Falcon. Animation of objects, creation of assistant artifacts. Magic of Tibet. How to animate objects, summon duplicates, create illusions, become invisible, etc. Animated objects

1.You can "charge" any object with waves how to charge an electric battery. Then this object can, in turn, give out the energy contained in it in a different capacity.For example, this energy can increase the vital force of a person who comes into contact with a charged object, impart fearlessness to him, etc. Based on this theory, lamas make pills, holy water and various amulets that protect against misfortunes and diseases.
To do this, the lama must first of all purify himself by observing a special diet and indulging in a secluded place of meditation. Then he concentrates his thoughts on a certain subject with the intention of imparting to him a grace-filled power. This preparation takes many weeks, sometimes even many months. However, the ceremony of consecrating and tying the magic ropes or scarves often takes several minutes.

2. The energy transferred to an object can give it a semblance of life- he gains the ability to move and can perform actions under the dictation of the lama, who breathed life into him.
Here it would be appropriate to recall the story of the ritual "torma" cakes sent by the lama from Tranglung through the air to the homes of his recalcitrant villagers.
There is another, more or less analogous means used by "ngags-pa" to harm one's neighbors. I will give an example of the methods they use.
After a long concentration of thought, lasting perhaps many months, the magician gives the knife the will to kill a certain person. Finally, the weapon is prepared and "ngags-pa" tosses it to his victim, so cleverly that the poor fellow will almost inevitably take the enchanted dagger when he needs a knife for something. Tibetans claim that as soon as contact between the fatal dagger and the victim is established, the dagger begins to move, giving the hand holding it an irresistible fatal movement, and kills or injures its owner. In this case, the wound can be explained very simply: awkwardness or attempted suicide. They assure that spiritualized weapons can be dangerous even for the magician himself: he himself can become his victim if he does not have sufficient knowledge or the necessary dexterity for protection. There is nothing surprising here: during the very long rites established for this procedure, the magician engages in self-hypnosis. As a result, misfortune can sometimes occur. According to the Tibetans, discarding all stories about demons, this phenomenon is akin to cases when a ghostly creature created by a magician, freed from the influence of its creator, becomes independent.
Some lamas and some of the Bonpos believe that the belief in the animation of a knife that kills a person pointed to it is false. “Everything happens the other way around,” they told me, “in fact, a person under the influence of suggestion created by the concentration of the sorcerer’s thought commits unconscious suicide. - Although "ngags-pa" was explained by the lamas, - it only strives to revive the dagger, the image of the person against whom the divination is directed, and the picture of impending death are always in front of the magician's mind's eye. And since this person may turn out to be tuned in to receive psychic waves sent by the sorcerer, that is, to be an appropriate receiver, and an inanimate object (dagger) cannot be such a receiver, it is quite obvious that a doomed person without his knowledge is amenable to suggestion "ngags-pa". As a result, as soon as the hypnotized victim touches the enchanted dagger, the suggestion is activated, she obeys him and wounds herself with a knife. I pass on this explanation of the lama without changing anything. Moreover, the Tibetans believe that adepts who have mastered the depths of the occult sciences do not need to resort to the medium of an inanimate object; by suggestion, they can even at a distance order people, animals, demons, spirits, etc. to commit suicide or any other action.
At the same time, all Tibetans unanimously assert that such a suggestion directed against a person who is systematically engaged in training will be unsuccessful, since he is endowed with the ability to recognize the nature of the "waves" directed at him and repel them if they turn out to be detrimental to him.

3. The energy emitted during the concentration of thought can transmit to a distance without the help of a material body a force that manifests itself in various ways, where it was directed. For example, it can cause a phenomenon of a mental order in this place .... Energy directed at an object can penetrate it and endow it with extraordinary power.
This method is used by mystic teachers when initiating disciples. Initiation among the Tibetans does not consist in communicating a doctrine or a secret, but in bestowing strength and spiritual abilities that enable the student to perform special actions, for which he receives consecration. The Tibetan term "angkur", translated as "initiation", literally means "to transfer power". The transmission of spiritual power over a distance is said to enable the teacher to maintain and, if necessary, revive the spiritual and physical powers of a student who is far from him.
The use of the latter method is not always aimed at enriching the object that receives the waves directed at it. Sometimes, on the contrary, having come into contact with the object, the waves return to the "transmitter" that sent them.
But upon contact with the "addressee" they take away from him part or all of his energy and with this charge return to the starting point, where they are absorbed by the primary source of energy. It is said that some black magicians and creatures of demonic origin, using this method, manage to acquire extraordinary physical strength, prolong their lives indefinitely, etc.

