Tantra et sécularisme ?

Extrait de la BD "Man of Peace" p. 165

Les tantras sont des patchworks, ou des “bricolages” selon David Barton Gray, qui emprunte ce terme à Levi-Strauss[1]. Ce sont des compositions avec des éléments très hétéroclites, qui peuvent s’y ajouter au cours des années, voire des siècles. Les tantras sont centrés autour d’une divinité, qui dans le bouddhisme est considérée comme une manifestation du Bouddha cosmique, une sorte de lokapuruṣa façon bouddhiste, dont le cosmos, indissociable de lui-même, est le maṇḍala. Ces tantras ont pour objectif de prendre en main toute la vie (la mort et l’après-mort) des adeptes afin de la transformer, en les faisant entrer dans leur maṇḍala, dans leur univers, et de s’identifier à celui-ci et au Bouddha cosmique.

Ils peuvent tout englober et tout intégrer, pour organiser et améliorer la vie de leurs adeptes. Notamment grâce à l’incorporation des “sciences” de leur époque ou d’époques anciennes, voire de l’Âge d’or. Les tantras sont apparus au Moyen-Âge indien, chinois, tibétain, dans des mondes “enchantés”, c’est-à-dire des mondes régis par des dieux et des démons, agents de la Nature, chacun spécialisé dans un domaine. Pour régler un problème de santé, de finances, de fertilité, de descendance, de possession, etc., il fallait faire faire des rituels dédiés à l’agent correspondant. Toute cette Science est incorporée dans un tantra. Les rois, ayant besoin d’experts en tout, on trouvait souvent des “mantrins” ou des “mandarins[2]” à la cour. La gouvernance (à l’aide d’astrologie, de divination, de cérémoniel, etc.) aussi est une science pouvant être incorporée dans les tantras. Les tantras proposent un modèle de gouvernance, où un représentant de la divinité/Bouddha cosmique trône au centre du maṇḍala.

“Ronald Davidson, dans Indian Esoteric Buddhism, traite du bouddhisme ésotérique d’une perspective sociale, économique, politico-militaire et religieuse. Dans le moyen-âge indien de nouveaux modèles, féodaux, de royauté émergente et la partie rituelle confiée à des officiants brahmanes, śivaïstes ou bouddhistes selon les cas. Davidson a pointé les ressemblances entre la consécration du roi et la consécration du disciple tantrique[3]. La carrière du bodhisattva se termine traditionnellement dans le monde de Tusita, où le futur bouddha sera consacré. Dans le bouddhisme ésotérique, qui se dit fulgurant (vajrayāna), ce processus est accéléré et l’état de bouddha est accessible à travers une consécration calquée sur celle du roi.” Blog Tantrisme et mandarins 25 mai 2011

“Selon mon interprétation des témoignages, tous ces rituels et ces ritualistes, médiévaux et modernes, hindous ou bouddhistes, partout en Asie, fonctionnent ou fonctionnaient avec un corpus bien défini de composantes liées génétiquement, et toutes, en dernier ressort, de fabrication indienne. Elles comprennent des mantras, des mudrā et les visualisations, c'est-à-dire des incantations en sanskrit (et la façon dont elles sont prononcées), certaines postures des mains prédéfinies et des formes prescrites d'imagerie mentale. Ces visualisations formalisées dictent également le contenu de l'art exubérant qui illustre partout la culture rituelle tantrique.” (Strickmann[4])

Illustration du livre de Johan Elverskog

Selon Johan Elverskog, l’auteur de Buddhism and Islam on the Silk Road, les pays et régions où le tantrisme jouait un rôle important, formaient ce qu’il appelait le “bloc tantrique” et recouvrait grosso modo les zones géographiques “de la Mongolie à Bali, du Cachemire au Japon” (Strickmann, p. 24), entre le Califat et “la méditerranée bouddhiste”.

Les invasions musulmanes en Inde avait conduit des maîtres tantriques à s’exiler[5], en fuyant vers le “bloc tantrique”. Les musulmans s’offusquaient de "l'idolâtrie" du bloc tantrique. Cette hostilité était en partie responsable du développement de l’imaginaire du Kālacakra tantra et de l’utopie de Shambala.

