Alexandra David-Néel - The Esoteric Quarterly

13 Pages·2014·0.37 MB·English

by  Ivan Kovacs

Winter 2014
Alexandra David-Néel: The Life and Work of an
Early Romancer of Tibet
Iván Kovács

I belong to a new breed. We are few in number but we will accomplish our mission.
I am doing what I must.1
Alexandra David-Néel
I have seen the world, and more than the world:
I have studied the heart of man,
And now I consort with Immortals. The fruit of my tree of knowledge is plucked,
And it is this, ‘ADVENTURES ARE TO THE ADVENTUROUS.’2
Benjamin Disraeli: Ixion in Heaven, II. ii.

Abstract write a few words about earlier attempts by
Europeans to enter and explore Tibet.
T
his Article deals with the explorer and Ti-
The first documented claim by a European to
betologist, Alexandra David-Néel. The
have visited Tibet came from a Franciscan
introduction gives a brief overview of earlier
called Odoric of Pordenone, who supposedly
attempts by Europeans to enter and explore
traveled through Tibet in about 1325.3 It would
Tibet and includes a section on the Hungarian
take another three hundred years for two
Orientalist, Sándor Csoma de Kőrös, who is
Portuguese Jesuit missionaries, António de
considered to be the founder of Tibetology.
Andrade and Manuel Marques, to arrive in
Next Alexandra David-Néel is treated, first
_____________________________________
from a biographical point of view, then in her
capacity as a writer. Two of her books are dis- About the Author
cussed in some detail, firstly, Magic & Mystery
Iván Kovács is qualified as a fine artist. As a writer,
in Tibet, then The Secret Oral Teachings in
he has published art criticism, short stories and po-
Tibetan Buddhist Sects.
ems, and more recently, articles of an esoteric na-
ture. He is a reader of the classics and modern clas-
Introduction
sics, a lover of world cinema, as well as classical
Be fore proceeding with the main subject of and contemporary music. His lifelong interest in
Esotericism was rounded off with several years of
this article, namely the life and work of
intensive study with the Arcane School.
Alexandra David-Néel, it is appropriate to
Copyright © The Esoteric Quarterly 17
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Tibet. The result of their efforts was the estab- hough his travels in Tibet took him no further
lishment of two missions, one in Tsaparang in than Zanskar in the west, he had the privilege
1625, the other in Shigatse in 1628. Due, how- of studying under a lama for an initial sixteen-
ever, to the fact that the two missions became month period. This made him the first Europe-
embroiled in the rivalry between the Red Hat an to master the Tibetan language. Once his
or Niyingma Sect and the Yellow Hat or Ge- dictionary and grammar were complete, Cso-
lugpa Sect (two different branches of Tibetan ma went to Calcutta in India to oversee its pub-
Buddhism); both missions were evacuated in lication. To do justice to his character and
1635.4 achievements it needs to be mentioned that
Csoma not only gained the respect of the Ti-
Twenty-five years later, in 1661, two Jesuits,
betans, but also that of the British, who unani-
Johannes Grueber and Albert Dorville set out
mously elected him as an honorary member of
from Peking, and traveled through Tibet by
the Asiatic Society in 1833. Furthermore, on
way of Lhasa to Agra, India. The success of
February 22, 1933, Csoma was declared as a
this achievement was largely due to the fact
Bodhisattva (canonized as a Buddhist saint) by
that they were traveling on an Imperial Pass-
the Japanese.7
port.5
In the 19th century, Tibet was caught up in the
In the 18th century, there were several Jesuits
power struggle between the British and the
and Capuchins from Europe that entered Tibet,
Russian Empires. On the one hand, the British
and the most important of these was Ippolito
were encroaching from northern India into the
Desideri, an Italian Jesuit. He left Rome with
Himalayas and Afghanistan, on the other, tsar-
the sanction of Pope Clement XI and arrived in
ist Russia was expanding south into Central
Lhasa in 1716. Desideri undertook various
Asia. Both powers became suspicious of the
journeys between 1716 and 1721 that encom-
other’s intent in Tibet, a country which neither
passed a circuit of the Tibetan borders with
knew anything about. Tibet, which was equally
Nepal, and what is now known as modern-day
ignorant about Britain and Russia, however,
Kashmir and Pakistan. During the next twenty-
had a longstanding relationship with China.
