[ Pobierz całość w formacie PDF ]
believed that his ancestors belonged to the Yellow race and was convinced that his
expected successor, the future Buddha Maitreya, would appear in Northern Asia.
Where did he get these ideas? I have not been able to find out. Discussion is hardly
possible with Oriental
222
mystics. When once they have answered: "I have seen this in my meditations," little hope
is left to the inquirer of obtaining further explanations.
I have also heard similar ideas expressed by Newars from Nepal. Their argument was that
the native land of the Buddha was their own country. "The great Sage of India," they said,
"belonged to the same stock as ourselves. And as for us, we are of the same race as the
Chinese."
It is, of course, only the learned lamas and mystics who hold the theories just mentioned,
regarding the "Path of the Rules" and the "Short Path." Now, in Tibet, as elsewhere,
scholars and thinkers are few. So while amongst the partisans of the "rules" the many
merely vegetate in the monasteries, the doctrine of "complete freedom" affords a raison
d'être to countless people scarcely capable of haunting any summit, but whose originality
cannot be denied.
Most magicians shelter themselves under the flag of the latter party. Not that many of
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER VII: MYSTIC THEORIES AND SPIRITUAL TRAINING
them seek rapid spiritual achievement. That which appeals to them in the "Short Path" is
freedom from the bondage of discipline and the permission thus granted to proceed with
whatever experiments may be useful for their own advancement. The formula is vague
enough to allow interpretations that fit all kinds of characters.
A broad classification of Tibetan professed magicians and students of the magic art
divides them into two categories.
The first includes all those who do not seek direct mastery over nature, but only the power
of coercing certains gods and demons to secure their help. The men who practice that
method believe in the real existence of the beings of the other worlds as entities
completely distinct from them. They also think that their own ability and power are much
inferior to those of the personalities whom they endeavour to enslave, and that they would
be incapable of obtaining the results which they expect from the latter's help by their own
efforts.
Again, whatever other means they use: spells, charms, etc., they also implicitly recognize
that their active
223
power, though put into motion by the man who uses them, does not emanate from him.
In the second category only a small number of adepts are to be reckoned.
These employ, at times, the very same means as their less enlightened colleagues, but they
do it for different reasons. They hold the view that the various phenomena which the
vulgar consider as miracles, are produced by an energy arising in the magician himself
and depend on his knowledge of the true inner essence of things. Most of them are men of
retired habits, even hermits, who do not exhibit any singularity in their ways and
appearance. They make no attempt to exhibit their powers and often remain entirely
unknown. On the contrary, the magicians of the first group are fond of indulging in many
kinds of showy and bewildering eccentricities. Sorcerers, soothsayers, necromancers,
occultists from the meanest beggarly class to those of high social standing, can be met
with among them. A lover of odd discourses and deeds may enjoy himself listening to the
theories regarding "integral freedom" and its practice that are current in such society. But
behind these absurd extravagances there are elements of knowledge regarding old
traditions, forgotten history and the handling of psychic forces to be gleaned. But in these
circles, as elsewhere in Tibet, the great difficulty is to gain a footing.
It is unnecessary to be an ordained monk to enter the "Short Path to Deliverance."
According to its adepts, only initiations are of value. So any layman, if recognized as fit to
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER VII: MYSTIC THEORIES AND SPIRITUAL TRAINING
undertake the spiritual climbing, may be accepted by a mystic master and in due time
initiated by him. The same rule applies to students of magic. Nevertheless, most mystics
and magicians have begun their career as youths in the religious Order.
The choice of the master who is to guide him along the mystic path, arduous and fraught
with deceitful mirages, is a momentous decision for the candidate to initiation. The course
which his life will follow depends to a great extent upon the character of the lama he
elects.
For having asked admittance at a door from which they ought to have turned away, some
have met with
224
fantastic adventures. Yet, if the young monk is satisfied with begging the spiritual
guidance of a lama who is neither an anchorite nor an "extremist" of the "Short Path," his
novitiate will probably not include any tragic incidents.
During a probation period of undetermined length the master will test the character of his
new disciple. Then he may simply explain some philosophical treatises and the meaning
of a few symbolic diagrams (kyilkhors), teaching him the methodic meditations for which
they are used.
If the lama thinks his pupil capable of proceeding farther, he will expound him the
programme of the mystic training.
The latter includes three stages, namely:
Tawa to look, examine.
Gompa to think, meditate.
Chyöd pa to practice, realize. This is the fruit of accomplishment through the
two former stages.
Another less current enumeration makes use of four terms to convey the same meaning, as
follows:
FIRST STAGE: Tön "meaning," "reason." That is to say investigation of
the nature of things, their origin, their end, the causes upon
which they depend.
Lob "study" of various doctrines.
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER VII: MYSTIC THEORIES AND SPIRITUAL TRAINING
SECOND STAGE: Gom thinking or meditating on that which one has
discovered and learnt. Practising introspective meditation.
THIRD STAGE: Togs Understanding.
In order that the novice may practice in perfect quietness the various exercises which that
programme requires, it is nearly certain that the lama will command him to shut himself in
tsams.
(Written mtshams and pronounced tsam.)
The word tsams signifies a barrier, the border of a territory. In religious parlance, to "stay
in tsams" means to live in seclusion, to retire beyond a barrier which must not be passed.
225
That "barrier" may be of different kinds. With advanced mystics it becomes purely
psychic and it is said that the latter need no material contrivances to isolate themselves
while meditating.
There exist several categories of tsams, each one being subdivided into a number of
varieties.
