[ Pobierz całość w formacie PDF ]Alaya is the "Oversoul" of Emerson. It "reflects itself in every object in the universe"
(The Secret Doctrine 1:48). The same teaching of compassion is an essential of true
Christianity: "He that loveth not knoweth not God; for God is love." And "he who loveth
God loveth his brother also." (1 John, 4.)
Many of the aphorisms quoted from Mahayana teachings in Dr. Evans-Wentz's Tibetan
Yoga and Secret Doctrines state the essential teachings of The Voice of the Silence, self-
sacrifice and love for humanity being the guiding rules. For instance:
Unless the mind be trained to selflessness and infinite compassion, one is apt to fall into
the error of seeking liberation for self alone. -- p. 75
The smallest amount of merit dedicated to the good of others is more precious than any
amount of merit devoted to one's own good. -- p. 90
If only the good of others is sought in all that one doeth, no need is there to seek benefit
for oneself. --p. 90
The disregard of phenomenalism by the true yogi is plainly stated:
For him who hath attained the Sublime Wisdom, it is the same whether he be able to
exercise miraculous powers or not. -- p. 92
The last quotation from the Yoga treatises relates to a teaching which is the very heart
and soul of The Voice of the Silence. It is the sublimest possibility of spiritual aspiration:
The fact that there are Those who have attained Bodhic Enlightenment and are able to
return to the world as Divine Incarnations and work for the deliverance of mankind and
of all living things till the time of the dissolution of the physical universe showeth the
virtue of the Holy Dharma. -- p. 95
This refers to the great renunciation, an ideal higher than any other that is offered to the
world today; and it speaks well for the Tibetans that they give greater honor to such holy
men (bodhisattvas or nirmanakayas) than to any other advanced yogi or "saint," however
exalted. Associated with this is the problem of the pratyeka buddhas, about whom some
misunderstanding has prevailed, even among certain theosophists, although Blavatsky
makes it clear enough in her original edition of The Voice of the Silence and in The
Theosophical Glossary. Certain reprints of the former omit the significant passages.
Owing to its importance we must devote some space to this matter.
Evans-Wentz rightly states that the ultimate object of Buddhism is the liberation from
ignorance in its deepest sense, maya, which we inadequately translate as "illusion." But,
as he points out, the Buddha taught that this desirable end, the attainment of nirvana, can
be deferred by those devoted souls who are willing to follow the highest path of self-
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YOGO AND YOGA DISCIPLINE
20
abnegation and to make the great renunciation. This means that the candidate for spiritual
mastership resolves never to pass out of the samsara or phenomenal world-consciousness
into the ineffable bliss of nirvana until the weary pilgrims in all the worlds have reached
the culmination of their possibilities in this manvantara. This is surely the highest
possible manifestation of universal brotherhood. The holy ones who have returned to help
the world at the cost of their own progress are called buddhas of compassion in
contradistinction to the pratyeka buddhas, whose ideal is not so exalted. According to the
most authoritative Tibetan Mahayanists, and endorsed by the Lama Samdup, the accepted
view in respect to the pratyeka buddhas is the following, as presented by Evans-Wentz:
Self-Enlightened (Skt. Pratyeka) Buddhas do not teach the Doctrine publicly, but merely
do good to those who come into personal contact with Them, whereas Omniscient
Buddhas, of Whom was the Buddha Gautama, preach the Doctrine widely. . . .
The Gurus of the Great Symbol School . . . teach that Nirvana is not to be regarded as a
final state. wherein its realizer selfishly abides in absolute rest and bliss. That is to say,
Nirvana is not a state to be realized for one's own good alone, but for the sake of the
greater good which will accrue to every sentient thing merely in virtue of a realization of
It. Thus it is that in Tibet all aspirants for the Divine Wisdom, for the Full Enlightenment
known as Nirvana, take the vow to attain the state of the Bodhisattva, or Great Teacher.
The vow implies that the Nirvanic State will not be finally entered, by the one taking the
vow, until all beings, from the lowest in subhuman kingdoms . . . are safely led across the
Ocean of the Sangsara to the Other Shore. Southern Buddhists are inclined to regard
Nirvana, at least when attained by Pratyeka (or Non-teaching) Buddhas, as a state of
finality. Mahayanists, however, say that Nirvana is a state of mind reached as a result of
evolutionary spiritual unfoldment, and that it cannot, therefore, be regarded as a final
state, inasmuch as evolution has no conceivable ending, being an eternal progression. --
Tibetan Yoga and Secret Doctrines, pp. 94, 144
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