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The Cult of Tara

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96<br />

| internal<br />

Awareness<br />

"(1) eye perception<br />

(2) ear perception<br />

(6) mental perception-*<br />

(3) nose perception—<br />

(4) mouth perception<br />

.(5) body perception—<br />

i<br />

MAGIC AND RITUAL IN TIBET<br />

external j<br />

Sense Field or object<br />

—sight forms<br />

—hearing sounds<br />

—smell smells<br />

—taste tastes<br />

—touch tangibles<br />

—mind mental events<br />

To these six are added (7) the "defiled mind," the mind as defiled<br />

by the delusion <strong>of</strong> self, that is, the false self with which we identify<br />

and which seems to lie behind and appraise the processes <strong>of</strong> mental<br />

perception; and (8) the "underlying awareness," the karmic continuum<br />

that "contains all seeds" and from which the seeds ripen into<br />

awareness and become perceptions in nonreality; as is said in the<br />

Lankdvatara Sutra [X.871]:<br />

All thoughts evolve from the "underlying"<br />

like waves from the ocean:<br />

they are all caused by the impressions <strong>of</strong> karma<br />

and are born in accord with conditions.<br />

Thus the first seven awarenesses are called "evolutes," since they<br />

evolve from the "underlying" and function only to receive the data<br />

it supplies them. It is <strong>of</strong> this underlying awareness in the most<br />

general sense—as the source and totality <strong>of</strong> all perceptual experience—that<br />

Asanga says: "Awareness arises in the appearance <strong>of</strong> external<br />

objects, living beings, selves, and sense-data." Thus it is<br />

nothing but awareness itself that appears externally to be things<br />

and persons, and internally to be a self in receipt <strong>of</strong> sense-data.<br />

But "these do not exist with reference to it: and because they nonexist<br />

it does not exist either." <strong>The</strong>se appearances are mere projections<br />

<strong>of</strong> duality upon defiled Emptiness: they do not exist with<br />

reference to their supposed perception because things and persons,<br />

which appear to be "out there," are nothing but awareness itself;<br />

they are subjective, and the subject—the self and its sense-data—is<br />

illusory. "Because its objects do not exist," says Vasubandhu, "the<br />

subject—the awareness—does not exist either." And so Asanga<br />

concludes: "Thus awareness is demonstrated to be the construction<br />

<strong>of</strong> a nonreality."<br />

In the simplest way, then, nonreality begins from an awareness<br />

and evolves as follows:

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