In the year 2424...

M Machine, turned into Moloch, Fritz Lang's Metropolis

The Kālacakra Tantra belongs to the Unexcelled Yoga Tantra class, and is the Tantra of the deity Kālacakra, “Wheel of Time”. The Tantra has three subject matters: The Outer Wheel of Time, the Inner Wheel of Time, and the Other Wheel of Time. The Outer Wheel concerns the univers, with “the procession of the external solar and lunar days”. Astrology plays an important part. The Inner Wheel concerns the inner universe, the subtle yogic body with the inner channels, elements, and movements of the winds, and the mastery thereof. The Other Wheel of Time concerns the “initiations and paths of Shri Kalachakra, together with their results”.[1]

Śrī Kālacakra drew largely on the Kalki myths, purposely so according to Alexander Berzin[2]. The Tibetan translation of Kalki (or the reconstructed term “kulika”) is “rigs ldan”, which also happens to be the title of the various Kings of Shambala. The last Kalki will ride in on a white horse.

CT getting ready for 2424

“King Manjushri-yashas prophesied another barbaric invasion for the year 2424, when anti-spiritual forces will wage a galactic war of conquest and destruction not limited to this planet. He advised the people of that future era to unite in the same way as his own subjects. He also predicted that forces from Shambhala, led by the twenty-fifth Kalki ruler, would arrive at that time in flying ships to turn the tide of battle and defeat the invading hordes.” Berzin

The esoteric Kālacakra Tantra is said to have been taught to King Suchandra from Shambhala[3], at exactly the same spot and at the same time the Buddha taught the system of the Perfection of Wisdom. During the XIth century, it was gradually introduced into Tibet, through various lineages. The Jonang School specialized in the practice of the six Vajra Yogas, the Inner Wheel, until the government of the 5th Dalai Lama (1617–1682) outlawed the Jonang school in the 17th century. The Dalaï-lama’s always had a special interest in the Kālacakra Tantra (Other Wheel), and used to give its initiation to large audiences[4].

Kalou Rinpoché à Vincennes en 1981 (selon Kagyu Dzong)

The first one to give the Kālacakra initiation (Other Wheel) in the West (in Paris 1980[5]) was Kalu Rinpoché (1905–1990), an unofficial tulku of Jamgon Kongtrul the Great (1813–1899), who systematized the Kālacakra system of the Jonang School[6]. It is likely he did this on the request of Karmapa XVI (1924-1981). “In 1982, at the urging of the Sixteenth Gyalwang Karmapa, Kalu Rinpoche bestowed the complete Kalachakra initiation in New York City”[7]. The 3rd Jamgon Kongtrul (1954–1992) gave the initiation publicly in North America on at least one occasion (Toronto 1990).

“The Dalai Lama [ ] gave the Kālachakra initiation twice in the West, near Madison, Wisconsin, in 1981 to fifteen hundred persons; and in Rikon, Switzerland in 1985 to three thousand.” (Hopkins)

Leh, Ladakh 2014

The “Other Wheel” Kālacakra initiation seems to have been given in the West principally from 1980 until 1990. Initiations to big audiences have continued in Asia, including by the Dalaï-lama, but in the West it has been given more confidentiality in smaller scale settings. The Kālacakra buzz seems over for the moment. Trungpa Rinpoche (1939-1987), crowned as the King of Shambala (Sakyong) in 1982 by Dilgo Khyentse Rinpoche died in 1987, which makes it a short rule. His succession hasn’t been a success, and Trungpa’s son, Sakyong Mipham[8] has judicial problems. Big hopes had been invested in the Surmang Tulku by Karmapa XVI, Dilgo KR and others, as “the Padmasambhava of the West[9]”, and the “Earth protector” but to no avail.

So what exactly was the Kālacakra buzz? What was or is so special about this tantra ? Why is it no buzz anymore?

“We always hear that the Kalachakra empowerment is for world peace. Some people even choose Kalachakra over other anuttarayoga tantra systems because of this association. But what exactly is the connection between Kalachakra and peace, and why do so many people attend? Although empowerments for other tantras are intended for only a small number of disciples at a time, there is a historical tradition of conferring the Kalachakra initiation to large crowds of people.”

