2021/09/17

An Encyclopaedia Of Pacifism : Aldous Huxley : Free Download, Borrow, and Streaming : Internet Archive

An Encyclopaedia Of Pacifism : Aldous Huxley : Free Download, Borrow, and Streaming : Internet Archive



An Encyclopaedia Of Pacifism by Aldous Huxley


Publication date 1937

rated it it was amazing
This is a great compendium about many different aspects of war and pacifism. The philosophy and reasons for non-violent ways of resisting violence and war are thoroughly explained, while the political and social effects of armament races, modern warfare etc. find interesting treatises. Many points and ideas which Huxley raised in his essays of "Ends and Means", which I also highly recommend, are explored further. Due to the alphabetical order and index it's easy to find exactly what you are looking for, but you can or should of course read it all from A to Z - in my opinion these assistances are mainly to find these articles which you found interesting but semi-forgot.
Although now decades old this encyclopedia still holds its ground and should be a must-read besides "Ends and Means" for all politicians oder politically intersted people. Many interesting new developments and events occured since Huxley published this book, which is why there is a so called "Handbook of Non-Violence" (by Robert Seeley) which contains Huxley's work word for word - after that follows a second part by the editor Seeley covering all these new aspects of modern warfare and non-violent resistance. This edition should be a lot easier to find and cheaper than Huxley's original work (which got only a single printing, as far as I know, and is very rare). What was very important for me (sorry, I've got to stress that out again), is that Seeley didn't mix his new articles inbetween Huxley's work, but kept both separated.
 (less)


2021/09/16

Aldous Huxley: An English Intellectual by Nicholas Murray | LibraryThing

Aldous Huxley: An English Intellectual by Nicholas Murray | LibraryThing


ldous Huxley: An English Intellectual Kindle Edition
by Nicholas Murray (Author)  Format: Kindle Edition
4.5 4.5 out of 5 stars    76 ratings
Part of: Thomas Dunne Books (5 books)
See all formats and editions

The grandson of biologist T. H. Huxley, Aldous Huxley had a privileged background and was educated at Eton and Oxford despite an eye infection that left him nearly blind. Having learned braille his eyesight then improved enough for him to start writing, and by the 1920s he had become a fashionable figure, producing witty and daring novels like CROME YELLOW (1921), ANTIC HAY (1923) and POINT COUNTER POINT (1928). 

But it is as the author of his celebrated portrayal of a nightmare future society, BRAVE NEW WORLD (1932), that Huxley is remembered today. 

A truly visionary book, it was a watershed in Huxley's world-view as his later work became more and more optimistic - coinciding with his move to California and experimentation with mysticism and psychedelic drugs later in life. 

Nicholas Murray's brilliant new book has the greatest virtue of literary biographies: it makes you want to go out and read its subject's work all over again. A fascinating reassessment of one of the most interesting writers of the twentieth century.
===
Print length 533 pages
Kindle Price: $14.99



Aldous Huxley: An English Intellectual
by Nicholas Murray

Members Reviews Popularity Average rating Conversations
117 1 185,029 (3.75) None

drsabs's review

This book goes fairly rapidly through Huxley's life. This may be at least in part because of the loss of Huxley's papers and letters in the fire that destroyed his home in California. But the reader gets a good sense for the goodness of the man (with a few pecadillos), the diversity of his interests (poetry, literature, science, sociology, travel, eastern religion and new ideas) and the challenges posed by his damaged eyes. He was the co-inventor of the term psychedelic. I like his motto, aun aprendo ("I am still learning"), and that in his younger days he would take encyclopedias with him to read on his travels.( )
drsabs | Feb 24, 2014 |

Aldous Huxley: An English Intellectual
by Nicholas Murray
 3.86  ·   Rating details ·  135 ratings  ·  14 reviews
A biography of novelist, essayist and born-again mystic Aldous Huxley (1894-1963), author of Brave New World and Eyeless in Gaza. The book is a reassessment of one of the most interesting writers of the 20th century, exploring his childhood, education and literary achievements.


====
Paperback, 496 pages
Published 2003 by Abacus (first published 2002)
Original Title   Aldous Huxley
===


Joel
Mar 10, 2019Joel rated it it was amazing  ·  review of another edition
Shelves: favorites
I read the American edition (2003), published by St. Martins Press — titled Aldous Huxley: A Biography

Aldous Huxley: the British-born poet, editor, novelist, essayist, Hollywood screenwriter, lecturer, and conversationalist. He matured in the Edwardian/George-ian early 20th century. Murray’s is the third (and best) biography of Huxley I’ve read — an absorbing 500 pager. In his book Murray chronicles the key events and pursuits, as well as the intimate and the professional relationships, that budded then flowered as Huxley’s remarkable life, and enabled its impact.

Philip Thody’s brief biography (1973, in Scribners’ “Leaders of Modern Thought” series) spotlighted Huxley the intellectual explorer and bellwether. Sybille Bedford, a close personal friend of both Huxley and his first wife, Maria, published a much fuller and warmer account in her 1973 Huxley bio.

Murray had the advantage of reading the earlier efforts. The author's consummate research included interviews with Huxley’s second wife, Laura Archera Huxley, with Huxley’s son Matthew, as well as with Sybille Bedford herself, and the combing of a staggering number of archives and libraries. The result is a portrait with greater depth of focus.

Aldous Huxley lived through the eras of the two World Wars and into the early 1960s. The phases of his adult life are legendary and compelling — from dabbling poet, to mordant satirist, to active humanist and philanthropist, and eventually to transpersonal inward explorer and co-originator of the human-potentials movement. Murray details Huxley’s intellectual evolution while he highlights, and beguiles the general reader to appreciate, Huxley’s life as that of a kind and appealing person.

Apart from his travels in the world, Huxley resided in England, then Italy, and later the western U.S. His personal friendships stretched to characters as diverse as Lady Ottoline Morrell, Jiddhu Krishnamurti, and Harpo Marx. Other friendships included notables like D. H. Lawrence, T. S. Eliot, Gerald Heard, Clive Bell, George Lansbury, Anita Loos, Christopher Isherwood, and renowned astronomer Edwin Hubble. These relationships, as much as the story behind Huxley’s prolific and varied literary output, provide the captivating substance of this biography. (less)
flag4 likes · Like  · comment · see review


Tamara
Apr 15, 2008Tamara rated it really liked it  ·  review of another edition
Recommends it for: Every Huxley fan
Recommended to Tamara by: A good friend

I don't read biographies much. This book however, was quite good. Very smart. There was nothing deeply personal and internally moving about its recall of Huxley’s life, just the quick moving chronological clime of a great author and his spiritual remedies. I did not weep at the telling of Huxley’s death in this account, instead I put the book down having marveled at his life. (less)
flag2 likes · Like  · comment · see review


Brett
Nov 02, 2020Brett rated it really liked it  ·  review of another edition
Shelves: biography
This biography of Aldous Huxley isn't the most elegantly written or deeply insightful about the nature of his literary work, but it does pretty much what I want a biography to do. It provides a clear telling of the events of the author's life, pairs them with his written output at the time, and makes reasonable judgements about what the subject is thinking and feeling based on available evidence and conjecture within acceptable limits.