five years, the Capuchins became the sole mis-
China claimed Tibet as a protectorate, and Ti-
sionaries in Tibet, but they met increased op-
bet in its turn was easily persuaded by this
position from the Tibetan lamas, and were fi-
neighbor to believe that foreigners who entered
nally expelled from Tibet in 1745.6
Tibet threatened its gold fields as well as its
Another enterprising traveler to Tibet was established religious faith of Buddhism. Con-
Sándor Csoma de Kőrös (27 March 1784 – 11 sequently, by 1850, all foreigners were banned
April 1842), a Hungarian philologist and Ori- from the country, and borders were shut to all
entalist. He was born in Kőrös, Transylvania, except nationals of neighboring countries.8
Kingdom of Hungary, into the Hungarian eth-
In 1904, the Anglo-Russian conflict over Tibet
nic group of Széklers, who traced their origins
came to a head when a military expedition led
to Attila’s Huns who had settled in Transylva-
by Colonel Francis Younghusband forcefully
nia in the 5th century. It is this claim of the
entered Tibet and advanced to Lhasa, killing
Széklers that motivated Csoma to investigate
hundreds of Tibetan soldiers in the process.
and attempt to trace the place of origin of his
The British imposed a treaty on the Tibetans
ancestors. In 1820, he set off to Asia, where he
which stipulated that Tibet remain closed to all
achieved his life’s task by studying the Tibetan
foreigners except themselves. They left a polit-
language and Buddhist philosophy. Being the
ical representative, Sir Charles Bell, behind
author of three important books about the Ti-
who developed an interest in Tibetology and
betan language entitled Essays Towards a Dic-
also became an advisor and intimate friend of
tionary, Tibetan and English; Grammar of the
the Thirteenth Dalai Lama.9
Tibetan Language, and Sanskrit-Tibetan-
English Vocabulary: Being an Edition and Despite the above prohibitions, Tibet kept on
Translation of the Mahavyutpatti, Csoma is attracting other explorers and adventurers, both
considered the founder of Tibetology. Alt- male and female. One of the most daring and
18 Copyright © The Esoteric Quarterly, 2014.
Winter 2014

enterprising women to illegally enter Tibet, This was partly due to an English journal pro-
and then to achieve the exclusive feat of be- duced by the Society of the Supreme Gnosis,
coming the first European woman ever to enter which was situated in London, and the person
Lhasa, was Alexandra David-Néel.10 It is to responsible for forwarding her this type of
her that this article pays tribute. reading matter was the English occultist, Elis-
abeth Morgan. The journal treated a variety of
Alexandra David-Néel: Her Life
cryptic subjects, such as zymology (the chem-
A Turbulent Childhood and a Horizon istry of fermentation and enzymes), and an-
of Dreams cient languages, including fragments of San-
E skrit, which both perplexed and fascinated Da-
ven before taking up the narrative of Al-
vid-Néel.15
exandra David-Néel, the somewhat unreal-
istic expectations of her parents before she was While the David’s were vacationing at the sea-
born need to be mentioned. Louis David, who side city of Ostend in Belgium, David-Néel
was to become her father, didn’t want children decided to seek answers to her questions in
at all, while her mother, Alexandrine, longed person. She hiked into Holland and then
to bear a son who would one day miraculously crossed the English Channel. Arriving in Lon-
rise through the ranks of her beloved Catholic don, she sought out Elisabeth Morgan, but the
Church and attain the office of at least a bish- older woman insisted that David-Néel return to
op. Thus, the birth of a daughter in the Bel- her parents in Belgium. She was to repeat such
gian-French David family in Saint-Mandé, daring and solitary undertakings. On her next
France on 24 October 186811 did not bring adventure, she traveled by train to Switzerland
about the happy result that the birth of a son and then hiked alone through the Alps via the
would have done. Yet the fact had to be ac- St. Gotthard Pass into Italy and the North Ital-
cepted and three days later she was baptized ian lake country. Soon running out of money,
Louise Eugenie Alexandrine Marie David. Her she swallowed her pride and wired home for
father was a publisher, and a friend of the nov- help, giving her mother no choice but to go
elist Victor Hugo. The well-known Neo- and fetch her.16
classical artist Jacques-Louis David was a dis-
Soon after the above incident David-Néel ran
tant relation of hers.12
off once more, this time to Spain on a bicycle.