“According to the Kalachakra presentation of historical cycles, barbaric hordes periodically invade the civilized world and try to eliminate all possibilities for spiritual practice. A future invasion is predicted for the year 2424 of this common era, when it is said there will be another brutal world war. At that time help will come from Shambhala to defeat the barbarians. A new golden age will dawn, with everything conducive for spiritual practice, particularly of Kalachakra. All those who have previously received the Kalachakra initiation will be reborn at that time on the victorious side. The highest motivation for receiving the empowerment is to be able to practice the Kalachakra methods now in order to achieve enlightenment in this very lifetime. Nevertheless, people have traditionally flocked to the initiation with the motivation of planting karmic seeds to connect themselves with this future golden age so as to complete its practice then.” (Berzin)

Tibetans very much believe in establishing future connections through contacts with masters, rituals, etc. The simple fact of receiving the Kālacakra initiation creates an indestructible link between the Initiator and the initiates, with the deity Kālacakra, the kingdom of Shambala, its legendary messianic king and the World war preceding a golden age (“The Age of Aquarius” for some[10]). Giving the initiation to many Westerners is a way of enrolling them, in another life, in the World War[11] on the side of the legendary king. This king and his troops will end the war and install World peace, the sort of peace of the Pax Romana, Pax Shambala.

“The Dalai Lama may have found a more efficient technique for populating Shambhala and recruiting troops for the army of the twenty-fifth king, an army that will defeat the enemies of Buddhism and bring the utopia of Shambhala, hidden for so long beyond the Himalayas, to the world. It is the Dalai Lama’s prayer, he says, that he will someday give the Kālacakra initiation in Beijing.” Donald Lopez, Prisoners of Shangri-La

In 1989, the 14th Dalaï-lama was awarded the Nobel Peace Prize. He had expressed his ideas on Peace in a little booklet published by Wisdom Publications London : A Human Approach to World Peace (1984). At the end of the booklet two other works by the Dalaï-lama are presented, one being the Kalachakra Tantra, Rite of Initiation, translated in English by Jeffrey Hopkins, presented thus:

“This is the first detailed commentary and translation of a Highest Yoga Tantra initiation rite to be published in the West.

Of the hundreds of Buddhist tantras, this is one of the most important. In Tibet - where these esoteric teachings have been practised purely for a thousand years - and now in the West, the Kalachakra tantra has come to be especially associated with the Dalai Lama, one of the greatest Buddhist teachers alive today.” A Human Approach to World Peace

In 1985, the Dalaï-lama gave the Kālacakra Initiation in Rikon, Switzerland to three thousand people.
I was present at the first Kālacakra Initiation (1980) in Paris by Kalu Rinpoche. As a monk working at the publishing house (Yiga Tcheu Dzinn) of Kagyu-Ling (Kalu Rinpoche’s main center in France) I was involved in the preparation and the printing of the documentation around this initiation (a presentation booklet and the pecha of the short daily practice). The residing lamas had never practiced Kālacakra before and didn’t know much about its history. The publishing house had to do the research about the tantra, its origin, the prophecies concerning Shambala etc. For the ritual side a former Chant master (tib. dbu mdzad) from Pelpung Monastery in Tibet came over to teach the rituals. It was clear that at that time the Kālacakra Tantra wasn’t a common practice in Himalayan monasteries. It was not part either of the 3-year retreat program.

Building the subtle body, Inner Wheel Cycle (Metropolis)

The initiation and associated deity practice (daily sādhana, not the associated Inner Wheel cycle) seem to be specially handpicked mainly for a Western audience. First of all, to offer them the possibility to be reborn in the presence of the future King of Shambala and to fight on his side against the Barbarians (mleccha), and secondly by practicing Kālacakra, they would be able to evolve spiritually and achieve peace in themselves and contribute to World Peace. Many participated at the initiations, but those who would do the daily sādhana practice, were much fewer. Nonetheless, because of the spiritual link (tib. rten ‘brel), they will be on the right side of the great battle to come. The Dalaï-lama has enrolled in total 2,109,800 (I counted) initiates with his initiations (see the table at the end of Introduction to the Kalachakra on the website dalailama.com), ready to fight for World Peace in 2424 on the side of the King of Shambala.

Conceiving the Shambala Vision

While these initiations took place, another more concrete and immediate project was carried out on the American Continent around Chogyam Trungpa (CT), “the Padmasambhava of the West” (Karmapa XVI) and “a great tertön” (Dilgo KR). As the Padmasambhava of the West CT revealed the special teachings of the West, called the Shambala Vision: “enlightened society as not purely mythical, but as realizable by people of all faiths through practices of mindfulness/awareness, non-aggression, and sacred outlook.” And also Shambala boot camps (“Warrior Assembly”)