Huxley had a voluminous output of the written word, lived through enormous changes in the world, and himself morphed from writer of high class satires to sci-fi parables to transcendent religious meditations. It's a lot to cram into one life, and a lot of fit between the covers of one book. Murray does an admirable job of weaving personal, public, and literary strings together, in the end giving us a portrait of someone that is recognizable, even if Huxley is a difficult person to feel that you really know.

I appreciated the focus as well on Huxley's visual impairment, which obviously impacted him deeply, but is easy to to forget about when you're reading his work.

The tone is pretty neutral throughout the book, and often uses Huxley's own words to criticize some aspects of his writing, which is a clever way for Murray to include them without coming out with them himself. Huxley also does not receive a pass on his credulousness toward certain fringe-y beliefs around topics like ESP, etc. However, it's clear that Murray also appreciates Huxley's work. This biography is neither overly critical nor is it a hagiography.

I haven't read the other Huxley biographies out there, and clearly Cybille Bedford's is still considered important as well, but this one is shorter and less personally invested, and I think for the large bulk of people interested in a book like this, it will more than serve the purpose. (less)
flag1 like · Like  · comment · see review


Peter
Mar 30, 2016Peter rated it it was amazing
Shelves: read-in-2016
Superb.
flag1 like · Like  · see review
Laura Walin
Oct 12, 2019Laura Walin rated it it was ok
Shelves: biographies
There are several ways to write a biograph, and Murray had chosen a very detailed approach. In his careful research of previous work on Huxley, of additional unpuplished material and interviews he has come up with almost a diary of Huxley's life, following this eccentric author's and thinker's Huxley's path from his youth in England to the bright lights of Hollywood. In between the life events Murray also manages to comment in detail the main works of Huxley, where Huxley tried to calrify both to himself and to his audience what is essential in being human.

While I do appreciate Murray's devotion to record and quote (at length) the letters and other texts from the time they were written, I must confess that this approach made the book very tedious to read. The sentences were long and cumbersome, and it was not easy to follow whose opinions and impressions were presented at any time. Therefore, although it was intresting to get to know one of the great minds of the 20th centry, I feel that was made unnecessary difficult by the author of his biography. Even though I acknowledge that the style fo the book probably reflected well the worldview and thinking process of Huxley himself. (less)
flagLike  · comment · see review


Michael Baranowski
Sep 15, 2020Michael Baranowski rated it liked it  ·  review of another edition
A fascinating portrait of a man who believed in a sort of mystical connection between all things but who was too intellectual and wordly to ever really let go and live his deepest beliefs.
flagLike  · 2 comments · see review


Val
Dec 21, 2016Val rated it liked it  ·  review of another edition
Shelves: group, non-fiction
A group I belong to was reading Huxley in Hollywood, but I could not find a copy of that book and decided to read this one instead. I read the few short chapters covering the Huxley's time in the USA and found them concise and informative, so I wondered how an author could stretch them into an entire book (lots of name-dropping and descriptions of parties, according to another group member).
I returned to the book a few weeks later and read more of it, but had not finished before It was due back at the library. This is a good biography and I would recommend it to anyone interested in reading about this reserved, highly intelligent man and the journeys of the mind he took in his lifetime. I would also recommend reading some of his books. (less)
flagLike  · comment · see review


Jake
May 31, 2014Jake rated it it was amazing  ·  review of another edition
Great biography, and one that does an amazing job weaving Huxley's ideas and his unique and often misunderstood character.

If one judges Huxley based on his novels alone, they will probably come away with the conception of a pessimistic, detached intellectual who cynically marvels at the stupidity of other human beings. There is a grain of truth here, particularly in his early writings, but it is far from the full story.

Those who knew Huxley often described him as "serene" and almost other-worldly due to his strange appearance (he was extremely tall and long, "grasshopper"-like). One friend described him as
"the gentlest human being I have ever seen, and the most delightfully giggly." A far-cry from the portrayal of Huxley as arrogant and condescending.

Murray describes him as "a constantly inquiring mind, an intellectual presence with no parallel in the current literary scene, a 'multiple amphibian' living in all the elements of art and science and perception that his omnivorous mind could gather into itself.

Though he grew up in a rather wealthy and prestigious family (he was the grandson of "Darwin's Bulldog" Thomas Huxley), his childhood was rough. In around the same period of time, Huxley's mother died of cancer, he went practically blind (and he would deal with severe eye issues for the rest of his life, inhibiting his ability to read for long periods), and his brother, Trev, committed suicide. These experiences took their toll, and they would constantly resurface in his writings.

What was most interesting about Huxley's life, in my opinion, was his transition from being a concisely scientific, reclusive intellectual to a socially active mystic and optimist. Of course, he never abandoned his deep love of science, but his sudden obsession with Eastern religion (and his later forays into psychedelic drug use) is fascinating, and it would eventually lead to him publishing the surprising books "The Perennial Philosophy" and "The Doors of Perception".

Overall, Huxley was a fascinating character with an insatiable mind. Below are some pieces of a transcription of some of Huxley's amazing final words, spoken almost inaudibly from his deathbed:

"Our business is to wake up...We must not live thoughtlessly, taking our illusion for the complete reality, but at the same time we must not live too thoughtfully in the sense of trying to escape from a dream state.

We must continually be on our watch for ways in which we may enlarge our consciousness. Too much wisdom is as bad as too little wisdom, and there must be no magic tricks.

We must learn to come to reality without the enchanter's wand and his book of the words. One must find a way of being in this world while not being of it. A way of living in time without being completely swallowed up in it."
(less)
flagLike  · 1 comment · see review


David
Feb 25, 2015David rated it really liked it  ·  review of another edition
Shelves: 20th-century, biography, britain, british-history, history, literary-studies
Aldous Huxley:A Biography by Nicholas Murray was an enjoyable read and a good introduction to Huxley's life.

