insubstantiality of that envisionment; in the second, we are released as we stand;
and in the third, we have seized the citadel of release. After this, there are no
appearances whatsoever.
When the clear light becomes part of unitary reality, envisionment naturally
dawns as the buddha-dimension of form, as forms of pure being. Peaceful deities
arise from the heart center, and “wrathful deities,” a dynamic dimension of
envisionment, appear out of the conch-house (the cranium). Spreading into the
world of bardo, their size will be unpredictable, large or small. If we do not
recognize these visions as self-envisionment, then the light creates fear and the
light rays and sounds create panic. If we did not understand the point of the guru’s
instruction, then failing to recognize the light, light rays, and the sounds, we will
wander in samsara.
Furthermore, the clusters of male and female deities in union of the five
buddha-families appear in direct proportion to our training on the paths of Cutting
Through and Direct Crossing, and according to the length of time we can remain in
concentrated absorption. The mandala assemblies of the deities of the five
buddha-families appear from the first day to the fifth day. If we are unable to
sustain those visions, then the visions of the four aspects of primal awareness,
Vajrasattva’s secret caverns, will arise.
Those who are not familiar with the Dzogchen path will be unable to recognize
those visions of the bardo of reality arising out of the ground and sinking into the
ground and suddenly disappearing, like the sun setting over a mountain pass.
Those who have familiarity with Dzogchen may remain in that space awhile, and
deep faith and devotion to the lama arising, they may evoke him. The lama may
appear as the teacher of the self-envisionment that is to be recognized and thus
assuaged, and may in this way show us the path of liberation and the attainment
of liberation.
5.7 THE BARDO OF BECOMING
Consciousness is moved only by wind; it is impeded only by the unchangeable
alpha-purity of the vajra-seat and also by the mother’s womb. We cannot be
obstructed by earth, rock, mountain, tree trunks, or any other solid object—we can
move through everything without hindrance. In this bardo we have a mental body
that is inimical to fleshly forms or material bodies. Appearances are like dream,
existing merely as labels. Through karma we can take part in incongruous and
miraculous events. We can see only those various beings of the bardo similar to
ourselves and other samsaric beings; and, possessing the divine eye, we know the
likes and dislikes in the streams of consciousness of still-living beings on the other
side.
We may hear our parents or children talking or monks reciting texts, but when
we try to speak to those on the other side, they cannot hear our voices, and they do
not respond. We may then think that everyone hates us, and aversion to them
arises. When we are among them at the dining table, for example, no one serves
us food. Neither the sun nor any other light casts our shadow. We leave no