Proceeding from the less austere towards the most severe forms, we find the following
ones: [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl wyciskamy.pev.pl
believed that his ancestors belonged to the Yellow race and was convinced that his
expected successor, the future Buddha Maitreya, would appear in Northern Asia.
Where did he get these ideas? I have not been able to find out. Discussion is hardly
possible with Oriental
222
mystics. When once they have answered: "I have seen this in my meditations," little hope
is left to the inquirer of obtaining further explanations.
I have also heard similar ideas expressed by Newars from Nepal. Their argument was that
the native land of the Buddha was their own country. "The great Sage of India," they said,
"belonged to the same stock as ourselves. And as for us, we are of the same race as the
Chinese."
It is, of course, only the learned lamas and mystics who hold the theories just mentioned,
regarding the "Path of the Rules" and the "Short Path." Now, in Tibet, as elsewhere,
scholars and thinkers are few. So while amongst the partisans of the "rules" the many
merely vegetate in the monasteries, the doctrine of "complete freedom" affords a raison
d'être to countless people scarcely capable of haunting any summit, but whose originality
cannot be denied.
Most magicians shelter themselves under the flag of the latter party. Not that many of
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER VII: MYSTIC THEORIES AND SPIRITUAL TRAINING
them seek rapid spiritual achievement. That which appeals to them in the "Short Path" is
freedom from the bondage of discipline and the permission thus granted to proceed with
whatever experiments may be useful for their own advancement. The formula is vague
enough to allow interpretations that fit all kinds of characters.
A broad classification of Tibetan professed magicians and students of the magic art
divides them into two categories.
The first includes all those who do not seek direct mastery over nature, but only the power
of coercing certains gods and demons to secure their help. The men who practice that
method believe in the real existence of the beings of the other worlds as entities
completely distinct from them. They also think that their own ability and power are much
inferior to those of the personalities whom they endeavour to enslave, and that they would
be incapable of obtaining the results which they expect from the latter's help by their own
efforts.
Again, whatever other means they use: spells, charms, etc., they also implicitly recognize
that their active
223
power, though put into motion by the man who uses them, does not emanate from him.
In the second category only a small number of adepts are to be reckoned.
These employ, at times, the very same means as their less enlightened colleagues, but they
do it for different reasons. They hold the view that the various phenomena which the
vulgar consider as miracles, are produced by an energy arising in the magician himself
and depend on his knowledge of the true inner essence of things. Most of them are men of
retired habits, even hermits, who do not exhibit any singularity in their ways and
appearance. They make no attempt to exhibit their powers and often remain entirely
unknown. On the contrary, the magicians of the first group are fond of indulging in many
kinds of showy and bewildering eccentricities. Sorcerers, soothsayers, necromancers,
occultists from the meanest beggarly class to those of high social standing, can be met
with among them. A lover of odd discourses and deeds may enjoy himself listening to the
theories regarding "integral freedom" and its practice that are current in such society. But
behind these absurd extravagances there are elements of knowledge regarding old
traditions, forgotten history and the handling of psychic forces to be gleaned. But in these
circles, as elsewhere in Tibet, the great difficulty is to gain a footing.
It is unnecessary to be an ordained monk to enter the "Short Path to Deliverance."
According to its adepts, only initiations are of value. So any layman, if recognized as fit to
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER VII: MYSTIC THEORIES AND SPIRITUAL TRAINING
undertake the spiritual climbing, may be accepted by a mystic master and in due time
initiated by him. The same rule applies to students of magic. Nevertheless, most mystics
and magicians have begun their career as youths in the religious Order.
The choice of the master who is to guide him along the mystic path, arduous and fraught
with deceitful mirages, is a momentous decision for the candidate to initiation. The course
which his life will follow depends to a great extent upon the character of the lama he
elects.
For having asked admittance at a door from which they ought to have turned away, some
have met with
224
fantastic adventures. Yet, if the young monk is satisfied with begging the spiritual
guidance of a lama who is neither an anchorite nor an "extremist" of the "Short Path," his
novitiate will probably not include any tragic incidents.
During a probation period of undetermined length the master will test the character of his
new disciple. Then he may simply explain some philosophical treatises and the meaning
of a few symbolic diagrams (kyilkhors), teaching him the methodic meditations for which
they are used.
If the lama thinks his pupil capable of proceeding farther, he will expound him the
programme of the mystic training.
The latter includes three stages, namely:
Tawa to look, examine.
Gompa to think, meditate.
Chyöd pa to practice, realize. This is the fruit of accomplishment through the
two former stages.
Another less current enumeration makes use of four terms to convey the same meaning, as
follows:
FIRST STAGE: Tön "meaning," "reason." That is to say investigation of
the nature of things, their origin, their end, the causes upon
which they depend.
Lob "study" of various doctrines.
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER VII: MYSTIC THEORIES AND SPIRITUAL TRAINING
SECOND STAGE: Gom thinking or meditating on that which one has
discovered and learnt. Practising introspective meditation.
THIRD STAGE: Togs Understanding.
In order that the novice may practice in perfect quietness the various exercises which that
programme requires, it is nearly certain that the lama will command him to shut himself in
tsams.
(Written mtshams and pronounced tsam.)
The word tsams signifies a barrier, the border of a territory. In religious parlance, to "stay
in tsams" means to live in seclusion, to retire beyond a barrier which must not be passed.
225
That "barrier" may be of different kinds. With advanced mystics it becomes purely
psychic and it is said that the latter need no material contrivances to isolate themselves
while meditating.
There exist several categories of tsams, each one being subdivided into a number of
varieties.
Proceeding from the less austere towards the most severe forms, we find the following
ones: [ Pobierz całość w formacie PDF ]