There are moments where the biography is a strained. For example, when the author attempts to incorporate Maria's, Huxley's first wife, bisexuality into Aldous' life. This is never done smoothly and it reads almost as if Mr. Murray felt they needed to do this but did not really know how to go about it.

For the most part, however, Murray's biography of Huxley is a good introduction to the author's life, but not a deeply intellectual attempt. In many instances the biography is more gossipy than articulate and thoughtful. The readings of Huxley's books is also light-weight and not deeply perceptive. This would not matter to most readers unless they were academics with a deep interest in the writings of this 20th Century iconoclastic mystic. Most will be able to skate over this failure with no problem.

In writing a life of Aldous Huxley biographers also face the challenge that most of his papers and library were destroyed in a fire late in his life. Therefore, much of his most intimate thoughts, as well as those of his wife, Maria, have been lost to biographers and they must reconstruct those from a distance--which is never a simple matter.

Recommended as an introduction to the life of Aldous Huxley for general readers.

Rating: a generous 4 out of 5 stars. (less)
flagLike  · comment · see review
Sull
Jan 15, 2011Sull rated it liked it
Massive book, which I didn't quite finish. Interesting fellow I didn't know much about. I remember his novels scattered around my parents' house when I was growing up--"Eyeless in Gaza", "Antic Hay"--and of course I read "Brave New World" in high school. These icons of my childhood are a bit freaky--see John Cheever. Huxley was chock-full of ideas of all kinds, scientific, social, psychological, medical.... the man simply never stopped thinking. I found the thinking parts exasperatingly boring (maybe just my bias) but the rest of the life was not much more than a litany of travels, from England to Europe (his wife was Belgian)to various places in the US, till he finally more-or-less settled in California. He was always looking for a cheap place to settle in & write his novels, but he also thought that he wasn't a very good writer. And the man was increasingly blind--"Eyeless in Gaza" indeed!

Some day I may take this book out of the library again & finish it, but for now the book is due & I've had enough. (less)


flagLike  · 2 comments · see review
Kathy
Jun 09, 2013Kathy rated it really liked it
Shelves: biography, non-fiction
I think Murray's biography is an excellent introduction to Huxley's intellectual life. The chronology is meticulous. For those well-read in Huxley's main interests, you'll forgive the pun that this biography offers superb insight into the mechanics of Huxley's genius life.

I'm hopeful that Sybille Bedford's (what is considered the definitive) biography of Huxley will shed light on Huxley's internal, emotional workings. (less)
flagLike  · comment · see review
David
Oct 05, 2016David rated it it was amazing
A really great biography of a fascinating author. I only bought it because I'm working on a project relating to his last novel, Island, but I really enjoyed reading the book. I'm curious to read Bedford's biography, which I believe is far more extensive than this. (less)
flagLike  · comment · see review
====
C. Middleton
4.0 out of 5 stars An Important Biography
Reviewed in the United States on December 1, 2002
There is no question that Aldous Huxley is one of the most important and influential minds of the twentieth century - a prophet, novelist, poet, dramatist and essayist that expressed some of the most interesting and disturbing commentary about the condition of human beings and their relationship to society. Huxley's concerns are our concerns - overpopulation, ecology, eugenics, fair and oppressive government, drug use and the nature of religion and art. He wrote extensively on all these subjects with eerie insight and awareness. Poet and author, Nicholas Murray, provides a window into Huxley's life and character, which shows us an intellectual continually striving for knowledge: intuitive, scientific and otherwise.
As a personality, Murry points out that Huxley was an abstractionist trying to come to terms with his instinctual nature. But Huxley was probably harder on himself than any critic could be. He described himself as a 'cerebrotonic', and defines the type:
"The cerebrotonic is the over-alert, over-sensitive introvert, who is more concerned with the inner universe of his own thoughts and feelings and imagination than the external world...Their normal manner is inhibited and restrained and when it comes to the expression of feelings they are outwardly so inhibited that viscerotonics suspect them of being heartless." (P.3)
Huxley was anything but 'heartless'. If one reads his novels, early poetry and essays, can see that he was a humanist, presenting us with the follies of the human condition with the intention of making the world a better place.
Murry paints us a portrait of a man who wrote because, '...the wolf was at the door.' He was a seeker of knowledge who wanted to join the artistic sensibility with that of the scientific. In fact, one of his last essays, 'Literature and Science' was an attempt at such a synthesis: 'Man cannot live by contemplative receptivity and artistic creation alone...he needs science and technology.' (P.451)
What emerges from this text is an individual with a ravenous thirst for knowledge, an artist/scientist who wanted to pave new paths towards a more understanding world. This is an excellent biography, brilliantly written, of a complex and fascinating being.
Read less
15 people found this helpful
==============
Prophet of our present
Nicholas Murray's biography reveals Aldous Huxley to be an acute guide to our brave new world, says J G Ballard
J G Ballard
Sun 14 Apr 2002 08.49 AEST
Aldous Huxley: An English Intellectual
Nicholas Murray
496pp, Little, Brown, £20
https://www.theguardian.com/books/2002/apr/13/biography.aldoushuxley

Aldous Huxley was uncannily prophetic, a more astute guide to the future than any other 20th- century novelist. Even his casual asides have a surprising relevance to our own times. During the first world war, after America's entry, he warned: "I dread the inevitable acceleration of American world domination which will be the result of it all...Europe will no longer be Europe." His sentiment is widely echoed today, though too late for us to do anything about it. The worst fate for a prophet is for his predictions to come true, when everyone resents him for being so clear-eyed.

Huxley's greatest novel, Brave New World , is a far shrewder guess at the likely shape of a future tyranny than Orwell's vision of Stalinist terror in Nineteen Eighty-Four . Huxley's dystopia, with its test-tube babies and recreational drugs, its "feelies" that anticipate virtual reality, differs in one vital way from Orwell's vision of a boot stamping for ever on a human face. Huxley's victims welcome their own enslavement, revealing the same strains of passivity that lie beneath today's entertainment culture. Nineteen Eighty-Four has never really arrived, but Brave New World is around us everywhere.

For all his prescience, Huxley's star has dimmed since his death in 1963, on the same day that John F Kennedy was shot. The president's assassination overshadowed everything else on that grimmest of November days. A random psychotic act had endangered the world and refuted Huxley's vision of a sane and calculating tyranny. A single deranged man with a mail-order rifle was a more sinister threat than Big Brother, whether in jackboots or a white lab coat.

