File Name: the tibetan book of living and dying .zip
The Tibetan Book of the the tibetan book of living and dying epub download Dead is one of the best- known Tibetan Buddhist texts.
By Sogyal Rinpoche. To inspire a quiet revolution in the whole way we look at health and care for the dying, and the whole way we look at life and care for the living. This acclaimed spiritual masterpiece is widely regarded as one of the most complete and authoritative presentations of the Tibetan Buddhist teachings ever written. A manual for life and death and a magnificent source of sacred inspiration from the heart of the Tibetan tradition, The Tibetan Book of Living and Dying provides a lucid and inspiring introduction to the practice of meditation, to the nature of mind, to karma and rebirth, to compassionate love and care for the dying, and to the trials and rewards of the spiritual path.
Buddhist meditation master and international teacher Sogyal Rinpoche brings together the ancient wisdom of Tibet with modern research on death and dying and the nature of the universe. With unprecedented scope, The Tibetan Book of Living and Dying clarifies the majestic vision of life and death that underlies the classic sacred text The Tibetan Book of the Dead. Sogyal Rinpoche presents simple yet powerful practices from the heart of the Tibetan tradition that anyone, whatever their religion or background, can do to transform their lives, prepare for death, and help the dying.
In this book, I endeavored to share something of the wisdom of the tradition I grew up in. I sought to show the practical nature of its ancient teachings, and the ways in which they can help us at every stage of living and dying. Many people, over the years, had urged me to write this book.
They said that it would help relieve some of the intense suffering that so many of us go through in the modern world.
As His Holiness the Dalai Lama has pointed out, we are living in a society in which people find it harder and harder to show one another basic affection, and where any inner dimension to life is almost entirely overlooked.
It is no wonder that there is today such a tremendous thirst for the compassion and wisdom that spiritual teachings can offer. It must have been as a reflection of this need that The Tibetan Book of Living and Dying was received with such enthusiasm around the world. At first I was astonished: I had never expected it to have such an impact, especially since at the time of writing this book, death was still very much a subject that was shunned and ignored.
More and more individuals came up to me or wrote to tell me how these teachings had helped them through a crisis in their lives or supported them through the death of a loved one. And even though the teachings it contains may be unfamiliar, there are those who have told me they have read this book several times and keep returning to it as a source of inspiration. After reading The Tibetan Book of Living and Dying , a woman in Madras in India was so inspired that she founded a medical trust, with a hospice and palliative care center.
Another person in the United States came to me and said she was baffled by how a mere book could have, in her words, loved her so completely. Stories like these, so moving and so personal, testify to the power and relevance of the Buddhist teachings today.
Whenever I hear them, my heart fills with gratitude, both to the teachings themselves and to the teachers and practitioners who have undergone so much in order to embody them and hand them on.
In time, I came to learn that The Tibetan Book of Living and Dying had been adopted by institutions, centers, and groups of various kinds, educational, medical, and spiritual. Nurses, doctors, and those professionally involved with care for the dying have told me how they have integrated these methods in their daily work, and I have heard many accounts of ordinary people using these practices and finding that they transformed the death of a friend or close relative.
Something I find especially moving is that this book has been read by people with different spiritual beliefs, and they have said that it has strengthened and deepened their faith in their own tradition. They seem to recognize the universality of its message, and understand that it aims not to persuade or convert, but simply to offer the wisdom of the ancient Buddhist teachings in order to bring the maximum possible benefit.
As The Tibetan Book of Living and Dying quietly took on a life of its own, moving inconspicuously through many domains and disciplines, I began to understand the ultimate source of its great influence and appeal.
These extraordinary teachings are the heart essence of the oral lineage, that unbroken line of wisdom passed down as a living experience over the centuries. Someone once called this book midway between a living master and a book, and it is true that both in The Tibetan Book of Living and Dying and behind it, supporting it with their advice and answers to questions, are the greatest masters of our time.
It is their voice that speaks through these pages, their wisdom and their vision of a compassionate world infused by the knowledge of our true nature, the innermost nature of mind. The impact of The Tibetan Book of Living and Dying , I believe, is due to the blessing of the lineage and the vibrancy of the oral tradition. Its popularity has been a humbling experience for me, and it has reminded me that if I have any ability to communicate these teachings, it is only because of the devotion inspired in me by the teachings and the kindness of my masters, and nothing else.
