Someone you love is dying. Or you have been given a diagnosis. Or you are sitting at a deathbed with no idea what to do, what to say, or whether any of it matters. Forty-Nine Days was written for that moment, and for the preparation that must begin long before the crisis arrives.
Drawing on more than two decades of practice inside four Buddhist traditions, this book brings together what the traditions have learned about dying with what contemporary neuroscience is only beginning to confirm. The prefrontal cortex, the seat of the narrative self, fails early in the dying process. What persists longer is older and deeper: emotional memory, the capacity to register whether the room is calm or frightened, the ability to hear a familiar voice. The dying person is still present, still receiving, still being shaped by what surrounds them. This has practical consequences for everyone who will ever sit at a deathbed.
The four traditions examined here each offer a distinct answer. The Tibetan Vajrayana provides a detailed map of the dying process and specific practices for the forty-nine days that follow. Jodo Shinshu offers something rarer: a complete release from the requirement to perform at the moment of death, grounded in the teaching that compassion is unconditional and already given. Korean Zen kido is the practice of sustained collective chanting for the dead, holding the bereaved community together and giving grief somewhere to go. Theravada offers the most rigorous mind-training in the Buddhist world, centred on the direct encounter with impermanence that anyone can begin today.
The author has practiced in all four traditions, sat with dying teachers, chanted through the night for the recently dead, and trained in both neuroscience and contemplative practice. This is not a comparative religion textbook. It is a practitioner's synthesis, precise and honest about its limits, written for anyone who will one day be dying or sitting with someone who is.
For readers of The Tibetan Book of Living and Dying and Being Mortal, the book that brings them into conversation.
"Sinopsis" puede pertenecer a otra edición de este libro.
Librería: Grand Eagle Retail, Bensenville, IL, Estados Unidos de America
Paperback. Condición: new. Paperback. Someone you love is dying. Or you have been given a diagnosis. Or you are sitting at a deathbed with no idea what to do, what to say, or whether any of it matters. Forty-Nine Days was written for that moment, and for the preparation that must begin long before the crisis arrives.Drawing on more than two decades of practice inside four Buddhist traditions, this book brings together what the traditions have learned about dying with what contemporary neuroscience is only beginning to confirm. The prefrontal cortex, the seat of the narrative self, fails early in the dying process. What persists longer is older and deeper: emotional memory, the capacity to register whether the room is calm or frightened, the ability to hear a familiar voice. The dying person is still present, still receiving, still being shaped by what surrounds them. This has practical consequences for everyone who will ever sit at a deathbed.The four traditions examined here each offer a distinct answer. The Tibetan Vajrayana provides a detailed map of the dying process and specific practices for the forty-nine days that follow. Jodo Shinshu offers something rarer: a complete release from the requirement to perform at the moment of death, grounded in the teaching that compassion is unconditional and already given. Korean Zen kido is the practice of sustained collective chanting for the dead, holding the bereaved community together and giving grief somewhere to go. Theravada offers the most rigorous mind-training in the Buddhist world, centred on the direct encounter with impermanence that anyone can begin today.The author has practiced in all four traditions, sat with dying teachers, chanted through the night for the recently dead, and trained in both neuroscience and contemplative practice. This is not a comparative religion textbook. It is a practitioner's synthesis, precise and honest about its limits, written for anyone who will one day be dying or sitting with someone who is.For readers of The Tibetan Book of Living and Dying and Being Mortal, the book that brings them into conversation. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability. Nº de ref. del artículo: 9798258159502
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Librería: California Books, Miami, FL, Estados Unidos de America
Condición: New. Print on Demand. Nº de ref. del artículo: I-9798258159502
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Librería: PBShop.store US, Wood Dale, IL, Estados Unidos de America
PAP. Condición: New. New Book. Shipped from UK. Established seller since 2000. Nº de ref. del artículo: L2-9798258159502
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Librería: PBShop.store UK, Fairford, GLOS, Reino Unido
PAP. Condición: New. New Book. Shipped from UK. Established seller since 2000. Nº de ref. del artículo: L2-9798258159502
Cantidad disponible: Más de 20 disponibles
Librería: AHA-BUCH GmbH, Einbeck, Alemania
