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n my book In Secret Tibet I have given an outline of my recent journey to Tibet [...] After witnessing various marvels [...] I reached the final stage of the journey in the most inaccessible part of the country where live the genuine Tibetan hermits, who can read people's thoughts and possess the strange power to maintain themselves young almost indefinitely.
his elation at finding a hole the ground of the Tibetan Countryside and, upon entering, finding an underground city of monks. He learned they were ‘Black Yogis’, who aimed to control the world through astral projection and telepathy.
There exist, so [some anchorites belonging to the Dzogschen sect] said, certain human beings who have attained such a height degree of spiritual perfection, that the original material substance of their bodies has become transmuted into a more subtle one which possesses special qualities. [...] A morsel of their transformed flesh, when eaten, will produce a special kind of ecstasy and bestow knowledge and supernormal powers upon the person partaking of it.
Unless these black monks consider the human flesh to be transmuted, and thus no longer human flesh?
Originally posted by dashdespatch
reply to post by VreemdeVlieendeVoorwep
Where did you get your info on the "SS monks"? Sounds a bit fishy to me
‘Take your knife, cut a piece of flesh and eat it,’ commands Choga Tsang to his companion. And he adds ‘I have a friend in India who sends me a meal every year at this date. Then he himself began to cut and to eat. The attendant is struck with terror, he endeavours to imitate his master but does not dare to put the morsel into his mouth and hides it in his ambag [breast pocket]. Both return to the monastery where they arrive at dawn. The lama says to the monk. ‘I wished you to share the favour and the most excellent fruits of this mystic meal, but you are not worthy of it. That is why you have not dared to eat the piece which you have cut off and hidden under your dress.’ Hearing these words the monk repents of his lack of courage and puts his hand into his ambag to ake his share of the corpse, but the piece of flesh is not longer there.’
Known in Sanskrit as Padmasambhava, Guru Rinpoche is regarded as the second Buddha by members of the Nyingmapa sect and a manifestation of the Amitbha Buddha. He is said to have lived on a copper-colored mountain paradise called Zangdok with a group of cannibalistic trolls. In paintings he wears a red Nyingmapa-style hat, a ritual dagger in his belt and has a curly moustache. In his left hand is skull cup and a staff topped with three skulls and cross bolts of lightning known as vajas. In his right hand is a thunderbolt, symbolizing compassion. Guru Rinpoche has eight manifestations which are known collectively as the Guri Tsengye
The Buddhism which reached Tibet more than a thousand years after its founder's death was of the late and debased northern Indian school. This debasement was due to an infusion of Tantrism, an animistic creed which embraced magic, witchcraft and spells. In Tibet the new religion immediately found itself in violent conflict with the old Bon faith and its devotees. The latter practised an even more primitive kind of aniinism, indulging in human sacrifice, cannibalism, devil worship and sexual orgies. Although banned altogether at one time, Buddhism gradually prevailed. But the Bon faith nonetheless continued to be practised, never being completely ousted. In fact, Tibetan Buddhism was to borrow freely from the Bon pantheon as well as from other religions, including Nestorian Christianity, which by then had reached Central Asia. In its final form, the Buddhism of Tibet - or Lamaism as it is sometimes called - would scarcely have been recognised by its saintly founder.
China Wednesday launched a vitriolic attack against exiled Tibetan spiritual leader the Dalai Lama, accusing him and his followers of rape, murder and child cannibalism. The official Xinhua news agency quoted the Tibet Daily as saying the Dalai Lama, while still in Tibet, had presided over a system that was "the most gloomy, cruel, and uncultured in the history of mankind".
This connection is not a easy connection to present, as their are entangling connections to other control bodies throughout the world. So staying on topic is not going to be easy.
The Nazi Tibet connection
2. Detrimental Effects on One’s Spiritual Development
Ego and Humility
The fear of an immoral use of psi is a very obvious surface fear; the fear of pride is a subtler level of fear. In the Indian subcontinent and amongst the Tibetan people it is considered wrong to pay any special attention to psi. Manifesting psychic abilities is thought to have detrimental effects on one’s spiritual development. It is stressed that having attained Enlightenment, one is no longer disturbed spiritually by attainment of psychic abilities, whereas, for unenlightened people, psychic abilities are seen as very tricky indeed, associated with deception, with glamour and with pride.
His Holiness, the Dalai Lama, in his book “Freedom in Exile” (2002), expresses a wish for Western science to explore Tibetan psychic traditions. However, when I met Geshe Samten (2005), the director of Sarnath Institute, he told me that, whilst Tibet has a rich tradition of psychic abilities, even those with a reputation of psychic awareness would deny their abilities. He stated that it is taboo to say that you are psychic or to “show off” your abilities. There must be a genuine purpose for doing the psychic practice. Even to say one has reached a certain level of meditation is considered an obstruction on the path to enlightenment. Humility is considered essential for one’s spiritual development. For example, the Dalai Lama repeatedly says that he is a simple monk and is not clairvoyant.
Confidentiality and Secrecy
There is a Tibetan tradition about not speaking of things because they are secret teachings. For example, the Dalai Lama writes of Herbert Benson’s research (Benson et al, 1982) with Tum-mo meditators:
"As a strong believer in the value of modern science, I decided to let him proceed, though not without some hesitation. I knew that many Tibetans were uneasy about the idea. They felt that the practices in question should be kept confidential because they derive from secret doctrines.” (Dalai Lama, 2002, ch.12)
Tibetan monks and nuns who are working with techniques that are thought to be related to development of psychic awareness, make vows that they will not speak about their practice or reveal their capabilities. Practitioners take their vows first and then they do the study and practice.
This level of fear, that acknowledging one’s psychic abilities, which are considered to manifest at one level of development on the path, is an obstacle to one’s spiritual growth, is a quite subtle understanding of psi and its manifestation from which we could learn.