Manual Kalachakra Initiation - Madison 1981

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The assistants begin to draw the outlines of the Mandala. Deities, who were visualized to enter the chalklines used for outlining the Mandala, return to their respective abodes. Practices on the Second Day- Preparation Rituals. This ritual begins with an invocation, and involves the placing of the Deities in their respective positions within the. Wisdom, Body, Speech and Mind sections of the Mandala. Actual Rituals. Setting the lines and color composition.

The chalklines are blessed and consecrated with the five-colored strings which are symbolic of the five Consorts of the five Dhyani Buddhas. The ritual procedures of outlining the Mandala are completed and the Mandala team begins the creation of the sand Mandala. Practices on the Third Day - 4 hours. During these days the Mandala team continues the creation of the sand Mandala. Fieldhouse at 2 p. For those attending the Kalachakra Initiation these lectures will serve as a general introduction to Buddhism in Tibet.

The creation of the sand Mandala is completed with the ritual of the Sadhana. The Mandala is further adorned with curtains, banners and fringes. The offerings of the Initiation ritual are arranged on the altar. Practices on the Eighth Day - 4 hours. Offerings to Consecrate the Mandala and Procedures of Initiation. During the course of the day the ritual assistants perform the Offering Dance. The dancers are adorned in full ritual costume, in the appearance and with the confidence of the twelve Offering Goddesses.

The Dance is accompanied by ritual musical instruments including long trumpets and short horns, vertical and horizontal cymbals, bells and drums. The concluding ritual of the Sadhana is then performed. Practices on the Ninth Day - 9 hours. Practices in the morning - 6 hours. This session begins the preparation of the Disciples seeking Initiation. Thesession begins at p. General bathing is recommended prior to the Initiation. At a minimum, the mouth should be rinsed,. Offerings are made to the protectors for protection from interferences, and then a Mandala is offered to the Lama.

Kalachakra is an Initiation of the Annutara Yoga Tantra, or Highest Yoga Tantra class, and it is very important for the disciple to take the empowerment with the motivation to attain enlightenment in order to benefit all suffering beings. This is the Bodhicitta motivation. The conventional self must undergo a spiritual transformation.

The Disciple visualizes the birth process, proceeding from the spiritual union of the Kalachakra Deity with Consort. The Disciple is consecrated and transformed into the simple aspect of Kalachakra with two arms and one face, in the lotus of the Consort. Thus we receive the blessing of Bodhicitta and we are born as the spiritual sQns and daughters of the Lama-Deity.

I bow to you Oh Great Protector, Who has shown the path of supreme enlightenment. Reveal to me the sacred words, Endow me with precious Bodhicitta, And refuge in the triple gem.

Please lead me to the supreme attainment: The unsurpassed state of Liberation. Disciple, I will reveal the rituals of the practice of Tantra, Thus you will become the vessel of this lofty method. The Buddhas of the three times, With the perfections of the body, speech and mind, Have gained the incomparable wisdom with the supreme power of Tantra.

By the power of this practice Buddhas including Shakyamuni Have destroyed the forces of mighty Maras, And attained enlightenment After turning the Wheel of the Teachings To suit the diverse dispositions of followers. Therefore Oh Disciples, In order to obtain this Omniscient State, You must develop the will to engage in this practice. This may be received in actuality or by visualization. The Tooth Stick is adorned with a flower and scented with fragrant water. It is thrown with the hands onto a small square Mandala marked with four colors, symbolizing the four directions.

The direction the stick falls determines the suitable means of future actions, e. If the stick falls off the tray three times, it is taken as a sign that the circumstances are not conducive to the performance of the Initiation. The Disciple takes three sips of water blessed by the Lama, symbolizing the purification of the subtle defilements of the body, speech and mind. This provides protection until the time of Maitreya Buddha or the generation of Universal Love by the Disciple.

Traditionally, Indian Brahmnins slept in groves of Kusha grass to purify defilements. So, in order to elicit clear and explicit dreams to determine the success of our practice, we sleep with Kusha grass under our beds. A short piece is placed under the pillow, and a longer piece under the mattress.


