of view of sleep: 1. When we fall asleep, the perception of the five senses and the gross consciousness disappear, and the absolute nature of mind (which we can call the light of the earth) is briefly exposed. 2. Then there is a level of consciousness, which can be likened to the bardo of dharmata, which is so subtle that we are hardly aware of its existence.After all, how many of us are aware of the moment after we fall asleep and before we dream? 3. For most of us, awareness is just the next stage, when our mind starts to move again, into a dream world similar to the bardo of rebirth.At this time, we have a "dream body". Through various dream experiences, these are influenced and shaped by our waking habits and behaviors, and we regard them as concrete reality, without knowing that we are dreaming. thought and emotional processes Exactly the same process can be seen in the workings of thoughts and emotions, which arise in the following way: 1. Ground light (absolute mind) is the original state of mind, which exists before any thoughts or emotions arise. 2. In the infinite space of the earth's light, a basic energy begins to stir, and the natural light of original awareness begins to rise, which becomes the foundation, potential and fuel of emotions. 3. This energy then takes the form of emotions and thoughts, which then drive us to action and allow us to accumulate karma. When we become familiar with meditation practice, we can see this process clearly: 1. When thoughts and emotions gradually quiet down, disappear and dissolve into the nature of mind, we may have a brief glimpse of the original state of the nature of mind (Rigpa). 2. Then, we become aware that out of the stillness and tranquility of the mind, there is movement and energy unfolding, which is its self-radiance. 3. If there is any attachment to the generation of that energy, the energy must condense into the form of ideas, which brings us back to concepts and mental activities. the process of daily life Now that we know how this process works in sleep and dreams, and how thoughts and emotions are formed, let's see how it works in everyday experience. The best way to do this is to observe carefully an act of joy or anger.After examining that movement, you will find that there is always a space or gap before any emotion arises.The gestational moment, before the emotional energy has a chance to arise, is a moment of pure primordial awakening, the moment when we can catch a glimpse of the true nature of mind, if we can.If so, in a split second the spell of ignorance is broken, we are completely free of any need or possibility of attachment, and even the very idea of ​​"attachment" becomes absurdly superfluous.In the "blank space" of that gap, there can be found the joy of unloading any idea, structure or concept.And yet we avoid it, instead accepting familiar, comforting outbursts, driven by ingrained habits, and clinging to this unreliable sense of security.Therefore, this is the process of condensing the original pure energy from the mind into the form of emotion, and its original purity is polluted and distorted by our view of samsara, resulting in continuous daily distraction and confusion. As I pointed out, if we really look at every aspect of our life, we can see how we repeat the same process over and over again in our sleep and dreams, or in our thoughts and emotions.Whether it is life or death, at various levels of consciousness, we go through the process of various bardo states again and again.And the bardo teachings tell us that it is this very fact that offers us infinite opportunities for liberation.The teachings show that the properties, forms, and unique processes of the bardo provide us with either an opportunity for liberation or the possibility of continued confusion.Because every part of the whole process gives us the opportunity of liberation and the opportunity of confusion at the same time. The bardo teachings open a door for us, telling us how to get out of the endless cycle of birth and death, the ignorance that repeats itself from life to life.It also tells us that in this endless bardo process of life and death, as long as we can identify and settle in our mind, or even control our mind to some extent, we can pass through that door and lead to liberation.Depending on the stage of the bardo you are in, how familiar you are with the "view" of the nature of mind, and how deeply you understand your own mind, thoughts, and emotions, the path to liberation will vary. However, the bardo teachings also tell us that what happens to the mind while we are alive is exactly what happens in the bardo state when we die, because basically there is no difference between life and death; In Wholeness and Fluid Movement, life and death are one.Thus, Tsele Natsok Rangdrol, the most accomplished Tibetan master of the seventeenth century, used our current understanding of thoughts, emotions, mind, and cognition to illustrate the four bardos (present, dying, dharma, and Rebirth) practice method should: See these myriad different faces as dreams, It is a projection of your heart, unreal and unreal. Don't cling to anything, rest in the wisdom of original awareness, Concepts that go above and beyond: This is the essence of the bardo practice in this life. You'll be dead soon, and nothing can really help you then. What you experience in death is only your own conceptual thinking. Don't construct any ideas, let them disappear, Melt into your vast awareness of self-awareness: This is the essence of the practice of the bardo at the end of life. The attachment to the birth and death of any phenomenon, or good or bad, is your mind. No matter what thoughts arise in this mind, it is the self-ray of Dharmakaya itself. Don't cling to the arising of thoughts, Do not form concepts from them, accept or reject them: This is the essence of practice in the bardo of dharmata. Reincarnation is your heart, Nirvana is also your heart, All happiness and suffering and all ignorance exist only in your mind. You must control your own mind; This is the essence of practice in the bardo of receiving