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Initiations and Initiates in Tibet
Initiations And Initiates In Tibet by Alexandra David-Neel is a comprehensive study of the spiritual practices and rituals of Tibetan Buddhism. The book explores the concept of initiation, which is a process of spiritual awakening and transformation, and the role of initiates, who are individuals who have undergone this process and are considered to be highly advanced practitioners of the religion.David-Neel draws on her own experiences as a traveler and practitioner of Tibetan Buddhism to provide a detailed account of the various types of initiations that are performed in Tibet, including those that are performed for individuals, groups, and even entire communities. She also provides insights into the symbolism and significance of the various rituals and practices that are involved in these initiations.The book covers a wide range of topics, including the history of Tibetan Buddhism, the role of meditation and visualization in spiritual practice, the use of mantras and mudras, and the importance of the guru-disciple relationship. It also includes detailed descriptions of the various stages of initiation, from the preliminary practices to the highest levels of attainment.Overall, Initiations And Initiates In Tibet is a fascinating and informative book that provides a unique insight into the spiritual practices of Tibetan Buddhism. It is an essential read for anyone interested in exploring the rich and complex world of this ancient religion.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.
Paperback
First published January 1, 1930
About the author
Alexandra David-Néel
131 books252 followersAlexandra David-Néel was an explorer, anarchist, spiritualist, Buddhist and writer. She is most known for her visit to the forbidden (to foreigners) city of Lhasa, capital of Tibet (1924). She was born in Paris, France and died in Digne, Alpes-de-Haute-Provence. She wrote more than 30 books, about Eastern religion, philosophy, and her travels. Her well-documented teachings influenced the beat writers Jack Kerouac and Allen Ginsberg, and philosopher Alan Watts.
Her real name was Louise Eugenie Alexandrine Marie David. During her childhood she had a strong desire for freedom and spirituality. At the age of 18, she had already visited England, Switzerland and Spain on her own, and she was studying in Madame Blavatsky's Theosophical Society.
In 1890 and 1891, she traveled through India, returning only when running out of money. In Tunis she met the railroad engineer Philippe Néel, whom she married in 1904.
In 1911 Alexandra traveled for the second time to India, to further her study of Buddhism. She was invited to the royal monastery of Sikkim, where she met Maharaj Kumar (crown prince) Sidkeon Tulku. She became Sidkeong's "confidante and spiritual sister" (according to Ruth Middleton), perhaps his lover (Foster & Foster). She also met the thirteenth Dalai Lama twice in 1912, and had the opportunity to ask him many questions about Buddhism—a feat unprecedented for a European woman at that time.
In the period 1914-1916 she lived in a cave in Sikkim, near the Tibetan border, learning spirituality, together with the Tibetan monk Aphur Yongden, who became her lifelong traveling companion, and whom she would adopt later. From there they trespassed into Tibetan territory, meeting the Panchen Lama in Shigatse (August 1916). When the British authorities learned about this—Sikkim was then a British protectorate—Alexandra and Yongden had to leave the country, and, unable to return to Europe in the middle of World War I, they traveled to Japan.
There Alexandra met Ekai Kawaguchi, who had visited Lhasa in 1901 disguised as a Chinese doctor, and this inspired her to visit Lhasa disguised as pilgrims. After traversing China from east to west, they reached Lhasa in 1924, and spent 2 months there.
In 1928 Alexandra separated from Philippe. Later they would reconcile, and Philippe kept supporting her till his death in 1941. Alexandra settled in Digne, and during the next 10 years she wrote books.
In 1937, Yongden and Alexandra went to China, traveling there during the second World War, returning to France only in 1946. She was then 78 years old.
In 1955 Yongden died. Alexandra continued to study and write till her death at age 100.
Her real name was Louise Eugenie Alexandrine Marie David. During her childhood she had a strong desire for freedom and spirituality. At the age of 18, she had already visited England, Switzerland and Spain on her own, and she was studying in Madame Blavatsky's Theosophical Society.
In 1890 and 1891, she traveled through India, returning only when running out of money. In Tunis she met the railroad engineer Philippe Néel, whom she married in 1904.
In 1911 Alexandra traveled for the second time to India, to further her study of Buddhism. She was invited to the royal monastery of Sikkim, where she met Maharaj Kumar (crown prince) Sidkeon Tulku. She became Sidkeong's "confidante and spiritual sister" (according to Ruth Middleton), perhaps his lover (Foster & Foster). She also met the thirteenth Dalai Lama twice in 1912, and had the opportunity to ask him many questions about Buddhism—a feat unprecedented for a European woman at that time.
In the period 1914-1916 she lived in a cave in Sikkim, near the Tibetan border, learning spirituality, together with the Tibetan monk Aphur Yongden, who became her lifelong traveling companion, and whom she would adopt later. From there they trespassed into Tibetan territory, meeting the Panchen Lama in Shigatse (August 1916). When the British authorities learned about this—Sikkim was then a British protectorate—Alexandra and Yongden had to leave the country, and, unable to return to Europe in the middle of World War I, they traveled to Japan.