“At the first Kalapa Assembly in the fall of 1978, during one of our translation sessions with the Vidyadhara, Larry Mermelstein engaged him in an interesting discussion about the nature of the Shambhala texts he was presenting to us. When asked whether they were terma (“treasure teachings” hidden long ago to be discovered at an appropriate time in the future), he replied, “Yes, sort of.” When we asked whether we should include the terma mark to indicate terma in our translations, his response was, “Not yet; maybe later.” In fact, this did not come to pass until after his death, when Dilgo Khyentse Rinpoche instructed us to include this in our future publications of these texts, and he confirmed with no hesitation that they were indeed authentic terma. When we asked the Vidyadhara whether these texts originated with Padmakara, the source of the vast majority of treasure teachings, at that time we didn’t know that other teachers also hid dharma as termas. So when Rinpoche replied that these texts were more likely from Gesar, we were understandably puzzled. But after a long pause Rinpoche added, “And of course Gesar was an emanation of Padmakara, so that should take care of things for you!” When we asked about what meaning Gesar had in terms of the Shambhala teachings, Rinpoche exclaimed: “Gesar is the vanguard of Shambhala.” (...in other contexts, the Vidyadhara indicated that the Shambhala terma had originated with the Rigden kings, Shiwa Ökar[12], or Gesar of Ling.)”

Adoration of the Loving Lady

Dilgo Khyentse Rinpoche played a very important role in the making of tertön CT as the “King of Shambala”. He crowned him with the same ritual as he crowned the King of Bhutan, he declared CT’s termas to be “authentic termas” (see above), he defended CT’s Vajra Regent Thomas Rich, when he came under attack after the AIDS scandal and in the aftermath. Dilgo KR’s Yangsi, defends CT still now. The future general of the armies of Shambala, Dilgo KT, took all this quite seriously, judging by the witness statements of Dzongsar JKR and Orgyen Topgyal Rinpoche:

“On another trip to the United States, Trungpa Rinpoche came with hundreds of students to welcome Dilgo Khyentse in the airport near Boulder; the cars all carried flags right and left. Rinpoche stayed at Marpa House and gave a few empowerments and reading transmissions. The main ceremony during his stay was the enthronement of Trungpa Rinpoche as King of Shambhala, which was done with great pomp and grandeur at Dorje Dzong. Trungpa in return gave Dilgo Khyentse the rank and emblems of a general of Shambhala. Each of his attendants also got an official rank in the Shambhala army. When we returned to his room, Khyentse Rinpoche said, 'Attach my emblem to the cloth wrapper of my daily chant book:' After a few days it disappeared.” Brilliant Moon - The Autobiography of Dilgo Khyentse by Dilgo Khyentse, Ani Jinba etc. p.218

For Tibetan clercs the mythological and legendary figures Shambala and Gesar of Ling are a model for a contemporary enlightened society, there is no doubt about it.

“The [Shambala] teachings cover art, society, and politics and the goal of creating an enlightened society. This is thought of not only as a social and political process but a practice requiring individuals to develop an awareness of the basic goodness and inherent dignity of themselves, of others, and of the everyday details of the world around them. This is facilitated by cultivating gentleness and bravery.” Shambala Training Wikipedia

“The Dalai Lama, Kalu Rinpoche, and others have stated that the public exposition of this tantra is necessary in the current degenerate age. The initiation may be received simply as a blessing for the majority of those attending, however, many of the more qualified attendees do take the commitments and subsequently engage in the practice.” https://en.wikipedia.org/wiki/Kalachakra

How this initiation constitutes a “blessing” for those who receive it as such is clear for Tibetans : they will be fighting in the Shambala armies in their future lives in 2424.

Preparing for the Great Battle

But the project met some obstacles, because of the unavoidable forms of abuse of power inherent in the hierarchical setup of the whole project. The King of Shambala died in 1987, his grey eminence and future general died in 1991, Karmapa XVI already died in 1981. The authority of Trungpa’s regent, Thomas Rich, was challenged because of the scandal he caused and because of internal fights. Dilgo KR intervened[13] and asked all CT’s students to stand behind the Vajra Regent. CT’s son and successor as King of Shambala, Sakyong Mipham, had his own lot of scandals, which led to the reselling of assets of the organisation. So that part of the project is currently on hold. The Dalaï-lama continued to give the Kālacakra Initiation (the last one was in Bodhgaya in 2017). It’s unlikely he will travel around to give this initiation. What lama will become the next active initiator, to keep the project going? Jamgon Kongtrul IV (karma kagyu) is no longer a candidate. Young Kalu Rinpoche (shangpa), or Yangsi Bokar Rinpoche ?

Berzin: Introduction to the Kalachakra Initiation by Alexander Berzin, Dalai Lama
Hopkins: Kalachakra Tantra Rite of Initiation by Dalai Lama, Jeffrey Hopkins   

***

[1] Introduction to the Kalachakra, website of the Dalaï-lama.