4. The Tibetans, in addition, claim that through concentration of thought, experienced lamas can project images that have arisen in their minds and create all kinds of illusions: people, deities, animals, various objects, landscapes etc.
These illusions do not always appear as intangible ghosts. They are often accessible to our senses and endowed with all the properties and abilities of the ordinary living beings or objects depicted by them. For example, an illusion horse trots and neighs; an illusory rider riding on it can jump off it, talk to a passer-by, eat food prepared from ordinary products; ghostly roses spread a delicate fragrance far around; the house-illusion provides shelter for travelers made of flesh and blood, and so on. etc. All of this seems to be just a fairy tale, and ninety-nine percent of Tibetan stories of such incidents deserve just such an attitude. But, despite this, sometimes it happens to be a witness to embarrassing facts. Some strange phenomena take place in reality, and their reality cannot be denied. In cases where the interpretation of the Tibetans is unacceptable to us, we have to look for the reasons ourselves. At the same time, the explanations of the Tibetans, dressed in a vaguely scientific form, are of great interest in themselves and constitute a separate area of research.

Chapter "Psychic phenomena and their explanation by the Tibetans" from Alexandra David-Neel's book "Mystics and Magicians of Tibet" with slight abridgements
The above fragment from Alexandra David-Neel's book "Mystics and Magicians of Tibet" is an excellent addition to many materials, since it explains how the superhuman abilities of the former inhabitants of the Earth could be achieved. After reading it, many things no longer seem incredible.... Tibet owes its fame mainly to the belief that miracles are found there at every turn, like wildflowers in the meadows in spring.
Why has Tibet earned such a strange reputation? Let us briefly note the causes that gave rise to it and see what the Tibetans themselves think about these miracles, and also give examples of some of them. Whatever skeptics may say, these amazing phenomena are far from common, and we must not forget that the observations presented here on several pages are the result of a long, more than ten-year research work.
Tibet has long inspired awe in its neighbors. Long before the birth of the Buddha, the Hindus looked towards the Himalayas with sacred awe. Stories were passed from mouth to mouth about a mysterious country hidden by a cloudy veil, stretched on the shoulders of its giant snowy mountains.
China, too, apparently, once paid tribute to the charm of the peculiar desert expanses of Tibet. The legend about the famous Chinese philosopher Lao Tzu tells that at the end of his long life, the teacher went on a bull to the "Land of Snows", crossed the border and ... disappeared. Nobody ever saw him again. The same is said about Bodhidharma and some of his Chinese followers.
... How to explain the attractive power of Tibet?
There is no doubt that the main reason should be sought in the reputation of miracle workers strengthened behind the Tibetan hermit lamas. But why exactly was Tibet recognized as the chosen abode of the occult sciences and supernatural phenomena? First of all, this was greatly facilitated by the geographical position of the country, fenced off from the world by ridges of gigantic mountains and boundless deserts.
And yet, despite the reliable protection of its territory created by nature, Tibet cannot be considered impregnable... "(a sage with supernatural powers). Some of the travelers, of course, talked with lamas and Bonpo magicians and got acquainted with the essence of the teachings of contemplative hermits. Their stories about what they saw and heard grew, as always happens with repetition, with new details and, in combination with the influence of natural conditions mentioned above, and, perhaps, with other, less obvious influences, wove around the "Land of Snows" an atmosphere of magic that envelops her even today.
Everyday life with its everyday bustle makes people part with cherished dreams that are incompatible with a prosaic earthly existence, and they strive to populate unknown lands more suitable for this with the creatures of their imagination. As the last refuge for their dreams, people build beautiful gardens in the clouds and heavenly abodes in the superstellar worlds. With what readiness should they seize the opportunity to believe that the chimeras dear to their hearts are within reach - here on earth, among people. Tibet presents them with this opportunity. It combines the features of all varieties of magical fairy tale countries. I am not exaggerating in the least when I say that the amazing panoramas that open up to our eyes there are strikingly superior in everything to the most sophisticated imagination of science fiction architects, creators of cloisters for demons or for gods. No description can give an idea of the serene grandeur, formidable dignity, stunning horror, the magical charm of the most diverse landscapes. Passing through these alpine deserts, the traveler feels like a sacrilegious. He not only slows down and lowers his voice, but is already ready to ask for forgiveness for his intrusion from the first native he meets.