“Bien qu'une grande partie du Kālacakra tantra soit clairement anti-musulmane, il contient également des évaluations positives de l'islam. Les bouddhistes louent notamment la doctrine musulmane de l'égalité et son rejet total du système des castes. Les musulmans sont également respectés pour leur férocité et leur héroïsme au combat, ainsi que pour leur monogamie et leur souci d'hygiène.” (trad. aut., Elverskog[6]).

Le Kālacakra Tantra est peut-être le tantra qui représente le mieux la culture et la vision géopolitique religieuse (“Pax Shambala”) du bloc tantrique. Une vision théocratique, où le roi est un dharmarāja, un monarch “illuminé”, un chef à la fois religieux et séculier. La révolution communiste chinoise a mis fin au projet tantrique collectif du bloc. Le projet a été poursuivi en exil. La Chine communiste “matérialiste” fait naturellement partie de la liste des “ennemis du dharma”. La réactualisation du Kālacakra Tantra en exil sert évidemment en premier à motiver le peuple tibétain en exil autour de son leader, mais sa nouvelle interprétation universaliste avait aussi pour but de “transformer le monde entier en Shambala” (Thurman 8:00) autour des thèmes de l’altruisme, la compassion et de la responsabilité universelle (“La bienveillance est ma religion”).

Certes, le Kālacakra Tantra s’est ultérieurement aussi doté d’un appareil de “guerre intérieure" (Vajrayoga, tib. rdo rje rnal ’byor yan lag drug pa), comme c’était le cas d’autres tantras, mais ce n’était pas son objectif initial. On a vu que des maîtres tibétains en exil, et pas les moindres, ont dû prendre des initiations complémentaires pour compléter la transmission dont ils étaient les détenteurs. Quand le Kālacakra Tantra est donné en Occident au grand public, ce n’est pas cet aspect-là qui est accentué, mais la simple connexion avec ce Tantra (projet) (“graines karmiques”) et avec la personne qui donne l’initiation.

Extrait de la BD "Man of Peace" p. 164

Le projet de la paix mondiale et de l’Âge d’or de la “Pax Shambala” du Kālacakra Tantra convergent dans le Prix Nobel de la Paix de 1989. Le Dalaï-lama défend une “éthique séculière universelle”, est-ce que celle-ci sera réellement compatible avec les projets millénaristes du futur Kalki ou Rigden (tib. rigs ldan) de Shambala ? Les initiés occidentaux du Kālacakra Tantra (“initiation de bénédiction”) savent-ils ce qu’implique cette bénédiction et les “graines karmiques” plantés dans leur continuum (skt. saṃtāna tib. rgyud) ?

Ou bien, tout cela est-il à prendre au sens symbolique et à interpréter ?

***

[1] "[Le bricoleur se servant de la pensée mythique] est apte à exécuter un grand nombre de tâches diversifiées; mais, à la différence de l'ingénieur il ne subordonne pas chacune d'elles à l'obtention de matières premières et d'outils, conçus et procurés à la mesure de son projet: son univers instrumental est clos, et la règle de son jeu est de toujours s'arranger avec les “moyens du bord”, c'est-à-dire un ensemble à chaque instant fini d'outils et de matériaux, hétéroclites au surplus, parce que la composition de l'ensemble n'est pas en rapport avec le projet du moment, ni d'ailleurs avec aucun projet particulier, mais est le résultat contingent de toutes les occasions qui se sont présentées de renouveler ou d'enrichir le stock, ou de l'entretenir avec les résidus de constructions et de destructions antérieures." Pensée sauvage, 1962, p. 26-33

[2] Le mot mandarin désigne un haut-fonctionnaire chinois, un conseiller du roi, un ministre. Ce mot vient du sanscrit « mantrin » lui-même dérivé du mot « mantra ». Un mandarin était donc à l’origine « un conseiller du roi et possesseur de puissants mantra ».

