Foundations of Tibetan Mysticism by Lama Anagarika Govinda

By Lama Anagarika Govinda

An entire clarification of the esoteric ideas of Mantra that still clarifies the diversities among Hindu and Tibetan yoga. Translated into many languages, this can be a tremendous textual content for any pupil of Buddhism. With bibliography, index, and illustrations.

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Extra resources for Foundations of Tibetan Mysticism

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The essence of life and nature, the secret of immortality, cannot be found by dry intellectual work and selfish desire, but only by the touch of undiluted life: in the spontaneity of intuition. The story then goes on to tell, not without humour, how the Brahmin, who spiritually was apparently not prepared for this unexpected gift ofluck, fled with his treasure into solitude, because he did not like to share it with anyone, or to let others know about his secret. Be settled down on the top of an inaccessible rock which rose up in the midst of a terrible swamp.

It is not an expression of selfexpansion, but rather of universal acceptance, devotion and receptivity- comparable to that of a flower, that opens its petals to the light and to all who partake of its sweetness. It is a giving and taking at the same time; a taking that is free from greediness and a giving that does not try to force gifts upon others. Thus 0 M became the symbol ofthe universal attitude of Buddhism in its Mahayana ideal, which knows no difference of sects, just as a Bodhisattva, who resolves to save all beings without distinction and who at the same time helps everyone according to his own needs; his own nature and his own way.

Their perfect parallelism of sound, rhythm and idea, their concentration on the highest symbols, like Buddha, Dhamma (doctrine; Sanskrit: Dharma) and Sangha (community of saints) and their underlying devotional attitude, in which saddha (faith) and mettii (love) occupy the first place, making them mantras in the best sense. That their formal expression is as important as their idea, is emphasized by their threefold repetition and by the fact that some of these formulae are repeated even twice three times with slightly different pronunciation within one and the same ceremony (as for instance in Burma, at pujii-, paritta-, upasampadii-, patimokkha-ceremonies or similar occasions) in order to be sure of the proper form, the proper reproduction of the sound-symbol, sanctified by tradition, which like a living stream flows from the past into the future, thus connecting the individual with past and future generations of devotees striving towards the same goal.

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