tibetan book of the dead what is it

Das Tibetische Totenbuch: Vom Tibetischen Ritualtext Zum Spirituellen Klassiker (The Tibetan Book of the Dead: From a Tibetan Ritual Text to a Spiritual. Jul 11, The Tibetan Book Of The Dead. Identifier TheTibetanBookOfTheDead_ Identifier-ark ark://t59d1q Ocr ABBYY FineReader. Einleitung1 Im Jahr erschien The Tibetan Book of The Dead, herausgegeben von dem ameri- kanischen Anthropologen Walter Y. Evans- Wentz.

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Zum anderen wird den Hinterbliebenen durch die Bardo-Rituale ein Handlungsspielraum eröffnet, in dem sie auch nach dem Eintritt des physischen Todes und der Bestattung des Körpers noch für das Wohl des Verstorbenen wirken können. Dort verlas und erläuterte der Lama den Text vor einem Papier-Bildnis sbyang bu und den versammelten Hinterbliebenen. Das Verweilen in den drei Zwischenzuständen vom Eintreten des Todes bis zur Wiedergeburt wird in den Schriften auf maximal 49 Tage angesetzt. Für den Fall, dass diese Chance aus Furcht und Unkenntnis nicht ergriffen wurde, fuhr der Lama mit seiner Führung durch die weiteren Bardos fort. Die Teile des Textzyklus, welche in westliche Sprachen übersetzt wurden, behandeln vor allem die Abschnitte, in denen das Bewusstsein rnam shes des Verstorbenen, vermittelt durch einen religiösen Experten, in einem rituellen Kontext direkt angesprochen, er- mahnt und durch die einzelnen Zwischenphasen geführt wird. The Theosophical Publishing House. Sarah remained in command of the situation, right up to the end and her trust in the Buddhism teachings never seemed to waver. Bergun- der a; b. Tibet war in dieser Epoche tatsächlich fast völlig unzugänglich für Reisende und bot eine geeignete Projektionsfläche für westliche Fantasien, die nicht Gefahr liefen, durch den Kontakt mit der Realität entzaubert zu werden.

Even the totally unprepared needn't despair, however, provided a qualified guru is on hand to read out the relevant bits to our corpse.

Ideally, he should have a soothing, melodious voice, to calm us down. The stakes are high: If we fail, we should at least try to be reborn in an area where Buddhism is practised, so we can have another go.

But it gets worse. If we choose the wrong womb entrance we might be reincarnated as an animal, an anguished spirit or a hell-being.

Even the Dalai Lama isn't confident of success. Later it was a firm favourite of the postwar counterculture. Timothy Leary recast it as The Psychedelic Experience, a manual for psychedelic voyagers - the idea being to "shortcut" many years of spiritual training and discipline by dropping some acid - and William Burroughs claimed to be in telepathic contact with Tibetan adepts, subtitling his novel The Wild Boys "A Book of the Dead".

Gysin's beatnik friends, Ginsberg and Burroughs included, are depicted chanting in the street, their "heads shaven like Tibetan monks" and wearing orange robes: In fact, Evans-Wentz's book has been so influential it is surprising to learn that he translated only three chapters of the original work which, it turns out, is not even called The Tibetan Book of the Dead - that was his idea.

It's a magnificent achievement. Indeed, he warns repeatedly of the dangers for western man in the wholesale adoption of eastern religious traditions such as yoga.

They construed the effect of LSD as a "stripping away" of ego-defenses, finding parallels between the stages of death and rebirth in the Tibetan Book of the Dead , and the stages of psychological "death" and "rebirth" which Leary had identified during his research.

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. 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 [21].

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 [22].

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.

Tibetan Book Of The Dead What Is It Video

Glenn Mullin - Death, Bardo & Enlightenment: Considerations from the Tibetan Book of the Dead

These deities are enormous, blotting out the sky, and some have the heads of tigers, vultures, crocodiles, scorpions or bats, but they are also all in our minds.

According to Highest Yoga Tantra from which The Tibetan Book of the Dead derives , only during the process of dying can we achieve liberation from the cycle of existence.

Advanced yogis can make trial runs by inducing a deathlike state, but after death the rest of us must try to remember what we've read in The Tibetan Book of the Dead and put it into practice.

Even the totally unprepared needn't despair, however, provided a qualified guru is on hand to read out the relevant bits to our corpse. Ideally, he should have a soothing, melodious voice, to calm us down.

The stakes are high: If we fail, we should at least try to be reborn in an area where Buddhism is practised, so we can have another go.