[3] Indian Esoteric Buddhism, p.122

[4] Mantras et mandarins, le bouddhisme tantrique en Chine, Michel Strickmann, nrf, p. 24

[5] "One important factor in this development was, oddly enough, the Muslim invasion of India. It was this event that set in motion the brain drain of tantric masters that ushered in both the withering of Buddhism in India and the simultaneous growth of the Dharma in Tibet." Buddhism and Islam on the Silk Road, Johan Elverskog

[6] "although much of the Kalacakratantra is clearly anti-Muslim it also contains positive evaluations of Islam. In particular, the Buddhists praise the Muslim doctrine of equality and its complete rejection of the caste system. Muslims are also respected for their ferocity and heroism in battle, as well as their monogamy and their attention to hygiene." Buddhism and Islam on the Silk Road, Johan Elverskog

L'Âge d'or qui n'est pas (encore) venu

De la BD "Man of Peace", le DL pratiquant le Kālacakra Tantra

Bob Thurman, un des plus anciens disciples du Dalaï-lama, avait fait publier (2015) une bande dessinée consacrée à la vie du quatorzième Dalaï-lama. Il a écrit un billet de blog à ce sujet, et a également publié une vidéo Youtube.

Pour cette présentation, il a sélectionné les pages consacrées à la réception de la transmission du Kālacakra Tantra. Le Dalaï-lama avait reçu la première initiation du KT au Tibet en 1953 de son tuteur Ling Rinpoché. Après son arrivée en Inde, en 1963, Ling Rinpoché décide de compléter la formation en le KT du Dalaï-lama en faisant appel à Kirti Tsenshab Rinpoché, qui avait reçu toutes les initiations au complet. Celui-ci, trop humble, ne veut pas donner les initiations au Dalaï-lama. Il les donne à Serkhong Tsenshab, un des sept tuteurs du Dalaï-lama, qui les transmet ensuite au Dalaï-lama.

Viśvamātā (tib. sna tshogs yum) apparaît dans un rêve

Le Dalaï-lama fait les pratiques du KT et a une vision onirique de Viśvamātā, “la Mère universelle” (Thurman), la forme féminine de Kālacakra. Viśvamātā murmure au Dalaï-lama qu’elle lui donne la permission de répandre le Kālacakra dans le monde, y compris à des non-bouddhistes. Ces derniers ne feront sans doute pas le yoga supérieur associé à ce tantra, mais recevront sa bénédiction ainsi que des graines karmiques dans leur être, préparant leur entrée dans l'Âge d'or. Les tuteurs du Dalaï-lama étaient hésitants à ce sujet, mais comme nous l'avons vu, le Dalaï-lama a en effet donné cette initiation partout dans le monde à de nombreuses personnes, et de “transformer le monde entier en Shambala” (Thurman 8:00).

Par la suite, le Dalaï-lama a continué de collectionner les initiations et instructions KT de toutes les différentes écoles. Serkhong Rinpoché lui signale l’existence d’une instruction orale Nyingmapa, venant de Patrul Rinpoché. Khunu lama, professeur à Sernath, était un des détenteurs. 

Le Dalaï-lama va donc voir Khunu lama pour recevoir cette transmission. Simultanément, il reçoit de Khunu Lama des instructions de Śāntideva. Ce serait (Thurman) l’origine de “La bienveillance est ma religion” et des thèmes de l’altruisme, la compassion et la responsabilité universelle.

Serkhong Rinpoche dans la BD

Thurman raconte l’anecdote que Serkhong Rinpoché aurait servi de modèle à maître Yoda de la Guerre des étoiles. Un proche de Georges Lucas qui fréquentait Dharamsala, l’aurait vu et se serait inspiré de lui… Cela ferait du Dalaï-lama le jeune apprenti Jedi Luc Skywalker. Dans l'Empire contre-attaque, on entend le tribu de maître Yoda (les Ewoks) parler en tibétain. 