Already as a young child she was strong-willed After she had satisfied her unique craving, she
and longed for a life of freedom and adventure. managed to return to Brussels without any in-
A first indication of this was when she ran jury to herself. Around this time, in April
away from home at the age of five. After a 1886, she entered the Royal Conservatory and
lengthy search, she was found by a gendarme, took up music, more specifically, the cultiva-
who marched her off to a police station, and tion of her soprano voice. In 1888, she re-
whom she had scratched for his trouble.13 ceived a letter from Elisabeth Morgan who
offered her a chance to take up the study of
Unlike other young girls of her age, who at
mysticism with the Society of the Supreme
most might have been reading innocent ro-
Gnosis. The society also offered cheap board-
mances and suitable selections of poetry, Da-
ing, and David-Néel jumped at the opportuni-
vid-Néel preferred the excitement and high
ty, setting off for London.17
adventure of Jules Verne’s science-fiction
novels. It was the heroes of these books whom At last, David-Néel found herself among peo-
she admired and who became her role models, ple with similar interests. She improved her
and it was her ambition that one day she would English and studied arcane subjects of her own
not only imitate them, but actually outdo choosing. In a well-equipped library, she could
them.14 pick and choose among subjects such as
metaphysics, philosophy, astrology, and al-
By the age of fifteen, her taste in books had
chemy. During David-Néel’s stay in London,
taken a new turn and also included the occult.

Copyright © The Esoteric Quarterly 19
The Esoteric Quarterly
Elisabeth Morgan introduced her to some ble,” David-Néel responded, “and I salute the
prominent members of the burgeoning occult doctrine it represents.”20
society. This is how she came to meet Madame
After this initial exchange, the two women
Helena Petrovna Blavatsky, cofounder of the
struck up a conversation which led to an in-
Theosophical Society in New York in 1875.
stant friendship. And so it happened that just as
While frequenting the Theosophical Society in
Elisabeth Morgan had introduced David-Néel
London, David-Néel became friends with An-
to the occult scene in London, her newfound
nie Besant, who would later, after the death of
friend now introduced her to the Parisian oc-
Madame Blavatsky in 1891, become President
cult scene. This was how David-Néel came to
of the Theosophical Society. By that time, Da-
know the Pythagorean Society, a cultural
vid-Néel herself would become someone to be
foundation where she met numerous leading
reckoned with, gaining the status of an explor-
occultists and Orientalists who were living in
er of Tibet who would make known its mysti-
Paris.21
cal and magical practices.18
To avoid a lopsided development in her stud-
In 1889, David-Néel felt that her stay in Lon-
ies, David-Néel also investigated the ideas of
don had taught her enough, and decided that it
Plato and the teachings of the Koran. Before
was time to move on. She told her friend, An-
she embraced Buddhism as her preferred phi-
nie, that she intended to resume her studies of
losophy, she also acquainted herself with a
comparative religions in Paris, and Annie ar-
variety of religious alternatives, including
ranged for her to get accommodations at the
Hinduism. During this last phase of her forma-
Paris branch of the Theosophical Society.
tive years, David-Néel was particularly fond of
Thus, David-Néel returned to the continent and
listening to the Comtesse de Bréant, who
enrolled at the Collége de France, studying
would vividly describe her travels in Asia. All
Sanskrit, and attending classes in Oriental lan-
the while, she was filled with longing to visit
guages at the Sorbonne. While in London, she
places like India, so that she could gain first-
had often frequented the British Museum, now
hand experience of the wonders of the East,
in Paris, she became a regular visitor of the
like a true explorer and adventurer.22
Musée Guimet, a museum that featured Far
Eastern art and religious artifacts.19 A Dream Becomes Reality
One evening a curious incident took place at In 1891, when she was twenty-three, David-
the Musée Guimet when David-Néel was en- Néel had an unexpected, but most timely wind-
grossed in translations of sacred texts in the fall. Her English friend, Elisabeth Morgan,
library. In a niche overlooking her place of suddenly died. David-Néel had long ago hon-
study there was a huge Japanese statue of the ored Morgan by unofficially referring to her as
Buddha that she had grown very fond of. In- her godmother, although fairy-godmother
duced by its presence, and believing herself to would have been even more appropriate, be-
be alone, she joined her hands in supplication cause she had left David-Néel a small inher-
and bowed to the image. The next moment a itance. This inheritance was the magic key that
woman’s voice responded from the shadows: would open the door to her yet unrealized am-
bitions. The amount proved to be enough to
“May the blessings of the Buddha be with you,
allow David-Néel to travel for more than a
mademoiselle.”
