Fearless in Tibet: The Life of the Mystic Terton Sogyal by Matteo Pistono Page B

process continues, the sense faculties that engage the world cease to function. When the final stage of death happens, the consciousness departs the corpse and is blown by the karmic wind of delusion into its next rebirth, entering the mother’s womb at the time of conception. Where the karmic wind blows the consciousness to be reborn—whether among the blissful gods, demigods, humans, animals, or the extreme suffering of the hell realms—depends on one’s previous actions.
    The process of death and the in-between states cause great trepidation for someone unfamiliar with their own mind. The consciousness experiences an array of unfamiliar, intense visions, which tend to create fear in the dying person’s mind. Accomplished yogis, however, are not perturbed; because they remain in a state of meditation while the body’s elements dissolve, they are not overcome with the fear of death. The inner experiences happening at the time of death do not disorient the yogi, who has trained for this moment during life. Such yogis have the power to exert control over death’s process as their consciousness departs the body. They are not simply blown into their next existence, but rather consciously direct where they will be reborn. This is how the Dalai Lamas, Dorje Dudjom, and many other meditation masters in India and Tibet have in past centuries reincarnated to continue the work from their previous lives. Reincarnation, the migration of a consciousness into another body, is analogous to the way a flame from a single candle can light another, where the second flame is both the same, yet different, from its source. These masters choose where they will be reborn. Because the principal purpose of reincarnation is to complete the unfinished work started in a previous life, reincarnation is a very practical way for bodhisattva yogis to continue the job. Their job description is straightforward—to bring about the enlightenment of all sentient beings.

    Pema Dündul’s realizations surpassed even those who can direct their next rebirth, for he attained a deathless state called “rainbow body.” Pema Dündul’s consciousness did not depart his body at death. Instead, through the skill of specific esoteric Dzogchen meditations, he purified the last cognitive and emotional stains in his mind. At that point, the five coarse elements of earth, water, fire, air, and space of Pema Dündul’s body dissolved into their pure subtlest qualities of light: yellow, white, red, green, and blue. Then, Pema Dündul’s wisdom and the lights merged indivisibly; the union of innate awareness and appearances—the attainment of buddhahood, the unborn primordial nature of all—leaving behind only hair and nails. Pema Dündul’s potential for awakening was fully actualized.
    Enlightenment is possible in this very lifetime; yet the time of death is uncertain. Pema Dündul’s attainment of the rainbow body motivated Sogyal more than ever to strive to realize the depths of his teacher’s instructions. As Sogyal’s resolve and own meditation deepened, his demeanor and attitude shifted from the rambunctiously unconventional to the profoundly wise. To some living at the hermitage, Sogyal appeared like a wide-eyed, crazed wanderer whose actions seemed erratic, while others saw him as a serious hermit. None of his cohorts, however, could fathom the deep catharsis that was happening within Sogyal whereby he was purifying his mind and heart. Nor did they know that Sogyal was discovering mystical maps and esoteric keys to hidden treasures.
    Sogyal was also beginning his lifelong relationship with the class of beings known as treasure guardians. When Padmasambhava hid the treasure teachings in the 8th century, he entrusted them to a class of protector dakinis—treasure guardians—whose sole job was to safeguard the teachings until the revealer they were meant for and the appropriate time coincided. These guardians’ personalities, ornery and a bit jealous,