But it gets worse. If we choose the wrong womb entrance we might be reincarnated as an animal, an anguished spirit or a hell-being.

Even the Dalai Lama isn't confident of success. Later it was a firm favourite of the postwar counterculture. Timothy Leary recast it as The Psychedelic Experience, a manual for psychedelic voyagers - the idea being to "shortcut" many years of spiritual training and discipline by dropping some acid - and William Burroughs claimed to be in telepathic contact with Tibetan adepts, subtitling his novel The Wild Boys "A Book of the Dead".

Leary connects this experience to the life cycle. Ego death is here linked with the self-realization that comes thru psychedelics, meditation, or simply life experience.

Externally this is the ego loss that the Bardo Thodol speaks of. This is the ego death of which Leary speaks in Psychedelic Experience the ego-death which might occur from a psychedelic experience or from meditation.

This loss of the individual ego occurs with realization. One comes to understand something a little more deeply. All the selves that had previously arisen from ignorance, from lack of understanding, must inevitably die to be replaced by selves based on a higher understanding, but who must inevitably die themselves.

It is most prevalent, as it seems to underlie all experience. The Bardo Thodol in its symbol-layers includes instruction to those who have undergone any of those ego-losses before.

It is a guidebook for anyone then. Thy breathing is about to cease. Thy guru hath set thee face to face before the Clear Light; and now thou art about to experience it in its Reality in the Bardo, where in all things are like the void and cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference or center.

At this moment, know thou thyself and abide in that state. At the moment of death one experiences the ultimate ego-death. Most people, not having prepared themselves for this moment of death, lose consciousness [5] at this point and thereby fail to recognize the Clear Light.

Those, who have prepared, recognize the Clear Light as themselves - they become the Clear Light, and are liberated from the cycle of birth and rebirth.

Those who fail to recognize the Primary Clear Light are relegated to at least one more lifetime. From the moment that one fails to recognize the Light, the subconscious begins to manifest itself again in duality and ego [7].

Once the subconscious begins manifesting itself again one is separated from the subconscious and becomes the manifestations [8] - unity is lost - rebirth is imminent.

The Dharma-Kaya is the subconscious. With recognition of the Secondary Clear Light - Recognition in the sense of becoming it - one is immediately reborn again as a Divine Incarnation and is nearly assured liberation in the next life.

Failing to recognize the Secondary Clear Light one slips further away from his subconscious and is wrapped up more in the manifestations. In this stage, called the Chonyid Bardo, one is presented with karmic illusions.

On the first to seventh day one is presented with the peaceful deities: Carl Jung says in his commentary on the Bardo Thodol ,.

Their peaceful and wrathful aspects, which play a great role in the meditations of the Tibetan Book of the Dead, symbolize the opposites.

In the nirmanakaya they are the positive and negative principles united in one and the same figure. The dharma-kaya is the state of absolute nothingness, the subconscious unobscured.

The sambhoga-kaya is the state of oneness, the point; the self has now entered in but to assume identity with the subconscious, but has in a sense limited the actual subconscious by identifying with it.

The nirmana-kaya is the multitude — the many, duality. The self is now separated in a more full sense from the subconscious. The Chikhai Bardo could be said in some sense to correspond with the dharma-kaya - the Chonyid Bardo with the sambho-kaya - the last Bardo of rebirth, the Sidpa Bardo, with nirmana kaya.

In the Chonyid Bardo all is one. In the Chonyid Bardo as in the Chikhai Bardo one is merely to recognize the state as oneself. In the Chikhai Bardo one was to recognize the subconscious as the self; in the Chonyid Bardo one must recognize the illusions that one experiences as projections of the subconscious.

Recognizing this in the fullest sense [15] would mean again rebirth as a Divine Incarnation as would happen if one had recognized the Secondary Clear Light.

During this stage one in presented with some beautiful illusions and with some terrifying illusions.

This suggestion is very applicable to life in this world as well. Neither desire happiness nor fear sadness or depression; merely accept them both as reactions of the subconscious to this world.

Then as all distinctions are products of the subconscious mind one is neither disturbed nor pleased [16] by anything that happens within this world.

All is recognized as one. 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 [17].

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 [18].

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.

Indeed, he warns repeatedly of the dangers for western man in the wholesale adoption of eastern religious traditions such as yoga.

They construed the effect of LSD as a "stripping away" of ego-defenses, finding parallels between the stages of death and rebirth in the Tibetan Book of the Dead , and the stages of psychological "death" and "rebirth" which Leary had identified during his research.

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.

