A wise man keepeth them secret within himself;. A straw floateth on the surface of the water,. But a precious gem placed upon it sinketh.' Stanza 'It is only. Tibetan Yoga and Secret Doctrines: Seven Books of Wisdom of the Great Path, According to the Late Lama Kazi Dawa-Samdup's English Rendering 3rd Edition. Wentz' Tibetan Yoga and Secret Doctrines, 2nd edition, Oxford. University Press, 4 The Chinese translation of Drashi Namjhal's Six Yogas was made.
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TIBETAN YOGA. AND SECRET DOCTRINES. Second Edition. Seven Books of Wisdom of the Great Path. Arranged and edited by W. Y. Evans-Wentz. The art of public speaking / Stephen Lucas. i 10th ed. p. cm. sequently, one of the first tasks in any public speaking Secret Doctrines of the Tibetan Books of the. Author: Evans-Wentz Walter Yeeling Title: Tibetan Yoga and secret doctrines Or seven books of wisdom of the great path, according to the late.
Evans-Wentz also edited, this volume, illustrated with photographs and reproductions of yoga paintings and manuscripts, contains some of the principal meditations used by illustrious Hindu and Tibetan gurus and philosophers through the ages in attaining Right Knowledge and Enlightenment. The editor, whose inquiry and research extended through more. He has included a body of orally transmitted tradition and teachings received at first hand. These will be of particular interest to anthropologists and psychologists, and to students of comparative religion and practically applied Mahayana Yoga. Special commentaries precede each carefully rendered text, and a comprehensive preface contrasts the tenets of Buddhism with European concepts of religion, philosophy, and science. These seven distinct but intimately related books, arranged in orderly sequence, afford a comprehensive view of the spiritual teachings which have shaped the culture of the Orient, and which are now increasingly enriching the West's appreciation of the depths of the human psyche. The late W.
The cells which compose it are in perpetual movement ; they are sensitive, indi2 The expression "cell" is mine. The eye, at the moment of the second contact, is not identical with the eve which underwent the first contact, and it continues to change during the repeated contacts. In fact, what these contacts have brought to us when we believed we "looked at length" is a series of images. The rapidity of the contacts caused us to see them as a single image. In the same way, the object at which we were looking is itself not a homogeneous and motionless block.
It is a "universe" formed by a large number of particles in movement. What has been said above of the cells which form the eye applies equally to those which constitute the object at which we have been looking.
In their incessant dance they also undergo changes due to their own evolution and changes caused by exterior agents. Again, they move away from or near to each other, forming different arrangements, any case, serving to express the idea of infinitely small particles which constitute the body. They translate the Sanskrit words: anou and paramanou. It follows that the object envisaged changes, in reality, from one moment to another. Although tlle majority of men are misled by the illusion which hides from them the forces at work both in the organ and in the object with which it is in contact, it does not follow that all men share the same error to the same degree.
We can easily admit that our senses are very unreliable guides because they are not sufficiently acute; we may even admit that they are wholly unsuited to allow us to perceive the ultimate basis of phenomena, but it is also reasonable to believe that our senses are susceptible to education and that their acuity can be increased.
To what degree can this be done? What has been said about the sense of sight and its object, naturally applies as well to other senses : the ear, a little universe in motion like the eve, and to its object, sound; to odo:urs and to the nose; to taste and to the tongue ; to the sensations felt by the contact of our skin with a foreign body. Can we propound the question : Among these multiple and intermingled contacts, which one gives us real knowledge?
In any case, no experimenting can put us in touch with Absolute Reality for it is with his senses that the experimenter perceives the progression: of the experiment he carries out, and its results ; now his senses, as has just been explained, only gives him various series of sensations which he interpretes in his own way.
It is probable that this way of understanding is always very different from the reality. But is there a Reality, a unique Reality in the absolute sense?
Reality is synonymous with Existence. That which is real, that which exists, is that which produces effects. How, then, do we know that a thing produces effects? A being other than human : a God, a Demon or no matter what other being, does not perceive as we do. It follows therefore that that which is real, which exists, which produces effects for one, does not affect the other, has no reality, no existence for him.
Each sphere, each world, each order of beings possesses a Reality of its own because it produces effects in this special sphere and for this order of beings. We must beware of ideas. This teaching is not expressed in a consequent and methodically arranged manner, as we might be tempted to wish. It is rare that a graduated "course" is given to a particular student. The teaching is composed rather of separate interviews often taking place at very long intervals. My observations consist in assembling the summaries of conversations I have heard.
Each of my readers must connect together those of these summaries which are most interesting to him. As I have stated at the beginning of this book. For some people the theories which they have touched will serve as a key to open the door to a field which until that moment, had been closed to them, while othets will turn the key in their hands without putting it in the lock, or even will not suspect that there exists a door to open. This comparison is in accordance with the thought of the Masters who impart the Oral Teachings.
