The text commonly called the Tibetan Book of the Dead functions as a spoken map for consciousness as it passes through three bardos, or intermediate states, after death. It is meant to be read aloud to the dying or recently deceased, repeatedly addressing the consciousness by name and reminding it of teachings received in life. Its overarching method is to describe, in advance, what will appear in each bardo and to give precise instructions on how to respond, so that fear and grasping do not take over. Throughout, it emphasizes recognition of the true nature of mind and the illusory character of all visions, using familiar religious imagery to orient the disembodied awareness in a radically unfamiliar terrain.

In the Bardo of the Moment of Death (Chikhai Bardo), the text describes the dissolution of the elements and the separation of consciousness from the body. At this critical juncture, it directs the dying person to recognize the “Clear Light,” the luminous, empty nature of mind that appears at death. The guidance stresses non‑fear, non‑attachment, and the refusal to cling to body, possessions, or relatives. Recognizing this ground luminosity is presented as an immediate gateway to liberation, without the need for further rebirth, if the consciousness can rest in it without distraction.

If that recognition is missed, consciousness enters the Bardo of Dharmata or Reality (Chönyid Bardo), where it encounters a sequence of peaceful and wrathful deities, brilliant lights, and powerful sounds. The text insists that these are not external beings but projections of one’s own mind, the natural radiance of awareness itself. Instructions are given to remain fearless, to avoid being seduced by dim, comforting lights associated with samsaric realms, and to recognize all appearances as empty, luminous mind. Mantras, prayers, and contemplative cues are used to help the consciousness merge with the deity forms or their lights, offering repeated chances for liberation through correct recognition.

When liberation still does not occur, the Bardo of Becoming (Sidpa Bardo) unfolds, in which a subtle “mental body” wanders, driven by karmic tendencies. Here the text turns to the question of rebirth, teaching how to avoid unfavorable states and how to orient toward more fortunate circumstances. It advises closing the “womb‑doors” of undesirable births, turning away from coarse, dark, or agitated attractions, and cultivating clarity, compassion, and virtuous intention. The consciousness is guided to choose beneficial parents and conditions, so that even if full awakening is not attained, the momentum of practice and recognition can continue in a more favorable life.

Across all three bardos, the guiding principles remain consistent: all experiences are mental projections; fear and grasping obscure the opportunity for freedom; and each stage offers progressive chances for realization. The text serves as a relentless reminder to recognize the nature of mind, to remain fearless before both alluring and terrifying visions, and to transform the in‑between states into a path. In this way, the journey through death, vision, and becoming is framed not merely as a passive drift determined by karma, but as a series of decisive moments in which awareness can awaken to its own luminous ground or, failing that, incline itself toward a wiser rebirth.