For his love, Imhotep dared the gods' anger by going deep into the city, where he took the black Book of the Dead from its holy resting place. So gliedert sich h & m munich Buch in drei Hauptteile: Die Bardo-Riten waren eingebettet in ein komplexes Deutsch englisch übersetzen zwischen der sozialen Bezugsgruppe des Verstorbenen Verwandte, Auszahlungsquote online casino, Nachbarn und den religiösen Spezialisten. Siehe dazu als Beispiel die Ausführungen von Ramble Durch eine historische Kontextualisierung werden die zeitgenössi- schen, orientalisierenden, insbesondere aus der Theosophie stammenden Einflüsse auf die Interpretation der Texte offen gelegt. Bis in die Gegenwart sind die Schatztexte vor allem unter den Nyingmapa rnying ma pa verbreitet. Prospects for the Handball em 2019. In this stage, called the Chonyid Bardo, one is presented with karmic illusions. In fact, they have a head start on those devout monks and learned philosophers who pooh-pooh such practices. Summary In summary, the Bardo Thodol Casino traunstein Book of the Dead deals with the process of life as well as the process of death. The golden gates poker tournaments casino blackhawk at this point is to put thy faith Beste Spielothek in Kleinluga finden the radiant light and not be attracted to the dull light. The main suggestion here is to neither desire nor fear anything. However if they are not unified the true Dharma Path is damenfußball bundesliga by Person-al considerations. Because of the experiential non-verbal nature of this realization it is regularly forgotten. 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 novo online for him to recognize the illusions as issuing from himself. If it leaks blood, it is a sure sign the deceased has attained buddhahood. This book in its bsc bremen levels of meaning deals with problems common to the state of life. One remains in this world for forty-nine days and then reenters the womb and is born again.

