Started reading it recently, but I'm impressed with the clarity, sweetness, directness and profundity of the writing. In some sections it reminds me of Tarthang Tulku's writings, which is a big compliment coming from me.

I've flirted with this book in the past, but never actually got around to read it. I'm happy I've finally done it. This book is not a Dharma Jewel - this is a whole Island of Dharma Jewels. The topic is the six bardos, which basically covers all existential states we can find ourselves in, according to Buddhism; and the book lays it out for us what we can do to make good use of those states - if liberation is what we're seeking.

I'll put some excerpts here and in the comments:

(1) creation stage visualization practice and (2) completion stage dissolution practice. Visualization practice brings about a vivid understanding of our wisdom body and wisdom speech, while completion stage practice connects us directly to our wisdom mind.
Creation stage practice can be generally divided into: (1) visualization and (2) mantra recitation. After we establish the visualization of the deities we recite their mantra.

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In Vajrayana, when we visualize our environment and ourselves as enlightened, we’re bringing out our inner, self-born awareness wisdom without being disturbed by duality and habitual patterns. We’re discovering the splendid qualities of our inner primordial wisdom, which
then shines out through our body and speech. Our body becomes primordial wisdom form and our speech becomes primordial wisdom sound. When the sunlight of our inborn nature of primordial wisdom shines through our speech and body, we’re inseparable from Guru Padmasambhava. In fact, we are Guru Padmasambhava. Our nature of self-born wisdom awareness is absolute Guru Padmasambhava.
When our true nature arises, it transforms all external formations into that wisdom state so there is no interference by dualistic habitual patterns or doubt and hesitation. We stand tall and firm in our original nature as absolute Guru Padmasambhava, without becoming timid and making all kinds of different excuses. We’re confident and fearless in bringing out our beauty and nature. Our nature is love. Our nature is compassion. Our nature is intelligence. Our nature is wisdom. Our nature is beautiful, and we’re going to bring that up. This is known as “practice.” Practice means bringing out our inner heart qualities, and this is the essence of visualization.

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Where does this visualization come from? It comes from our self-born primordial wisdom awareness, which is beyond any conceptions or habitual patterns, any rules, regulations, or guidelines. This beautiful, authentic nature and its splendor reside in our heart center. In visualization practice it comes out instantly. Without any hesitation, doubt, or fear, we jump into the ocean of our nature, and swim and play all these beautiful games of practice displays.

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Mantra recitation is the heat of love, compassion, and wisdom that melts the ice of duality. It’s the light that clears away the darkness of ignorance. This indestructible sound is great emptiness. We can see this immediately. The moment right after sound arises, it dissolves and then reappears. It’s an ongoing, spiralling wheel carrying a tremendous magnitude of power, blessings, and abilities through every galaxy. But it doesn’t just start in some local area in our body. Of course it might appear very localized, but actually it’s a vibrating, ripple effect moving through all physical systems— our .channels, winds, and the entire space of our inner body, as well as through the entire universe. All of this begins from the primordial wisdom nature of our mind, the self-born Guru Padmasambhava. The whole universe of sound is transformed into a beautiful vajra sound system. Mantra is not an isolated thing happening once in a while. It’s the ongoing sound system of the mandala. We’re discovering the infinite, continuous, unceasing sound system of the vajra.

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As we continue to practice visualization, we deepen our understanding that the nature of all forms and sounds is emptiness. Body and speech are both the transcendental wisdom rainbow body. Everything is in this wisdom state. When we discover the indestructible nature of our body and speech, and maintain our realization of the empty, transcendental nature of all forms and sounds, this is visualization practice.

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This world is translucent.. . everything is translucent. That's why the second practice is called Illusory Body practice. My body is an illusion body and this world is an illusion world. This doesn’t mean that my body and the world are not useful. It means that everything is naturally translucent like a rainbow. This is how the nature is.
Why don’t we see this? Why do we only see concrete things? Duality makes everything appear substantial and concrete. In reality, everything is translucent, shimmering light.

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Our body is lucid, the tangible world is lucid, sound is lucid, and mind is lucid. In other words, mind is transparent, sound is transparent, and form is transparent. Bring up this realization.
The nature is not only translucent—it’s translucent with blissfulness and clarity. Everything is beautiful and magical. Objects aren’t just structurally concrete. According to the Vajrayana and Mahayana teachings, every moment is translucent, transforming, manifesting, and emanating, which is why all these changes happen. We tend to only see the big changes due to our dualistic habitual patterns. On the subtle level, the nature is continuously multiplying as different emanations. This is the known as the “retinue of the absolute Guru Padmasambhava.” Absolute Guru Padmasambhava remains the same—great bliss-emptiness and clarity—but he’s always surrounded by these magical, displays of beauty. These retinues and their source are not really different, even though they appear as different forms.

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Everything is translucent clear light. That’s what we’re talking about when we discuss the mind. But it’s not only mind— everything is a beautiful display of absolute Guru Padmasambhava, the blissful, transcendental wisdom rainbow state of the nature. Again, the nature of absolute Guru Padmasambhava and his retinue of dynamic appearances are the same.

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Everything is like a dream. There’s no difference between our waking experiences during the daytime and our sleeping dreams at nighttime. When we’re not hindered by duality, we see that everything is a dream. We could also say that everything is real. It’s not that dreams are unreal and this is real. Whichever word we want to use, whether it’s ‘dream’ or ‘reality,’ if everything is real, everything is real. If everything is a dream, everything is a dream. Their nature is the same. There’s no difference. That’s what the Buddha and Guru Padmasambhava taught, and to some degree we can experience this.