... On the other hand, just as the Chaldean shepherds laid the foundations of astronomy by observing the starry sky, so Tibetan anchorites and wandering shamans, even in ancient times, pondered the secrets of their strange land and noted the phenomena that arose on this favorable soil. Out of their reflections, an outlandish science was born, which, even in time immemorial, won the keepers of its secrets - the adherents of the "Land of Snows" - fame that has endured to this day.
Enlightened adherents of the mystical Tibetan teachings attribute the facts explained in the West by the intervention of beings from the other world to the field of manifestations of the psyche.Tibetans distinguish between two categories of such phenomena:
Phenomena caused by one individual or group of individuals unconsciously. Since the creator or creators of the phenomenon act unconsciously, it goes without saying that it does not pursue any predetermined goal.
Phenomena caused consciously in order to obtain a certain result. Most often, but not necessarily, they are produced by one individual. This individual is usually human, but may belong to any of the six classes of beings that Tibetans believe inhabit the universe. Whoever is the culprit of the occurring phenomenon, the "technology" of the phenomenon is always of the same type.
… So, when I talk about the concentration of thought, we need to understand that according to the system we are studying, the concentration of thought is not completely arbitrary: it serves as the direct cause of the phenomenon, but it is preceded by many secondary, equally necessary causes. WITH The secret of psychic training, as the Tibetans understand it, is to develop a power of thought concentration that far exceeds the intensity of concentration that even the most gifted in this regard are naturally endowed with. According to the Tibetans, as a result of the concentration of thought, energy waves arise.The word "wave" is, of course, taken from my own terminology. I use it for greater clarity also because, as it turns out later, in the reasoning of the Tibetans we are talking about power currents. but With Amy Tibetans use the word "energy". Energy, they teach, is born during any physical action or work of consciousness (according to Buddhist classification - during the work of the spirit, word or body). It is on the intensity of this energy and on the direction communicated to it that the emergence of psychic phenomena depends.
Here are the various ways recommended by Tibetan magician teachers to use the energy generated by powerful concentration of thought:
1. You can "charge" any object with waveshow to charge an electric battery. Then this object can, in turn, give out the energy contained in it in a different capacity.For example, this energy can increase the vital force of a person who comes into contact with a charged object, impart fearlessness to him, etc. Based on this theory, lamas make pills, holy water and various amulets that protect against misfortunes and diseases.
To do this, the lama must first of all purify himself by observing a special diet and indulging in a secluded place of meditation. Then he concentrates his thoughts on a certain subject with the intention of imparting to him a grace-filled power. This preparation takes many weeks, sometimes even many months. However, the ceremony of consecrating and tying the magic ropes or scarves often takes several minutes.
2. The energy transferred to the subject can give him a semblance of life - he gets the ability to move and can perform actions under the dictation of the lama, who breathed life into him.Here it would be appropriate to recall the story of the ritual "torma" cakes sent by the lama from Tranglung through the air to the homes of his recalcitrant villagers.
There is another, more or less analogous means used by "ngags-pa" to harm one's neighbors. I will give an example of the methods they use.
After a long concentration of thought, lasting perhaps many months, the magician gives the knife the will to kill a certain person. Finally, the weapon is prepared and "ngags-pa" tosses it to his victim, so cleverly that the poor fellow will almost inevitably take the enchanted dagger when he needs a knife for something. Tibetans claim that as soon as contact between the fatal dagger and the victim is established, the dagger begins to move, giving the hand holding it an irresistible fatal movement, and kills or injures its owner. In this case, the wound can be explained very simply: awkwardness or attempted suicide. They assure that spiritualized weapons can be dangerous even for the magician himself: he himself can become his victim if he does not have sufficient knowledge or the necessary dexterity for protection. There is nothing surprising here: during the very long rites established for this procedure, the magician engages in self-hypnosis. As a result, misfortune can sometimes occur. According to the Tibetans, discarding all stories about demons, this phenomenon is akin to cases when a ghostly creature created by a magician, freed from the influence of its creator, becomes independent.
Some lamas and some of the Bonpos believe that the belief in the animation of a knife that kills a person pointed to it is false. “Everything happens the other way around,” they told me, “in fact, a person under the influence of suggestion created by the concentration of the sorcerer’s thought commits unconscious suicide. - Although "ngags-pa" was explained by the lamas, - it only strives to revive the dagger, the image of the person against whom the divination is directed, and the picture of impending death are always in front of the magician's mind's eye. And since this person may turn out to be attuned to receive psychic waves sent by the sorcerer, that is, to be an appropriate receiver, and an inanimate object (dagger) cannot be such a receiver, it is quite obvious that a doomed person without his knowledge is amenable to suggestion "ngagspa". As a result, as soon as the hypnotized victim touches the enchanted dagger, the suggestion is activated, she obeys him and wounds herself with a knife. I pass on this explanation of the lama without changing anything. Moreover, the Tibetans believe that adepts who have mastered the depths of the occult sciences do not need to resort to the medium of an inanimate object; by suggestion, they can even at a distance order people, animals, demons, spirits, etc. to commit suicide or any other action.
