Evans-Wentz

W. Y. Evans-Wentz, Tibetan Yoga and Secret Doctrines (New York and London Oxford University Press, 1958), p. 44. 

Evans-Wentz, W. E. The Fairy Faith in Celtic Countries. New York University Books, 1966. 

For example, Evans-wentz 17 describes the following Tibetan yogic exercise for comprehending the nature of dreaming ... 

In the remainder of this introductory section, we review three commentaries on the Tibetan Book of the Dead, published with the Evans- Wentz edition. These are the introduction by Evans-Wentz himself, the distinguished translator-editor of four treatises on Tibetan mysticism the commentary by Carl Jung, the Swiss psychoanalyst and by Lama Govinda, and initiate of one of the principle Buddhist orders of Tibet. 

Dr. Evans-Wentz, who literally sat at the feet of a Tibetan lama for years, in order to acquire his wisdom. . . not only displays a deeply sympathetic interest in those esoteric doctrines so characteristic of the genius of the East, but likewise possesses the rare faculty of making them more or less intelligible to the layman." [Quoted from a book review in Anthropology on the back of the Oxford University Press edition of The Tibetan Book of the Dead.]... 

W. Y. Evans-Wentz is a great scholar who devoted his mature years to the role of bridge and shuttle between Tibet and the west like an RNA molecule activating the latter with the coded message of the former. No greater tribute could be paid to the work of this academic liberator than to base our psychedelic manual upon his insights and to quote directly his comments on "the message of this book."... 

To those who had passed through the secret experiencing of pre-mortem death, right dying is initiation, conferring, as does the initiatory death-rite, the power to control consciously the process of death and regeneration. (Evans-Wentz, p. xiii-xiv)... 

Thus far the Bardo Thodol is, as Dr. Evans-Wentz also feels, an initiation process whose purpose it is to restore to the soul the divinity it lost at birth. 

Not only is this interesting as a theory of Tibetan sacred music, but it gives the clue to the esoteric interpretation of the symbolical natural sounds of Truth (referred to in the second paragraph following, and elsewhere in our text), which are said to be, or to proceed from, the intellectual faculties within the human mentality." - (Evans-Wentz, p. 128)] These noises, like the visions, are direct sensations unencumbered by mental concepts. Raw, molecular, dancing units of energy. 

Evans-Wentz, W.Y. (1969). Tibet s Great Yogi Milarapa, Oxford University Press, NY, p. 286 (footnote). 

---