Another factor in Huxley's decline was his close association with the Bloomsbury Group, that bloodless set who haunt English letters like a coterie of haemophiliac royals. Huxley's novels of the 1920s, from Antic Hay to Point Counter Point , were ruthlessly witty satires on the middle class of his day, but have rather lost their sting in the far weirder era of Iris and Delia. But as Nicholas Murray makes clear in his generous and intelligent biography, Huxley soon escaped the Bloomsburies. He had far deeper roots in the Victorian age, with a rich mix of high- mindedness and a secure moral compass that we find baffling in our culture of soundbite philosophy and focus-group wisdom.

In many ways, Huxley was the last of the great Victorian novelists. He was born in 1894, a grandson of the biologist T H Huxley, "Darwin's bulldog". Matthew Arnold was his great-uncle, and his aunt was the novelist Mrs Humphry Ward. Secure in this intellectual aristocracy, he might have rebelled and become a great mid-century English eccentric, a liberally minded chairman of the board of film censors, or the first openly agnostic Archbishop of Canterbury.

However, at the age of 16, while an Eton schoolboy, he caught a serious eye infection that left him blind for a year and may have forced him into a more interior vision of himself. With his one good eye, he read English at Oxford, perhaps the best perspective to take on this dubious subject. He was immensely tall, six feet four-and-a-half inches. Christopher Isherwood said that he was "too tall. I felt an enormous zoological separation from him." Huxley, curiously, disliked male homosexuality but had many homosexual friends, Isherwood among them.

The young Huxley must have had immense charm. He soon found himself at Garsington Manor, near Oxford, the legendary home of the literary hostess, Lady Ottoline Morrell, where he met Virginia Woolf, Lytton Strachey, Clive Bell and D H Lawrence. Years later, in the south of France, Lawrence died in the arms of Huxley's wife. In the final minutes before his death, Lawrence suddenly panicked and cried out to Maria Huxley, begging her to keep him alive. She embraced him, and he died peacefully as her husband watched.

Maria was a wartime Belgian refugee whom Huxley met at Garsington and married in 1919. Murray describes their marriage as intensely close and happy, although Maria was an active bisexual. Huxley seems to have taken quickly to their special version of open marriage. They pursued the same lovers together, like a pair of sexual confidence tricksters: Maria encouraging Aldous, introducing him to the beautiful women he admired, preparing the amatory ground and saving him the fatigue of prolonged courtship. Jealousy and possessiveness, which so handicap the rest of us, seemed never to have touched Huxley, an emotional deficit that some readers have noticed in his novels. In the late 1930s, when they moved to Los Angeles, Maria became a member of the "sewing circle", a club of prominent Hollywood lesbians reputed to include Marlene Dietrich and Greta Garbo.

Huxley's first novel, Crome Yellow , was a success, and he signed what Murray rightly terms a "momentous" agreement with his publishers. For a regular income of £500 a year, he promised to deliver two new works of fiction each year, one of them a full-length novel. Even inflated 50-fold, the sums were modest by today's standards - we have huge advances and huge reputations, but small novels, though that may no longer be relevant. Despite the large sales of Brave New World , the Huxleys were never rich, and in 1937, when they sailed for America on the Normandie, they travelled tourist. Thomas Mann, travelling first class, visited them in the tourist lounge and reported that the meeting was not a success, tactfully blaming the language barrier.

Arriving in the US, which he was never to leave, except on brief trips, Huxley found his true home. At first he was critical of the country, uneasy at the strange coexistence of puritanism and hedonism. "The Machiavelli of the mid-20th century will be an advertising man; his Prince , a textbook of the art and science of fooling all the people all the time." But he had picked up the spoors of two commodities that only California could offer - the scent of film money and, even more significantly, the heady incense of takeaway religions and off-the-shelf enlightenment.

Unlike many of his fellow writers who emigrated to Hollywood and snobbishly refused to adapt to the film medium, Huxley became a successful screenwriter, with credits for Pride and Prejudice and Jane Eyre . But his real interest lay in the mystery of human consciousness, and the power of modern pharmacology to unlock the shutters that have restricted our minds to the demands of everyday survival. In The Doors of Perception, perhaps his most prophetic book of all, Huxley describes an afternoon in 1953 when he first injected mescalin and saw a local supermarket transformed into a cathedral of wonder.

Huxley believed that human beings will always need some form of chemical assistance to achieve the full potential of their brains. At his request, as he lay dying he was injected with LSD, and sank into his final coma still moving confidently towards the light. I like to think that he was curious to see how his perception of his own death would be transformed by the hallucinogenic drug, and that his ever-questioning intelligence was alive to the end.

J G Ballard's Complete Short Stories is published by Flamingo.

=====
David Eskell-Briggs
5.0 out of 5 stars Huxley and all that
Reviewed in the United States on 7 May 2011
Verified Purchase
Have always known of Huxley especially about his time in California and learned more about him in the autobiography of Sybill Bedford called Quickssnds. She also had written a biography of Huxley since they knew each over many years, especially in France. However thought it best if I read a biography once removed and this by Murray is excellent, not only in content, but in style and format. Highly recommended.
2 people found this helpful
Report
paco
5.0 out of 5 stars Aldous Huxley
Reviewed in the United Kingdom on 26 October 2013
Verified Purchase
Aldous Huxley as any writer can be known for his works - his books.

But it is always interesting and informative to know the person and the character.

This biography I liked it because it is very clear and informative - many references to letters and additional material.

For me the life Huxley was a trip inside and outside at the same time simultaneously.

Inside - Looking for the ultimate answers to life, which inevitably led him to pacifism, to spirituality, mysticism and religion, from the West to the East.

And outside - traveled widely throughout his life. Different countries, locations, etc ..... realizing it in many books.

Without neglecting never the latest scientific discoveries and being a visionary on issues like the environment, the chemical revolution, the power of marketing and propaganda, the importance of education, etc. .....

This and a lot more with lots of details and key figures in his life. Everything is in this book: From Maria to Laura, Garsington, his books.....

A very interesting biography to know in depth to a very interesting person.
8 people found this helpful
Report
Amy
4.0 out of 5 stars A good and informative read.
Reviewed in the United Kingdom on 29 March 2017
Verified Purchase
Have read none of Huxley's books but will now, it takes courage to go against the norm at the risk of criticism and I admire him for that alone.
One person found this helpful
Report
David S. Wellhauser
4.0 out of 5 stars A Biography For General Readers
Reviewed in the United States on 5 March 2015
Verified Purchase
Aldous Huxley:A Biography by Nicholas Murray was an enjoyable read and a good introduction to Huxley's life.