At the same time, all Tibetans unanimously assert that such a suggestion directed against a person who is systematically engaged in training will be unsuccessful, since he is endowed with the ability to recognize the nature of the "waves" directed at him and repel them if they turn out to be detrimental to him.

3. The energy emitted during the concentration of thought can transmit force over a distance without the help of a material body., manifesting itself in a different way, where it was directed. For example, it can cause in this place a phenomenon of a mental order…. Energy directed at an object can penetrate it and endow it with extraordinary power.This method is used by mystic teachers when initiating disciples. Initiation among the Tibetans does not consist in communicating a doctrine or a secret, but in bestowing strength and spiritual abilities that enable the student to perform special actions, for which he receives consecration. The Tibetan term "angkur", translated as "initiation", literally means "to transfer power". The transmission of spiritual power over a distance is said to enable the teacher to maintain and, if necessary, revive the spiritual and physical powers of a student who is far from him.
The use of the latter method is not always aimed at enriching the object that receives the waves directed at it. Sometimes, on the contrary, having come into contact with the object, the waves return to the "transmitter" that sent them.
But upon contact with the "addressee" they take away from him part or all of his energy and with this charge return to the starting point, where they are absorbed by the primary source of energy. It is said that some black magicians and creatures of demonic origin, using this method, manage to acquire extraordinary physical strength, prolong their lives indefinitely, etc.

4. The Tibetans also claim thatthrough concentration of thought, experienced lamas can project the images that have arisen in their minds and create all kinds of illusions: people, deities, animals, various objects, landscapes etc.
These illusions do not always appear as intangible ghosts. They are often accessible to our senses and endowed with all the properties and abilities of the ordinary living beings or objects depicted by them. For example, an illusion horse trots and neighs; an illusory rider riding on it can jump off it, talk to a passer-by, eat food prepared from ordinary products; ghostly roses spread a delicate fragrance far around; the house-illusion provides shelter for travelers made of flesh and blood, and so on. etc. All of this seems to be just a fairy tale, and ninety-nine percent of Tibetan stories of such incidents deserve just such an attitude. But, despite this, sometimes it happens to be a witness to embarrassing facts. Some strange phenomena take place in reality, and their reality cannot be denied. In cases where the interpretation of the Tibetans is unacceptable for us, we have to look for the reasons ourselves. At the same time, the explanations of the Tibetans, dressed in a vaguely scientific form, are of great interest in themselves and constitute a separate area of research.

European travelers who have been in the frontier regions of Tibet, and there have formed a very superficial idea of the superstitions of the native population, would probably be very surprised to know what strangely rationalistic, even skeptical concepts are being formed in the depths of the minds of these seemingly gullible and naive simpletons. As an illustration of what has been said, I will give below two very popular stories in Tibet. The reliability of the incidents described in them does not matter to us. Here it is necessary to note only the interpretation of the described miracle and the spirit that permeates the entire narrative, which determines the attitude of the narrator towards it.
One merchant with a caravan was caught on the way by a strong wind. The whirlwind tore off the merchant's hat and threw it into the bushes by the road.
There is a belief in Tibet that one who picks up a headdress lost in this way during a journey brings misfortune. Following a superstitious custom, the merchant preferred to consider the hat irretrievably lost.
The hat was soft felt with fur earpieces. Flattened and half hidden in the bushes, it has completely lost its shape. A few weeks later, at dusk, a man passed by the scene and noticed the outline of an indistinct figure lurking in the bushes. The passer-by was not one of the brave ten and took to his heels. The next day, in the very first village where he stopped to rest, he told the villagers that he had seen something very strange hidden in the bushes not far from the road. After some time, a strange object was found in the same place by other travelers. They could not understand what it was and discussed the adventure in the same village. Many more noticed the innocent headdress in the same way and told the locals about it. Meanwhile, the sun, rain and dust have taken their toll. The felt changed color, and the earphones that stood on end vaguely resembled the bristly ears of some beast. This made the sight of the disheveled hat all the more terrifying. Now all travelers and pilgrims passing by the village were warned that something unknown was constantly sitting in ambush on the edge of the road - neither man nor beast - and it was necessary to beware of it. Someone suggested that it was some kind of demon, and very soon the hitherto unnamed object was elevated to diabolical dignity. The more people saw the old hat, the more stories there were about it. Now the whole neighborhood was talking about the demon lurking at the edge of the forest. Then, one day, the travelers saw the rag move. Another time, it seemed to passers-by that she was trying to get rid of the thorns that had entangled her, and, in the end, the hat fell off the bushes and rushed after the passers-by, who were running away from her as fast as they could, beside themselves with horror.