Relying on the preceding explanations, I feel that I may return to the subject of contacts in order to develop it and insist on certain points. It has also been stated that during these contacts both the sense-organ and the object with which it is in contact undergo changes because both are aggregates of particles in movement. The intensity of the different contacts varies. Only some among them awake an echo in the mind, this echo being translated into the idea which occurs to us: "I have seen a horse" ,-"1 have seen a tree, a man".
We see, hear, taste many things of which we are not conscious and the lower an individual is in the scale of physical and psychic development, the smaller is the number of his conscious perceptions.
It is not a rare occurrence to have seen a landscape, day after day, for a long time, and then suddenly to pick out, in this familiar landscape, some object which one had never seen, the sharp point of a chorten4 showing above a hill, or the mouth of a cave in a rocky cliff.
Other conditions having occurred, the impression has been strengthened and we have seen. The competition of the senses among themselves also causes the temporary predominance of one or the other which smothers the sensations caused by the others. An individual listening intendy to a noise which concerns him, the galloping of horses which he thinks are ridden by brigands and coming towards him, will not feel the sting of insects, a cold wind, etc.
Does this mean that these contacts which fail to bring about enough mental activities to make us conscious of the kind of sensation felt, give rise to no effect of any kind? Nothing which happens remains without effect. Thus we are led to the examination of what can be these effects, that is to say what becomes of these numerous contacts of which we are not conscious.
This last category includes the opinions, theories, doctrines, ideas in general which we have formed during our education,. However they are by no means dead for they have engendered descendants of a mysterious kind, and these descendants, that is to say, their effects, may manifest their existence even after a long interval.
Nevertheless we should not imagine that the forces set in motion by the physical or psychic contacts of which we have not been conscious, remain stored in a purely latent state in some kind of immaterial receptacle, awaiting conditions favourable for their manifestation.
Some people hold an opinion of this kind and speak of a: "receptacle of consciousness" in a way which makes a sort of individual or cosmic deity of it. This opinion is contradicted in the Oral Teachings. The interplay of the contacts and of their effects must not be envisaged in reference to ourselves alone.
In order to follow the theories which we are examining more closely, it is better to say: "There are in reality no contacts happening in the universe. The universe is movement and this movement is made up of contacts. The contacts and their effects are the universe". In the same way, on the restricted scale of our individuality, it is this movement of contacts and their effects which is our individuality, that which we call our ','self". Let us return once again to the facts within reach of this "self" which presendy we shall see disappear like the "water of a mirage" or "the casde in the douds".
The contact begets an idea. We can compare the contact to a shock, but in the infinitesimal lapse of time between this shock and the arising of the idea which attaches a name to the object of the contact, a phenomenon happens.
What is this screen? In an article on the way in which individuals perceive colours, Dr. Charles Hill6 expresses doubt as to the exactitude of perception of a child who says the grass is green.
Has the child really the impression that he sees the colour green when he looks at a lawn, or does he repeat "the grass is green" as a result of suggestion? In the as yet restricted field of research to which the student is still limited, he will primarily examine the habit which we have of associating the notions of certain forms, certain colours, certain sounds, certain t:astes, with certain particular stimuli. This habit is in no way personal. It is rooted.
It is impossible for us to know the reactions of beings constituted in a different way. It is, however, reasonable to think that in the same world, as we have just said, different worlds are perceived by different beings according to the nature of their respective organs of perception.
The mechanism of the phenomenon may be summarised as follows : we know that when a contact takes place it consists of a series of intermittent contacts among which some produce a shock which gives rise to a sensation. This sensation has already been felt by the individual and by those of his species and the response made to it in analogous circumstances arises like a screen on which the habitual response to that kind of sensation is pictured in images : a horse, an apricot, a gong, a thorn or some other thing.
Does that mean that in absolute truth our senses have made contact with a real horse, a real apricot, etc.?
There is no proof of this, for the only existing proof depends on the evidence of the senses, evidence which only repeats the inexactitudes formerly registered. Should we then believe that we have been taken in by a pure mirage?
Not entirely. Probably the stimulus corresponds to something, but this something, that is to say the object? Without any correspondmg material object existing, we see in dreams images of horses, apricots, etc.
In the following chapters we shall examine different theories current on this subject.
The Tibetans did not fail to note that when from a distance we see a hunter fire a shot we see the flash before we hear the noise of the shot. This observation, however, does not seem to have impelled them to.
In this content, the "object" is rather a force, a particular flash of energy which our senses have met. These Teachings tend to believe that the images we see are images of that which has been and which is no longer.
In other words that we see the images of dead things. It may be interesting to compare, on this point, the data of our modem science with the conjectures found in the Secret Teachings. Under the heading "If we were on a star, what would we see of that which exists on the earth? Please select category. Choose your Interests. What are you Ceeking?
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