According to John Myrdhin Reynolds, Evans-Wentz's edition of the "Tibetan Book of the Dead" introduced a number of misunderstandings about Dzogchen. In fact, Evans-Wentz collected seven texts about visualization of the after-death experiences and he introduced this work collection as "The Tibetan Book of Death." Evans-Wentz was well acquainted with Theosophy and used this framework to interpret the translation of "The Tibetan Book of the Dead", which was largely provided by two Tibetan lamas who spoke English, Lama Sumdhon Paul and Lama Lobzang Mingnur Dorje. Evans-Wentz was not familiar with Tibetan Buddhism, and his view of Tibetan Buddhism was "fundamentally neither Tibetan nor Buddhist, but Theosophical and Vedantist." He introduced a terminology into the translation which was largely derived from Hinduism, as well as from his Theosophical beliefs. Contrary to the general belief spread in the West by Evans-Wentz, in Tibetan Buddhist practice the "Tibetan Book of the Dead" is not read to the people who are passing away, but it is rather used during life by those who want to learn to visualize what will come after death.