There Alexandra met Ekai Kawaguchi, who had visited Lhasa in 1901 disguised as a Chinese doctor, and this inspired her to visit Lhasa disguised as pilgrims. After traversing China from east to west, they reached Lhasa in 1924, and spent 2 months there.
In 1928 Alexandra separated from Philippe. Later they would reconcile, and Philippe kept supporting her till his death in 1941. Alexandra settled in Digne, and during the next 10 years she wrote books.
In 1937, Yongden and Alexandra went to China, traveling there during the second World War, returning to France only in 1946. She was then 78 years old.
In 1955 Yongden died. Alexandra continued to study and write till her death at age 100.
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Displaying 1 - 4 of 4 reviews
June 30, 2021
Este aproape imposibil să înfăţişez vesticilor o idee în întregime clară şi completă despre misticismul tibetan deoarece există o prăpastie foarte mare între diferitele concepţii religioase şi filozofice pe care europenii le acceptă şi cele care servesc drept fundament pentru meditaţiile asceţilor din “Tărâmul zăpezilor”. Termenul “misticism”, pe care l-am folosit într-o carte anterioară şi pe care îl voi folosi în continuare pentru că nu găsesc un altul mai bun, trebuie înţeles, când este vorba de Tibet, într-un sens cu totul diferit faţă de acela cu care suntem obişnuiţi.
În vest, un mistic este o persoană pioasă, de tip superior, dar, mai presus de toate, e un credincios, adoratorul lui Dumnezeu. Din contră, misticul tibetan va fi probabil considerat de mulţi occidentali, un ateu.
De aceea, dacă îl numim mistic, trebuie să avem grijă să nu-i atribuim acestui termen acel înţeles şi să nu-l lăsăm să ne trezească acele sentimente şi idei pe care el le implică termenul în ţinuturile vestice.
În ţările aflate sub influenţă creştină, ateul din secolele trecute era o excepţie rară, un fel de personaj demonic care apare în turma enoriaşilor credincioşi. Chiar şi în prezent, el este înfăţişat în imaginaţia multora ca un rebel care înfruntă credinţa şi religia cu o atitudine teatrală de negare şi provocare. Situaţia nu este aceiaşi în Tibet, unde ideea de Dumnezeul suprem şi personal nu a fost niciodată dominantă.
În vest, un mistic este o persoană pioasă, de tip superior, dar, mai presus de toate, e un credincios, adoratorul lui Dumnezeu. Din contră, misticul tibetan va fi probabil considerat de mulţi occidentali, un ateu.
De aceea, dacă îl numim mistic, trebuie să avem grijă să nu-i atribuim acestui termen acel înţeles şi să nu-l lăsăm să ne trezească acele sentimente şi idei pe care el le implică termenul în ţinuturile vestice.
În ţările aflate sub influenţă creştină, ateul din secolele trecute era o excepţie rară, un fel de personaj demonic care apare în turma enoriaşilor credincioşi. Chiar şi în prezent, el este înfăţişat în imaginaţia multora ca un rebel care înfruntă credinţa şi religia cu o atitudine teatrală de negare şi provocare. Situaţia nu este aceiaşi în Tibet, unde ideea de Dumnezeul suprem şi personal nu a fost niciodată dominantă.
November 20, 2016
I loved Matthissen's Snow Leopard and Anagarika Govinda's The Way of the White Clouds. These were insightful, honest, and fascinating travel pieces about Tibet and Tibetans. I hoped this book would be similar. This book was similar, in places. The portraits of lost temples, remote villages, obscure lamas, and mountain families, were compelling. One who knows a good deal about Tibetan art and religion, could appreciate the detail and complexity of these portraits.
Unfortunately, much of the book was much less interesting. It read like the writings of an anthropologist who took detailed field notes, and then felt compelled to copy them into a book for publication. But it is far less interesting to most people to know how many times a lama says particular incantations than to know why he does so or what the affect is on the initiate.
From a religious perspective, this book is a clear, detailed, and surely accurate picture of Tibetan Buddhist initiation. From what I have experienced myself, I can confirm that it rang true. Frankly, the book made me miss my own guru. But few people, even those with initiations already, would find this sort of cookbook, anatomical detail interesting or useful.
I do look forward to reading David-Neel's masterpiece, "With Mystics and Magicians in Tibet." But that is for another day.
Unfortunately, much of the book was much less interesting. It read like the writings of an anthropologist who took detailed field notes, and then felt compelled to copy them into a book for publication. But it is far less interesting to most people to know how many times a lama says particular incantations than to know why he does so or what the affect is on the initiate.
From a religious perspective, this book is a clear, detailed, and surely accurate picture of Tibetan Buddhist initiation. From what I have experienced myself, I can confirm that it rang true. Frankly, the book made me miss my own guru. But few people, even those with initiations already, would find this sort of cookbook, anatomical detail interesting or useful.
I do look forward to reading David-Neel's masterpiece, "With Mystics and Magicians in Tibet." But that is for another day.
November 16, 2021
Very informative and instructional.
April 4, 2013
One of my most favorite people in the world. If only I could have met her while she was alive!
Displaying 1 - 4 of 4 reviews