year through Ceylon and India.23
This friendly but amused voice was that of the
On this first of her major trips to Asia, David-
Comtesse de Bréant, a well-known student of
Néel was reunited with Annie Besant, who was
Oriental philosophy who also spent long hours
now the President of the Theosophical Society,
at the museum.
with its headquarters in Adyar, near Madras, in
“This very beautiful Japanese statue made me India. During her stay there she studied San-
think of the great sage it is intended to resem- skrit with them, and then moved on to the holy
20 Copyright © The Esoteric Quarterly, 2014.
Winter 2014

city of Benares on the Ganges. Here she stud- Temple and secretly watched highly erotic
ied yoga with the famous guru, Swami Tantric rites.26
Bhaskarananda of Varanasi, who lived in a
By 1912, David-Néel had moved on to Calcut-
rose garden. It was also in India where she first
ta and Benares, and her Sanskrit studies had
heard Tibetan music, which fascinated her. She
advanced to such a stage that the College of
was however, compelled to return to Brussels
Sanskrit in Benares
when her money ran
David-Néel had moved on to awarded her an honor-
out.24
ary doctorate of phi-
Calcutta and Benares, and her
Now followed a pe- losophy, a first for a
riod when David- Sanskrit studies had advanced European woman. It
Néel tried her hand at to such a stage that the College was in the same year
a career. From 1894 that she arrived in the
of Sanskrit in Benares awarded
to 1900, she attempt- small Himalayan state
ed to work as an ac- her an honorary doctorate of of Sikkim.27 There she
tress and singer, but enriched her
philosophy, a first for a Europe-
by 1900, her career knowledge of Bud-
an woman. It was in the same
was going nowhere, dhism by visiting all
and she was forced to year that she arrived in the the important monas-
accept a job with the teries. She also met
small Himalayan state of Sik-
municipal opera in Prince Sidkeong of
Tunis. It was here kim. There she enriched her Sikkim, and became
that she met Philip knowledge of Buddhism by visit- the first European
Néel, a thirty-nine- woman to meet the
ing all the important monaster-
year-old bachelor Dalai Lama, who was
who had a successful ies. She also met Prince there in exile at the
career as a railway time.28 David-Néel
Sidkeong of Sikkim, and became
engineer. David-Néel formed a romantic
the first European woman to
became one of his relationship with
mistresses, and four meet the Dalai Lama, who was Prince Sidkeong, who
years later, on 4th introduced her to la-
there in exile at the time.
August 1904, they mas of both the Red
were married, and went t o live in a villa at La Hat and Yellow Hat branches of Tibetan Bud-
Goulette next to the Mediterranean Sea. David- dhism. She took quickly to the Tibetan culture
Néel’s restless nature was, however, not suited and its customs.29
to the life of a housewife, and she managed to
David-Néel’s audience with the Thirteenth
persuade her husband to allow her to travel
Dalai Lama took place on 15 April, 1912, and
again.25
he advised her to learn Tibetan.30 She also met
1911 was the year when David-Néel visited another important personage at this time,
India for the second time, and it was also the namely the Gomchen (great hermit) of the
momentous year that would initiate a 14-year monastery of Lachen, and became his disciple.
journey. In this year, she also re-visited Cey- He was an impressive figure who wore a five-
lon, and paid her respects at the Buddhist pil- sided crown, a rosary necklace made of 108
grimage site where the “Bo Tree” in Anura- pieces of human skull, an apron carved of hu-
dhapura is believed to have been grown from man bone, and a magic dagger. During the
the original fig tree under which the Buddha next two years, she learned the art of telepathy
received his enlightenment in the 5th century from him, as well as “tumo breathing," a Ti-
BCE. Other major stops of this journey includ- betan technique of generating body heat to en-
ed Mandurai, Pondicherry and Madras. In able one to keep warm in freezing conditions.31
Mandurai, she visited the fabled Menakshi

Copyright © The Esoteric Quarterly 21
The Esoteric Quarterly
Another person that came into David-Néel’s of writing down her experiences both in arti-
life at this time was a boy of fifteen named cles and books.