[2] “In order to unite his people, King Manjushri-yashas followed Buddha’s example by using the language and metaphors of the audience he taught. Since the majority of his subjects were Hindu, he freely borrowed Hindu images, concepts and terminology. He styled himself and his descendants as Kalki rulers. Kalki is the tenth and final avatar or incarnation of the Hindu god Vishnu who will come in the future as a messiah to fight in an apocalyptic war. In the Hindu purana literature, Kalki will be born in Shambhala, located in the mountains of present-day northern Uttar Pradesh, India. Perhaps Manjushri-yashas just borrowed the name Shambhala to refer to his kingdom and it was never actually called by that name. It hardly matters. The important point is that for achieving peaceful cooperation among people of different cultures and religions, it is unwise to try to force everyone to speak our own language, use our own cultural metaphors and convert to our own religion or political philosophy. The way to encourage others to be open-minded and receptive to the message of peace is to appeal to the specific aspects of their own culture, religion and political philosophy that naturally resonate with this aim.” Berzin

[3] “The Buddha gave the assembly the excellent Dharma-the worldly and transcendental initiations-and prophesied that they would obtain buddhahood, then he taught them the Paramadibuddha, the twelve thousand verse Kalachakra Basic Tantra. King Suchandra wrote it down in a volume and miraculously returned to Shambhala.” Berzin

[4] “The present Dalai Lama gave the Kālachakra initiation twice in Tibet at his summer palace, the Nor-bu-ling-a, in 1954 and 1956, each time to approximately one hundred thousand persons. He has given it seven times in India – at Thekchen Choeling, Dharamsala, in 1970 to thirty thousand; in Bylakuppe, Karnataka State, in 1971 to ten thousand; in Bodh Gaya, Bihar State, in 1974 to one hundred thousand; in Leh, Ladakh, in 1976 to forty thousand; in Derang, Bomdila, Arunachal Pradesh, in 1983 to ten thousand; and again in Bodh Gaya, Bihar State, in 1985 to two hundred thousand persons. The Dalai Lama also gave the Kālachakra initiation twice in the West, near Madison, Wisconsin, in 1981 to fifteen hundred persons; and in Rikon, Switzerland in 1985 to three thousand.” Introduction, Jeffrey Hopkins, Chapter 5 History of the Kālachakra Tantra

[5] “C'est en 1980 que Kalou Rinpoché, qui vient de donner à la Pagode du bois de Vincennes, pour la première fois en Occident, la grande Initiation de Kalachakra suivie par une très nombreuse assistance, rencontre Jean Ober, secrétaire général de l'Institut international bouddhique, qui souhaitait en améliorer l'animation. Ainsi naît le projet du Temple Kagyu-Dzong, dont la première pierre est posée le 20 mars 1983 et qui est construit en 2 ans.” Wikimonde

[6] “The chief Kālacakra lineage holder for the Kagyu lineage was Kalu Rinpoche (1905–1990), who gave the initiation several times in Tibet, India, Europe and North America (e.g., New York 1982[147]). Upon his death, this mantle was assumed by his heart son, Bokar Tulku Rinpoche (1940–2004), who in turn passed it on to Khenpo Lodro Donyo Rinpoche. Bokar Monastery, of which Donyo Rinpoche is now the head, features a Kālacakra stupa and is a prominent retreat center for Kālacakra practice in the Kagyu lineage.” Wikipedia

[7] Source : , originally http://www.simhas.org/kalu.html

[8] “Mipham was able to claim power through ancient Tibetan rituals. Penor Rinpoche, a revered Tibetan teacher, decreed Ösel Mukpo in 1995 to be the reincarnation of Mipham the Great, a scholar who had previously stated he would not reincarnate. The recognition gave Mipham the Tibetan credentials to try and live up to his father’s legacy — and his new name.” The Denver Post, July 7th 2019, Sakyong Mipham Rinpoche, Boulder-bred ‘king’ of Shambhala, chosen by his father to lead Buddhist community

[9] As reported by Naomi Levine. Video Mick Brown (44:50).

[10] Berzin : “The new golden era that dawns will begin in 2424, a date which corresponds within a few years to the start of the astronomical age ol Aquarius, although the Kalachakra literature does not call it by that name.”

[11] “According to the Kalachakra presentation of historical cycles, barbaric hordes periodically invade the civilized world and try to eliminate all possibilities for spiritual practice. A future invasion is predicted for the year 2424 of this common era, when it is said there will be another brutal world war. At that time help will come from Shambhala to defeat the barbarians. A new golden age will dawn, with everything conducive for spiritual practice, particularly ol Kalachakra. All those who have previously received the Kalachakra initiation will be reborn at that time on the victorious side. The highest motivation for receiving the empowerment is to be able to practice the Kalachakra methods now in order to achieve enlightenment in this very lifetime. Nevertheless, people have traditionally flocked to the initiation with the motivation of planting karmic seeds to connect themselves with this future golden age so as to complete its practice then.” Berzin.