Over these last ten years there have been many changes in our attitudes toward death and in the kind of care we as a society offer to the dying and the bereaved. Public awareness of death and the many issues surrounding dying has been heightened.
Books, Web sites, conferences, serious radio and television series, films, and support groups have all contributed to a greater openness toward looking into death.
There has been a considerable expansion in hospice work and palliative care, and this has been the period during which, in some countries, the whole field of care for the dying has been opened up. Initiatives of many kinds have taken place, inspired by courageous men and women, for whom I have the greatest respect and admiration.
Meanwhile, there have been more and more requests for those working in the Buddhist tradition to take part in projects and explore how they can contribute. A number of my friends and students have gradually created an international program of education and training based on the teachings in this book and designed to offer spiritual care to the dying, their families, and those who care for them.
We offer courses for the medical profession and the public, coordinate volunteers, and have begun to work hand in hand with hospitals, clinics, hospices, and universities.
What is encouraging is that there is a growing recognition everywhere that spiritual issues are central to the care of the dying, and in some countries a number of medical schools now offer courses in spirituality and medicine. Yet, I am told, surveys show that denial of death still prevails, and we are still lacking in our ability to offer spiritual help and care for the dying and answer their deepest needs.
The kind of death we have is so important. Death is the most crucial moment of our lives, and each and every one of us should be able to die in peace and fulfillment, knowing that we will be surrounded by the best in spiritual care. If The Tibetan Book of Living and Dying has played some small part in helping us look at how we deal with our own death and that of those around us, it is an answer to my prayers, and I am deeply moved and grateful. It is still my dream that the teachings presented here be made available to people everywhere, of all ages, and at all levels of education.
My original hope for this book was that it would help inspire a quiet revolution in the whole way we look at death and care for the dying, and so the whole way we look at life and care for the living.
Our need for spiritual transformation and to take responsibility, in the truest sense, for ourselves and others has not become any less urgent these ten years on. What would it mean if more and more people thought seriously about their future and the future of the world? Imagine how things would be if we could live our lives infusing them with a sacred meaning; if our end-of-life care were always lit by a sense of awe in the face of death; and if we looked on life and death themselves as an inseparable whole.
What would be the effect of seeking to make love and compassion the measure of our every action, and of understanding, to any degree, the inmost nature of the mind that underlies our entire existence? This would be a true revolution, one that would free men and women to discover their birthright, that inner dimension so long neglected, and unite them with the fullness of the human experience in all its mystery and grandeur.
In Tibet we have a unique tradition of finding the reincarnations of great masters who have passed away. They are chosen young and given a special education to train them to become the teachers of the future.
My master, Jamyang Khyentse, was tall for a Tibetan, and he always seemed to stand a good head above others in a crowd. He had silver hair, cut very short, and kind eyes that glowed with humor. His ears were long, like those of the Buddha. But what you noticed most about him was his presence. His glance and bearing told you that he was a wise and holy man. He had a rich, deep, enchanting voice, and when he taught his head would tilt slightly backward and the teaching would flow from him in a stream of eloquence and poetry.
And for all the respect and even awe he commanded, there was humility in everything he did. Jamyang Khyentse is the ground of my life, and the inspiration of this book. He was the incarnation of a master who had transformed the practice of Buddhism in our country.
In Tibet it was never enough simply to have the name of an incarnation, you always had to earn respect, through your learning and through your spiritual practice.
My master spent years in retreat, and many miraculous stories are told about him. He had profound knowledge and spiritual realization, and I came to discover that he was like an encyclopedia of wisdom, and knew the answer to any question you might ask him. There were many spiritual traditions in Tibet, but Jamyang Khyentse was acclaimed as the authority on them all.
He was, for everyone who knew or heard about him, the embodiment of Tibetan Buddhism, a living proof of how someone who had realized the teachings and completed their practice would be.
I have heard that my master said that I would help continue his work, and certainly he always treated me like his own son. I feel that what I have been able to achieve now in my work, and the audience I have been able to reach, is a ripening of the blessing he gave me.
All my earliest memories are of him. He was the environment in which I grew up, and his influence dominated my childhood. He was like a father to me.
