a sadly corrupt form in their books—a fact which suggests that the Tibetans feel little appreciation of the supposed sound-value of Mantras. But whether their theory on this subject is the same in all respects as that of the Hindus I cannot say.[1] The Hindu theory, which I have elsewhere endeavoured to elucidate (cf. Garland of Letters), is still on several points obscure; the subject being perhaps the most difficult of any in Hinduism. Even though Tibetan Buddhism may have Mantra-Sādhanā, the presentment of it is likely to differ as much as does the general substance of these two Faiths.
About the fifteenth day, passage is made into the Third Bardo, in which the deceased, if not previously liberated, seeks ‘Rebirth’. His past life has now become dim. That of the future is indicated by certain premonitory signs which represent the first movements of desire towards fulfilment. The ‘soul-complex’ takes on the colour of the Loka in which it is destined to be born. If the deceased’s Karma leads him to Hell, thither he goes after the Judgement, in a subtle body which cannot be injured or destroyed, but in which he may suffer atrocious pain. Or he may go to the Heaven-world or other Loka, to return at length and in all cases (for neither punishment nor reward are eternal) to earth, whereon only can new Karma be made. Such return takes place after expiation of his sins in Hell, or the expiration of the term of enjoyment in Heaven which his Karma has gained for him. If, however, the lot of the deceased is immediate rebirth on earth, he sees visions of mating men and women. He, at this final stage towards the awakening to earth-life, now knows that he has not a gross
- ↑ Just as the Tibetans took over Tantricism from India, so, as the well-known Tibetan Biography of Jetsün Milarepa (Tibet’s most famous Yogī and Saint), for example, makes clear, they appear also to have derived various systems of Yoga from India, including Laya or Kunṇḍalinī Yoga. While it is undoubtedly true that many Mantras likewise derived from India have grown hopelessly corrupt in the Tibetan language itself, the practice of Laya or Kunṇḍalinī Yoga by Tibetans seems to have been kept fairly pure, largely through oral transmission from guru to guru rather than through written records, except for Tibetanized terminologies and methods of application. Certain Tibetan treatises on Yoga which the editor possesses, both in the original and in English translation, suggest this.—W. Y. E-W.