Aphur Yongden, who was regarded as a minor
The Power of Persistence in a Centenar-
tulku.32 In Tibetan Buddhism, “tulku” is an
ian’s Life
honorary title given to a recognized reincarnate
lama.33 She and Aphur Yongden developed a In 1928, David-Néel bought a small villa on
friendship that was to last a lifetime, and even- the outskirts of Digne in southern France and
tually David-Néel adopted him as her son.34 named it “Samten Dzong,” which means the
“Fortress of Meditation.” There, she and
In 1916 David-Néel entered Tibet illegally at
Yongden were kept busy with their manu-
the invitation of the Panchen Lama, who is the
scripts.39 However, in less than a decade, Da-
highest-ranking lama after the Dalai Lama, and
vid-Néel became restless, and in 1937, at the
visited him at his monastery in Shigatse. The
age of 70, she and Yongden set off for China
British would not tolerate this and expelled her
via the Trans-Siberian railway, and arrived
from Sikkim. She and Yongden then left to-
gether for Japan.35 From Japan, they travelled there to find that China and Japan were at war
with each other. Despite these difficulties, they
to Korea, and then undertook a very difficult
managed to penetrate Tibet again and eventu-
journey across the entire width of China, and
ally ended up in Tachienlu, where David-Néel
also journeyed through the Gobi desert and
resumed her investigations of Tibetan sacred
Mongolia. At one stage, before they reached
texts.40
the monastery of Kumbum in Tibet, they were
attacked by bandits.36 At Kumbum, David- The two of them returned to France in 1946.
Néel spent two-and-a-half years, and translated By now, David-Néel was 78 years old. Nine
rare manuscripts into French and English. She years later Yongden died at the age of 56. Da-
also observed the magical and psychic exploits vid-Néel continued writing and studying until
of Tibetan adepts.37 her death in 1969, when she was almost 101
years old. As requested in her last will and tes-
In February 1921, David-Néel and Yongden
tament, her ashes and those of Yongden were
made preparations to penetrate deeper into Ti-
mixed together and dispersed in the Ganges in
bet and preferably reach the holy city of Lhasa.
1973 at Varanasi, by her friend and secretary,
This ambitious objective, however, took them
Marie-Madeleine Peyronnet.41 Of all the praise
a full three years to accomplish. As the crow
and acknowledgement that she has received
flies, this route was approximately 3,900 miles,
from countless quarters, perhaps the most apt
but due to unexpected difficulties, which in-
is that which came from the novelist and poet
cluded avoiding interception by officials, much
Lawrence Durrell, who, after interviewing her
of the journey had to be re-routed. This caused
in 1965, when David-Néel was 96 years old,
detours that took them as far back as the Gobi
stated that she was: “The most astonishing
desert, from where they returned via Kanchow
French woman of our time.”42
and Lanchow, south through China, and west-
wards into southern Tibet. In total the distance Alexandra David-Néel:
they covered was around 8000 miles.38
Her Books
David-Néel and Yongden finally arrived in Magic & Mystery in Tibet
Lhasa in February 1924, but David-Néel was
A
somewhat disappointed. Her beggar’s disguise lexandra David-Néel’s most popular and
didn’t allow her to access the intellectual and widely read book is undoubtedly Magic
educational opportunities available; therefore, & Mystery in Tibet which, in its original
by April, she and Yongden left Lhasa as unob- French version, was first published in 1929,
trusively as they had arrived. By 1925, the two and was soon followed by the first English
of them returned to Paris, where they enjoyed translation, which was published in England in
huge popularity and success. She started lec- 1931. About this English publication, Aaron
turing and also began the systematic procedure Sussman, editor, and author of the introduction
22 Copyright © The Esoteric Quarterly, 2014.
Winter 2014

to the Souvenir Press edition, writes the fol- is interested in adventure, anthropology, for-
lowing: “It was treated politely, but after a eign religions or esoteric truths, her books
yawning interval, it was packed off to limbo. I have the ability to satisfy on all these aspects
say this because it did not sell well in England, equally. The reader who is set on style will
and I have never seen any references to it, un- also be happy to know that David-Néel’s skills
der its British title, (With Magicians and Mys- in this respect are equally versatile: she writes
tics in Tibet), in other books or articles on Ti- with a directness which is easily accessible, yet
bet." colorful and vividly descriptive, and at times
surprisingly beautiful, poetic and lyrical, espe-
In America, the book’s popularity was an en-
cially when describing landscapes that form
tirely different matter, and Sussman goes on to
the backdrop of her narrative. To illustrate:
say: “(It) . . . sold very well indeed, and it has
been quoted, or referred to, repeatedly since its Shrouded in the moving fogs, a fantastic
publication in 1932.”43 A well-earned, and army of trees, draped in livid green moss,
from a publicity point of view, useful windfall seems to keep watch along the narrow
came from Margaret Mead, the well-known tracks, warning or threatening the traveler
American anthropologist. Margaret Mead rec- with enigmatic gestures. From the low val-
ognized the book’s significance as it impacted leys buried under the exuberant jungle to
her own field, and in 1953 reprinted three sec- the mountain summits covered with eternal
tions from the book, namely “Running La- snow, the whole country is bathed in occult
mas,” “Displacing the Soul” and “Bringing a influences.