birth. It is now possible to examine a particular bardo in detail, to see how our meditation practice, our understanding of emotions and thoughts, and our experience in that bardo are closely related, as well as our experience in that bardo How to reflect in daily life.Perhaps the dharmata bardo is the most worthy of study.In this bardo, the pure energy that is about to become emotion unfolds naturally with the inherent radiance of the mind.And emotion is the main and almost lingering attachment of modern people.By truly understanding the nature of emotions, you can make great progress on the path of liberation. The deepest goal of meditation is to be able to rest in the state of original awareness, so as to realize that whatever thoughts arise in the mind are nothing but manifestations of original awareness, just like the sun and its millions of rays are one and inseparable.Just like Zelina Zhelangcuo's description of the bardo of dharmata: "The attachment to the birth and death of any phenomenon, good or bad, is your heart. This heart...itself is the self-light of the dharmakaya." Therefore, when you are in the state of rigpa, when thoughts and emotions arise, you correctly identify them for their true nature and source; then whatever arises is the self-radiance of that wisdom.However, if you lose the pristine, pure awareness of Rigpa, unable to recognize what arises, it becomes separate from you, separate.It goes on to form what we call "thoughts" or emotions, and this is where duality arises.In order to avoid this and its consequences, it is as Zelina Gherangtso said: "Don't cling to the arising of thoughts, don't form concepts from them, don't accept or reject them: this is the practice of the bardo of dharmata." The division between you and the thoughts in your mind, and the resulting antagonism, will be especially pronounced after death.This shows that if we do not recognize the true nature of the thought that arises in the mind, then the sound, light, and light that appear in the bardo of dharmata will become objective, frightening, and external phenomena.So, in this situation, what else can you do but escape from the brilliant light of the deities of the divisions of joy and wrath into the dark, seductive light of the habits of the six realms?Therefore, in the stage of the dharmata bardo, the most important thing is to recognize that it is the wisdom energy of the heart: the Buddhas and the wisdom light are your own wisdom energy, absolutely one with you.To realize this is the experience of nonduality; to enter into this experience is liberation. What happens in the bardo of dharmata at death is the same natural process as the emotions that arise in our hearts while we are alive.The question is whether we have recognized the true nature of these emotions.If we can recognize the true nature of the emotion that arises—it is just the natural energy of our human nature, then we can avoid the negative influence or damage of the emotion, let it disintegrate, and dissolve into the vast primordial purity of original awareness. This kind of recognition, and the liberation it brings, must be achieved through years of diligent meditation practice, because it requires a long-term familiarity and stability of original awareness.In addition, we cannot achieve the goal that everyone expects - to be free from our own habits and troubles.Bardo teachings may tell us that this liberation is not easy to come by, but it is there and is a great source of hope and inspiration.There is a way to fully understand thoughts and emotions, mind and its nature, birth and death, and that is to achieve enlightenment.As I have said, the enlightened see life and death as objects in the palm of their hand.To borrow the words of Zelina Zhelangcuo, because they know that "samsara is your heart, and Nirvana is also your heart; all suffering and happiness and all ignorance exist only in your heart." This clear certification is Stability gained through long-term practice, if incorporated into every movement, every thought, and every emotion of daily life, can set them free.Dudjom Rinpoche said: "After purifying ignorance, the darkness of the heart, the brilliant light of the sun will continue to arise." energy of joy I often think of the words of Dudjom Rinpoche: "Mind nature (the nature of the mind) is the nature of all things." I suspect that the three-stage process revealed in the bardo state is not only applicable to life or death as we have discovered. Different levels of consciousness and different experiences of consciousness may also apply to the true nature of the universe itself. The more I think about the three kayas and the three stages of the bardo, the more I see that the heart essences of other spiritual traditions and many seemingly different human accomplishments have an equally rich interest.I think that Christianity uses the Trinity to represent the attributes and actions of God. From the foundation of the Father, through the subtle medium of the Holy Spirit, he manifests himself as the Son of Christ in the human body.If we regard Christ as the incarnation, the Holy Spirit as the sambhogakaya, and the absolute foundation of the two (Holy Father) as the dharmakaya, can we also inspire some ideas?In Tibetan Buddhism, the reincarnated earth library (tulku), which originally means incarnation, is the symbol and activity of the recurring energy of compassion and enlightenment.Isn't this kind of understanding similar to the concept of "Jesus turned into a man" in Christianity? I also think that Hinduism divides the nature of God into three levels: appearance, mind and bliss, which is called satcitananda in Sanskrit.Hinduism sees God as a simultaneous, blissful outburst of these three forces.They also have interesting contrasts with the three kayas: the sambhogakaya may be likened to the blissful energy (ananda) in the divinity, the avatar is the manifestation (sat) in the divinity, and the dharmakaya is the mind (cit) in the divinity.The huge statue of Shiva in the caves of Elephanta in India has three faces representing the three faces of God. Those who have