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This session begins at p. The Disciple washes, prostrates and offers a Mandala. The Lama drives away interfering forces with a special offering. With hands pressed together at the heart the Disciple repeats the Lines of Request three times in Sanskrit and Tibetan. The Sponsor and a few representatives are given garments representing aspects of the Deity's appearance. These include an apron, yoke and crown-protrusion headress. This is accompanied by Mantras. Each Disciple is given a blindfold, and a flower to be offered to the Deity later.

Wearing the blindfold, holding the flower, the Disciple throws the Tooth Stick. This may be performed by the Sponsor or a representative. What do you wish to accomplish? The Disciple repeats the lines of commitment to the twenty-five injunctions. The Lama-Deity consecrates and stabilizes this visualization of the all-encompassing yogic mind. The Disciple visualizes circumambulating inside the walls of the Mandala. These vows are sealed by the drinking of blessed water. A specific commitment is made to the first of the fourteen root Tantric vows.

The Disciple makes prostrations to the Mandala, and, accompanied by music, absorbs the blessings and wisdom of the Deities of Initiation. This determines with which Dhyani Buddha the Disciple has a particular affinity. Normally, this practice is done on the Mandala itself. But because the Kalachakra is performed on a sand Mandala, a representation, placed on top of a vase, is used. After the flower is thrown, it is put on the crown of the head of the Disciple. The entire congregation of Deities inside the Mandala is introduced by the Lama.

Practices in the morning - 8. Lines of request thr. Arriving at the Northern gate, the 7 Disciple offers a Mandala and by repetition of the Mantra three times, requests Initiation to purify the body. The Disciple is drawn into the Lama-Deity, then by passing through his body is born into the lotus of the Consort, in the form of a white Amitabha, with three heads and six arms, in spiritual union with his Consort. The Lama-Deity invokes the blessings of the Deities of Initiation, and absorbs their blessings into the Disciple in the Consort's lotus.

The Disciple passes from the lotus of the Consort, is born as Amitabha, and is placed on the seat of Initiation. The Disciple then receives the Water Initiation from these Consorts. This Initiation is completed by the touch of blessed water on the five points of the body.


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  8. The Disciple is sprinkled with water and then tastes the water. Offerings are made to the Disciple by the twelve Offering Goddesses. The first Initiation purifies the five elements and plants the seeds to attain the accomplishments of the five Consorts of the Dhyani Buddhas. It prepares the Disciple to achieve the first Bodhisattva stage. This initiation is analogous to giving a bath to a new-born baby.

    These Buddhas bless the Disciple by touching the Headress to the crown of the Disciple's head. The second Initiation purifies the five aggregates and plants the seeds to attain the accomplishments of the five Dhyani Buddhas. It prepares the Disciple to achieve the second Bodhisattva stage. The Disciple is transformed into Ratnasambhava through the birth process as in the First Initiation. The ten winds of the Disciple, together with the Crown Banner are transformed into 8 ten Consort Goddesses for the purpose of Initiation. The third Initiation purifies the defilements of the ten winds, and plants the seeds to attain the accomplishments of the ten Consort Goddesses, and to achieve the ten Paramitas, the perfections of a Bodhisattva.

    It prepares the Disciple to achieve the third Bodhisattva stage. This initiation is analogous to the earpiercing and first adornment of a child. The Disciple's left and right nadis energy channels are transformed into Kalachakra and Consort. The Initiation is received by hearing the sounds of the bell rung by the Lama-Deity. It purifies the left and right nadis, gives us the ability to unify the left and right nadis into the central channel, and enables us to acquire the Indestructible Bliss, the all encompassing speech and the actions of Kalachakra and his Consort. The fourth Initiation prepares us to achieve the fourth Bodhisattva stage.

    It is analogous to the first words spoken by a child. The Disciple transforms into Amoghasiddhi through thebirth process. The six sense-organs and the 'five sense-objects together with the implement of Initiation, a thumb ring, are transformed into five male and five female Bodhisattvas. This Initiation entitles us to the proper use of the five sense-objects with the understanding of their void nature.

