ON THE HISTORY AND PSYCHOLOGY OF THE 'DAS-LOGclass an extremely disparate bunch of persons, linked only by the fact that they
share a remarkable experience in common. The 'das-log is seized with an illness
and enters a catatonic state; for all intents and purposes, insofar as onlookers are
concerned, he dies.^19 Our task will be first to examine in some detail the physical
and affective states of the 'das-log previous to the onset of their catatonia. What
are the characteristics of such states? Can we postulate the existence of precon-
ditions for their seizure in terms of intrapsychic or social-psychological stresses
that may help us explain why certain individuals undergo such experiences? If
we are dealing with an organic disorder or a genetic one, we cannot of course
discover it through texts alone. Instead, we must accept, on faith, and for the
sake of argument that there are sociopsychological reasons for them. States of
dissociation and hallucinosis may be regarded as defense mechanisms against a
range of "disorders" during which there is an intensification of internal percep-
tions and ego withdrawal. Although I will defer a discussion of this psychologi-
cal state until later, it will behoove us to see if any such evidence can be found
here.
Gling-bza' Chos-skyid (III, A: 306 ff.)
I, Chos-skyid, after being sick for a full sixteen days, cast lots, did
astrology, took medicine, and did all kinds of curing rituals, but to no
avail; I got worse. I thought that now it seemed I would die. When I
was small I thought I would become a nun, but my parents and brothers
did not let me. In my youth, I did not get a single initiation, authoriza-
tion or introduction to the dharma. I had made no great progress in
meditation. I wished to establish a relationship of giving food and
support to a few lamas and teachers, but, other than how this would
benefit me. I had no other great root virtues. Now since I greatly regret-
ted this, and thought I was dying, I was decimated. I had been killing
twenty or thirty yak and sheep every year. Amidst all that, I had not a
single virtue, just sin. My husband and sons did not know even how to
perform great virtues. Since they greatly desired wealth, they had no
faith. I thought, "They do not know how to give things to make great
merit. But I have to tell them to make some merit for me," and I told
them, "Come here! Now this disease will not release me. I've no great
virtue of accumulated merit. Incidentally, I've acquired many sins. For
my funeral give one-third of my wealth, half of my turquoise and coral
to my daughter and half for my funeral. Those that give as much as a
knife for virtue can count on the three gems in return. It is best if you
practice the dharma. If it doesn't come about so, make both my boys
monks. Finally, shun sin and be well intentioned toward the dharma. If
you act otherwise, you'll greatly regret it when you die. I want you to
promise me that you'll not let my boys and girl fall into the hands of
another laywoman."