There are moments where the biography is a strained. For example, when the author attempts to incorporate Maria's, Huxley's first wife, bisexuality into Aldous' life. This is never done smoothly and it reads almost as if Mr. Murray felt they needed to do this but did not really know how to go about it.

For the most part, however, Murray's biography of Huxley is a good introduction to the author's life, but not a deeply intellectual attempt. In many instances the biography is more gossipy than articulate and thoughtful. The readings of Huxley's books is also light-weight and not deeply perceptive. This would not matter to most readers unless they were academics with a deep interest in the writings of this 20th Century iconoclastic mystic. Most will be able to skate over this failure with no problem.

In writing a life of Aldous Huxley biographers also face the challenge that most of his papers and library were destroyed in a fire late in his life. Therefore, much of his most intimate thoughts, as well as those of his wife, Maria, have been lost to biographers and they must reconstruct those from a distance--which is never a simple matter.

Recommended as an introduction to the life of Aldous Huxley for general readers.

Rating: a generous 4 out of 5 stars.
9 people found this helpful
Report



=====
Aldous Huxley : a biography
by Bedford, Sybille
https://archive.org/details/aldoushuxleybiog0000bedf_r5r3/page/n5/mode/2up





바르도 (불교) - 위키백과, 우리 모두의 백과사전

바르도 (불교) - 위키백과, 우리 모두의 백과사전

바르도 (불교)

위키백과, 우리 모두의 백과사전.
둘러보기로 이동검색으로 이동

바르도(Bardo)는 불교에서 사유(死有)에서 생유(生有)로 이어지는 중간적 존재인 중유(中有, antarabhāva)를 말한다. 중음(中陰), 중간계(中間界)라고도 번역한다. 바르도는 티벳 불교의 용어이다.

설명[편집]

바르도 퇴돌이란 티벳 불경이 전세계적으로 유명하다. 1927년 월터 에바스베트 (en:Walter Evans-Wentz) 에 의해 "Tibetan Book of the Dead"라는 타이틀로 영역되어 세계적인 베스트셀러가 되어, 일본에서도 일반적으로 《티베트 사자의 서》로서 알려져 있다.[1]

불교 명상[편집]

불교에서 명상은 사마타와 위빠사나의 둘로 이루어져 있다.

처음에 앉거나 눕거나 서서 또는 걸으면서 사마타 명상을 하여 고요함, 공, 적멸, 번뇌를 제거함에 빠진다. 그렇게 한동안 고요해지면 곧 꿈을 꾸게 되는데, 다른 말로 정신세계에 태어난다고 하고, 정신현상이 일어나기 시작한다고도 하고, 명상 중간계에 태어난다고도 하며, 간단히 중간계에 태어난다고도 한다. 그러면 사마타 명상을 멈추고 위빠사나 명상을 시작한다. 그래서 모든 불순한 것을 순수한 것으로 변신시키는 상상을 하여, 이 상상이 성취되면 금강삼매를 얻었다고 하며, 이를 부처가 되었다고 한다.

금강삼매란 세상의 모든 만물을 금강, 즉 다이아몬드로 변신시킨다고 해서 이름이 금강삼매이다. 유마경에서 모든 불국토를 청정하게 변신시켜, 금은보화로 장엄하는 대신통력이라고 나온다. 이 대신통력은 오직 부처님만이 얻으며, 반대로 이 대신통력을 얻으면 부처라고 열반경에서 설명한다. 티베트 사자의 서에서도 이 금강삼매를 자세하게 가르치고 있다.

사십구재[편집]

불경에서 설한 바에 의하면 사람의 존재 상태를 4가지로 구분하는데, 그것은 ① 생유(生有) ② 사유(死有) ③ 본유(本有: 生에서 死까지 생애) ④ 중유(中有: 이생에 죽어서 다음 生까지를 말함)이다.[2]

이들 중 네 번째의 중유(中有)의 상태의 정상적인 기간이 49일이다.[2] 즉 사람이 죽은 뒤에는 일반적인 경우 49일이면 중유(中有)가 끝나고 다음 생(生)이 결정된다.[2] 그러므로 다음 생이 결정되기 전인 48일째에 정성을 다하여 영혼의 명복을 비는 것이 49일재이다.[2]

세가지 의미[편집]

중간계 라는 말은 적어도 3가지 의미로 쓰인다. 그래서 약간 혼동될 우려가 있다.[3]

  • 죽음에서 재탄생에 이르는 전 과정, 가장 일상적인 의미, 여섯 중간계 중에서 죽음 중간계, 저승 중간계, 탄생 중간계
  • 여섯 중간계, 전문적인 의미
  • 여섯 중간계 중에서 어떤 특정한 시기에 경험하게 되는 특정한 중간계 상태

여섯 중간계[편집]

티벳 사람들은 중간계를 다음과 여섯 가지로 분류한다.[4]

  • 이승 중간계: 탄생과 죽음 사이의 중간계
  • 꿈 중간계: 잠과 깨어 있음 사이의 중간계
  • 명상 중간계: 깨어 있음과 초월 사이의 중간계
  • 죽음 중간계: 죽음 직후의 중간계
  • 저승 중간계: 죽음과 재탄생 사이의 중간계
  • 탄생 중간계: 태어나기 직전과 태어나는 순간 사이의 중간계

더 보기[편집]

각주[편집]

  1.  카와사키 노부사다 역 「원전역 티베트 사자의 서」치기미 학예 문고
  2. ↑ 이동:    종교·철학 > 한국의 종교 > 한국의 불교 > 한국불교의 의식 > 한국불교의 의식〔개설〕 > 49일재의 유래, 《글로벌 세계 대백과사전
  3.  파드마 삼바바 저, 정찬영 역, 티벳 사자의 서, 시공사, 2000.10.30
  4.  파드마 삼바바 저, 류시화 역, 티벳사자의 서, 정신세계사, 1995.08.01
===

中陰

出典: フリー百科事典『ウィキペディア(Wikipedia)』
ナビゲーションに移動検索に移動

中陰(ちゅういん、antarā-bhava[1]bar do[2])あるいは中有(ちゅうう)[3]は、仏教において有情が生と死を繰り返し流転する過程を四有(4種の生存)に分けるうちで、前世の瞬間(死有(しう))から次の世に生を受ける刹那(生有(しょうう))までの時期における幽体とでもいうべきもの[1]。または、そのような状態である期間[4]

原語と漢訳[編集]

死者が今生と後生の中間にいるためantarā(中間の)bhava(生存状態)という。

概説[編集]