[12] “Shenlha Ökar (Wylie: gshen lha 'od dkar) or Shiwa Ökar (Wylie: zhi ba 'od dkar) is the most important deity in the Yungdrung Bon tradition of Tibet.” Wikipedia

[13] Letter 17th October 1989

“I have recently learned that the conflicts occuring within the Vajradhatu Sangha have still not been resolved. This has caused me great concern and I am very much unhappy that these problems continue.

As I have communicated to you earlier, it is my deep conviction that the Vajra Regent 'Csel Tendzin was carefully appointed by Trungpa Rinpoche and was confirmed by His Holiness Karmapa. It is my feeling that all students having had a connection with Trungpa Rinpoche should respect his appointment and in this way follow Trungpa Rinpoche’s instructions.

If they follow the Regent’s instructions that is good, since in doing so that is serving Trungpa Rinpoche. Trungpa Rinpoche appointed the Regent knowing his capacities and seeing completely his capabilities to continue his lineage. Those who are experiencing difficulties following the Regent now should realize that it is necessary to do so in order to follow Trungpa Rinpoche’s instructions.

Everyone is aware that Vajradhatu is quite well-known for its grandness and for how well organized it is. Among the four schools of Tibetan Buddhism it is one of the biggest and most highly regarded organizations and it has taken great Bodhisattva activities to create this.

You should all realize that because of your own problems you may be damaging the Sangha that Trungpa Rinpoche created.

As for officials of Vajradhatu who were appointed by Trungpa Rinpoche the purpose of this was so that you would Take responsibility for his teachings to flourish. Following the leadership of the Regent as you were instructed to by Trungpa Rinpoche will be only the way to sustain Vajradhatu.”

Shambala et Gésar de Ling, modèles pour une société éveillée séculière ?

Rigden Djapo, par Nicolas Roerich, qui croyait que Gésar vivait physiquement à Shambala

Le roi légendaire Gésar de Ling joue non seulement un rôle important dans la tradition tibétaine, mais aussi dans les milieux bouddhistes tibétains en Occident, notamment dans les traditions Nyingma (Dudjom Tersar) et Shambala de Chogyam Trungpa (1939-1987). En France, Rolf Alfred Stein avait publié Recherches sur l'épopée et le barde au Tibet aux Presses universitaires de France en 1959.

Ses recherches n’ont pas relevé de véritable existence d’une épopée de « Gésar de Ling » avant le XVIIIème siècle, bien qu’il y eut quelques références à un Gésar de Phrom ou de Khrom, qui pourrait être dérivé de « Caesar de Rome », dont le prestige s’est mélangé à l’idée du roi universel (cakravartin) et d'un dieu de la guerre (tib. dgra lha). Voire à celle de Kalki, l'avatar de Viṣṇu.

« Ainsi donc, l'épopée de Gesar de Gling est largement tributaire de créations épiques antérieures dont les thèmes sont d'origine étrangère. Récapitulons-les, D'abord le cycle des Quatre Fils du Ciel, doublé de celui des lokapāla et peut-être lié à un vaste complexe de conceptions très anciennes qui ont pu s'exprimer, notamment, dans les échecs et les jeux de cartes. Pour des raisons de folklore religieux, les représentants du Nord, Gesar et Vaiśravaṇa, y reçurent un traitement de faveur. Ensuite, le cycle de Śambhala et l'épopée du Rāmāyaṇa. Et enfin, l'épopée « Tribulations de Pehar ». Et encore n'avons-nous épuisé ainsi que les sources proprement épiques. Il faut aussi tenir compte du folkrore: roman d'Alexandre, conte sogdien de Kysr et des voleurs, légendes indiennes du cakravartin et du Cheval Sauveur, d’autres encore. »

C’est dans les Chants de Milarepa, qui a certes vécu au XIème siècle, mais dont les Chants ont été composés par Tsangnyeun heruka (gtsang smyon heruka 1452–1507) au XV-XVIème siècle, qu’on trouverait la première référence aux quatre orients avec Gésar et les Hors au Nord.[1] Stein affirme que le cinquième Dalaï-Lama Ngawang Lobzang Gyatso (1617–1682) connaissait Gésar de Ling et croyait qu’il fut une réincarnation de Padmasambhava. C’est le cinquième Dalaï-Lama qui avait installé Pehar, dieu guerrier des (mongols) Hor vaincus par Gésar, à Néchung (gnas chung) où il sert d’oracle d’état, après un premier séjour de ce dieu à Samyé.

