The Tibetan Book of Living and Dying, originally published in 1992, is a book written by Sogyal Rinpoche (1947-2019), a Tibetan lama of the Nyingma tradition. The book is a synthesis of teachings from Eastern and Western sources. In an elaborate rhetorical style rich with metaphors, analogies, direct and indirect speech, and other figures of style, Rinpoche imparts the essential concepts of the practices of Tibetan Buddhism concerning death, dying, and rebirth. Some of the central themes of the book are Permanence and Impermanence in Tibetan Buddhist Teachings, Rigpa and the Nature of the Mind, and Mourning and Assisting in Death. The Tibetan Book of Living and Dying falls within the genre of spiritual literature, specifically focusing on Tibetan Buddhist philosophy and practice. It draws significantly from the seminal Tibetan Buddhist text Bardo Thodol, known in the West as The Tibetan Book of the Dead. Unlike The Tibetan Book of Living and Dying, the Bardo Thodol is a manual for the dying, strictly teaching the method of guiding the deceased through the intermediary realms between life and death. By contrast, Rinpoche’s book has a wider reach, teaching more broadly about the Tibetan Buddhist tradition. Rinpoche’s expertise is derived from years of spiritual study and practice under some of the most famed Tibetan Buddhist masters. The book became widely popular after publication, with millions of copies sold.

The edition used for this guide is the Penguin 25th-Anniversary Edition, which may contain slight revisions from the original publication.

Summary

Jon Kabat-Zinn introduces the 25th-Anniversary Edition of The Tibetan Book of Living and Dying, praising its transformative power and the accessibility of Rinpoche’s Tibetan teachings. The Foreword by the Dalai Lama emphasizes the pivotal role of death in Tibetan Buddhism, along with its potential for spiritual realization and the importance of aiding the dying in achieving peace. Sogyal Rinpoche, reflecting on the book’s global impact, appreciates its widespread adoption across cultures and its influence in fields like medicine and education.

The Prologue shares Rinpoche’s early life and spiritual upbringing under his master, Jamyang Khyentse Chökyi Lodrö. Chapter 1 narrates Rinpoche’s personal encounters with death. Rinpoche contrasts Tibetan views on death as a part of life and spiritual practice with the Western denial of death. He discusses the bardos and the preparation for death as crucial for enlightenment.

Chapter 2 discusses the concept of impermanence, advocating for a life lived with the awareness of death’s inevitability to diminish fear and live more meaningfully. Rinpoche uses anecdotes to critique materialism and the neglect of spiritual depth, urging contemplation of mortality to prioritize spiritual values.

In Chapter 3, the story of Krisha Gotami and discussions on near-death experiences illustrate how confronting death can lead to enlightenment and transformation.

Chapter 4 explores the nature of mind through Rinpoche’s experiences and teachings from his masters. Distinguishing between the ordinary mind and the intrinsic nature of mind (Rigpa), Rinpoche illustrates the path to enlightenment through recognizing the unchanging essence of mind.

Chapter 5 focuses on meditation as a key to understanding the nature of the mind, presenting it not as subjugation but as a journey to the mind’s true nature, involving continuous awareness and presence. Rinpoche outlines the main steps for meditation, such as focusing on an object, reciting a mantra, and observing the breath.

Chapter 6 discusses the topics of reincarnation, karma, and the continuity of consciousness. Rinpoche narrates Buddha’s enlightenment story as it relates to the concept of rebirth, explaining karma in terms of the law of cause and effect. Rinpoche presents karma not as fatalistic but as an opportunity for change, due to the continuity of mind across lifetimes.

In Chapter 7, Rinpoche discusses the concept of bardos, transitional phases of existence that offer unique opportunities for spiritual liberation. He extends the understanding of bardos beyond death and rebirth, advocating for awareness and preparation during life’s transitions to navigate the transition of death.