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When we look at all those changes in the past, they’re really just dreams. What’s the difference between my dream last night and everything that happened in the past? Really, what's the difference? This gathering is also a dream. We’re in another stage of the dream, exploring and analyzing the beautiful qualities of dreams. But it’s a dream. Bring up this realization vividly as it is, and touch the nature itself without being dislocated by the power of duality, the power of our misunderstanding. Now we’re relocating and reorganizing our understanding based on our clear knowledge of absolute Guru Padmasambhava. This is Dream Yoga practice. We bring up our realization of the nature exactly as it is. All these dynamic displays and surroundings are the dream retinues of the absolute Guru Padmasambhava.

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In general, on the absolute level, following exactly in the footsteps of the absolute Guru Padmasambhava means to liberate all dualities as dynamic wisdom displays. When you have this determination, courage, and confidence, and you embrace everything beautifully without grasping and clinging on to it, then what comes? Blessing.
“Blessing” is when you discover the nature of bliss-emptiness and its splendid, magnificent qualities exactly and completely as they are without being disturbed or obscured by any mundane habitual patterns. This is the ultimate blessing.

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Buddhism is a teaching of non-violence, kindness, and compassion, as well as respect and appreciation for all living beings. Being harmonious and peaceful with everything that exists is the foundation of the entire teaching of Buddha Shakyamuni.
The great teacher Buddha Shakyamuni said that this is our nature—these qualities are not new ideas or dogma that you bring into your life only when you practice Buddhism. Love, kindness, and compassion are the basic nature of every living being. When we connect with this nature, it is so soothing; we feel more calm and peaceful, as well as more joy and satisfaction. Therefore, as we practice and reflect on life, death, and dying, the Buddha always emphasized that we should ignite our basic goodness qualities of love, kindness, and compassion, which in Buddhism are known as “bodhichitta,” or the “mind of enlightenment.” This will help us better understand the meaning of the natural rhythm and process of life and death.
The entire universe, including ourselves, is based on this nature. We never go out of the nature. Actually, we can't go outside of the nature, and we’ve never been apart from it. Everyone has this same basic nature—every tiny movement and everything in general moves according to the nature's rhythm and is a part of the natural process. In this way, life is natural, death is natural, and even the period after death is natural. These are all ongoing processes of the same nature. We should try to continually embrace all of the ways that nature manifests itself without fear. When we accept the nature with confidence and joy, everything is seen as a beautiful process.
This entire natural system moves in cycles. We can see this when we look at the movements of day and night. If there is day, then definitely there will be twilight and nightfall. If there is night, there will be dawn, morning, and daylight. This process continues, day after day and night after night, like a spiral. Similarly, winter, spring, summer, and autumn continually rotate into one another. When you look at all the cycles, from galaxies to our own bodies, every natural system is continually spiralling, breathing in and out and then pausing, before breathing in and out again. That is how the process of everything works.
Buddha Shakyamuni said this throughout his teaching, and it was also taught by Guru Padmasambhava and all the other great practitioners and masters. Every system is a part of the nature. There is nothing outside of the nature. Everything exists within this frame, and we ourselves are also a part of that. It is not that the nature is on one side, and we are on another side. We are part of the nature itself.
When we look at the external world, we see that everything goes through a similar process of birth, growth, and eventually comes to an end. But that is not the final end of the process. If the perfect causes and conditions meet, new, rejuvenated qualities emerge from what has fallen apart, and the process continues. This happens with the seasons and plants and everything. Nothing ever actually ends. When something passes, it continues into the beginning of a new cycle.
Our life is the same. We take birth, grow up, and then die. According to Buddhism, death is not the end of life. In a way, death is the beginning of another era or chapter of life—we continue the process of life and death. Nothing ever really stops. As long as the right causes and conditions exist, everything continues—the light continues to spark without end In Buddhism, this is known as “karma.” Karma never ends. In a way, karma is a continual chain reaction. The first moment is the cause and condition, and the next moment becomes the result. That very result becomes the cause and condition for the following moment. Each moment ignites and rejuvenates itself in a continual process that never ends. This is how we continually go through life after life. In brief, this is the general view of the process of life and death in Buddhism

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Loving-kindness and compassion are really so important. They are not important because religion says so. According to the Buddha, these have nothing to do with religion—they are simply the nature of the mind. Everybody appreciates love and compassion because they are natural qualities. Religion may talk about or emphasize these qualities a little more, but aside from that, love and compassion are really just the nature of the mind. Therefore we should always connect our mind with its nature of love and compassion. When we connect to these qualities, we feel a sense of genuineness in our hearts and minds. We feel more relaxed, more calm, and peaceful. We also feel more satisfaction and joy. A very deep joy fills our hearts and minds when we have thoughts of love, compassion, and kindness. We can see this for ourselves.

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As we move closer to our nature of acceptance, openness, freedom, love, and compassion—if we allow ourselves to be filled up with our nature’s beauty as it is, then everything in this life and after this life becomes a beautiful show of the natures rhythm. There is really nothing to be scared of, nothing that is alien or strange. It’s all a part of the display of the nature itself.
This beautiful nature is the nature of everything, including our mind. Our mind is naturally filled with love, compassion, and wisdom. These qualities are completely united. They are inseparable from one another. Love is emptiness, and emptiness is love. Compassion is emptiness, and emptiness is compassion. There is really no separation at all. Buddhism talks a lot about “emptiness.” Emptiness is not a vague, blank negation state of mind. Emptiness is total freedom, infinity, and fullness. It is beyond all territories, limitations, and boundaries. It’s not some icy, cold, hollow state. Emptiness is bursting with total freedom. Therefore, the Buddha taught that emptiness is loving-kindness, and loving-kindness is emptiness. Compassion is emptiness, and emptiness is compassion.