« Les Qoshots, des Mongols dzoungars, conquièrent de nouveau le Tibet au XVIIe siècle, sous le règne de Güshi Khan, et placent, avec l'aide de la dynastie Qing, le dalaï-lama au pouvoir à Lhassa en 1642. Après sa victoire, Güshi Khan s'arroge le titre de roi du Tibet (« Khan des Tibétains ») et s'installe à Lhassa. Gardant le pouvoir militaire entre ses mains, il laisse le dalaï-lama et le régent administrer le pays jusqu'à sa mort en 1655. C'est le début de la période dite du Ganden Phodrang (1642-1959), pendant la majeure partie de laquelle le Tibet est sous la tutelle des Mandchous. » (Wikipédia)

A se demander si ce n’est pas dans les troubles politiques de l’époque, que la légende du héros national Gésar de Ling a véritablement pris son essor. Stein arrive à un terminus ad quem de ca. 1600[2] pour un ensemble constitué de chapitres de l’épopée. Stein tente de dresser le profil de l’auteur de la version xylographique de l’épopée et aboutit à un religieux :

« Aucun doute n’est permis là-dessus : c’est bien un « clerc errant », un religieux instruit, mais proche du peuple, qui a créé l’épopée en tant qu’œuvre formant un tout. II devait appartenir au milieu des « fous », se rattachant avant tout aux ordres bKa’-brgyud-pa et rNying-ma-pa, et sans doute plus particulièrement à leurs branches respectives des Karma-pa et des Dzogchen-pa, toutes deux prédominantes dans l’Est. Ce fait doit être affirmé ici avec force. »

Stein souligne aussi l’importance des bardes (tib. sgrung mkhan) dans la transmission de l’épopée et pense que l’auteur ait pu être un barde-médium. Ou un « inventeur de trésor » (tib. gter bton)… (je reviendrai sur le barde-médium dans un autre billet)

Mipham Rinpoché (1846–1912) eut toute sa vie une grande fascination pour l'Épopée du roi Gesar, lit-on sur Wikipédia. Stein dresse la liste impressionnante des œuvres que Mipham a consacré à Gésar de Ling, qui est considéré au Tibet « comme l'incarnation de Padmasambhava et le symbole du guerrier spirituel ». The Epic of Gesar of Ling: Gesar's Magical Birth, Early Years, and Coronation as King[3] est la traduction anglaise d’une version tibétaine relativement récente de l’épopée écrite par Gyurmed Thubten Jamyang Dragpa, un disciple de Mipham Rinpoché. Un des traducteurs anglais fut Robin Kornman, un disciple de Chogyam Trungpa. La préface précise que Mipham Rinpoche participait activement à la propagation de l’épopée de Gésar de Ling et la notion d’une « société éveillée ». Mipham fut aussi un inventeur de trésors (tib. dgongs gter[4]), notamment de la pratique de Gésar en tant que Corps de sagesse, avec de nombreux protecteurs (werma) et des offrandes de fumée (source Lotsawa House).[5] Chogyam Trungpa s’était inspiré du culte de Gésar de Ling, inventé par Mipham, pour développer son projet Shambala d’une société éveillée, en reprenant des matériaux de Mipham (Stein : pages 71-74 pour une liste des œuvres sur Gésar par Mipham).

Werma au Musée Guimet

Cet intérêt pour Gésar a été continué par les maîtres Nyingmapa venant après Mipham, notamment par Dilgo Khyentsé Rinpoché (1910-1991)[6]. Dzongsar Khyentsé Rinpoché rapporte que Dilgo KR avait sur son propre autel une photo de Chogyam Trungpa en uniforme coloniale.[7] Dzongsar KR admire Trungpa pour ce qu’il avait réussi à faire avec des jeunes hippies occidentaux, rebelles, aux cheveux longs, anti-guerre: au bout de quelques années, ils marchaient au pas dans des uniformes kaki ou en costume-cravate.[8]

C’est une croyance tibétaine très répandue que Gésar de Ling se trouve à Shambala et qu’il sera le général des armées de son roi Rigden, dans la bataille contre les ennemis du bouddhisme, le temps venu. Le Kālacakra Tantra et le culte de Gésar se rejoignent ici.[9] Orgyen Tobgyal explique que dans l’école Nyingmapa « la nature véritable de la manifestation que nous connaissons actuellement sous le nom de Ling Gesar est en fait celle de Gourou Rinpoché en personne apparaissant sous la forme d’un « esprit guerrier protecteur » (tib. dgra bla). »[10]

Malgré le contenu très religieux et nationaliste tibétain du culte de Gésar de Ling, que l’on fait ainsi converger avec le cycle du Kālacakra Tantra, Trungpa présente les enseignements de Shambala comme un enseignement séculier, au-delà du bouddhisme[11], et comme une tradition ancestrale tibétaine. Robin Kornman avait parlé de la volonté d’une “société éveillée” de Mipham Rinpoché dans le cadre de l’intérêt de ce dernier pour la légende de Gésar de Ling. Cette “société éveillée” serait-elle un empire bouddhiste, avec le Rigden comme empereur (cakravartin) et Gésar de Ling comme son général ?