    The fifth Initiation purifies the defilements of the five senses and plants the seeds to attain the accomplishments of the ten Bodhisattvas. It prepares us to achieve the fifth Bodhisattva stage. This Initiation is analogous to the first use of the five sense-objects by a child. The Disciple's actions, together with the implements of the Initiation, bracelets, are transformed into various wrathful deities and their consorts in the Mandala. The Lama rises from his seat wearing the robes of a Bhikshu a fullyordained monk.

    With the appearance of a Buddha he gives 9 names to the Disciples, and makes prophecies, in the manner of a Buddha, of the ultimate enlightenment of the Disciples. It prepares the Disciple to achieve the sixth Bodhisattva stage. This Initiation is analogous to the naming of a child. Circumambulating the Mandala, the Disciple is seated on the seat of Initiation at the Western gate, then offers a Mandala and Lines of Request. The Disciple is transformed into Vairocana through the birth process, then is transformed into Vajrasattva with Consort. The Initiation is received by holding the various symbols of the five Dhyani Buddhas: vajra, sword, jewel, lotus, and dharma-wheel.

    The Disciple sits on the dharma-wheel with a white conch shell in the right hand, a bell in the left hand, and a sacred text laid across the forearms, then rings the bell. The Disciple receives the other ritual substances: consecrated eye lotion, signifying the elimination of ignorance; a mirror, symbolizing a conceptual understanding of Voidness; and a bow and arrow presented in miniature form representing the penetrative wisdom of the non-conceptual realization of Voidness.

    The Disciple is transformed into Vajrasattva with Consort. The Lama places a vajra and bell in the Disciples' hands and sacred words are conferred. The Vajra- I O 10 Guru delivers an explanation of the symbolic meaning and significance of the Initiation. This Initiation is analogous to the first reading lesson of a child. This completes the Seven Initiations of Childhood. Having received these Initiations the Disciple has undergone the rites of passage of infancy and youth in the development of his or her spiritual maturity. The exact time, date, year, place and all the details of the circumstances of the Initiation are determined and announced by the Lama.

    The Lama explains in detail the severe consequences of breaking the root Tantric vows and encourages the Disciples to make great effort in maintaining the purity of the vows. Conclusion The Initiation concludes with further instruction on the significance of the Kalachakra and instruction in the continuation of the practice, in order to achieve its ultimate benefit. This practice enables us to achieve the highest accomplishments of the common path and to establish the ability to accumulate all physical merit. In connection with the practices of the Development Stage we will receive release from whatever undesirable states bind us.

    Thus we become an Upasaka in the path of Tantrayana. If one engages in the practice in strict accordance with the practice of the Mandala, one can realize the states up to the seventh Bodhisattva stage in this very lifetime. Even without engaging in the full practice of the Mandala, if one remains pure from the ten non-virtuous actions, one can achieve these accomplishments within seven lifetimes.

    To engage in the Completion Stage and other advanced levels of the Kalachakra practice, and for authorization to transmit the Kalachakra Initiation and its teachings, the Superior and other advanced Initiations of the Kalachakra must be received at another time. This concludes practices on the Twelfth Day. A Thanksgiving Offering to the Kalachakra, in connection with the long-life prayer for His Holiness the Dalai Lama, will be performed by the ritual assistants.

    The public may be invited to attend this ceremony. In a ritual procession the sand collected from the Mandala is taken to a flowing river and thrown in, and the Naga ritual is performed. Upon return to the site, the base of the Mandala is washed with water from the river, and His Holiness, joined by his ritual assistants, the sixteen monks of Namgyal Monastery, will chant the prayers of prosperity and auspiciousness.

    Kalachakra therefore has a special relationship with one particular land on this earth: Shambhala. From Chandrabhadra the lineage has been passed down through a line of seven Great Kings and twenty-one Kulika Kings, beginning with the Manjusrikirti. In the coming of the twenty-fifth Kulika King, the special connection that the people of this earth share with Kalachakra will strongly manifest in world events. The translation of the titles of the Kings was prepared by John Newman.

