By Lama Anagarika Govinda
First-class and insightful perspectives on Buddhism.
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Extra resources for The Way of White Clouds: A Buddhist Pilgrim in Tibet
Sample text
Sometimes in the middle of the night a strange shuffiing sound awoke me, accompanied by what appeared to be the sound of heavy breathing. As the nights were very cold and I was well wrapped up, it took me some time before I could make up my mind to raise myself up and to look around. But the knowledge that the temple was closed at night, and that there was no living soul in it except myself, aroused my curiosity. And then I saw the slowly moving dark figure of an old man in the open space before the altar, raising his joined hands above his head, going down upon his knees and hands, and then stretching himself out upon the floor in his full length, after which he would again get up and repeat the same exercise over and over again, until his breath was heavy vrith exertion.
On the contrary, the mani-khor-eo is an expression of supreme faith in the infinite power of goodwill and love that may act through an infinite number of means: through the thoughts of the wise, the single-hearted devotion of simple minds, nay, even through a child's toy. All these thoughts came flooding through me during my frequent circumambulations around the temple and in the grounds of the monastery whichthough hardly a mile from the little Tibetan settlement of Ghoom-seemed to belong to an altogether different world, separated as it was from the village by a steep terraced hill, crowned by whitewashed Chortens (stupa-like religious monuments), and surrounded by a grove of tall white prayer-flags.
All this moved me all the more as during the last years in Ceylon I had been starved of all musical inspiration, which is entirely absent in Southern Buddhism (Theraviida) on account of the mistaken view that music is merely a form of sense-pleasure. e. rise above the level of the accepted norm. Book-knowledge had become more imporant than experience, the letter more important than the spirit. No wonder, therefore, that it was believed that no Arahans (realised saints) could arise after the first millennium of the Buddhist era, in other words, that for the last 1,500 years the Buddhadharma in Ceylon had existed only in theory, or at the best as a belief, since (according to the Sinhalese themselves) Ceylon had not produced a single saint during this long period and it was no more possible to enter into the higher states of dhyiina or direct spiritual insight.