Within Tibetan Buddhism, the Bardo Thödol, often called the Tibetan Book of the Dead, is regarded as a guide that can shape the process of dying and rebirth, but only within the framework of karma already established. Karma—past actions and the mental habits they have formed—remains the primary force determining what unfolds in the intermediate state after death and the kind of rebirth that follows. The text does not erase or override these karmic imprints; rather, it operates as a supportive condition that can help latent positive tendencies ripen more fully. Its influence is therefore understood as conditional and dependent, not absolute or magical.

Traditionally, the Bardo Thödol is read aloud to the dying and to the consciousness of the recently deceased during the bardo period, which is described as lasting up to forty‑nine days. The text presents detailed descriptions of peaceful and wrathful deities, visions, and states of mind that may arise, and repeatedly urges recognition that these appearances are manifestations of one’s own mind. When such recognition occurs, fear and confusion can be reduced, and the possibility of liberation or a more fortunate rebirth becomes more accessible. The compassionate intention and prayers of those performing the recitation are also held to create favorable conditions, subtly supporting the consciousness as it navigates these experiences.

The mechanism of influence, as described in the tradition, rests on awareness and discernment. If the consciousness can recognize the “clear light” nature of experience at death, or later recognize the visionary deities as mind’s own display, liberation from further rebirth is said to be possible. Even when full liberation does not occur, maintaining clarity, avoiding panic or grasping, and making more conscious choices in the bardo are believed to incline one toward a more auspicious rebirth. However, if negative karma is very strong or mental habits are deeply confused, the capacity to respond to these instructions may be limited, and the text’s impact correspondingly reduced.

For this reason, great emphasis is placed on preparation during life. Studying and contemplating the teachings, cultivating ethical conduct, and practicing meditation are seen as ways of accumulating positive merit and familiarizing the mind with the perspectives presented in the Bardo Thödol. Such lifelong training makes it more likely that, at the critical junctures of death and the bardo, the instructions will not merely be heard but actually recognized and applied. The text thus functions less as a last‑minute remedy and more as a profound manual for transforming both life and death, working in tandem with karma rather than in defiance of it.