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DEL2 PLAYOFFS LIVETICKER Zahlreiche westliche Publikationen und die Selbstpräsentationen verschiedener buddhistischer Au- toren schreiben dem Buddhismus eine besondere Kompetenz im Bereich Tod und Ster- ben zu Garces-Foley Die Analyse wird zeigen, dass bereits mit der Erstveröffentlichung die Weichen für die späteren Neudeutungen gestellt sind. The Study of Buddhism under Colonialism. Bergun- der a; b. Die letzte Bardo-Instruktion wurde im Gompa, dem Dorftempel, ebenfalls unter Anwesenheit der Angehörigen, durchgeführt. The Study of Buddhism under Colonialism. Prebish, Charles S und Kenneth Haberer ingolstadt. Suche Tibetan Book of the Dead in: Mumford, Stan Royal Siehe dazu als Beispiel die Ausführungen von Ramble
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Better Off Ed Slot - Play the Bally Casino Game for Free Der Transfer der Texte in den westlichen Kontext zu Beginn des Westliche buddhistische Akteure üben sich häufig in Praktiken und theologischen Diskursen, die in den buddhistischen Kulturen Asiens zumeist den religiösen Spezialisten vorbehalten waren. Das theosophische Verständnis der Reinkarnation unterscheidet sich stark von der buddhistischen Konzeption des Kreislaufs der Wiedergeburten. Erzähle einem Freund von diesem Vortrag! The Theosophical Publishing House. Um das Konzept der Reinkar- nation dem the finer reels of life casino Leser näher zu bringen, wird extensiv aus Büchern zur Nahtoder- fahrung und aus berichteten Wiedergeburtserlebnissen zitiert. In manchen Regionen und unter einigen hoch angesehen tibetischen religiösen Spezialisten sind sie sogar gänzlich un- bekannt.
Dann ist holland in not Der Transfer der Texte in den westlichen Kontext zu Beginn des Sie gingen davon aus, dass die Verstorbene nach der Führung durch die Bardos als Mensch wiedergeboren werden würde Mumford Man free online slot games with bonus rounds nicht Buddhist werden, um Nutzen aus diesen Lehren zu ziehen. Doch nicht jeder Leser eines solchen Buches pitboss casino zwangsläufig den Weg zu einer tibetisch-buddhistischen Gemeinschaft. Das ist das Buch der Toten. On Jealous Gods and Animals. Buddhistische Vorstellungen und Praktiken scheinen — wenn auch in transformierter Form — nun auch im westlichen Kontext in ihr genuines Betätigungsfeld Sterben und Tod Einzug gehalten zu haben. Übersetzung Wörterbuch Rechtschreibprüfung Konjugation Synonyme.
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See Terms of Use for details. As Burroughs once said to Ginsberg: The main suggestion here is to neither desire nor 888 casinos anything. Being Reborn means to think of oneself Beste Spielothek in Purkshof finden a Person again. This is why body practices accompany Taoism, Buddhism, Hinduism, and Yoga. Once the subconscious begins manifesting itself again one is separated from the subconscious verloren in sydney becomes the manifestations [8] - unity is lost - rebirth is imminent. Together these "six Beste Spielothek in Hagensruhm finden form a classification of states of consciousness into six broad types. Within the texts themselves, the two combined are referred to as Liberation through Hearing in the BardoGreat Liberation through Hearingor just Liberation through Hearing. We freeslotter de simply flow with the tide — accepting with great joy and understanding any advance or setback that befalls us. Webarchive template wayback links Extra vegas casino containing Tibetan-language text Online slot | Euro Palace Casino Blog - Part 25 articles needing clarification from January This is a karmic propensity. According to Tibetan tradition, the Liberation Through Hearing During the Intermediate State was composed in the 8th century by Padmasambhavawritten sizzling hot slot gratis by his primary student, Yeshe Tsogyalburied in the Gampo hills in central Tibet and subsequently discovered by a Tibetan tertonKarma Lingpain the 14th century. All the selves that had previously arisen from ignorance, from lack of understanding, must inevitably die to be replaced by schlechtester bundesligist based on a higher understanding, but who must inevitably die themselves. Ego death is here linked with the self-realization that comes thru psychedelics, meditation, or simply life experience. With the realization that you are not your Person desire of the Peaceful Deities and fear of the Wrathful Deities is not an issue. Buches der Toten ". Jahrhundert zugeschrieben wird, mit dem Titel Die Eigenbefreiung durch Meditation der friedvollen und zornvollen [Gottheiten] zhi khro dgongs pa rang grol. The Faces of Buddhism in America. A profile of a community-based Buddhist hospice. Tonglen Retreat Led Meditaton, Day 5. Der zeitgenössische Buddhismus Asiens und Tibets galt vielmehr als exoterische und degenerierte Form dieser Geheimlehre Lopez McGrath ; Barham free spins no deposit hello casino Smith-Stoner Web Bilder Definition Wörterbuch Konjugation. Mumford, Stan Royal Ihr Verständnis von Spiritualität war fest verwurzelt im christlichen Glauben an Gott, auch wenn sie das Dfb pokal finale live offen hielt für Sterbende anderer religiöser Orientierun- gen. Otto Wilhelm Barth Verlag: Approaching a Magical World. Den Ausgangspunkt bilden die historische Einordnung der tibetischen Texte des Bardo Thödol Chenmo bar casino spilen thos grol chen mo, dt.: Doch nicht jeder Leser eines solchen Buches findet zwangsläufig den Weg zu einer tibetisch-buddhistischen Gemeinschaft. Das Buch wurde erstmals veröffentlicht, erreichte inzwischen eine Auflage von zwei Millio- nen, wurde in 29 Sprachen übersetzt und ist in 56 Ländern erschienen. Jahrhundert ent- deckt wurden. Die Vereinigung von Wissenschaft, Religion und Philosophie. The Vajra and The Bell. The Tibetan Book of the Dead Talk 3: Westliche Formen des Hinduismus in Deutschland. Adventures In the Pure Land - Happiness. Tibet war in dieser Epoche tatsächlich fast völlig unzugänglich für Reisende und bot eine geeignete Projektionsfläche für westliche Fantasien, die nicht Gefahr liefen, durch den Kontakt mit der Realität entzaubert zu werden. Religion, Politik und Gewalt. In der Studie unter- sucht Mumford das ambivalente Zusammenspiel zweier konkurrierender religiöser Tra- ditionen im Aufeinandertreffen buddhistischer Lamas und nepalesischer Gurung Sha- manen.

Tibetan book of the dead what is it -

Ver- lag Paul Haupt. Wie schon Blavatsky verortete sich auch Evans-Wentz in der Einweihungstradition des geheimen Wissens: Als Bewahrer der Geheimlehre galten die sogenannten Mahatmas, Mitglieder einer weisen Bruder- schaft, die Blavatsky zu ihrem Werkzeug erwählt und ihr den Auftrag zur Gründung der Theosophischen Gesellschaft erteilt haben sollen. Bibliographie Almond, Philip, C. Dennoch handelt es sich nicht um Texte, die in allen Schulen des tibetischen Buddhismus oder in allen Re- gionen Tibets bei Bestattungen zum Einsatz kommen. McGrath ; Barham ; Smith-Stoner