Corpse to Life,” in the anthropological anthol-
In such scenery it is fitting that sorcery
ogy entitled Primitive Heritage, which she co-
should hold sway. The so-called Buddhist
edited with Nicolas Calas.44
population is practically shamanist and a
Before taking a closer look at the actual text of large number of mediums: Bönpos, Pawos,
Magic & Mystery in Tibet, it is worthwhile Bunting and Yabas of both sexes, even in
quoting the concluding paragraph of Suss- the smallest hamlets, transmit the messages
man’s introduction regarding the extraordinary of gods, demons and the dead.46
and revolutionary nature of this truly magical
In the very first chapter entitled Tibet and the
book:
Lamas, David-Néel treats a variety of topics.
Keep in mind that this book was first pub- Prominent among these are the people from the
lished in 1932, five years before J. B. Rhine local community who act as her servants or
and the Duke University experiments in ex- interpreters, and also higher dignitaries with
tra-sensory perception, 10 years before Ed- whom she interacts on a socially more elevated
gar Cayce’s startling story was told in basis. Among the latter are learned lamas and
There is a River, and 24 years before the princes such as His Highness, Sidkeong
uproar began over The Search for Bridey Namgyal, hereditary prince of Sikkim;47 the
Murphy. It seems to me that our modern doctor of philosophy from the famous Univer-
world has a long way still to go before it sity of Trashilhumpo, Kushog Chösdzed;48 and
catches up with Lama David-Neel and her the highest authority of them all, the Dalai
friends, mystics and magicians of Tibet.45 Lama himself.49 These people are described in
all their pomp, dignity, intellectual capacities,
Just as to some classical music lovers, the
and eccentricities, which not only make for
composer Anton Bruckner’s symphonies can
interesting portrayals but also touches of hu-
evoke the majesty and purity of the Austrian
mor and irony.
Alps, likewise, the prose of David-Néel will
always be associated with the mysterious, se- The second part of the first chapter deals with
cretive and magical aspects of a bygone and, at death and the beyond, a topic about which Ti-
the time, as yet only partially explored Tibet. betan religion seems to know a lot, and which
Whether the prospective reader of David-Néel even among the ordinary people has generated

Copyright © The Esoteric Quarterly 23
The Esoteric Quarterly
a peculiar array of superstitions and myths. character, the Lamaists declare that he who
This topic is also the subject matter of the fa- knows the proper “method” is capable of
mous Tibetan Book of the Dead, which was
modifying for the better his post-mortem
first translated at the instruction of Walter Ev-
fate. They say “as agreeable as possible”
ans-Wentz into English by Dawasandup, and is
because in spite of cleverness, the weight of
the first translated sacred text from the Tibetan
past actions has considerable force.52
language ever to appear in English.
