Tulpa Creation in Tibet

Alexandra David-Néel

Magical Creation of a Yidam *

* Protective deity. en.wikipedia.org/wiki/Yidam

Source: Alexandra David-Néel, With Mystics and Magicians in Tibet, Chapter VII, "Mystic Theories and Spiritual Training", page 256-260.

Ref. this section: Comments on Tulpa Creation by David-Néel: alexandra-david-neel-comments.htm#protective-yidams

All lamas agree regarding the usefulness of most of these strangely artful training practices. Yet, when reading certain treatises about them or listening to oral explanations given by some mystic masters, one not unfrequently detects a restrained impatience. The teacher who instructs us seems to say: Yes, all that is necessary, perhaps, even indispensable to the majority of novices, but as a preparatory drill only; the goal is elsewhere. Let us make haste and finish with the preliminary process.

The following sober method keeps closer to this goal; at any rate its working is more easily understood.

The master orders his disciple to shut himself in tsams [1] and to meditate—taking his Yidam (tutelary deity) as object of his contemplation.

[1. A term for a period of seclusion. See remarks by David-Neel in this section at: alexandra-david-neel-tibetan-hermits.htm ]

The novice dwelling in strict seclusion, concentrates his thoughts on the Yidam, imagining him in the shape and form ascribed to him in books and images. Repeating certain mystic formulas and constructing a kyilkhor [mandala] are parts of the exercise of which the aim is to cause the Yidam to appear to his worshipper. At least, such is the aim that the master points out to the beginner.

The pupil breaks his contemplation during the time strictly necessary to eat (Generally the recluse has only one meal a day, but drinks buttered tea several times. However, during such periods of retreat some ascetics subsist on water and roast barley flour only.) and the very short time allowed for sleep. Often the recluse does not lie down and only dozes in one of those gomti which have been described in a previous chapter. (See the end of Chapter II.)

Months and even years may elapse in that way. Occasionally the master inquires about the progress of his pupil. At last a day comes when the novice informs him that he has reaped the fruit of his exertion: the Yidam has appeared. As a rule, the vision has been nebulous and lasted only a little while. The master declares that it is an encouraging success, but not as yet a definitive result. It is desirable that the recluse should longer enjoy the hallowed company of his protector.

The apprentice naljorpa [2] cannot but agree, and continues his effort. A long time again elapses. Then, the Yidam is "fixed"—if I may use that term. He dwells in the tsams khang and the recluse sees him as always present in the middle of the kyilkhor.

[2. "One who has attained perfect serenity", but in more general usage, a Tibetan ascetic possessing magic powers. With Magicians and Masters in Tibet, page 13. Magic and Mystery in Tibet, page 19.]

"This is most excellent," answers the master when he is informed of the fact; "but you must seek a still greater favour. You must pursue your meditation until you are able to touch with your head the feet of the Yidam, until he blesses you and speaks to you."

Though the previous stages have taken long to be effected they may be considered the easiest part of the process. The following are much more arduous to attain, and only a small minority of novices meet with success.

These successful disciples see the Yidam taking on life. They distinctly feel the touch of his feet when, prostrated, they lay their head on them. They feel the weight of his hands when he blesses them. They see his eyes moving, his lips parting, he speaks. ... And lo! he steps out of the kyilkhor and walks in the tsams khang.

It is a perilous moment. When wrathful demi-gods or demons have been called up in that way, they must never be allowed to escape from the kyilkhor, whose magic walls hold them prisoners. Set free out of due time, they would revenge themselves on the person who has compelled them to enter this prison-like consecrated circle. However, the Yidam, though his appearance may be dreadful and his power is to be feared, is not dangerous because the recluse has won his favour. Consequently, he may move about as he pleases in the hermitage. Even better, he may cross its threshold and stand in the open. Following his teacher's advice, the novice must find out if the deity is willing to accompany him when he walks out.

This task is harder than all previous ones. Visible and tangible in the obscure hermitage fragrant with incense, where the psychic influences born from a prolonged concentration of thought are working; will the Yidam's form be able to subsist in quite different surroundings under the bright sunlight, exposed to influences which, instead of supporting it, will act as dissolving agents?

A new elimination takes place amongst the disciples. Most Yidam refuse to follow their devotee into the open. They remain obstinately in some dark corner and sometimes grow angry and avenge themselves for the disrespectful experiments to which they have been submitted. Strange accidents occur to some anchorites, but others succeed in their undertaking and wherever they go enjoy the presence of their worshipful protector.

"You have reached the desired goal," says the guru to his exultant disciple. "I have nothing more to teach you. You have won the favours of a protector mightier than I."

Certain disciples thank the lama and, proud of their achievement, return to their monastery or establish themselves in a hermitage and spend the remainder of their life playing with their phantom.

On the contrary, others trembling in mental agony prostrate themselves at their guru's feet and confess some awful sin. ... Doubts have arisen in their mind which, in spite of strenuous efforts, they have not been able to overcome. Before the Yidam himself, even when he spoke to them or when they touched him, the thought has arisen in them that they contemplated a mere phantasmagoria which they had themselves created.

The master appears afflicted by this confession. The unbeliever must return to his tsams khang and begin training all over again in order to conquer his incredulity, so ungrateful to the Yidam who has favoured him.

Once undermined, faith seldom regains a firm footing. If the great respect which Orientals feel for their religious teacher did not restrain them, these incredulous disciples would probably yield to the temptation of giving up the religious life, their long training having ended in materialism. But nearly all of them hold on to it, for if they doubt the reality of their Yidam, they never doubt their master's wisdom.

After a time the disciple repeats the same confession. It is even more positive than the first time. There is no longer any question of doubt; he is thoroughly convinced that the Yidam is produced by his mind and has no other existence than that which he has lent him. "That is exactly what it is necessary for you to realize," the master tells him. "Gods, demons, the whole universe, are but a mirage which exists in the mind, 'springs from it, and sinks into it.' " (A declaration continually repeated by Tibetan mystics.)

[ end of Chapter 7 ]

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