中陰は、から生じて意から成り立っている化生(けしょう)の身(意生身)であり、精子と卵子などから生じたもの(胎生卵生)ではない[1]求生(ぐしょう)、(き)、乾闥婆(けんだつば、gandharva)(八部衆を参照)とも称される[1]。また、乾闥婆が香りのみを食物とするので、食香(じきこう)とも訳される[5]

インド仏教の主流派であり、北伝仏教に大きな影響を与えた説一切有部では、輪廻における元の生と次の生とのあいだに中間的な存在としての中陰の期間があり、その次に五道中のどの世界に生まれ変わるかが決まると考えられていた。

一方で中陰はインド仏教における通説ではなく、説一切有部の他には正量部において主張され、上座部、化地部、大衆部、一説部、説出世部では否定されていた[6]

中陰の期間には、7日、49日、無限定などいくつもの説がある[5]。死後7日ごとに法要を営み、四十九日を満中陰とするのもそれらの説に基づいて起こった習慣である[5]中陰法要中陰壇も参照)。

十王信仰と中陰[編集]

この中陰の期間中に審判があり、閻魔大王によって生前の罪が裁かれると考えられた。罪が重いと地獄に落とされるが、遺族が中陰法要を行い、追善の功徳を故人に廻向すると赦される。それが7日毎に行う法要である。中国では閻魔王の他に9人の裁判官が追加され、彼らが死者を裁くとされた。 後に日本にも伝わり、鎌倉時代になると『地蔵十王経』が作られ、死者への裁きは一度でなく、中陰期間の7日ごとと100ヶ日、一周忌、三回忌に10人の王によって10回の裁きがあるとされ[7]、宗旨によって様々な考え方に別れた。また四週目と五週目の法要の間に、最初の月命日が来る。

宗派ごとの扱い[編集]

上座部仏教は生まれ変わりの中間となる期間は必要ないと考え、中陰の存在を否定している。浄土真宗では、故人は阿弥陀仏本願力によって臨終と同時に極楽浄土に往生すると考えるので、中陰は、故人を通して求法の生活をする期間である。

脚注[編集]

注釈[編集]

出典[編集]

  1. a b c d 総合仏教大辞典編集委員会(編)『総合仏教大辞典』法蔵館、1988年1月、994頁。
  2. ^ 安田章紀中有に関するドルジェリンパの思想」、印度學佛教學研究、64巻、2号、日本印度学仏教学会、2016年、961頁
  3. ^ 定方晟「中陰」 - 日本大百科全書(ニッポニカ)、小学館。
  4. ^ 「中有」 - デジタル大辞泉、小学館。
  5. a b c 岩波仏教辞典 1989, p. 566.
  6. ^ 阿部 2018, p. 859.
  7. ^ 伊藤瑞叡「十王(亡者を裁く10人の王)」 - 日本大百科全書(ニッポニカ)、小学館。

参考文献[編集]

関連項目[編集]



==

Bardo

From Wikipedia, the free encyclopedia
Jump to navigationJump to search
Tibetan illustration of the Peaceful and Wrathful Deities of the post-mortem intermediate state (bardo). Some Tibetan Buddhists hold that when a being goes through the intermediate state, they will have visions of various deities.

In some schools of Buddhismbardo (Classical Tibetanབར་དོ་ Wylie: bar do) or antarābhava (Sanskrit, Chinese and Japanese: 中有, romanized in Chinese as zhōng yǒu and in Japanese as chūu)[1] is an intermediate, transitional, or liminal state between death and rebirth

The concept arose soon after Gautama Buddha's death, with a number of earlier Buddhist schools accepting the existence of such an intermediate state, while other schools rejected it. The concept of antarābhava, an intervening state between death and rebirth, was brought into Buddhism from the Vedic-Upanishadic (later Hindu) philosophical tradition.[2][3] 

Later Buddhism expanded the bardo concept to six or more states of consciousness covering every stage of life and death.[4] 

In Tibetan Buddhismbardo is the central theme of the Bardo Thodol (literally Liberation Through Hearing During the Intermediate State), the Tibetan Book of the Dead, a text intended to both guide the recently deceased person through the death bardo to gain a better rebirth and also to help their loved ones with the grieving process.[5]

Used without qualification, "bardo" is the state of existence intermediate between two lives on earth. According to Tibetan tradition, after death and before one's next birth, when one's consciousness is not connected with a physical body, one experiences a variety of phenomena. These usually follow a particular sequence of degeneration from, just after death, the clearest experiences of reality of which one is spiritually capable, and then proceeding to terrifying hallucinations that arise from the impulses of one's previous unskillful actions. For the prepared and appropriately trained individuals, the bardo offers a state of great opportunity for liberation, since transcendental insight may arise with the direct experience of reality; for others, it can become a place of danger as the karmically created hallucinations can impel one into a less than desirable rebirth.[citation needed]

Metaphorically, bardo can describe times when our usual way of life becomes suspended, as, for example, during a period of illness or during a meditation retreat. Such times can prove fruitful for spiritual progress because external constraints diminish. However, they can also present challenges because our less skillful impulses may come to the foreground, just as in the sidpa bardo.[citation needed]

Intermediate state in Indian Buddhism[edit source]

From the records of early Buddhist schools, it appears that at least six different groups accepted the notion of an intermediate existence (antarabhāva), namely, the SarvāstivādaDarṣṭāntikaVātsīputrīyasSaṃmitīyaPūrvaśaila and late Mahīśāsaka. The first four of these are closely related schools. Opposing them were the Mahāsāṃghika, early MahīśāsakaTheravādaVibhajyavāda and the Śāriputrābhidharma (possibly Dharmagupta).[6]

Some of the earliest references we have to the “intermediate existence” are to be found in the Sarvāstivādin text the Mahāvibhāṣa (阿毘達磨大毘婆沙論). For instance, the Mahāvibhāṣa indicates a “basic existence” (本有), an “intermediate existence” (中有), a “birth existence” (生有) and “death existence” (死有) (CBETA, T27, no. 1545, p. 959, etc.). André Bareau's Les sectes bouddhiques du Petit Véhicule provides the arguments of the Sarvāstivāda schools as follows:[7]

The intermediate being who makes the passage in this way from one existence to the next is formed, like every living being, of the five aggregates (skandha). His existence is demonstrated by the fact that it cannot have any discontinuity in time and space between the place and moment of death and those of rebirth, and therefore it must be that the two existences belonging to the same series are linked in time and space by an intermediate stage. The intermediate being is the Gandharva, the presence of which is as necessary at conception as the fecundity and union of the parents. Furthermore, the Antarāparinirvāyin is an Anāgamin who obtains parinirvāṇa during the intermediary existence. As for the heinous criminal guilty of one of the five crimes without interval (ānantarya), he passes in quite the same way by an intermediate existence at the end of which he is reborn necessarily in hell.