Dawasandup was a high school headmaster in In Lamaism the role of “method” is, in fact,
Gangtok who not only acted as translator for all-important. Lamaists think that after having
Walter Evans-Wentz, but was also in the em- learned the art of living well, one must also
ploy of David-Néel, who describes him in hu- learn the art of dying well, and of “doing well”
morous, and somewhat less venerated terms in other worlds. Initiates who are acquainted
than Evans-Wentz. with the mystic lore of dying are supposed to
know what to expect when they die, and con-
Concerning the issues of life, death and rein-
templative lamas “have foreseen and experi-
carnation, David-Néel writes that there are
enced, in this life, the sensations that accom-
numerous subtle theories upon the subject, and
pany death,” thus they have neither fear nor
that the Tibetan mystics appear to have gained
unexpected surprises when they actually die
a deeper insight into the question than most
and their personality disintegrates. That which
other Buddhists. She insists, however, that in
survives by entering conscious into the next
Tibet, as elsewhere, the views of the philoso-
world will already know how to orientate itself
phers are understood only by the élite. Accord-
with that world’s roads and bypaths and the
ing to her, the ideas of the Lamaists concerning
places to which they lead.53
the condition of a human being immediately
after death differs from those held by Bud- “That which survives after death,” and what
dhists of southern countries such as Sri Lanka, most other esoteric traditions generally accept
Burma and Thailand. to be the reincarnating “Ego” or “soul,” David-
Néel identifies as “consciousness” or “the will
The Lamaists affirm that a certain time elapses
to live.” According to Tibetans, a mystic initi-
between a person’s death and his or her rebirth
ate is able to enter the after-death state with
among one or other of the six recognized sen-
lucidity and full consciousness. This, however,
tient beings.50 The most obvious view held by
does not hold true for ordinary mortals, which
the majority is that “the class of beings in
includes anyone who has not mastered the
which one is reborn and the more or less happy
“science of death,” and thus needs the expert
conditions in which one is placed among them
help of someone who knows.54
depends upon the good and evil actions one
has accomplished during one’s previous exist- The after-death state in Tibetan is known as
ence.”51 However, David-Néel mentions an the Bardo, and the Bardo Thodol is the Tibetan
interesting view held by the lamas, which is at name for The Tibetan Book of the Dead. It is a
variance with this popular view and about funerary text that is intended to be read to a
which she writes as follows: dead or dying person so that he or she will hear
how to find liberation in the intermediate state
“He who knows how to go about it could
between death and rebirth, or if that is not pos-
live comfortably even in hell” is a very
sible, to find an auspicious place to reincarnate
popular saying in Tibet. This explains more
in, preferably in a land that is characterized by
clearly than any definition or description all
purity.55 Although David-Néel does not refer
that the lamas mean by thabs, i.e. “meth-
to The Tibetan Book of the Dead directly, it is
od.”
obvious from her writing that lamas assisting
Thus, while most of their co-religionists be- the dying are using the same methods that are
lieve that the fate of the dead is mathemati- described in this book.
cally fixed in accordance with their moral

24 Copyright © The Esoteric Quarterly, 2014.
Winter 2014

It is interesting to compare what Magic and veals reality, but in this case, not as the
Mystery in Tibet and The Tibetan Book of the clear light, but in the multicoloured forms
Dead have to say about the first bardo, or of a mandala of forty-two peaceful deities
the stage in the intermediate state which is en- and a mandala of fifty-eight wrathful deities
tered immediately after the dead person be- . . . If reality is not recognized in this sec-
comes disincarnate. The former says the fol- ond bardo, then the third bardo, the bardo
lowing: of mundane existence
. . . while most of their co-
(srid pa’I bar do),
Certain Lamaists as-
religionists believe that the dawns, during which
sert that, immediate-
one must again take
ly after the spirit has fate of the dead is mathemati-
rebirth in one of the six
been disincarnated, it
cally fixed in accordance with
realms of gods, demi-
has an intuition, fugi-
their moral character, the gods, humans, animals,
tive as a streak of
hungry ghosts, or in
lightning, of the Su- Lamaists declare that he who
hell; consciousness is
preme Reality. If it
knows the proper “method” is blown to the appropri-
can seize this light, it
is definitely set free capable of modifying for the ate place of rebirth by
the winds of past kar-
from the ‘round’ of better his post-mortem fate.
ma.58
successive births and
They say “as agreeable as
deaths. It has reached Although David-Néel
the state of nirvana.56 possible” because in spite of makes no direct refer-
Donald S. Lopez, Jr., in cleverness, the weight of past ences to The Tibetan
Book of the Dead, she
his foreword to The Ti- actions has considerable force.