The hat was revived by the impact of the many thoughts concentrated on it. This incident, which is said to be true, is cited as an example of the power of concentration of thought, even unconscious and without any definite purpose.
The second story is absolutely incredible. It seems as if some scoffer invented it on purpose to mock the saints. But, in fact, this is not so at all. Tibetans find nothing funny or outrageous about it. The story is considered a confirmation of the truth common to all religions - the value of the deified object is determined by the degree of worship rendered to it, and its power is due to the concentration of pious thoughts of God-fearing believers on it.
The old mother of a merchant who traveled to India every year on business once asked her son to bring her some kind of relic from the holy land. (Tibetans consider the cradle of Buddhism - India - the holy land). The merchant promised to fulfill this order, but in the midst of his efforts he forgot about his promise. The old Tibetan woman was very upset and, next year, when her son's caravan again went to India, she again asked to bring her a relic. The son promised and again forgot. The same thing happened a third time. But now the merchant, already approaching the house, remembered his mother's request, and at the thought of the grief of the pious old woman, he himself was sincerely saddened. While he was thinking about how to fix things, he caught sight of a fragment of a dog's jaw lying on the side of the road. The merchant found a way out. He pulled out one tooth from the dried jaw, cleaned the dust from it and wrapped it in a piece of silk cloth. Arriving home, he presented this tooth to his mother as an exceptionally precious relic - the tooth of the great Sariputra (one of the most famous disciples of the Buddha). In seventh heaven, with joy, filled with reverence, the old woman hid the tooth in the ark on the altar. Every day she performed a sacred rite before him, lit lamps and fumigated him with incense. Other believers joined the old woman, and after a while the dog's tooth, elevated to the dignity of holy relics, suddenly began to radiate radiance.
This legend gave rise to the following saying: "worship makes even a dog's tooth radiate radiance."
From the foregoing, we can conclude that the interpretation of the theories of the Lamaists, relating to any kind of phenomena, in essence, is always identical. All of them are based on the strength of the spirit, and for people who perceive the visible world only as a subjective illusion, such a philosophy is quite logical. In fairy tales of all countries, sorcerers demonstratethe ability to turn invisible at will.Tibetan occultists explain this ability by the cessation of mental activity.In Tibetan legends, there is no shortage of descriptions of material means that make a person invisible. Among such means there is also the famous "dip ching" - a piece of a fabulous tree. A special kind of crow hides it in their nests. The tiniest particle of it turns a person, animal or object having it near or on itself into invisibility. But the great "naljorpas" and famous "dubtshens" do not need any magical means to achieve such results. From what I have been able to understand, those initiated into the mysteries of spiritual training view this phenomenon differently than the profane. If you believe themit's not about being invisible, although the townsfolk represent this miracle in this way.In fact, it requires the ability, approaching, not to arouse any emotions in living beings. Then you can go unnoticed, or, in the first stages of mastering the technique of the process, attract a minimum of attention to yourself.You must not arouse reflections in those who see you, and you must not leave any impressions in their memory. The clarifications I received on this subject can be roughly expressed as follows: when someone approaches, making noise, gesticulating violently, and bumping into people and objects, he evokes the most varied emotions in the numerous people who see him. In the carriers of these emotions, attention is awakened and directed to the one who activated this attention. If, on the contrary, one approaches silently and noiselessly, then the few impressions evoked in those around him are not intense. You do not attract attention, and as a result, you are hardly noticed.Yet, even in the state of immobility and silence, the work of consciousness continues, generating energy. This energy, spreading around the subject that generates it, is perceived by individuals coming into contact with it in various ways. If you succeed in drowning out the activity of consciousness in yourself, sensations do not arise around you, and no one sees you.This theory seemed to me too lightweight, and I allowed myself to object - be that as it may, but you see the material body involuntarily. I was told that we constantly see many objects. But, despite the fact that they are all in our field of vision, we "notice" very few of them. The rest make no impression on us. Eye contact is not accompanied by any "cognition". We don't remember anything about this contact. In fact, these objects turned out to be invisible to us.