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    Preface to “Introduction to the Kalachakra Initiation”

    Fond of Sentient Beings, Fusion of the Supreme. Ziji Chan. Bearer of the Dharma Wheel and the Auspicious Conch. Dawai Jin. Lord of Speakers. Natsog Zug. Conquerer of False Leaders, Holding a Lotus. Lhai Wangchug. Destroyer of the City of Delusion. Lhai Paldan. Cutter of Delusion, Uprooter of Karma and Klesha.

    Jamyang Drag. First of All the Kulikas. Manjusrikirti converted the nonBuddhist inhabitants of Shambhala to the Vajrayana. Pama Kar. Cherished by the Lord of Potala. Pundarika composed the great commentary on the Kalachakra Tantra, the Vimalaprabha. Nampar Gyal. Attractor of Wealth, Victorious in War. Shenyan Zangpo. Khyabjug Bapa. Smiling Holder of the Trident and Rosary. Rinchen Chag. Holder of the Blissful Vajra and Bell.

    Nyima Drag. Annihilator of Wild Demons.

    Critical Forum for the Investigation of the Kalachakra Tantra and the Shambhala Myth

    Shintu Zangpo. Holder of the Sword and Shield. Who Binds with Unbreakable Iron Chains. Gyatso Namgyal. Annihilator of all Types of Devils. Wonang Nyima. All Pervading, Radiant Jewel Light. Holder of the Vajra Prod and Noose. Thaya Nyen.

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    Holder of the. Mallet that Crushes False Ideas, and the Lotus. Dawai Wo. Annihilator of the Host of Demons. Nampar Non. Who Stuns the Elephant with His Vajra. Tobpo Che. Magag Pa. The Current King of Shambhala. Wangchug Che. Victorious Over the Armies of Demons. Miyi Senge. Ruling by the Wheel, Holding the Conch. Thaya Namgyal. Holder of the Vajra and Bell. The material at the margin is commentary; the indented poetry comprises the actual text for meditation.

    Those who want the good should not remain attached to the mere marvels of what appears during this lifetime as if such were the essence, but should, as their activity, achieve the great final aims of this and future lifetimes. Also, to achieve the essence of the final aspiration, one should train in the paths which have an essence of emptiness and compassion. For this, one should acquaint with and rely on a fully qualified spiritual guide properly by way of both thought and deed.

    It is indispensable to take such guru yoga as the life of the path. In addition, those who have entered into a mandala of any of the two higher tantra sets [Yoga and Highest Yoga Tantra] and have attained initiation should review daily the root and secondary pledges and vows. In particular, if the pledges of the five Buddha lineages are not maintained in six sessions daily, one incurs a gross unseemliness. Since it is said that a gross contravention of Mantra is a heavier fault even than performing all four defeats of the vow of individual liberation, maintenance of the six sessions without a break is very important.

    Here, with respect to the mode of practicing guru yoga in dependence on the Supramundane Victor Kalachakra in connection with the six session yoga, stated in completely facilitating form, the practitioner should have trained his or her continuum by way of the common path. Then, a yogi who, having f! Sitting well on a concentration-cushion in the manner of the seven features of Vairocana, one should imagine that surrounding oneself are sentient beings filling all of space, the main of whom are one's parents of this lifetime.

    In fact, they are undergoing the sufferings of their respective type among the six migrations [hell-:beings, hungry ghosts, animals, humans, demi-gods, and gods] but are [imagined] in the form of. Just as it is said that at the beginning and the end [of virtuous endeavor] there are the two 25 activities [of adjusting one's motivation and making dedication respectively], at the beginning one should analyze the mental continuum and remove any motivation seeking peace and happiness for oneself alone, seeking the marvels of cyclic existence in this lifetime or the future, and so forth.

