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Signs Indicating the Place of Rebirth, Living in the Face of Death Book Excerpts
Most of us are curious about where we—and those we know—will be reborn. Karma Lingpa (translated by Glenn H. Mullin) offers traditional Tibetan hints in this excerpt from Living in the Face of Death.
Now will follow an account of the signs indicating the place of rebirth of someone who has passed away.
If when dying one's hands shake back and forth and one babbles meaninglessly, and if the bodily warmth first withdraws from under the right armpit, this indicates rebirth as a titan. If wind and mucus move in the left nostril at the time of death and the bodily warmth first withdraws from the area of the left eye, this signifies rebirth as a human.
When animal sounds are emitted from the mouth, urine from the lower passage and the bodily heat withdraws at night, this indicates rebirth as an animal.
When the skin turns yellow and its luster fades, froth forms at the mouth, one feels sensations of hunger, and semen is emitted, this indicates rebirth as an an anxious ghost.
Should the sky become dark brown or black, breath steam is not seen, and if a strong wind or thick clouds appear, these are signs indicating a rebirth in one of the hell realms.
When the right leg shakes uncontrollably, one feels anger and aggression, bodily warmth withdraws first from the sole of the right foot, and one simultaneously emits excrement, urine and saliva, this is a sign of rebirth in the hell realms. |
When one dies in a state of pride, consciousness leaves the body via the ear passage and heat first withdraws from the ears, this indicates rebirth as a troublesome spirit.
If just before death one's illness subsides, the mind becomes clear, thoughts of one's guru and spiritual friends arise, and through application of the correct meditations the yellow fluid disappears from above the crown aperture, and consciousness is directed to leave via the crown of the head, this indicates either high rebirth or the attainment of full enlightenment.
Therefore it is important to know how to control the mind and focus it in meditation at the time of death, and how to maintain the spiritual attitudes that lead to positive, beneficial trends in the bardo, and thus produce high rebirth and sometimes even enlightenment.
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Glenn H. Mullen
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The above discussion deals with the signs of body and mind that indicate the place of rebirth of a dead person. An alternative method of observation is to read the changing face of the sky at an astrologically appropriate time.
Should the yellow of the sun or moon fade even though the sky is free from clouds, if there is no wind and instead of sun there is a rainfall, especially if the rainfall comes at dusk, these are signs that one will take rebirth as an anxious ghost.
If the weather becomes mildly unpleasant, a mist arises and black clouds form in the sky, these are signs of rebirth as an animal.
Should the clouds turn dark maroon and vibrate with wrath, and a wind howls and rages noisily, or if thunder and lightning flash and the sun and moon are obscured, these are signs of rebirth as a titan.
If the sky is clear, the sun and moon unobscured, and if there is no wind or breeze, these are signs of rebirth as a celestial being in one of the worldly heavens.
If the sky is clear yet has wisps of clouds like thin white silk scarves, and if an orb of light forms around the sun and moon, these are signs that the person will be reborn as a human.
Whichever of these signs appear they indicate that rebirth will be taken into one of the six worldly states. The signs will occur two, three or seven days after the person has passed away, as is explained in the scriptures on caring for the dead and in The Tantra on Cremating Corpses.
As for the signs indicating that the deceased has attained enlightenment in the bardo or has gained rebirth in a Buddha-field or in the Pure Land of the Dakinis, one can learn of these in the standard manuals on rituals for disposing of the dead and on achieving liberation through the various means of receiving instruction at the time of death.
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The Causes of Death
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Is the time of our death predetermined? One of the most prolific authors and translators in Tibetan Buddhism takes a look at this question from the Buddhist perspective in this excerpt adapted from Living in the Face of Death.
by Glenn Mullin |
Khenpo Phuntsok Tashi and
Glenn Mullin in Tsongkhapa's cave |
We humans face two kinds of death: death by untimely conditions and death by the natural exhaustion of our life span. Untimely death can be turned away through the methods taught for achieving longevity. However, when the cause of death is the exhaustion of the natural life span, these methods will be of little value. One's situation is then like that of a butter lamp empty of oil: without a hope but soon to be extinguished.
The First Dalai Lama gives us a more detailed analysis:
"There are three causes of death, namely, exhaustion of life span, exhaustion of positive energy, and exhaustion of karmic life supports. Each of these has its own remedy. When the death indicated has its cause in one or two of the above reasons it can be turned away by the appropriate methods. However, when it is caused by an exhaustion of all three, there is no way to deter the advent of death. All one can do then is to prepare one's mind for death by means of training in the consciousness transference yogas."
This is precisely the Buddhist view of the nature of our life span. Our life has no fixed or specific limit in the sense that we are not pre-ordained from birth to die at some destined moment. Rather, it is more a case of having certain danger points in our lives. It is these that are indicated by the death signs, almost in the way a negative astrological aspect indicates a problematic period. It is not necessarily true that something horrible will occur at the time of this aspect, but it is wise to proceed with special care during the crucial phase. If not, unfavorable circumstances may erupt.
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Whenever any of the various signs of death arise one should make the ritualistic observations to test the signs for significance. Should these tests indicate a serious danger to one's life, it is extremely important to take up the practice of the longevity yogas. Not to do so is to commit the tantric downfall of causing one's body to become separated from the host of peaceful and wrathful divinities.
Neglect of the body is a heavy negative karma resulting in rebirth in hell. To permit oneself to die when the cause can be remedied is a worse karmic offense than creating any of the five inexpiable actions, especially if one holds tantric pledges.
Therefore if one receives prophetic indications of one's death it is very important to apply the counteracting meditations, rituals and yogas. To permit the body to die because of ignoring the practices is the karma called 'killing a divinity.' The reason for the methods of divining death signs is not mere curiosity; it is in order to know of untimely conditions that can be turned away by yogic means, or, in the event that the conditions cannot be turned away, to give one time to prepare oneself for the death process. Not to apply the remedy when it would be effective is a form of suicide, which is equivalent to murder.
Should the rituals be correctly performed but the occurrence of the death signs not eliminated, one is then advised to immediately take up the practice of the yogas of consciousness transference. The nature of these practices is such that even if one has committed the five most grievous evils the effects can be overcome through confession, repentance and focusing the mind at the moment of death. Then, instead of lower rebirth, one can achieve a rebirth in the celestial realms, Buddha-fields or Pure Lands, or can even attain full liberation and enlightenment.
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More about the book . . .
Until recently, contemporary Western society viewed death the way the Victorians viewed sex—as taboo, a forbidden subject. Yet Tibetan tradition incorporates death into everyday life. Over the centuries Tibetans have developed a wide-ranging literature on death, of which The Tibetan Book of the Dead—whose author, Karma Lingpa, has a selection included here—is perhaps the best-known. Eight other short texts include works by the Second, Seventh, and Thirteenth Dalai Lamas, and cover meditation techniques to prepare for death, rituals for preparing the dead, and accounts of what transpires during the bardo (the state of consciousness between death and rebirth).
“The translations of the nine texts sparkle with such clarity that the multi-faceted gems of Tibetan Buddhist belief shine boldly.”—Publisher’s Weekly
“This study performs the service of presenting the Tibetan understanding of death as a whole—circumambulating it, as we might say, to view it in the round.”—Huston Smith
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More about the author . . .
Glenn H. Mullin is an internationally renowned Tibetologist, author, and expert on Buddhist meditation. He lives in Atlanta, Georgia, and Ulan Baatar, Mongolia.
Books by Glenn Mullin
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