provides interesting
betan Book of the Dead,
information about Ti-
puts the same point in the fol lowing way:
betan funerals and their characteristic culture
The text describes the pro cess of death and of death. She even mentions cases where living
rebirth in terms of three intermediate states persons, albeit during states of lethargy or
or “bardos” (bar do, a Tibetan term that lit- trance, allegedly traveled not only in countries
erally means “between two”). The first, and inhabited by men, but paradises, purgatories or
briefest, is the bardo of the moment of in the Bardo, and once returned, were able to
death (’chi kha’i bar do) when, at the end describe such places. Such people are called
of a process of sensory dissolution that delogs, a name designating someone who has
presages physical death, a profound state of returned from the beyond.59 (Such incidents
consciousness, called the clear light, dawns. could be compared to what people have report-
If one is able to recognize the clear light as ed after experiencing a near-death experience,
reality, one immediately achieves liberation as reported by people who were pronounced
from samsāra, the cycle of rebirth. If the clinically dead, but then managed to be resus-
clear light is not recognized at that time, the citated.) There are also strange incidents
consciousness of the deceased person among the general populace where the spirit of
moves into the second bardo . . .57 a dead person allegedly gets abducted by a
demon, and when people will then employ a
The Bardo Thodol goes on to describe what
Bön sorcerer (Bön is the ancient shamanistic
happens to the dead person if he or she is una-
religion which pre-dated Buddhism in Tibet) to
ble to gain nirvana, or liberation:
negotiate with the demon, so that the captive
(T)he consciousness . . . moves into the can regain his or her liberty. The ransom in
second bardo (which appears to be a Tibet- such cases is usually the sacrifice of a pig or
an innovation), called the bardo of reality cow.60
(chos nyid bar do). The disintegration of the
personality brought on by death again re-

Copyright © The Esoteric Quarterly 25
The Esoteric Quarterly
Once David-Néel asked the lama of Enche Néel actually was. Her involvement with the
what would be the post-mortem subjective vi- depth of philosophical concepts in Tibetan
sions of a materialist who had looked upon Buddhism is not only that of a curious intellec-
death as total annihilation. The lama replied tual, but that of a trained thinker and meditator
that perhaps such a man would see apparitions who has made her own a whole system of
corresponding to the religious beliefs he held thinking that had originally been foreign to
as a child, or to those familiar to him that was her.
held by the people among whom he had lived.
The book starts off with a passage where Da-
Then, according to his degree of understanding
vid-Néel relates how she told a learned Tibetan
and his after-death consciousness, he would,
about her intention to write this book, and his
perhaps, pay attention to these visions and re-
less than encouraging response:
member the reasons which, during his lifetime,
made him reject the reality of that which now “Waste of time. The great majority of read-
appears to him. A less intelligent man might, ers and hearers are the same all over the
perhaps, see no visions at all, but this will not world. I have no doubt that the people of
prevent the workings of the law of karma, or your country are like those I have met in
cause and effect, from following its course and China and India, and these latter were just
resulting in new phenomena. In other words, it like Tibetans. If you speak to them of pro-
will not stop the process of rebirth for the ma- found Truths they yawn, and, if they dare,
terialist.61 they leave you, but if you tell them absurd
fables they are all eyes and ears. They wish
Before leaving the discussion of Magic & Mys-
the doctrines preached to them, whether re-
tery in Tibet, which is highly recommended, it
ligious, philosophic, or social, to be agreea-
would be worthwhile to quote once more from
ble, to be consistent with their conceptions,
Aaron Sussman’s introduction:
to satisfy their inclinations, in fact that they
There are many ways to read a book. One find themselves in them, and that they feel
can read it as a story, pure and simple, not themselves approved by them.”63
bothering to figure out its meaning, its pur-
Sadly, the above words are true and universal-
pose, or its warning. One can read it as a
ly applicable. Fortunately, David-Néel did not
record of facts, noting without emotion or
follow this friend’s advice, because those peo-
involvement the things that were seen,
ple who do want to confront philosophical
done, felt or thought. But one can also read
truths and realities would have been all the
a book in awe and wonder; wonder at the
poorer for it.
marvels or insights it reveals, and awe at
the way in which it is told. There are not The essence of the introductory chapter touch-
many books which can be read this way. es on the method of teaching which takes place
between a master and his disciple and is
When I first read the galleys of Magic and
summed up by David-Néel as follows:
Mystery in Tibet, I began to feel that same
sense of wonder. Here, in our cynical mod- The attainment of transcendent insight is
ern age, was a book about the miracles of the real object of the training advocated in
ancient wisdom.62 the traditional Oral Teachings, which do
not consist, as so many imagine, in teaching
The Secret Oral Teachings in Tibetan
certain things to the pupil, in revealing to
Buddhist Sects
him certain secrets, but rather in showing
David-Néel’s The Secret Oral Teachings in him the means to learn them and discover
Tibetan Buddhist Sects was co-authored by, them for himself.64
and dedicated to, her adoptive son Lama
The above method is backed up by the primary
Yongden, and, unlike Magic & Mystery in Ti-
recommendation that a Master gives to neo-
bet, is a purely religious and philosophical phytes, which is doubt.65 This “doubt” needs to
work. This work only goes to prove how multi-
be understood in the same way in which the
talented and exceptionally intelligent David-
26 Copyright © The Esoteric Quarterly, 2014.