    One should contemplate the importance and difficulty of"gaining leisure and fortune, death and impermanence, the sufferings of the bad migrations, refuge, actions and their effects, the three and six sufferings of cyclic existence, and so forth, thereby generating as much as one can an attitude of intending to leave cyclic existence. One should contemplate well how they are undergoing inconceivable suffering, strong and rough, and that they, from beginningless time, have acted as one's mother and directly and indirectly extended great kindness- sustaining one with kindness as one's mother and so forth.

    Seeing that the responsibility of freeing them from suffering, as well as its causes, and of causing them to possess happiness has fallen on oneself, one should develop the wish to actualize the state of union in just the short lifespan of the degenerate era in order to set those sentient beings in the supreme state of union which does not abide in the extremes of cyclic existence and [solitary] peace.

    Conjoined with the force of this precious altruistic intention to become enlightened which involves the two aspirations [of seeking others' welfare and of seeki. Fulfilling the causal collection for the uncommon refuge of the Mahayana [that is, having concern for the condition of all sentient beings - their obstructions to liberation and to omniscience - and having conviction that the Three Jewels have the power to protect those beings], one should imagine that all sentient beings, oneself and those around, go for refuge: With [the faith of] great clarity I go for refuge To the Buddha, the master from whom supreme initiation has been attained, To the doctrine of indifferentiable method and wisdom taught by them, And to the two types of aspirants to virtue residing in that [doctrine].

    Then, generate an altruistic intention to become enlightened: From this time until enlightenment I will generate the altruistic intention to become enlightened, Generate the very pure thought, And abandon the conception of [inherently existent] I and mine. This fulfills the statement that as a precept of refuge one should go for refuge three times during the day and three times at night and fulfills the Vairocana pledge of going for refuge to the Three Jewels.

    Then, repeat three times: I will cultivate [love wishing] that sentient beings have happiness, [Compassion wishing] that they be free from suffering, Joy in their abiding forever in bliss, And the equanimity of equality. The first line fulfills the Ratnasarribhava pledge of the giving of love. Then: From henceforth until attaining Buddhahood I will hold without forsaking, even if it costs my life, The attitude of wishing to attain complete enlightenment In order to release all migrators from the frights of cyclic existence and [solitary] peace.

    This fulfills the statement that once one has ritually taken up the aspirational intention to become enlightened, one should generate the altruistic intention to become enlightened in six sessions over day and night. Then, to take the vow of the practical intention to become enlightened, imagine that you are repeating the following three times after the Conquerors and their Children - the objects of refuge - who are in front of yourself: Lamas, Conquerors, and their Children, Please take heed of me. Just as the earlier Ones Gone to Bliss Generated the altruistic intention to become enlightened And dwelt by stages in the learnings of Bodhisattvas, So I also for the sake of helping migrators Will generate the altruistic mind of enlightenment And train in stages in the learnings of Bodhisattvas.

    Repeating that three times, take the vow of the practical intention to become enlightened, and then gather the objects of refuge [into yourself]. Cultivate joy upon generating an altruistic intention to become enlightened: Now my life is fruitful. I have attained a good human existence. Today I have been born in the Buddha lineage. I have become a Buddha Child. Those two stanzas fulfill the statement that one should, as a precept of the aspirational intention to become enlightened, contemplate in six sessions the benefit of generating an altruistic intention to become enlightened.

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    Then, generate the field for the accumulation [of merit]: Within the great seal of clear light devoid of [conventional] elaboration, On the broad path of the immortal gods in front of myself1 In the center of an ocean of offering clouds of Samantabhadra like five-colored rainbows thoroughly bedecked, There is a jewel throne raised up by eight lions. On it, on a pleasant lotus with a thousand open petals Are discs of moon, sun, rihu, and kiligni planets.

    On them is my kind lama, composite in one Of all the innumerable forms of refuge, Undifferentiable from the Supramundane Victor, the great Kalachakra, Bearing the brilliance of sapphire and blazing with magnificence, With one face and two hands, holding vajra and bell. To symbolize the uncommon path of the union of method and wisdom He is in the manner of union with Vishvamata Who has the color of camphor and holds curved knife and skull.

