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Evaluating Necronomicons

To: alt.magick.goetia,alt.magick.tyagi,alt.necronomicon,alt.magick
Subject: Re: Evaluating Necronomicons (was The Necronomicon)
Date: Mon, 21 Feb 2000 04:09:18 GMT

In article <88p6q3$>, wrote:

> >At some point, I should really write a rebuttal to this.  After
> >all, I did read _Hidden Teachings of Tibet:  An Explanation of
> >the Terma Tradition of Tibetan Buddhism_ by Tulku Thondup
> >Rinpoche, as a result of Tyagi's essay.

> pertinent quotes?

This is from the book's translation of the Wonder Ocean:  An
Explanation of the Dharma Treasure Tradition, by the Third
Dodrup Chen Rimpoche.  I make no apology for the snips, but
I'll do the best not to distort the issues by doing so.

To establish the existence of false termas within the

      The reason contrary and inauspicious results occur when
some Termas are practiced is that there are false discovered
teachings.  In particular there are false texts that look like
Terma script, and which are by false Tertons [the discoverers
of Terma], the rebirths of wrongly aspiring evil ministers of
the ancient time who have the support of certain demonic
spirits as the protectors of these Termas.  (p. 154)

How one who receives a Terma is to be evaluated for

      There are two ways of examining Tertons according to the
earlier Knowledge-holders (Rig a'Dzin).  The first is to
receive clarification of the authenticity of the Terton from
a divinity such as one of the Three Roots...  The second way
is to examine by means of proofs from scripture and
reasoning... Nowadays, however, it is rare for someone to
have the capacity to examine a Terton by the first means.
In the second case it is difficult for no error to be
made in an examination just by people who regard themselves
as scholars.  (p. 158)

But what of the person's character?:

      One cannot judge Tertons as inauthentic because of their
imperfect and mercurial character, even to the slightest
extent. (p. 157)

Now, to the meat of my contention.  (Note that this seems
specific in its scope, but it doesn't seem to contrast this
with any other terma tradition.)

       All the Dharma teachings concealed by Guru Rinpoche
are for the accomplishment of the future followers, and
it is impossible for them to have an inauspicious result...
Nevertheless, Termas have varying results.  Many are
auspicious, some are not.  It depends on auspicious and
favorable and inauspicious and unfavorable circumstances
at the outset, determined by whether or not the Tertons,
according to the orders of Guru Rinpoche, were able to
fulfill the performance of such actions as making proper
offerings to the treasure protectors, putting substitutes
in the concealment place of the teachings, practicing
effectuation of the Ter [Terma] and maintaining the
secrecy of the teachings when they have discovered them,
and so on.  It also depends on whether the Tertons could
meet their consorts under proper circumstances,
whether they were able to follow the instructions left
behind by Guru Rinpoche for them, whether the doctrine-
holder could practice the teachings as explained in the
discovered text, and so on.  In brief, the auspiciousness
or inauspiciousness of the teachings result from whether
or not the sacred obligations [vows:  Dam Tshig] are
properly observed.  (pp. 154-55)


Daniel Harms

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