Maître Yoda enseignant Luke Skywalker

Dans la diffusion actuelle du Cycle du Kālacakra Tantra, il est coutumier de faire référence au six objectifs de ce tantra (“Les six principes de conduite de Dzokden”). Le terme “rdzogs ldan” tibétain (skt. kṛtayuga, on trouve parfois aussi satya-yuga...) se traduit par “l’Âge d’or”.

“1. Responsabilité Universelle : Nous nous sentons responsables du bien-être de cette planète et de ses nombreux habitants.
2. Guerriers de la Compassion : Nous embrassons l’idéal des bodhisattva de guerriers de la compassion qui incarnent le courage et la persévérance.
3. Une approche sans préjugés : Nous valorisons la cultivation d’une approche sans préjugés qui prend racine dans les qualités de la tolérance, de la sensitivité, de la curiosité et de la flexibilité.
4. Dévouement pour l’Age d’Or : Nous nous dédions à la manifestation de la paix et de l’harmonie dans tous les aspects de nos vies.
5. Clarté et Compréhension : Nous mettons l’emphase sur la clarté et l’authenticité pour soutenir notre compréhension et notre communication.
6. Union de la Sagesse et de la Compassion : Nous embrassons l’union de l’amour bienveillant et de la compassion pour mener tous les peuples ensembles comme une seule famille globale.”

Le seizième Karmapa a reçu une initiation/transmission du Kālacakra Tantra du Dalaï-lama[1] en Inde. Il y a une photo (ci-dessus) de cette occasion.

Sortie des retraitants, devant Yangsi Bokar Rinpoché à Mirik

Dans la lignée Karma/Shangpa, c’est le monastère de Mirik, fondé par Bokar Rinpoché (1940-2004), qui est le plus actif dans la transmission du KT. Il y a un stupa de kālacakra, ainsi qu’une retraite de 3 ans spécialement consacrée à la pratique du KT. Bokar Rinpoché avait reçu le “manteau” du Kālacakra de son maître Kalou Rinpoché I. Khenpo Lodro Donyo est l’actuel détenteur de cette lignée et du “manteau”. Il est très probable que ce “manteau” soit ultérieurement transmis à Yangsi Bokar Rinpoché.

Par manque de certains textes, Kalou Rinpoché I n’aurait pas pu passer l’initiation complète à Bokar Tulkou. Notamment la partie concernant les Six yogas Jonangpa (Vajrayoga, rdo rje rnal ’byor yan lag drug pa). C’est à cette fin que le maître Jonang Khenpo Kunga Sherab Rinpoché de Dzamthang au Tibet fut invité pour la transmission complète des Six yoga à Bokar Rinpoché, Khenpo Lodro Donyo et quelques moines de Bokar Rinpoché[2]. Le Dalaï-lama, estimant que certaines transmissions étaient interrompues, aurait demandé la même transmission au même maître Jonangpa.

Tout cela donne l’impression d’une certaine improvisation dans le rôle prépondérant du Kālacakra Tantra depuis l’exil des tibétains. Un dharma “millénariste” (préparation à l’Âge d’or, après une grande guerre mondiale des forces du bien contre les forces du mal), universalisme (avec des ambitions de Pax universalis), une dernière “Guerre juste”, la mère de toutes les batailles, et d’autres idées inquiétantes[3]… mais aussi des interprétations intériorisées d’une bataille intérieure comme un jihâd intérieur. Trungpa avait cependant donné un avant-goût d’un Shambala théocratique, bien extérieur et réel.

Qu’est-ce qui s’est joué avec la diffusion accélérée du Kālacakra tantra et son imaginaire millénariste associé ? Les tibétains avaient perdu leur pays et risquaient de perdre leur culture, ce désastre était-il pour eux comme un signe avant-coureur de temps de troubles avant l’avènement d’un nouvel Âge d’or ? Un Âge d’or, dans lequel ils se voyaient jouer un rôle universaliste de premier plan ? L’année 2424 ou 2325 (?) n’est pas une date fixe, Thurman le rappelle dans sa vidéo, il aurait préféré que ce soit déjà dans 40 jours... Peut-être avec le succès de Chogyam Trungpa aux Etats-Unis, certains clercs tibétains et disciples occidentaux se sont mis à rêver, et si c’était déjà maintenant, sous Trungpa ? Non, sous Trungpa, le Vajra Regent et le Sakyong Mipham, nous étions encore clairement dans le kālī-yuga.

