62 pages • 2 hours read
Sogyal RinpocheThe Tibetan Book of Living and Dying
Nonfiction | Book | Adult | Published in 1992A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Part 4, Chapters 21-22Chapter Summaries & Analyses
Part 4: “Conclusion”
Part 4, Chapter 21 Summary: “The Universal Process”
Chapter 21 discusses the destructive effects of the Chinese occupation on Tibet, highlighting the devastation and systematic genocide that has led to the death of over 1 million Tibetans and the near obliteration of their culture. Rinpoche mentions that Chinese communist forces particularly targeted Tibetan religion. Rinpoche introduces the story of an old Tibetan abbot who, while facing torture and death by the Chinese, serenely sings songs of realization on his way to execution, ultimately leaving his body before reaching the camp. This story portrays the serene acceptance and joy Tibetan Buddhists experience when they are in a state of spiritual realization, even in the face of violent death.
Rinpoche then transitions into a discussion of the bardo teachings within Tibetan Buddhism, emphasizing their universal relevance beyond just the process of dying. These teachings outline a threefold process of reality’s manifestation from the primordial state of Rigpa through various bardos, reflecting the continuous cycle of life, death, and rebirth. This process parallels other spiritual traditions and the creative expression in arts, suggesting a universal pattern of unfolding from an unmanifest to a manifest state.
The chapter also draws parallels between the bardo teachings and modern scientific concepts, particularly those of physicist David Bohm. Bohm’s theory of the implicate and explicate orders, along with his ideas on the interconnectedness of matter, energy, and meaning, echo the Buddhist understanding of reality’s seamless whole. For Rinpoche, this theory, among others like it, underscores the potential for a dialogue between science and spirituality, driven by a shared vision of wholeness and interconnectedness. This dialogue, it is suggested, could lead to a transformation in human consciousness and societal structures.
Part 4, Chapter 22 Summary: “Servants of Peace”
Chapter 22 details Rinpoche’s desire to change the global perception of death and dying. He states that his aim is to alleviate fear and promote a peaceful understanding of life’s end. This vision encompasses a broad educational initiative, suggesting that knowledge about death and spiritual practices should be integrated into all levels of society, including schools, hospitals, and among healthcare professionals. Rinpoche advocates for a spiritual and practical revolution in how society cares for the dying, with measures such as the introduction of comprehensive training programs for various caregivers and a serious exploration of Tibetan medical insights to address modern diseases. The author also questions the allocation of resources towards destruction rather than spiritual enlightenment and healthcare. He makes a plea for global support for hospices and a call to action for governments to invest in compassionate care for the dying.
The chapter also pays homage to the author’s master, Dilgo Khyentse Rinpoche, recounting his passing on September 27, 1991, and the profound spiritual legacy he left behind. The chapter also touches on the potential of Tibetan teachings in the modern world, emphasizing the necessity of adapting these teachings thoughtfully to preserve their purity and power. Rinpoche envisions a world where individuals, inspired by spiritual ideals, work in various sectors to serve humanity with wisdom and compassion. This vision extends to a broader societal transformation, where spiritual practice is not a luxury but a vital component of human development and global peace. Rinpoche ends the book with a dedication to his masters, students, and all beings and a prayer for peace, understanding, and the flourishing of compassion and wisdom across the globe.
Part 4 Analysis
The discussion in Chapters 21 and 22 concludes the book with final remarks and is meant to leave a strong impression regarding Tibetan spirituality and the mission it has in the world. The beginning of Chapter 21, in which Rinpoche narrates the suffering of the Tibetan people at the hands of the Chinese occupation, opens the fourth and last part of the book with a story that expresses suffering and strength of spirit at the same time:
In the part of Tibet I come from, the province of Kham, there was an old khenpo, or abbot, who had spent many years in retreat in the mountains. The Chinese announced that they were going to “punish” him, which everyone knew meant torture and death, and sent a detachment of soldiers to his hermitage to arrest him. […] They sat him on the horse, tied him to it, and led the horse down the path from his hermitage to the army camp. The khenpo began to sing. The Chinese could not understand the words, but the monks who were taken with him said later that he was singing “songs of experience,” beautiful songs that sprang spontaneously from the depth and the joy of his realization. […] Not long before the party arrived at the army camp, he stopped singing and closed his eyes, and the group then moved on in silence. As they crossed through the gate into the camp, they found the khenpo had passed away. He had quietly left his body (343-44).
This story of the abbot’s dignified end amid the threat of violence is emblematic of the spiritual resilience that Rinpoche ascribes to Tibetan culture—a resilience that Rinpoche seeks to honor and perpetuate through his teachings. The “songs of experience” the khenpo sang symbolize the cultural and spiritual wisdom that serve as testament to the spirit of the Tibetan people. In this light, Rinpoche’s work is more than a spiritual guide; it is an act of cultural preservation and a statement of resistance against the erasure of Tibetan identity. His writings, thus, become a vessel carrying forward the ancient teachings of Tibet, ensuring that Tibetan spiritual and cultural knowledge is available to other individuals facing political struggles. The khenpo’s serene departure from life demonstrates the ultimate freedom and peace that Rinpoche asserts is available to all, transcending the physical confines imposed by any political authority. The book thereby takes on an explicitly political tone and frames Tibetan Buddhist teachings as not merely a personal matter.
Rinpoche also expands on this political messaging. In advocating for a global reassessment of how societies perceive and manage death and dying, Rinpoche calls for a profound transformation that extends beyond individual spiritual practice to encompass societal structures and priorities. He envisions a world where knowledge of death and spiritual practices are integral to education, healthcare, and governance, promoting a peaceful acceptance of life’s end and enhancing the quality of care for the dying. This vision is coupled with a critique of current global priorities. He questions the allocation of resources towards destructive ends rather than towards nurturing spiritual enlightenment and compassionate care—a call that remains as relevant today as ever. Rinpoche’s call to action envisions individuals working across various sectors to serve humanity, suggesting that spiritual practice and compassionate action are not only essential for personal liberation but also for achieving global peace and sustainability.
In conclusion, Chapters 21 and 22 of The Tibetan Book of Living and Dying offer a vision for integrating spiritual wisdom into modern lifestyle. By drawing from the resilience of Tibetan practitioners, the potential harmony between scientific and spiritual worldviews, and a call for transformative societal changes, Rinpoche presents a roadmap for navigating the complexities of the contemporary world. Through this lens, the book extends an invitation to readers to contribute to a “quiet revolution” that redefines humanity’s approach to life and death (362).
