An excellent feature of this volume is the introductory
essay by the Dalai Lama, which places this material in context of the Tibetan
Buddhist concept of the self and its relationship to existence. This is a thoughtful piece of writing that
merits close attention in preparing the reader for the different texts included
in this publication. As explained in the
general introduction, this translation was vetted and deeply informed by
consultation with masters of Highest Yoga Tantra, the preferred name of the tradition
to which these documents belong. This
lends a value and credibility to this translation, which I’m sure will become
the standard one.
Now, having said that, get yourself ready for some strange,
sometimes difficult, sometimes enlightening reading (and be sure to read Book 5
out loud, for merely by saying the names of the deities listed within “one will
avoid rebirth in the lower existences, and Buddhahood will eventually be
attained”). The perspective here is
clearly not of the West, and that may require some getting used to – but no
worries. Maybe the best approach is to
read each section through with an open mind, awake to the possibilities of the
esoteric perspectives being expounded. A
return for a more close reading would then likely be in order.
The preliminary books consist of prayers, supplications, acknowledgement
of the peaceful and wrathful deities, acknowledgement of the power of those
deities, requests for forgiveness for having strayed from the path, prayers of
gratitude, enumeration of some of the omens of impending death, guidance on how
to know what form of existence one is likely to pass on to, the means of knowing
when death is imminent, and rituals which might assist in averting one’s
death. The essence of the text, of
course, is the chapters on consciousness transference and the great liberation
by hearing. By the guidance of one’s associates (which would
typically be other monks, because, due to their complexity and degree of personal
investment, these are essentially monastic rituals), one’s consciousness is
guided and comforted as it passes through the intermediate or transitional states
(usually translated as the bardo
states, with the guidance text referred to as the Bardo Thodol, however that nomenclature is not used here). From here, one may pass into one of the
innumerable heavens (or hells), rebirth on one of the physical planes, or, much
more rarely, some version of nirvana.
One seeks, through these rituals, to pass through to the highest state
of which one is capable of in this existence.
The texts are repetitive and trancelike, meant to be spoken
out loud and presumably, through their repetitiveness, inductive of a
trancelike and opened state of consciousness.
Bear in mind that some of these texts are meant to be repeated literally
tens of thousands of time. Ultimately,
the teachings, through contemplation and repetition become internalized and one
acquires great merit through diligence and understanding. This is not a task
for the dilettante, and in the cultural context of Tibetan monasticism there is
significant preparation required before one is even exposed to these texts.
Still, by reading the texts, and giving oneself over to
them, a rewarding experience may be had – a change of awareness or a change of
perspective that is expansive. The
experience can be an immersive one if approached with the correct frame of
mind. Maybe, like me, you’ll find
yourself drawn back again and again for a taste of a different reality and a
means to gain a transformed perspective of the world.
*You may be interested to know that Evans-Wentz also wrote a
volume entitled The Fairy Faith in Celtic
Countries, which was recently republished by The Lost Library, Glastonbury
(n.d.)