If we take on faith the numerous stories and statements of "eyewitnesses", we would have to conclude that materialization in Tibet is a common occurrence .... With the most critical approach to the phenomenon of materialization and questioning its everyday life, it would be difficult for me to categorically deny its reality. The phenomenon of materialization - "tulpa" (magical creatures; illusory ghosts) , described by the Tibetans, and the cases observed by me personally, have no resemblance to the descriptions of the materialization of spirits during séances. In Tibet, witnesses of these phenomena are not invited in advance to try to artificially evoke them. Therefore, the minds of those present are not prepared, and they do not expect to see anything out of the ordinary. There is no table where the participants of the session join hands, there is no black office for the medium in a state of trance. Darkness is not a prerequisite at all, sunlight and open areas do not interfere with materialization.Some of the materialized ghosts are randomly created if the creator of the ghost is endowed with sufficient spiritual power, either instantly or gradually.The very slow process of its creation is similar to the process of objectifying some "yidam". Vin other cases, the culprit of materialization causes it involuntarily and does not notice at all the ghost visible to those around him. Sometimes such a being looks like its creator in everything, and those who believe in the existence of an "etheric double" see it as a manifestation of the latter. But sometimes such duplicates appear simultaneously in different places, and it is already difficult to explain the existence of a single "double". In addition, the created forms often bear no resemblance to the original.I give several examples, testified, besides me, and by other eyewitnesses.
1. One young man who served with me asked to go to visit his parents. I let him go for three weeks. At the end of this period, he was to buy supplies for us and hire porters to carry goods through the passes. The young man stayed with relatives, and nothing was heard about him for about two months. I began to fear that he would not return. One night I saw him in a dream. I dreamed about him in an unusual costume for him and with a European hat on his head. I had never seen such a hat before. The next morning one of the servants ran after me, shouting: "Wangdu is coming! I recognized him at once!" This coincidence struck me as intriguing. I left the tent to look at Wangdue. We were on high ground above the plain, and I could see Wangdu very clearly down the road. He was dressed exactly as in my dream and climbed alone along a path that zigzagged along the mountainside. I noticed aloud that Wangdu did not have any luggage, and a servant standing nearby replied: "He must have outrun the porters." In addition to us, Wangdue was seen by two more of our people. We continued to watch the approaching young man. He had already reached a small "shorten" standing by the path. The height of this shorten on a foundation in the form of a cube with sides about eighty centimeters, "together with its upper part and the spire, did not exceed two meters. It was a solid masonry, half of stone, half of clay, and there was not a single recess in it. Young the man passed behind the shorten and did not reappear.
In this place, except for the lonely standing shorten, there were no trees, no houses, no hills. At first, we - the servant and I - assumed that Wangdue sat down to rest in the shade of a small monument, but found nothing. On my orders, two of our men went to look for Wangdue. I watched them through binoculars. They didn't find anyone either.
On the same day, at five o'clock in the afternoon, Wangdu appeared in the valley at the head of a small caravan. He sported a familiar hat and dress. I have already seen them on him - first in a dream, then in a morning mirage. Without telling anything to the arrivals, without letting them come to their senses and chat with the servants, I began to question the porters and Wangdu himself. From their answers it appeared that they had spent the night together too far from our camp for any of them to reach it early in the morning. In addition, Wangdu did not leave the caravan a single step all the time. Within a few weeks immediately after the incident, I had the opportunity to verify the correctness of these testimony from the peasants of the villages where Wangdu with porters stopped on the way, and I was convinced that the people told the truth, and Wangdu never left the caravan.
2. One afternoon I was visited by a Tibetan artist who enthusiastically painted terrible Tibetan gods and zealously worshiped them. Behind the artist, I saw a slightly hazy silhouette of one of his fantastic characters that so often appear on his canvases.
I was so startled that I involuntarily made a sudden movement, and the artist came towards me, no doubt intending to ask what had happened to me. I noted that the ghost did not follow him. Quickly pushing my guest aside, she extended her hand and took a few steps towards the ghost. I felt a touch on something loose, yielding to pressure. The ghost dissipated.
In answer to my questions, the artist admitted that he had been evoking the creature I had seen for several weeks, and that day he had been working for a long time on the picture depicting him. In a word, all his thoughts were focused on the deity that he dreamed of portraying. The Tibetan himself did not see the ghost.