    His outstretched red right leg and bent white left leg Sport in dance on top of Mara and Rudra. With hundreds of such features he charms. That is, in space in front of oneself. From the seed letter at his heart Vajravegas are emitted, Very fearful, holding various weapons; They draw in well the groups of protectors dwelling in countless lands Who become of the same taste as the pledge-being1 , Whereby he becomes a great being who is the composite of all refuges. Next is the first of the seven-branched servce, obeisance: Respectful obeisance to the lama of the undifferentiable Three Bodies, The Body of Truth of great bliss primordially free from [conceptual] elaborations, The Body of Complete Enjoyment having the five features which are self-appearances of exalted wisdom, And the dance of Emanation Bodies in oceans of realms of migrators.

    That is, the imagined deity. At this point, if there is time, offer mandala extensively. In short form, the offering of mandala is: To the lama, personal deity, and Three Jewels I offer in visualization The. Guru idai! J niryatayaml. Then comes the branch of disclosing faulty deeds: With strong regret and an intention of restraint in the future I disclose individually my faulty deeds in all respects All sins and infractions done by myself and by others upon my urging Due to the horse of the mind, untamed from beginningless time, Having been crazed by the beer of unconscientiousness of the three poisons 1 , And in particular disturbing the mind of the vajra master, breaking his word, and so forth, Contradicting the pledges of the five lineages in general and my own particular lineage And not keeping properly the twenty-five modes of conduct and so forth.

    In more extensive form, recite the Disclosure of Infractions, the General Disclosure, and so forth. Then come the remaining branches [of admiration, entreaty, supplication, and dedication]: I admire the oceans of good deeds done by myself and others Which create the thousands of bubbles of pleasant effects. May coarse Form Bodies remain steadily without disintegrating or changing For hundreds of eons in the sight of those who are shortsighted. My collections of virtue, as illustrated by this, are dedicated As causes for quickly attaining the state of Kalachakra. For the sake of the three collections [of merit, ethics, and exalted wisdom] I will achieve the perfections of giving, ethics, Patience, effort, concentration, wisdom, Method, wishes,.

    I will cultivate [love wishing] that sentient beings have happiness, [Compassion wishing] that they be free from suffering, Joy in their abiding forever in bliss, And the equanimity of equality. Having called [students] well with the beckoning of giving, I will make talk pleasant to hear And having become self-composed through behaving with purpose Will offer the great advice of the fulfillment of aims. I will abandon the four afflictions Which serve as the root of cyclic existence Desire, hatred, Bewilderment, and pride.

    I will abandon the four contaminants, Causes of cyclic existence - the contaminant of desire, The contaminants of existence1 and of ignorance, And the contaminant of [bad] views. I will achieve complete enlightenment Through the four doors of thorough liberation Emptiness, signlessness, Wishlessness, and non-activity. Taking the meaning of these words to mind, also make a deep promise to train, according to the way, in those paths.

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    Empower my continuum with blessings. Taking to mind the benefits of relying on a spiritual guide and the disadvantages of not doing so, and so forth, make a promise to rely properly on a spiritual guide by way of both thought and deed. Through reflecting on the good qualities of the lama's exalted body, speech, and mind one should plant the supplication firmly with strong faith and respect, not just from the mouth but from the depths of the heart.

    Within that, repeat as much as possible the name-mantra of the lama, together with imagination of the descent of ambrosia and purification through it: 1 Desire in the Form and Formless Realms. Bless me so that the defilements of the four types may be purified And so that I may attain the Four Bodies. Make the above supplication three times. The initiation deities bestow the initiations Of water, crown, crown ribbon, vajra and bell, Conduct, name, and permission.

    Likewise, they bestow the two sets Of high and greatly high initiations As well as that of a vajra-master. I come to have the lot of actualizing in this lifetime The great state of Kalachakra possessing the seven features In which the twenty-one thousand six hundred karmic winds And all material factors of the body have been completely consumed. If at this point one can do reflective meditation on the entire path by way of, for instance, the Basis of Good Qualities, it is very good.