Trungpa admet que le monde de Gésar de Ling est une légende tibétaine, mais il s’en inspire quand-même pour tenter de fonder une “société éveillée” séculière…[12] En 1990, à la demande de Dilgo Khyentsé Rinpoché, le fils ainé de Trungpa, Sakyong Mipham (Sawang Ösel Rangdröl Mukpo), considéré comme une réincarnation de Mipham le grand, retourna de ses études au Népal pour travailler aux côtés de son père, et pour continuer la lignée de Shambala qui se transmet de père en fils.[13] Il est actuellement le chef temporel et spirituel de Shambhala, qu’il voit à très grande échelle.[14] Shambala a son propre corps de gardes vajra (tib. rdo rje bka’ bsrung), portant le même uniforme, reprenant des aspects militaires occidentaux comme un moyen habile pour réorienter le militarisme américain.[15] Les prières, les pratiques de divinités werma, les offrandes de fumigation (tib. bsang mchod), etc. sont également des moyens habiles en vue d’établir une “société éveillée”.

Sakyong Mipham, le fils de Chogyam Trungpa, est marié avec Khandro Tseyang Palmo (Sakyong Wangmo), la fille du terteun Namkha Drimed Rabjam Rinpoché (1939) de la lignée Ripa, et la soeur de Gyétrul Jigmé Rinpotché, qui enseigne également "la société éveillée" selon Shambala. 

La société éveillée selon le bouddhisme tibétain semble devoir passer par une forme de gouvernement particulière pour laquelle il faudrait inventer un nom. Voir aussi mon billet Une famille royale. Même si on acceptait le besoin d'une sorte de renouement avec des traditions ancestrales, comme Trungpa semblait le souhaiter (voir Ellen Mains note 14), pour arriver à une "société éveillée", pourquoi "renouer" avec des traditions qui ne sont pas celles de nos ancêtres ?

Accueil à la cour de Kalapa de la princesse Jetsun Drukmo

***

[1] « In the North, lies the country of the Mongols; Their brave and powerful troops are quick to fight. If no revolt takes place inside the country, They fear not even the men of King Gesar. Therefore, to rule the people well and wisely Is of great importance. » The Hunderd Thousand Songs of Milarepa, The Goddess Tseringma’s Attack. Garma C.C. Chang

[2] « Si nous arrivons ainsi au terminus ad quem, de ca. 1600 pour I'existence de l'épopée en tant qu'ensemble constitué, quelques allusions historiques rencontrées dans le Gesar fournissent autant de termini a quo possibles. » « Par contre, Gesar, souverain de Gling, est mentionné dès 1643, et on remonte par ailleurs, pour d'autres éléments, à environ 1600. n est pour le moment impossible d'aller plus loin et de préciser davantage. »

[3] The Epic of Gesar of Ling: Gesar's Magical Birth, Early Years, and Coronation as King (2015) by Robin Kornman (Translator), Lama Chonam (Translator), Sangye Khandro (Translator), H.H. the Dalai Lama(Foreword), Alak Zenkar Rinpoche (Foreword)

[4] « The Gesar practice, known as "The Swift Accomplishment of Enlightened Activity Through Invocation and Offering" (Wylie: gsol mchod phrin las myur 'grub) arose in the mind of Mipham as a gong-ter and was written down over the course of 3 years from the age of 31 to 34. This practice invokes Gesar and his retinue and requests him to assist practitioners. » Wikipédia

[5] « The version presented here is the one most commonly referred to when the epic is studied in the present day. This was compiled by Gyurmed Thubten Jamyang Dragpa, a disciple of the great Mipham Jampel Gyepei Dorje (1846-1912),1 who was actively involved in the propagation of the Gesar epic as well as the notion of enlightened society. Mipham Rinpoche himself revealed mind treasures for the spiritual practice of Gesar as a wisdom embodiment including many protector and juniper smoke-offering prayers.”

