[ Pobierz całość w formacie PDF ]
surrounding bushes.
The terrified man collected the ghastly remains in his monastic toga and hastened back to
his guru.
When he reached the hut in which the latter lived with his two disciples, he found it
empty. The lama had left, taking with him all his belongings, two religious books, a few
ritualistic implements and his travelling stick with a trident at the top.
" I felt that I was becoming mad," said the old Tibetan. "That sudden departure frightened
me even more than the discovery of my brother's mangled body."
"What had our teacher dreamt? Did he know the awful fate of his disciple? Why had he
gone? . . ."
Without actually knowing any better than the afflicted monk what reasons had led the
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER IV: DEALING WITH GHOSTS AND DEMONS
lama to run away, I nevertheless thought that when he saw that his disciple had not
returned, he might have feared some accident had befallen the young man in the forest
haunted by wild beasts. Perhaps he had really received some kind of mysterious
information in a dream about the tragic event, and thought it prudent to escape the anger
and revenge of the victim's family.
As for the novice's death, it could be explained quite naturally. Panthers are frequently
found in that region, some leopards roam also in the woods. I had met two myself a few
days before hearing the story.
(See My Journey to Lhasa.)
One of these animals, which the monk himself had perhaps attracted by his lowing, might
have killed him before he had time to break his bonds and defend himself.
But a very different interpretation was given to the sad story by the man who told it and
those seated around him. According to them the demon-tiger had seized upon the offering
imprudently presented to him.
136
The young disciple, they said, ignored the magic words and gestures which would have
protected him. And in this matter the fault of his teacher was very great, for he ought
never to have sent him to challenge the demon-tiger without arming him with the
teachings and ritualistic formula which are efficacious weapons in such cases.
But in the utmost depth of his soul the monk, wounded in his brotherly love, had a more
terrible idea which he expressed in a low and trembling voice.
"Who knows," he said "if that strange lama was not the demon-tiger himself who had
taken on a human form to attract a victim? He could not have killed my poor brother while
in human form, but at night when I was asleep, resuming his tiger shape he ran to the
forest and satisfied his ferocious craving."
The last words of the old man met with profound silence. He had probably told this
terrifying episode of his long-lost youth many times. But his audience was once more
deeply impressed.
Might it not still happen any day? Thags yang and so many other kindred beings continue
to prowl around the villages and to follow the travellers, seeking to prey upon those who
are unsufficiently protected. Every one there believed it.
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER IV: DEALING WITH GHOSTS AND DEMONS
In the large kitchen dimly lighted by the flames leaping now and then from the hearth, a
woman lifted her eyes instinctively towards the protective charms pasted on the walls, as
if she wanted to ascertain that they were still there. The grandfather went into the next
room where the evening offering lamps burnt on the family altar, and the sweet fragrance
of incense sticks he had lighted floated in to soothe our nerves.
Although one may suppose that a number of accidents apparently of occult origin, do
actually happen during the performance of these rites, yet they can only be exceptional. So
it seems only logical that, after spending a certain amount of time sitting in haunted places
and challenging evil spirits, the disciple should come to doubt the existence of beings
which never appear.
I have questioned several lamas on this subject.
137
" Incredulity comes sometimes," answered a Geshes from Derge.
( A Geshes is a graduate, a kind of LL.D. and Ph. D. Derge is a town in the province of Kham, in
Eastern Tibet.)
"Indeed, it is one of the ultimate objects of the mystic masters, but if the disciple reaches
this state of mind before the proper time he misses some thing which these exercises are
designed to develop, that is fearlessness.
" Moreover, the teachers do not approve of simple incredulity, they deem it contrary to
truth. The disciple must understand that gods and demons do really exist for those who
believe in their existence, and that they are possessed with the power of benefiting or
harming those who worship or fear them.
"However, very few reach incredulity in the early part of their training. Most novices
actually see frightful apparitions."
I shall not venture to contradict this latter opinion a number of instances have proved to
me that it is well grounded. Darkness, the peculiarly wild aspect of the places chosen for
meeting the dreaded evil beings, the power that Orientals possess to a high degree of
visualizing their thoughts, are sufficient to produce hallucinations. But must we classify
all phenomena witnessed by the celebrants of these curious rites as hallucination?
Tibetans affirm that we must not.
I had the opportunity of talking with a gomchen of Ga (Eastern Tibet) called Kushog
Wanchen about sudden deaths which occurred while calling up demons.
WITH MYSTICS AND MAGICIANS IN TIBET: CHAPTER IV: DEALING WITH GHOSTS AND DEMONS
This lama did not appear inclined towards superstition and I thought he would agree with
my opinion on th matter.
"Those who died were killed by fear. Their vision were the creation of their own
imagination. He who does not believe in demons would never be killed by them."
I was much astonished when the anchorites replied in a peculiar tone of voice.
"According to that it must also follow that a man who does not believe in the existence of
tigers may feel confident that none of them would ever hurt him eyed: if he were
confronted by such a beast." . . .
138
And he continued:
"Visualizing mental formations, either voluntarily or not, is a most mysterious process.
What becomes of these creations? May it not be that like children born of our flesh, these
children of our mind separate their lives from ours, escape our control, and play parts of
their own? . .
(See also in Chapter VIII what is said about tulpas.)
"Must we not also consider that we are not the only ones capable of creating such
formations? And if such entities exist in the world, are we not liable to come into touch
[ Pobierz całość w formacie PDF ]