    Through the power of petitioning with strong feeling this way My root Lama, the great Kalachakra, Comes well to the crown of my head 33 And, happily dissolving, becomes of one taste with me. All phenomena - causes, effects, entities, And activities - are empty of inherent existence From the very start, like a magician's illusions and dreams.

    Manifesting clearly whatever ascertainment of emptiness one has and setting in meditative equipoise on bliss and emptiness is the definitive guru yoga, [a means of] amassing the collection of exalted wisdom, the supreme of protections, and is how to keep the mind from the eleventh infraction, which is to conceive phenomena such as names, [meanings], and so forth which are devoid [of inherent existence to exist inherently]. In the center are the syllables hiif! J and hi, wind and mind. These mix together into the form of the syllable ham.

    Through its transformation I [appear as] Kalachakra, Bearing the brilliance of sapphire and blazing with magnificence, Having four faces and twenty-four hands, the first two Holding vajra and bell symbolizing great bliss, Supreme and immutable, and the actuality of emptiness, The nature devoid of [conceptual] elaborations. Holding these I embrace the Mother. The remaining hand-lotuses, right and left, are adorned With hand-symbols, sheath, and so forth. My outstretched red right leg and bent white left leg Sport in dance on top of Mara and Rudra.

    With hundreds of such features I charm. My body is adorned with many types of amazing ornaments, Dwelling in the midst of the five stainless lights ablaze, Like the expanse of space beautified by the constellations. Facing the Supramundane Victor, Vishvamata 34 Of saffron color has four faces and eight hands Holding various hand-symbols, knife, skull, and so forth. In the posture with left leg extended She embraces the Supramundane Victor. Surrounded by eight shaktis on the seats Of the eight auspicious petals in the main and intermediate directions, The principal figure, situated well, emits from his heart Vajravegas, very fearful, holding various weapons; They draw in the groups of protectors dwelling in countless lands Who become of the same taste as the pledge-being.

    Initiation deities bestow initiation and make the sealimpression Of the lineage lord on top of the heads of all the figures, principal and surrounding. Then, with respect to repetition of mantra, think: The seed-syllables at the heart of the principal and surrounding figures Are surrounded by the series of their respective mantras From which groups of mandala deities are emitted Effecting the welfare of migrators and again gathering And dissolving into the seed syllable at the heart. Orp vTrya-piramlta hutrJ hiitrJ phaf Orp dhyina-piramiti hurp hii'!

    Then, make offering to oneself generated [as Kalachakra], thinking: Offering is made by the goddesses of offering emitted. Then, make praise: Homage to the glorious Kalachakra, Whose essence is emptiness and compassion, Who is without the production and disintegration of the three [realms of] cyclic existence, Body in which mind and object of the mind are the same. Obeisance to Kalachakra, Body born from the immutable Though absorption of ali and kill and the syllables Hiim,.

    Homage to Vishvamata, Progenitress of all Buddhas, Who has abandoned production and disintegration, Endowed with the deeds of the ali-good. Then, perform withdrawal: The shaktis, as well as their seats, melt Into light and dissolve into myself. I also melt into light and then from within the emptiness of unapprehendability Again transform into the aspect of the great Kalachakra With one face and two hands. At this point, it is appropriate also to cultivate the stage of completion.

    Then: For the sake of all sentient beings, my mothers, From now on I give away without regret My body, resources, and whatsoever masses Of virtue of the past, present, and future. This increasing of the attitude of generosity is the Bodhisattva practice of giving and is how to keep the two remaining pledges of Ratnasambhava - the giving of things which involves giving away body and resources and the giving of doctrine which involves giving away roots of virtue.

    When there is time, one should at least review the pledges and vows by way of their individual compendia as given later [in this text]. In short form, observe mere mindfulness of the three vows: I will achieve in accordance with the Conqueror's word The precepts formulated for the vows Of individual. Thinking on this accomplishes the brief mode of observing mindfulness of the three vows, the Vairocana pledge of restraining ill-deeds in relation to the three forms of ethics, and the Amogasiddhi pledge of possessing all three vows.