He would grant me anything I asked. I would pester him with questions all the time, and he always answered me patiently. I was a naughty child; none of my tutors were able to discipline me. Whenever they tried to beat me, I would run to my master and climb up behind him, where no one would dare to go. Crouching there, I felt proud and pleased with myself; he would just laugh. Then one day, without my knowledge, my tutor pleaded with him, explaining that for my own benefit this could not go on.
The next time I fled to hide, my tutor came into the room, did three prostrations to my master, and dragged me out. I remember thinking, as I was hauled out of the room, how strange it was that he did not seem to be afraid of my master. Jamyang Khyentse used to live in the room where his previous incarnation had seen his visions and launched the renaissance of culture and spirituality that swept through eastern Tibet in the last century.
It was a wonderful room, not particularly large but with a magical atmosphere, full of sacred objects, paintings, and books. They called it the heaven of the buddhas, the room of empowerment, and if there is one place that I remember in Tibet, it is that room. My master sat on a low seat made of wood and strips of leather, and I sat next to him. I would refuse to eat if it was not from his bowl.
In the small bedroom close by, there was a veranda, but it was always quite dark, and there was always a kettle with tea bubbling away on a little stove in the corner. Usually I slept next to my master, on a small bed at the foot of his own.
One sound I shall never forget is the clicking of the beads of his mala, his Buddhist rosary, as he whispered his prayers. When I went to sleep he would be there, sitting and practicing; and when I awoke in the morning he would already be awake and sitting and practicing again, overflowing with blessing and power.
As I opened my eyes and saw him, I would be filled with a warm and cozy happiness. He had such an air of peace about him. As I grew older, Jamyang Khyentse would make me preside over ceremonies, while he took the part of chant leader.
I was witness to all the teachings and initiations that he gave to others; but rather than the details, what I remember now is the atmosphere. For me he was the Buddha, of that there was no question in my mind. And everyone else recognized it as well.
When he gave initiations, his disciples were so overawed they hardly dared look into his face. Some would see him actually in the form of his predecessor, or as different buddhas and bodhisattvas.
His presence was so impressive that many affectionately called him the Primordial Buddha. With his warmth and wisdom and compassion, he personified the sacred truth of the teachings and so made them practical and vibrant with life.
By Sogyal Rinpoche. To inspire a quiet revolution in the whole way we look at health and care for the dying, and the whole way we look at life and care for the living. This acclaimed spiritual masterpiece is widely regarded as one of the most complete and authoritative presentations of the Tibetan Buddhist teachings ever written. A manual for life and death and a magnificent source of sacred inspiration from the heart of the Tibetan tradition, The Tibetan Book of Living and Dying provides a lucid and inspiring introduction to the practice of meditation, to the nature of mind, to karma and rebirth, to compassionate love and care for the dying, and to the trials and rewards of the spiritual path. Buddhist meditation master and international teacher Sogyal Rinpoche brings together the ancient wisdom of Tibet with modern research on death and dying and the nature of the universe. With unprecedented scope, The Tibetan Book of Living and Dying clarifies the majestic vision of life and death that underlies the classic sacred text The Tibetan Book of the Dead. Sogyal Rinpoche presents simple yet powerful practices from the heart of the Tibetan tradition that anyone, whatever their religion or background, can do to transform their lives, prepare for death, and help the dying.
Start growing! Boost your life and career with the best book summaries. The Tibetan people are known for the strives to get a broader understanding of this existence. The material things are not their primary concern, because they are fully-equipped to go the limit and make every effort to move beyond the state of the ego. In all honesty, after every decision, we endeavor to polish up our image to make us feel worthier.
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IN THIS TIMELY BOOK, Sogyal Rinpoche focuses on how to understand the true meaning of life, how to accept death, and how to help the dying, and the dead.
As population demographics change, we are all going to be facing a lot of death and dying…. But possibly not as gross and disgusting as the latest self immolation at the Boudha Stupa of peace in Nepal. Tibetan SElf-immolation at the stupa…we all know exactly where this is….
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Все очень все. Мы признаем, что у нас есть ТРАНСТЕКСТ, а Танкадо вручает нам шифр-убийцу. Мы вводим ключ и спасаем банк данных. Добро пожаловать, цифровой вымогатель. Фонтейн даже глазом не повел. - Каким временем мы располагаем.
- Я немного погорячилась.
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As population demographics change, we are all going to be facing a lot of death and dying….Reply