seen it will get a little idea of ​​Hinduism's idea of ​​the glory and majesty of God. These two spiritual traditions have different, but similar associations, in their view of God's identity, attributes, and actions from the Buddhist view of overlapping layers of life.Is it not worth pondering that these two different mystical traditions, though viewing reality from their own particular points of view, have this three-stage process at their center? Thinking about the nature of manifestation, and the various ways of knowing it, naturally led me to think about the nature of human creativity, that is, the forms manifested by the inner world of human nature.Over the years, I have often wondered whether the display of the three kayas and the three bardos could explain the whole process of artistic expression and understand its nature and hidden purpose.Every act and expression of creativity, whether it is in music, art, or poetry, or even, as many scientists have described it, in the moment and unfolding of scientific discovery, originates from a mystical foundation of inspiration, and then through Translate and communicate energy into form.From the creation of art, don't we see this continuous three-stage process again, just like the process of the bardo?Is it because of this that certain poems, music, or scientific discoveries have infinite meaning and importance?Could this explain the ability of these creations to guide us in meditation and bring us joy because it reveals some fundamental secret of the nature of us and reality?How did Blake get the inspiration for this poem? See a world in a grain of sand, See a heaven in a wild flower, Hold infinity in the palm of your hand, Hold eternity in one hour. In Tibetan Buddhism, an avatar is seen as the manifestation of enlightenment in the real world in myriad forms and methods.Traditionally there are three definitions.First, a fully enlightened Buddha, such as Prince Gautama Siddhartha, who was born in this world to teach and enlighten all beings.Second, they appear to be ordinary sentient beings, but have special abilities to benefit others, such as reincarnated tuku.Third, an avatar is, in effect, an ordinary human being who, through various arts, crafts, and sciences, communicates a degree of enlightened power to benefit and inspire others.In the third incarnation, as Kalu Rinpoche puts it, their awareness is "a spontaneous manifestation, as if the light were spontaneously emanating from the sun, without the sun's command or generation. Any idea that shines. Where there is the sun, there will be light.” Can we therefore explain that the capacity and nature of artistic geniuses, their ultimate inspiration, comes from the plane of truth? This does not mean that great artists are all enlightened beings; it is clear from their lives that they are not.However, it is also an obvious fact that at certain critical times and in certain special situations, they are able to exert and convey the energy of enlightenment.Anyone who listens carefully to the great works of Beethoven or Mozart can't deny that their work sometimes seems to take on another dimension, can't it?Anyone who sees the beauty and richness of the cathedrals of medieval Europe, the mosques of Isfahan, the carvings of Angkor, or the caves of Ellora in India must admit that those artists were directly Inspired by the energy of the source of all things, aren't you? Great artistic creation is like the bright moon in the night sky; it illuminates the world, but its light is not its own, but borrowed from the sun hidden behind, representing the absolute.Art has helped many people glimpse the essence of the spirit.Art has an invisible divine source and divine purpose: it allows people to see their own authenticity and position in the universe, and helps people regain the eternally fresh value and meaning of life, as well as infinite possibilities.But a lot of modern art has lost this understanding, so it has its limitations, doesn't it?The sambhogakaya is the plane of continuous, luminous, joyful energy, the plane of what Rilke called "the energy of joy with wings," a ray of light that translates the meaning of purity and infinity from the world of the absolute into the world of the finite and relative. , in other words, from dharmakaya to incarnation is the true meaning of great artistic creation, isn't it? ongoing wholeness The example of Guru Lama inspires me a lot, one of which is his perpetual curiosity and openness to the various aspects and discoveries of modern science.Buddhism is often referred to as "the science of the mind," and whenever I ponder the bardo teachings, what I am continually amazed and grateful for is its precision, breadth, and clarity.If Buddhism is a science of mind, then I think Dzogchen and bardo teachings represent the heart of this science, like a deep and practical seed, the great tree of enlightenment that grows out of it has blossomed and blossomed Mao, and will continue to bloom in an unimaginable way in the continuous evolution of human beings. Over the years, I have had many opportunities to exchange ideas with various scientists, and I am more and more amazed that the discoveries of Buddhism and modern physics are so similar!Fortunately, many of the leading philosophical and scientific pioneers in the West have also noticed this and are working hard on it; they feel that from the dialogue between mysticism - the science of mind and consciousness - and the various physical sciences, it is A new view of the universe and responsibility may emerge.I am more and more convinced that the process of unfolding the three stages of the bardo teaching makes a special contribution to this dialogue. Among the various opinions, I would like to introduce a scientific insight that particularly appeals to me, that is proposed by the physicist David Bohm.He proposes a new way of understanding reality that, while controversial, has resonated with researchers from many different disciplines, including physics, medicine, physiology, mathematics, neurology, psychotherapy, art, and philosophers.Like the bardo teachings, David