Le buzz de l’Âge nouveau du Kālacakra Tantra est passé, c’est principalement en coulisses que le projet se poursuit en attendant sans doute de nouveaux moments propices.

Le Dalai-Lama et Yangsi Bokar Rinpoché

***

[1] Source, le site https://dakinitranslations.com/the-dagpo-kagyu-lineage-holders-of-dro-jonang-kalacakra/
“Interestingly, according to this historical account, the 16th Karmapa got the transmission of the Jonang/Dro Kālacakra as well as the transmission of the eight practice lineages (of which the Kālacakra six yogas is one) from the 11th Tai Situpa (p.548-9). The 16th Karmapa also received the Kālacakra empowerment from HH 14th Dalai Lama in India. So that is where the unbroken lineage from Dro to Tāranātha to the Dagpo Kagyu masters ends.”
“Interesting to note, that the Tai Situpas and Pawo lineages were an important part of this transmission lineage, which came to them from the Nyingma Dzogchen master, Khatog Tsewang Norbu [(1698-1755)].”

[2] Source : http://www.kalacakra.org/bokarr/bokarr.htm.

“Largely because of the difficulty of finding the necessary texts, before he passed away, Kalu Rinpoche was not able to pass the complete tradition of the six yogas over to Bokar Rinpoche. Bokar Rinpoche therefore felt that the tradition he held, although extensive, was to some extent incomplete. In order to correct this, he recently invited from Dzamthang in Tibet, the Jonang master Khenpo Kunga Sherab Rinpoche to pass on the full transmission of the Jonang six yogas to Bokar Rinpoche himself, Khenpo Lodro Donyo, and some of Bokar Rinpoche's monks. (I am told that H.H. Dalai Lama also recently requested the same transmission because he felt that his lineage for the six yogas had also been broken.)”

[3] “Meanwhile, positive events such as the defeat of "the barbarian Dharma" (i.e. Islam) are linked with social and spiritual unification of all castes, outcastes and barbarians into one single vajra-family. Because the Vaisnava and Saiva Dharmas promote class prejudice (jati-vada), create a false sense of identity based on caste, and thus create social divisions, the Kālacakra tradition admonishes Buddhist practitioners not to admire or follow these Dharmas. The tradition also sees caste theory as being related to false theories of a self (atman), to linguistic prejudice (based around the belief in the superiority of Sanskrit) and to theories of a creator god.”
“Urban Hammar notes that a passage from the tantra mentions a series of figures who are said to be in the service of demonic snakes. These figures are "Adam, Noah, Abraham, Moses, Jesus, "The white-clad one", Muhammed and Mathani." Hammar adds that "Muhammed and his teaching of Islam is presented as a barbaric teaching and consequently the main enemy of Buddhism."

Urban Hammar. Studies in the Kalacakra Tantra, A History of the Kalacakra in Tibet and a Study of the Concept of Adibuddha, the Fourth Body of the Buddha and the Supreme Un-changing.

Citation du Commentaire du KT : “The fight with the mleccha-kings is actually taking place in the body of human beings. That which in the Makha district is an illusory battle with the barbarians is no battle.”

Citation du Vimalaprabhā (commentaire) :

“The fight takes place in the body because the battle with the mleccha king is tied to the body, in the middle of the body and because the outer is the form of illusion and the mleccha-battle in the Makha-kingdom is not the battle.”
Conclusion de Hammar : “The explanation written in these verses is normally not given in the Kalacakra initiations where much stress is laid on the point that everybody who participates in the initiation is going to take part in the eschatological battle by the side of the twenty-fifth king of Shambhala, the Raudra Kalkin in the year 2325. Here it seems rather to be a method of meditation.”
Egalement des citations de The Inner Kālacakratantra: A Buddhist Tantric View of the Individual, Vesna A. Wallace.

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.”