3. The third case seems to belong to arbitrarily evoked phenomena.
At that time my camp was set up near Punarited in Kham. One afternoon I was talking to the cook in the hut that served as our kitchen. The young man asked to give him provisions. I said: "Come to my tent, there you will take everything you need from the box." We went out. Approaching the tent, the floors of which were thrown back, both of us suddenly saw the chief lamourite sitting at my table on a folding chair. We were not surprised - this lama visited me quite often. The cook immediately said: "Rimpotshe has come to see you." I need to go back to prepare tea for him, I will take provisions later. - All right, make tea as soon as possible, - I answered. It seemed to me as if a veil of transparent fog was swirling in front of the tent and slowly moving away from it. The lama disappeared. Very soon the servant returned with tea. Not finding the lama, he was very surprised. Not wanting to frighten him, I explained - "rimpotshe" had only to be said two words for me. He is busy and could not stay longer.” I did not fail to tell the lama himself about this incident, but he only giggled maliciously and did not want to explain anything to me.
The creation of the yidam ghost, described in the previous chapter, has two goals: the sublime goal, which consists in teaching the student the truth that, apart from the creations of his own imagination, no gods exist, and the selfish goal - to secure a powerful patronHow can a ghost guard its creator? He does this by appearing instead of him in various places.This is practiced frequently. Every morning, having the appropriate initiation, the lama takes the form of a guardian god (if desired, he can turn into anyone). At the same time, it is believed that creatures hostile to him then see in him not a man, but a frightening-looking deity, and flee from him. All this does not mean at all that the lamas, who very seriously perform the ceremony of external transformation into their god (yidam) every morning, could demonstrate themselves in this state. I don’t know if they manage to trick the demons, but it’s quite obvious that they cannot create any illusions for people. However, I heard that some lamas suddenly appeared in the form of one or another representative of the Tibetan pantheon.
As for magicians, they see in the creation of "tulpas" (ghosts) only a means to provide themselves with an obedient tool for fulfilling all desires. In their case, the ghost is not necessarily a guardian god, but can be any kind of creature and even an inanimate object suitable for serving their will.According to Tibetan occultists, the ghost, having received a fairly stable form, seeks to free itself from the tutelage of the magician. The illusion turns into a recalcitrant offspring, and a struggle ensues between the sorcerer and his creation. The outcome of this struggle is sometimes tragic for the magician.Examples are also given when a ghost sent on an errand does not return at all and continues to wander in the form of a floor with a thoughtless, half-conscious puppet. In other cases, tragedies are the result of the process of liquidation of a materialized ghost. The magician tries to destroy his creation, but the latter does not want to part with the life granted to him and defends himself. Are all these terrible stories about rebellious materialized ghosts only fiction, a game of the imagination? Maybe. I'm not responsible for anything. I am simply recounting what I have heard from people under other circumstances which seemed to me trustworthy; but they themselves could be mistaken.
As for the possibility of creating and reviving a ghost - I cannot doubt it, it is quite real.
Out of habit of not taking anything for granted, I also decided to try to experience materialization. In order not to fall under the influence of the imposing images of the lamaist deities, which were always before my eyes, since I usually surrounded myself with their picturesque and sculptural images, I chose for materialization an insignificant person - a squat, portly lama of a simple and cheerful disposition. A few months later, the good man was created. Little by little, he "fixed himself" and turned into something like an intruder. He did not wait for my mental invitation at all and appeared when I was not at all up to him. Basically, the illusion was visual, but somehow I felt the sleeve of the dress touch me in passing and felt the weight of his hand on my shoulder. At this time I did not live in seclusion, I rode every day and, as usual, enjoyed excellent health. Gradually, I began to notice a change in my lama. The features I gave him changed. His thick-cheeked face had thinned and assumed a cunning and angry expression. He became more and more annoying. In a word, the lama was slipping out of my control. One fine day, the shepherd who brought us butter saw my ghost and mistook it for a real lama in the flesh. Perhaps I should have submitted this phenomenon to its natural development, but my unusual companion was beginning to get on my nerves. His presence has become a real nightmare for me. I was already beginning to lose control of him and decided to dispel the illusion. I succeeded only after half a year of desperate efforts. My lama was not having much fun at that time.

It is not unusual to be able to induce a hallucination at will. The most interesting thing in these cases of "materialization" is that others see the image created by your imagination.Tibetans explain this phenomenon in different ways. Some believe in the reality of the created material form, others see in this phenomenon only an act of suggestion - the thought of the creator of the ghost involuntarily affects others, forcing them to see what he sees himself. Despite the ingenuity of the Tibetans in their efforts to find a reasonable explanation for all "miracles", some of them still remain unexplained, either because they are fiction or for some other reason.