    In accordance with the thought of the Conqueror, I will assume well 37 All without exception of the excellent doctrine - verbal and realizational Contained within the three vehicles and the four tantra sets. Thinking on this fulfills the three pledges of the lotus lineage to apprehend the doctrine of the three vehicles in the sutra class [Hearer, Solitary Realizer, and Bodhisattva], and the two external doctrines in the Mantra class -Action and Performance Tantra -and the two secret doctrines in the Mantra class, Yoga and Highest Yoga Tantra.

    I will thoroughly liberate migrators through methods appropriate to them. Thinking on this is how to keep the Vairocana pledge of the ethics of effecting the welfare of sentient beings. In just the way that my mind-vajra dwells throughout the earth for the sake of liberating sentient beings, So may it dwell in the three forms of cyclic existence of sentient beings through the force of Kalachakra. May those beings who through evil friends always go in the darkness of untruth and whose path is degenerate Attain this path and come to the vajra-jewel house in a not long time.

    Also: Through the power of the wholesome virtues which have come from this May I, through the power of Vajradhara, not transgress The boundaries of. In short, through whatsoever collections of wholesome virtue, As illustrated by this, have been accumulated, May I quickly take birth in Shambhala, the treasury of jewels, 38 And complete the stages of the path of Highest Yoga Tantra.

    In all lifetimes may I enjoy the glory of the doctrine Without being separated from true lamas And thoroughly completing the qualities of the grounds and paths Quickly attain the state of a Vajradhara. Make the seal-impression of such wishes and dedications. Then, adorn [the practice] with a final expression of auspiciousness: May the Bodhisattvas who supremely frighten the demigods dwelling above [the earth] in the class of demons, The wrathful kings as well as their consorts who dwell in the directions and intermediate directions in the worlds of humans, And the kings of hooded serpents who at all times bind up the groups of evil spirits and unvirtuous ones [dwelling] under the earthMay all of them protect unknowing worldly beings in all respects each day.

    The extensive review of the three vows. The review of the eighteen root infractions of the Bodhisattva vow is: I will keep from the eighteen root infractions Praising oneself and deriding others, not giving doctrine or wealth, Not forgiving though someone apologizes, abandoning the Mahayana, Stealing the property of the Three Jewels, abandoning the doctrine, Stealing a saffron robe, the five deeds of immediate retribution, Wrong view, destroying cities and so forth, Teaching emptiness to the untrained, Reversing [someone's] intention to become completely enlightened, [Causing someone] to abandon individual liberation, deriding the Hearer Vehicle, Falsely claiming [to have realized] the profound, receiv- 39 ing the property of the Three Jewels, Bad ethics, and giving up the attitude of altruistic promise.

    For sixteen, all four thorough entanglements Not considering the disadvantages, not overcoming the wish to do it, Taking pleasure and delight in it, and lack of conscience and shameAre needed for there to be a root infraction. The Wheel of Time, the Kalachakra in context. Geshe Lhundub Sopa et al. Snow Lion , Available from Snow Lion. Vajrayogini France. Kalachakra Guru Yoga di S. Disponibile su CD e in edizione estesa con note esplicative rilegato come gli autentici testi sacri tibetani.

    Disponibile su CD per prenotazioni e-mail: info sdk-kalachakra. Henning describes the contents of current Tibetan almanacs, from basic mathematics to symbolic and historical information. Essential for understanding the Kalachakra Tantra's first chapter, this book describes the origin of the calendrical systems in this tantra and translates and elucidates the relevant sections from its famous commentary, the Vimalaprabha. The main calendars in use in Tibet today have remained unchanged since the 15th century, when lamas in several different traditions tried to make sense of the calculation systems they had inherited from India, and to adjust them to remove increasingly obvious errors.

    This book analyzes the main systems that survive today, assessing their accuracy and comparing them with the methods described in the original tantra. Wallace, Robert A. Thurman, Thomas F. Oxford University Press, Available from Snowlion. Available from Amazon. The Practice of Kalachakra by Glen H.