Chapter 8 addresses the natural bardo of life, which is the karmic imprint that forms the ego and causes suffering. Rinpoche stresses the importance of spiritual practice to dismantle the ego and realize the interconnectedness of all existence.

Chapter 9 explores the spiritual path, emphasizing the essential role of the master-disciple relationship and the practice of Guru Yoga in transmitting wisdom and compassion. Rinpoche presents devotion and lineage as crucial elements in the spiritual journey, enabling the disciple to merge with the master’s enlightened mind.

Chapter 10 introduces Dzogchen, or the Great Perfection, as the most direct path to realizing the primordial state of enlightenment. Rinpoche explains the practice’s focus on the view, meditation, and action to stabilize the mind and achieve liberation.

In Chapter 11, Rinpoche emphasizes the importance of open communication and support for the dying, advocating for a compassionate approach that respects the individual’s emotional and spiritual needs. By creating a peaceful environment and fostering deep connections, Rinpoche advises on how to assist in resolving unfinished business and preparing the dying for a peaceful transition.

Chapter 12 explores the transformative power of compassion in caring for the dying. Rinpoche introduces Tonglen, a practice that cultivates compassion through the exchange of suffering and well-being. This practice, along with others aimed at evoking compassion, seeks to dissolve the ego and foster a deep, empathetic connection with others.

In Chapter 13, Rinpoche addresses the lack of spiritual care for the dying in the West, contrasting it with Tibetan traditions. He suggests simple ways to provide spiritual support, emphasizing the significance of forgiveness, hope, and the practice of phowa (consciousness transference) to ease the spiritual journey of the dying.

Chapter 14 details preparations for death according to Buddhist teachings. Rinpoche focuses on the importance of a peaceful state of mind, the relinquishment of attachments, and the practice of phowa. Rinpoche advises on creating positive mental imprints at death to influence future rebirths positively.

Chapter 15 describes the Tibetan Buddhist understanding of the death process, including the outer and inner dissolutions. Rinpoche explains how the senses and elements gradually withdraw, leading to the final moments of consciousness and the opportunity for liberation through recognizing the Ground Luminosity.

Chapter 16 discusses the crucial moments of death. Rinpoche focuses on the concept of the Ground Luminosity or Clear Light, which represents a pure state of consciousness. This stage offers a unique chance for enlightenment, contingent on prior meditation and understanding integration.

In Chapter 17, Rinpoche explores the transition following death, focusing on the bardo of dharmata, a critical phase for encountering one’s true nature through vivid, colorful lights and deity mandalas. These experiences are deeply personal and reflective of one’s innermost nature. They offer a pathway to liberation if recognized as mind manifestations.

Chapter 18 discusses the state between death and rebirth, driven by karma and habitual tendencies. This phase is marked by intense, vivid experiences and potential confusion, emphasizing the role of the mind’s projections in shaping these experiences. The process leading to rebirth is influenced by the strongest karmic connections, with human rebirth being preferable for spiritual progress.

Chapter 19 offers different ways to assist the deceased during the Bardo of Becoming. Rinpoche suggests different rituals, readings from The Tibetan Book of the Dead, and other methods to guide the deceased towards a favorable rebirth or liberation, also addressing the support for the bereaved.

Chapter 20 examines the phenomenon of near-death experiences, noting their transformative impact on individuals’ lives. Rinpoche compares near-death experiences with Tibetan bardo teachings. He advocates for continuous spiritual practice and a compassionate approach to life and death to prepare for the moment of death truly.

Chapter 21 reflects on the impact of Chinese occupation on Tibet and the resilience of Tibetan spirituality, using the story of an old abbot’s serene acceptance of death to illustrate the profound realization possible within Tibetan Buddhism. Rinpoche connects the bardo teachings’ universality with modern scientific theories, suggesting a potential dialogue between science and spirituality that could transform human consciousness and societal structures.

Chapter 22 outlines Rinpoche’s vision for transforming societal attitudes towards death and dying, advocating for integrating knowledge of death and spiritual practices into all societal levels.