worlds, the eight Mother Goddesses (Tib. Hlāmo), all of whom appear in our text. They are the Mother Goddesses of the early Hindus, called in Sanskrit the Mātṛis.
Within Mt. Meru itself, upon which the Heavens rest, there are four realms, one above another. Of these, the three lower are inhabited by various orders of genii; and in the fourth, immediately beneath the Heavens, from which, like the fallen angels of Christian belief, they were expelled on account of their pride, dwell the ‘Ungodly Spirits’, the Asuras (Tib. Lha-ma-yin), or Titans, who, as rebels, live and die waging unending war with the gods above.
The innermost layer of the onion is the Ocean surrounding Mt. Meru. The next layer, outwardly expanding, is that of the Golden Mountains; the next beyond is another Ocean; and so on, a circle of Golden Mountains always coming after a circle of Ocean until the fifteenth layer containing the outermost Ocean, in which float the Continents and their satellites. The skin of the onion is a wall of iron enclosing the one universe.
Beyond one such universe there lies another, and so on to infinity.[1] Each universe, like a great cosmic egg, is enclosed within the iron-wall shell, which shuts in the light of the sun and moon and stars, the iron-wall shell being symbolical of the perpetual darkness separating one universe from another. All universes alike are under the domination of natural law, with which karma is commonly made synonymous; for, in the Buddhist view, there is no scientific necessity to affirm or to deny the existence of a supreme God-Creator, the Karmic Law furnishing a complete explanation of all phenomena and being of itself demonstrable.
Each universe, like our own, rests upon ‘a warp and woof’ of blue air (i.e. ether), symbolized by crossed dorjes (such as are depicted by the emblem on the cover of our book). Upon
- ↑ Could we take the lāmaic conception of a universe to be that of a world-system, and of a plurality of universes to be that of a plurality of world-systems forming a universe, we should then be able better to correlate the cosmography of Northern Buddhism (and of Brahmanism, from which it appears to have originated) with the cosmography of Western Science.