Deriving from a later period of the same school, though with some differences, Vasubandhu’s Abhidharmakośa explains (English trs. p. 383ff):

What is an intermediate being, and an intermediate existence? Intermediate existence, which inserts itself between existence at death and existence at birth, not having arrived at the location where it should go, cannot be said to be born. Between death—that is, the five skandhas of the moment of death—and arising—that is, the five skandhas of the moment of rebirth—there is found an existence—a "body" of five skandhas—that goes to the place of rebirth. This existence between two realms of rebirth (gatī) is called intermediate existence.

He cites a number of texts and examples to defend the notion against other schools which reject it and claim that death in one life is immediately followed by rebirth in the next, without any intermediate state in between the two. Both the Mahāvibhāṣa and the Abhidharmakośa have the notion of the intermediate state lasting "seven times seven days" (i.e. 49 days) at most. This is one view, though, and there were also others.

Similar arguments were also used in Harivarman’s *Satyasiddhi Śāstra, and the Upadeśa commentary on the Prajñāpāramitā Sūtras, both of which have strong influence from the Sarvāstivāda school. Both of these texts had powerful influence in Chinese Buddhism, which also accepts this idea as a rule.

The Saddharma-smṛty-upasthāna Sūtra (正法念處經) classifies 17 intermediate states with different experiences.[8]

Six bardos in Tibetan Buddhism[edit source]

Fremantle (2001) states that there are six traditional bardo states known as the Six Bardos: the Bardo of This Life (p. 55); the Bardo of Meditation (p. 58); the Bardo of Dream (p. 62); the Bardo of Dying (p. 64); the Bardo of Dharmata (p. 65); and the Bardo of Existence (p. 66).[9]

Shugchang, et al. (2000: p. 5) discuss the Zhitro (Tibetan: Zhi-khro) cycle of teachings of Karma Lingpa which includes the Bardo Thodol and list the Six Bardo: "The first bardo begins when we take birth and endures as long as we live. The second is the bardo of dreams. The third is the bardo of concentration or meditation. The fourth occurs at the moment of death. The fifth is known as the bardo of the luminosity of the true nature. The sixth is called the bardo of transmigration or karmic becoming.[10]

  1. Kyenay bardo (skye gnas bar do) is the first bardo of birth and life. This bardo commences from conception until the last breath, when the mindstream withdraws from the body.
  2. Milam bardo (rmi lam bar do) is the second bardo of the dream state. The Milam Bardo is a subset of the first Bardo. Dream Yoga develops practices to integrate the dream state into Buddhist sadhana.
  3. Samten bardo (bsam gtan bar do) is the third bardo of meditation. This bardo is generally only experienced by meditators, though individuals may have spontaneous experience of it. Samten Bardo is a subset of the Shinay Bardo.
  4. Chikhai bardo ('chi kha'i bar do) is the fourth bardo of the moment of death. According to tradition, this bardo is held to commence when the outer and inner signs presage that the onset of death is nigh, and continues through the dissolution or transmutation of the Mahabhuta until the external and internal breath has completed.
  5. Chönyi bardo (chos nyid bar do) is the fifth bardo of the luminosity of the true nature which commences after the final 'inner breath' (Sanskrit: pranavayu; Tibetan: rlung). It is within this Bardo that visions and auditory phenomena occur. In the Dzogchen teachings, these are known as the spontaneously manifesting Tögal (Tibetan: thod-rgyal) visions. Concomitant to these visions, there is a welling of profound peace and pristine awareness. Sentient beings who have not practiced during their lived experience and/or who do not recognize the clear light (Tibetan: od gsal) at the moment of death are usually deluded throughout the fifth bardo of luminosity.
  6. Sidpa bardo (srid pa bar do) is the sixth bardo of becoming or transmigration. This bardo endures until the inner-breath commences in the new transmigrating form determined by the "karmic seeds" within the storehouse consciousness.

History[edit source]

Fremantle (2001: p. 53–54) charts the development of the bardo concept through the Himalayan tradition:

Originally bardo referred only to the period between one life and the next, and this is still its normal meaning when it is mentioned without any qualification. There was considerable dispute over this theory during the early centuries of Buddhism, with one side arguing that rebirth (or conception) follows immediately after death, and the other saying that there must be an interval between the two. With the rise of mahayana, belief in a transitional period prevailed. Later Buddhism expanded the whole concept to distinguish six or more similar states, covering the whole cycle of life, death, and rebirth. But it can also be interpreted as any transitional experience, any state that lies between two other states. Its original meaning, the experience of being between death and rebirth, is the prototype of the bardo experience, while the six traditional bardos show how the essential qualities of that experience are also present in other transitional periods. By refining even further the understanding of the essence of bardo, it can then be applied to every moment of existence. The present moment, the now, is a continual bardo, always suspended between the past and the future.[11]

Intermediate state in Theravāda[edit source]

Theravāda Abhidhamma texts like the Kathavatthu traditionally reject the view that there is an intermediate or transitional state (antarabhāva) between rebirths, they hold that rebirth happens instantaneously (in one mind moment) through the re-linking consciousness (patisandhi citta).[12]

However, as has been noted by various modern scholars like Bhikkhu Sujato, there are passages in the Theravāda Pali Canon which support the idea of an intermediate state, the most explicit of which is the Kutuhalasāla Sutta.[13]

This sutta states:

[The Buddha:] "Vaccha, I declare that there is rebirth for one with fuel [with grasping], not for one without fuel. Vaccha, just as fire burns with fuel, not without fuel, even so, Vaccha, I declare that there is rebirth for one with fuel [with grasping], not for one without fuel."

[Vaccha replies:] "But, master Gotama, when a flame is tossed by the wind and goes a long way, what does master Gotama declare to be its fuel?"

[Buddha:] "Vaccha, when a flame is tossed by the wind and goes a long way, I declare that it is fueled by the air. For, Vaccha, at that time, the air is the fuel."

[Vaccha:] "Master Gotama, when a being has laid down this body, but has not yet been reborn in another body, what does the master Gotama declare to be the fuel?"