[6] “In the fire-rabbit year, 1987, in the Wind Horse Temple of Dechen Cho-ling, Rinpoche gave Gesar's Vajra Victory Banner empowerment; Lerab Lingpa’s pure-vision empowerment of Gesar's Nine Glorious Ones with the activity and feast offering; the complete reading transmission of Mipham Rinpoches Gesar practices; the reading transmission of Khyentse, Kong-trul, and Chokling’s Gesar Burned Offerings composed byTertön Sogyal; the reading transmission of Dilgo Khyentse’s own writings on the Gesar sadhana cycle, burned offerings, wind horse ransom rites, wind horse prosperity- propitiation rites, and his autobiography in verse; the reading transmission of Do Khyentse’s mind treasure on burned offerings and libation offerings and Dudjom Rinpoches writings on wind horse; the Kyechog Tsulzang empowerment from the Heart Practice and the reading transmission of the prosperity-propitiation rite; Lama Mipham’s Divine Hook Gesar ritual for summoning prosperity; Chagmey’s ritual for pacifying phenomenal existence, and many others.” Brilliant Moon: The Autobiography of Dilgo Khyentse

[7] "My first knowledge of Trungpa is very funny. I was very young, ten I think. I was in Kichu in Paro receiving the Nyingthik tradition, all the teachings of Longchen Nyingthik. And His Holiness Dilgo Khyentse Rinpoche had this small shrine and on this shrine there were not many statues, but there were many photos of lamas. And somewhere in the middle there was this man with a sort of army uniform [laughter] and his hat was a bit small so you could see his head was shaved like a Second World War Japanese army general or something. Many times I thought, this must be His Holiness’s sponsor in Bhutan. But a sponsor’s photo on the shrine— I even thought that maybe the attendants had made a mistake, but I didn’t dare ask for many many months. Finally I had to ask, “Who is this? Who is this, army person?”
“Oh,” Khyentse Rinpoche says, “Oh, he is a great tertön.” 

Reflections on Trungpa Rinpoche by Dzongsar Khyentse Rinpoche February 5, 2005

[8] « At a time when the Beatles had ponytails and it was all the fashion to wear bell-bottoms, smoke marijuana, wash with vegetable soap, and keep long fingernails, there was a rebellious freedom in the air, a trend of going slightly against the system.There was also a trend of spiritual seeking.
Chogyam Trungpa Rinpoche came along and insisted that all the Vietnam War-protesting Dharma students wear khaki uniforms, ties, and suits with pins. He even made them march like British soldiers on American soil. He combined Japanese simplicity and elegance with colonial British style and imposed all of this on the Woodstock-going hippies. It sounds crazy, but each command was so skillful. » — Dzongsar Jamyang Khyentse Rinpoche, The Guru Drinks Bourbon?

[9] « Enfin, allusion a été faite à la croyance du séjour de Gesar au pays mythique du Nord, le Sambhala, d'où il reviendra quand tout ira mal, pour vaincre les ennemis du bouddhisme et spécialement ceux des Tibétains et des Mongols (David-Neel, 193I, p. xlv, lvii). Comme on le verra, cette question est d'une grande importance pour situer l'épopée par rapport à l'ensemble des croyances tibétaines. »

[10] Orgyen Tobgyal explained that in the Nyingma perspective, "the real nature of the manifestation we know as Ling Gesar is actually that of Guru Rinpoche himself appearing in the form of a drala" (Wylie: dgra bla, "protective warrior spirit"). Sakyong Mipham Rinpoche 2005, p. 333.

[11] Paragraphe Beyond Buddhism

[12] « Over the past seven years, I have been presenting a series of "Shambhala teachings" that use the image of the Shamhhala kingdom to represent the ideal of secular enlightenment, that is, the possibility of uplifting our personal existence and that of others without the help of any religious outlook. For although the Shambhala tradition is founded on the sanity and gentleness of the Buddhist tradition, at the same time, it has its own independent basis, which is directly cultivating who and what we are as human beings. With the great problems now facing human society, it seems increasingly important to find simple and nonsectarian ways to work with ourselves and to share our understanding with others. » Chogyam Trungpa, Shambhala, Sacred Path of the Warrior, Shambhala (1988)

[13] Paragraphe A new era

[14] « At the same time, [Sakyong Mipham] is presiding over a bigger and bigger situation. He said last summer [2009] he wanted Shambhala to generate “twelve million new people.” That’s not exactly thinking small, and I really think that’s where he’s intending to take it, whether we ever get literally that large or not. » On Shambhala and the Samaya Connection, Ellen Mains - February 28,

[15] « Following the example of Padmasambhava, the Vidydhara did not block the energies he found in the West, but transformed them. To transmute militarism, for instance, the Vidyadhara introduced the kasung, or vajra guards, whose motto was “victory over war,” and who replace violence with presence, awareness, and spontaneous action. He structured the governing body of his organization along Western corporate lines, and then taught people the principles of enlightened leadership. He worked with materialistic consumerism by teaching how to appreciate the natural richness of our perceptions and the ability of perceptions to wake us up. He worked with theism by showing how to use the power of deities in spiritual practice, without solidifying them as external ego. Like Padmasambhava, he extracted the wisdom energy of each situation from under its egoistic cloak. » Article Shambala Times