Taschenbuch. Condición: Neu. Neuware - Someone you love is dying. Or you have been given a diagnosis. Or you are sitting at a deathbed with no idea what to do, what to say, or whether any of it matters. Forty-Nine Days was written for that moment, and for the preparation that must begin long before the crisis arrives.Drawing on more than two decades of practice inside four Buddhist traditions, this book brings together what the traditions have learned about dying with what contemporary neuroscience is only beginning to confirm. The prefrontal cortex, the seat of the narrative self, fails early in the dying process. What persists longer is older and deeper: emotional memory, the capacity to register whether the room is calm or frightened, the ability to hear a familiar voice. The dying person is still present, still receiving, still being shaped by what surrounds them. This has practical consequences for everyone who will ever sit at a deathbed.The four traditions examined here each offer a distinct answer. The Tibetan Vajrayana provides a detailed map of the dying process and specific practices for the forty-nine days that follow. Jodo Shinshu offers something rarer: a complete release from the requirement to perform at the moment of death, grounded in the teaching that compassion is unconditional and already given. Korean Zen kido is the practice of sustained collective chanting for the dead, holding the bereaved community together and giving grief somewhere to go. Theravada offers the most rigorous mind-training in the Buddhist world, centred on the direct encounter with impermanence that anyone can begin today.The author has practiced in all four traditions, sat with dying teachers, chanted through the night for the recently dead, and trained in both neuroscience and contemplative practice. This is not a comparative religion textbook. It is a practitioner's synthesis, precise and honest about its limits, written for anyone who will one day be dying or sitting with someone who is.For readers of The Tibetan Book of Living and Dying and Being Mortal, the book that brings them into conversation. Nº de ref. del artículo: 9798258159502
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Librería: CitiRetail, Stevenage, Reino Unido
Paperback. Condición: new. Paperback. We do not know how to die. Modern secular culture has removed death from the centre of life and left us with almost nothing to draw on when it arrives, for ourselves, or for the people we love.This book is an attempt to fill that gap, drawing on two sources that are rarely brought together: the findings of contemporary neuroscience on what the dying brain actually does, and the accumulated wisdom of four Buddhist traditions that have been thinking carefully about death for two and a half millennia.The neuroscience is more surprising than most people know. The prefrontal cortex, the seat of the narrative self, fails early in the dying process. What remains longer is older and deeper: emotional memory, the capacity to register whether the room is calm or frightened, the ability to hear and be reached by a familiar voice. The auditory system continues processing meaningful sound long after the capacity for behavioural response has gone. The dying person is still present, still receiving, still being shaped by what surrounds them. This matters practically, and the traditions have known it for centuries.The four Buddhist traditions examined here each offer a distinct orientation to dying and to accompanying the dying. The Tibetan Vajrayana provides a detailed map of the dying process and the weeks that follow, and specific practices for those who sit with the dying and the recently dead. Jodo Shinshu, the Japanese Pure Land school of Shinran, offers something rarer: a complete release from the requirement to perform at the moment of death, grounded in the teaching that the compassion of Amida Buddha is unconditional and already given. Korean Zen kido is the practice of sustained collective chanting for the dead, which holds the bereaved community together across the forty-nine days and gives grief something active and directed to do. Theravada Buddhism offers the most rigorous technology of mind-training available in the Buddhist world, centred on the direct perceptual encounter with impermanence that maraasati, the meditation on death - makes available to anyone willing to sit with it.Two additional traditions are explored in depth: Chinese Pure Land Buddhism, with its organised deathbed chanting groups and its insistence that the community must take responsibility for the dying person's last mental state; and Zen and Chan death culture, expressed in the jisei, the death poem, and in a practice philosophy that treats every moment of meditation as a rehearsal for the final release.The book is written from the inside. The author has practiced across more than two decades in all four primary traditions, sat with dying teachers, chanted through the night for the recently dead, and brought to this work the perspective of someone trained in both neuroscience and contemplative practice. It is not a comparative religion textbook. It is a practitioner's synthesis, written for anyone who will one day be dying, which is to say, for everyone.For practitioners and non-practitioners alike. No prior Buddhist knowledge required. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability. Nº de ref. del artículo: 9798258159502
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