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.
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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.
Let us see: You happen to be in a vast, bare plain, and in the distance you see a fleck of green standing out on the yellow sand. What is the size of the fleck which you see? To what height on the ruler or on your finger does the green spot come?
It may be equal to the top joint of your little finger or even smaller ; it may be just a point. If you have not already done it, you can, provisionally, stop at this very rudimentary experiment.
What have you seen? You have seen that and nothing more. To say that you have seen a tree in the distance is incorrect. Your eyes did not show you a tree with leafy branches able to. The idea of the tree and Its representation in your mind are the results of mental activity which has been set in motion by the sight of the tiny fleck of green.
Many elements have been combined in this activity. Other green spots seen in similar conditions have led to the finding of a tree at the end of a plain. In a general way one knows also that distance gives a dwarfed image of objects seen, and this too has been remembered. Nevertheless these are ratiocinations and not the fact of having seen a tree.
It is probable that walking towards the green spot, he who saw it will find a tree, but this is not certain. The fleck of green may be found to be a building painted green, the green canvas of a tent, or something else which is not a tree. A higher degree of probability, if not certainty may be attained if, to the perception of the colour green, were to be added that of outlines suggesting the shape of a tree.
But again, how many times will not the mental activity, applied to the sensation of seeing a green spot, go astray? In short, what kind of information has been given to us by the fact of having seen a green spot? A sensation, nothing more, all the rest is interpretation. In the same way, all our perceptions, those to which we give names and assign form, colour, or no matter what attributes, are nothing but interpretations of a fugitive contact by one of our senses with a stimulus.
The first of these worlds represents Reality, and is indescribable ; we cannot think anything, cannot imagine anything about it without "interpreting" and thus destroying its character of Reality.
Reality is inexpressible and inconceivable. The second of these worlds is that of mental formations set in motion by the contact-stimulus. It is the world in which we live. To say that it is not real does not mean that it is devoid of existence. The tangible world is movement, say the Masters, not a collection of moving objects, but movement itself. There are no objects "in movements", it is the movement which constitutes the objects which appear to us : they are nothing but movement. All objects perceptible to our senses, all phenomena of whatever kind and whatever aspect they may assume, are constituted by a rapid succession of instantaneous events.
Each of these momentary happenings is brought about by manifold causes and multiple conditions acting together. Here one should not think that the event is distinct from these causes and conditions.
It is these which, together, constitute the event. Apart from them there is no event. Event here means "something which happens". This process is often explained by comparing it with the grain which remains apparently inert in the barn, then one day shows a. Some people say that the germ is a transformation of the grain. The Secret Teachings do not seem to encourage this opinion.
The germ, they say, exists in dependence on the grain according to the classical Buddhist-formula: "This existing, that arises" which is not to be understood as meaning that this is the father who has begotten that by a transmission of substance.
There are two theories and both consider the world as movement. One states that the course of this movement which creates phenomena is continuous, as the flow of a quiet river seems to us. The other declares that the movement is intermittent and advances by separate flashes of energy which follow each other at such small intervals that these intervals are almost non-existent.
As to the existence of matter which is motionless and homogeneous, this is flatly denied. When you look at an object, what happens?
This contact lasts only for a flash. When you think that you are looking for a long time, what in fact happens is a series of repeated contacts, each one of which lasts only for an instant, and of which none is identical with the previous one. Why not identical? For several reasons, of which the principal one which includes all the others, is that-as has already been explained-nothing that exists is motionless, and that phenomena, whatever they may be, consist in a succession of changes following each other with a speed which is far beyond our faculties of.
Well then, the material organ called the eye which consists of an aggregate of a large number of cells2 is not motionless. The cells which compose it are in perpetual movement ; they are sensitive, indi2 The expression "cell" is mine.
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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.
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Tibetan Yoga and Secret Doctrines (3rd ed.)
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Rhys Davids T. Olcott Helena Roerich J. Whitehead Western philosophy and Buddhism Buddhism and psychology. List of modern Eastern religions writers List of writers on Buddhism. Buddhism Portal Indian religions Portal. Yeats More Authority control BNF:Is there any reason for lingering to discuss problems of this kind? All schools of Buddhism, without exception, accept them and take them as the basis of what they consider legitimate developments and interpretations of them.
Please enter a number less than or equal to 1. Evans-Wentz remains best known his lasting legacy to Tibetology. They translate the Sanskrit words: anou and paramanou. The present volume has a similarly "esoteric" title, reminiscent of the fantasies of H. This in-depth study of this rich body of Buddhist literature details the Tibetan Buddhist belief in the bardos, of intermediate states, and serves as an illuminating companion volume to The Tibetan Book of the Dead.
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