Bohm's new scientific approach to reality is to see existence as a whole, a whole without breaks and gaps. He believed that there are three main layers to the multifaceted, dynamic order at work in the universe.The most obvious is the world of three dimensions, including matter, space, and time, called the manifest or unfolded order.Where did this order come from?He sees it from a universal, holistic field, "a timeless foundation," which he calls the implicit or contained order, which is the background that encompasses the whole of experience.He saw that the relationship between these two orders was a continuous process, and what unfolded in the "obvious order" would be contained again in the "implicit order".As to the motive force for organizing such processes into structures, he "asserts" (this is his preferred word, since his whole philosophy holds that ideas must be produced through free dialogue and can often be changed) to be a super-implicit This is a finer and infinite aspect of the order of Isn't there a stark contrast between these three sequences and the three kayas and the four bardos?As David Bohm puts it: "First, the whole concept of 'hidden order' is a way of discussing the source of the visible through the process of manifesting or unfolding the invisible." I am also inspired by the imagination of David Bohm, who extended the approach of quantum physics to the study of matter to the study of consciousness.I think this step will be increasingly needed as science becomes more open and evolving. "The mind," he said, "may have a cosmic-like structure, and in the basic motion of what we call empty space, there is actually a huge energy, a movement. The particular shapes that arise in the mind may perhaps be likened to tiny particles." , and the roots that go deep into the heart may be felt as light.” In addition to the "implicit and explicit order", David Bohm also proposed a method of looking at the relationship between the mind and the real body, mind and matter, called Somasignificance.He writes: "The idea of ​​'body-meaning' means that the body (i.e., physical) and its meaning (i.e., psychological) never exist separately, but are two aspects of one whole reality." According to David Bohm, the universe manifests itself in three mutually contained levels: matter, energy, and meaning. From the point of view of the "hidden order," both energy and matter imply a certain meaning, and meaning gives a certain form to all their activities, and to the matter produced from them.The physical energy of the heart and the brain also contains a meaning which will give form to all activity.So, obviously, energy hides matter and meaning, and matter hides energy and meaning...but meaning also hides matter and energy...so any one of these three basic ideas hides the other two. Simplifying this very subtle and delicate point of David Bohm's, you could say that David Bohm thinks that meaning is of special and widespread importance.He said: "Contrary to popular belief, meaning is a proper and fundamental part of total reality, not a purely abstract and empty quality that exists only in our minds. In other words, roughly speaking, in life, meaning It is being...." In interpreting the universe, we are in fact creating it: "In a way, we can be said to be wholeness of our own meaning." Wouldn't it be helpful to compare David Bohm's cosmology with the three bodies?If we delve deeper into David Bohm's ideas, we may discover the relationship among meaning, energy and matter, which is similar to the relationship among the three bodies.According to his explanation, the role of meaning is similar to the dharma body, which is an infinitely possible and completely free whole, from which everything grows.Meaning and matter interact through energy, which, like sambhogakaya, emanates spontaneously and continuously from the ground of emptiness.The creation of matter, in David Bohm's view, is similar to the incarnation, in that the incarnation is the form and manifestation of energy that continues to materialize. Thinking of David Bohm's wonderful explanation of reality, one can't help but imagine, if a great scientist is also an accomplished person trained by a master, what would he discover?How does one explain the nature of reality if one is both a scientist and a saint, Longchenpa and Einstein all rolled into one?Maybe one of the flowers that will bloom in the future of the bardo tree is the dialogue between science and mystical experience. This is something we can only imagine at the moment, but it seems to be coming, isn't it?What does this mean for humans? The closest similarity between David Bohm's ideas and the bardo teachings is that they both start from a holistic perspective.This perspective, if it inspires a shift in consciousness and thus society, will allow our world to rebuild the community of life and meaning it currently needs. What I want to show here is that man's conception of the whole, that is, his world view, has a great influence on the whole order of the human heart.If he thinks that the whole is composed of separate parts, his mind thinks similarly; but if he can hold all things closely and harmoniously in the whole without division, without fracture, without boundaries, he The mind of the mind does similar thinking, and from this will arise orderly action within the whole. Great masters should all agree with David Bohm: If we want to change the world politically, economically and socially, we must first change meaning.But that change must begin with the individual; the meaning must change for him... If meaning is a major part of reality, then a fundamental change will occur whenever society, individuals and relationships are seen to have different meanings . Ultimately, the bardo perspective, and a deep understanding of the art and science, center on the fact that we are responsible to and for ourselves; We use this sense of responsibility in different ways: to transform ourselves, the meaning of our lives, and the world around us. As the Buddha said, "I have shown you the way of liberation, now you must practice it for yourself."