For example, Tibetans usually think that for mystics who have reached high degrees of spiritual perfection, it is not at all necessary to die in the usual way: they can, when it pleases them, completely dissolve their body without a trace. It is said that Restshunpa disappeared in this way, and Marpa's wife, Dagmedma, merged with her husband's body during a special kind of meditation.
In any case, the legends, whose heroes lived many centuries ago, seem to us only legends. But the following, relatively recent incident is of great interest to us, especially since it did not take place in a secluded hermitage, but in front of hundreds of spectators and in broad daylight.
I must immediately make a reservation that I was not among the spectators and, you can imagine how I regret it. I was told about this by random people who saw everything, as they claimed, with their own eyes. I have some relation to this miracle (albeit very remotely), as I was familiar with the main character of the story.
The last - one of the spiritual mentors of the Thrashi Lama was called Kyongbu rimpotshe. At the time of my stay in Zhigatse, he was already quite advanced in age and led the life of a hermit on the banks of the Iesru Tsangpo (Brahmaputra) a few kilometers from the city. The mother of the Trashi Lama deeply honored him, and when I visited her, I happened to hear many extraordinary stories from his biography. It was said that over the years the growth of a learned ascetic decreased. In the eyes of the Tibetans, this is a sign of high spiritual perfection. There are many stories about tall mystic magicians who gradually grew to tiny sizes and eventually disappeared completely. When they began to discuss the upcoming consecration of a new statue of Maitreya, Trashi Lama expressed his desire that this ceremony be done by Kyongbu Rimpotshe. However, the saint declared that he would die before the completion of the temple where the statue was located. The Trashi Lama asked the hermit to postpone his death and consecrate the temple and the statue.
Such a request may seem ridiculous to a European, but it is in full accordance with Tibetan beliefs in the power of great mystics, who have the power to choose the time of their death.
The teacher condescended to the request of the Trashi Lama and promised to perform the rite of consecration of the temple. Approximately a year after my departure from Zhigatse, the construction of the temple and the statue was completed, and the day of the solemn ceremony of consecration was appointed.
When that day arrived, the Trashi Lama sent a luxurious litter and an honorary escort for Kyongbu rimpotshe to take the elder to Trashilhumpo. The riders saw the hermit get into the litter, slam the door behind him, and the procession set off.
Meanwhile, crowds of thousands of people gathered in Trashilhumpo for the celebration. Great was the general astonishment when Kyongbu rimpotshe appeared without his retinue and on foot. He silently entered the temple, approached the statue closely and gradually merged with it. A little later, surrounded by an honorary retinue, a stretcher arrived. They opened the door... there was no one in the stretcher. Many claim that Lama Kyongbu was never seen again.
… We heard the following interpretations of this story: Kyongbu rimpotshe created his double illusion. The double entered the stretcher and then went to the temple of Maitreya. This ghost, upon contact with the statue, dissipated, which is what the lama magician wanted, perhaps at that time he was calmly in his solitude.
Another option: a lama magician from his monastery inspired a collective hallucination from a distance to the crowd gathered for the consecration of the temple.
Some have suggested that the lama died before the miracle, but to consecrate the statue of Maitreya, he left in his place the ghost he created, the "tulpa". The latter made me remember how one of Kyongbu Rimpotshe's students once said that by means of a special kind of concentration of thought it is possible to create phenomena for the future as well. If the concentration of thought was successful, then the whole chain of actions created by the will of the magician will unfold further mechanically, no longer needing the assistance of the magician. “It even happens,” this lama added, “that in many cases the magician is not able to destroy what has been created and prevent the phenomenon from happening at the appointed time, because. the energy generated by him, which he directed to a specific goal, is already beyond his control.
One could talk about psychic phenomena in Tibet for a very long time.
Of course, the reviews of one researcher, for reasons beyond his control, cannot be exhaustive. This is especially true of scientific research in the "Land of Snows", where the work takes place under extremely difficult conditions.
I have no intention of giving a course in magic or preaching any doctrines that deal with the phenomena of the psyche. I wish only to give an idea of the interpretations given to some of the facts in this area in one of the least explored countries in the world.
And I will be happy if my work arouses the desire of one of the more authoritative scientists than me to conduct a serious study of the facts I briefly mentioned.
It seems to me that the study of the phenomena of the psyche should be approached in the same way as any other science. The possible discoveries in this area do not contain anything supernatural, nothing that could justify the superstitions and nonsense spread by some irresponsible people. On the contrary, the purpose of such studies is to reveal the mechanism of the so-called miracles, and the miracle explained is no longer a miracle.