[Buddha:] "Vaccha, when a being has laid down this body, but has not yet been reborn in another body, it is fuelled by craving, I say. For, Vaccha, at that time, craving is the fuel."[13]

Furthermore, some Theravāda scholars (such as Balangoda Ananda Maitreya) have defended the idea of an intermediate state and it is also a very common belief among some monks and laypersons in the Theravāda world (where it is commonly referred to as the gandhabba or antarabhāva). According to Sujato, it is also widely accepted among Thai forest tradition teachers.[14][13]

In East Asian Buddhism[edit source]

East Asian Buddhism generally accepts the main doctrines of the Yogacara tradition as taught by Vasubandhu and Asanga. This includes the acceptance of the intermediate existence (中有, Chinese romanization: zhōng yǒu, Japanese: chūu). The doctrine of the intermediate existence is mentioned in various Chinese Buddhist scholastic works, such as Xuanzang's Cheng Weishi Lun (Discourse on the Perfection of Consciousness-only).[15]

The Chinese Buddhist Canon contains a text called the Antarabhava sutra, which is used in funerary rituals.[16]

The founder of Soto ZenDogen, wrote the following regarding how to navigate the intermediate state:

“When you leave this life, and before you enter the next life, there is a place called an intermediary realm. You stay there for seven days. You should resolve to keep chanting the names of the three treasures without ceasing while you are there. After seven days you die in the intermediary realm and remain there for no more than seven days. At this time you can see and hear without hindrance, like having a celestial eye. Resolve to encourage yourself to keep chanting the names of the three treasures without ceasing: ‘I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha.’ After passing through the intermediary realm, when you approach your parents to be conceived, resolve to maintain authentic wisdom. Keep chanting refuge in the three treasures in your mother’s womb. Do not neglect chanting while you are given birth. Resolve deeply to dedicate yourself to chant and take refuge in the three treasures through the six sense roots. When your life ends, your eye sight will suddenly become dark. Know that this is the end of your life and be determined to chant, ‘I take refuge in the buddha.’ Then, all buddhas in the ten directions will show compassion to you. Even if due to conditions you are bound to an unwholesome realm, you will be able to be born in the deva realm or in the presence of the Buddha. Bow and listen to the Buddha.” --- Shobogenzo, section 94, "Mind of the Way”, translated by Peter Levitt & Kazuaki Tanahashi (2013):

See also[edit source]

References[edit source]

  1. ^ Bareau, André (1979). "Chuu". In Lévi, SylvainTakakusu, JunjiroGernet, Jacques; May, Jacques; Durt, Hubert (eds.). Dictionnaire encyclopédique du bouddhisme d'après les sources chinoises et japonaises. Hôbôgirin. Fasc. 5. Editions Maisonneuve [fr]. pp. 558–563. ISBN 9068316052OCLC 928777936.
  2. ^ John Bowker, The Concise Oxford Dictionary of World Religionss.v. [1]
  3. ^ Bryan Jaré Cuevas, "Predecessors and Prototypes: Towards a Conceptual History of the Buddhist Antarābhava", Numen 43:3:263-302 (September 1996) JSTOR 3270367
  4. ^ Francesca Fremantle (2001), Luminous Emptiness: Understanding the Tibetan Book of the Dead, p.53-54. Boston: Shambala Publications. ISBN 1-57062-450-X
  5. ^ Tibetan Buddhism and the resolution of grief: The Bardo-Thodol for the dying and the grieving, by Robert Goss, Death Studies, Vol. 21 Issue 4 Jul/Aug.1997, Pp.377-395
  6. ^ Bareau, André (1955). Les sectes bouddhiques du Petit Véhicule, p. 291. SaigonEcole française d'Extrême-Orient.
  7. ^ Bareau, André (1955). Les sectes bouddhiques du Petit Véhicule, p. 143 SaigonEcole française d'Extrême-Orient.
  8. ^ "第五章 死亡、死后与出生---《生与死——佛教轮回说》--莲花山居士网"web.archive.org. January 6, 2007. Archived from the original on 2007-01-06.
  9. ^ Francesca Fremantle (2001), Luminous Emptiness, p.55-66, Boston: Shambala Publications. ISBN 1-57062-450-X
  10. ^ Shugchang, Padma (editor); Sherab, Khenchen Palden & Dongyal, Khenpo Tse Wang (2000). A Modern Commentary on Karma Lingpa's Zhi-Khro: teachings on the peaceful and wrathful deities. Padma Gochen Ling. Source: [2] Archived 2008-02-29 at the Wayback Machine (accessed: December 27, 2007)
  11. ^ Francesca Fremantle (2001), Luminous Emptiness, p.53-54. Boston: Shambala Publications. ISBN 1-57062-450-X
  12. ^ Wayman, Alex (1984). Buddhist Insight: Essays, p. 252, Motilal Banarsidass Publ.
  13. Jump up to:a b c Bhikkhu Sujato (2008). Rebirth and the in-between state in early Buddhism.
  14. ^ Langer, Rita (2007). Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan Practice and Its Origins, pp. 83-84. Routledge.
  15. ^ Johnson, Peter Lunde (2019). On Realizing There is Only the Virtual Nature of Consciousness, pp. 336, 396, 302, 403
  16. ^ Poulton, Mark Cody. The language of flowers in the Nō theatre. Japan Review No. 8 (1997), pp. 39-55 (17 pages) Published By: International Research Centre for Japanese Studies, National Institute for the Humanities.

Further reading[edit source]

  • American Book of the Dead. 1987. E.J. Gold. Nevada City: IDHHB.
  • Bardo Teachings: The Way of Death and Rebirth. 1987. By Venerable Lama Lodo. Ithaca, NY: Snow Lion Publications ISBN 0937938602
  • The Bardo Thodol: A Golden Opportunity. 2008. Mark Griffin. Los Angeles: HardLight Publishing. {{ISBN|978-
  • Death, Intermediate State, and Rebirth. 1981. Lati Rinpoche. Snow Lion Publications.
  • The Hidden History of the Tibetan Book of the Dead. 2003. Bryan J. Cuevas. New York: Oxford University Press.
  • Mirror of Mindfulness: The Cycle of the Four BardosTsele Natsok Rangdrol, translated by Erik Pema Kunsang (Rangjung Yeshe Publications).
  • Natural Liberation. 1998. Padmasambhava. The text is translated by B. Alan Wallace, with a commentary by Gyatrul Rinpoche. Somerville, Wisdom Publications.
  • The Tibetan Book of the Dead: Awakening Upon Dying. 2013. by Padmasambhava (Author), Chögyal Namkhai Norbu (Commentary), Karma Lingpa (Author), Elio Guarisco (Translator). Shang Shung Publications & North Atlantic Books.
  • The Tibetan Book of Living and Dying. 1993. Sogyal Rinpoche. New York: HarperCollins

External links[edit source]