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The first time I met His Majesty Chögyam Trungpa Rinpoche
by Leslie Hays
2017

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The first time I met His Majesty Chögyam Trungpa Rincophe was at encampment in the late summer of 1983. I was attending a dathün (month long sitting practice) at Rocky Mountain Dharma Center. This retreat is supposed to be mostly silent, but I was never good at holding my tongue. During the retreat, some of my new friends and I plotted a raid on encampment, which was a military-style program that was simultaneously happening on the land. We decided to raid encampment and attempt to steal the flag. Our plan was simple: we could create a diversion and while the attention was on us, our cohorts would sneak around the perimeter and steal the flag. Three of us drove through the tori gates in a convertible blaring Michael Jackson’s Beat It while the rest tried to sneak around and steal the flag. We were all immediately caught and locked up in the stockade. CTR came by that night to check out the prisoners. I noticed that he flirted shamefully with all the women/girls who were in the lock-up and totally and completely ignored me.

But I really met CTR in the backyard wedding of sangha members in Boulder in late January of 1984. I had been prepped by the family I nannied for for weeks in advance of the wedding. It appeared to work because I caught CTR’s eye and he asked me to marry him the next day. Then there was so much activity! We had our charts read by Larry Laughlin who found the most “auspicious” day for our wedding. Given the tremendous constraints of marrying six women in a five months, there was some wiggle room with the dates. The first wedding I attended was Karen Lavin’s. Next was Valerie Lorig Sanford, which happened on May 10th. Then Lady Cynde Grieves married him on May 13, Wendy Friedman was on May 17th, I was the fifth on June 12th, Ciel followed on her 18th brithday, and then Agness had her wedding in December of 1985.

There was so much to be done -- especially for me as a new student who only completed through level four Shambhala training. I received stroke, lungta and werma transmission. I read Born in Tibet, and studied the Letter of the Golden Key Which fulfills desire, The Golden Dot, The Letter of the Black Ashe, Sacred World, the Practice of Warriorship, and Court Vision and Practice. I was on the fast track to learning and absorbing everything he’d ever created. I studied the texts themselves as well as the commentaries. Our ceremonies required correctly answering a direct question from CTR and the preceptor, who in my case was the regent. (Mine was the only ceremony with him as the preceptor -- people said I should be honored -- but I was not.) We were told to study the Six Ways of Ruling in particular, as it was rumored this would be one of the questions.

When I wasn’t with CTR, I was completing my tasks as a nanny. And I was introduced to the Shambhala lodge with a party in my honor. I attended Karen, Cynde, Wendy and Valerie’s ceremonies prior to mine. These all happened at the court in Boulder. We had dinners together where we were taught elocution by both Ashley Playfair and Carolyn Gimian. We had one dinner with CTR and the five of us Sangyum (Karen, Cynde, Wendy, Val and I), where we were served white fish with bones in it, green peas and white rice, and copious amounts of sake. We were learning how to eat like the British–holding our fork upside down in our left hand and our knife in the right to shovel the food onto the fork, not an easy task with that meal. During meals we usually played the qualities game, a parlor game CTR enjoyed.

One day I arrived at the court for a shift and I was told I was to receive another transmission from Marty Janowitz. I assumed this was to be like the others, perhaps he was giving me TGS transmission early. Marty told me this transmission was extremely sacred and was only known to a few close students. He then pulled out a vial filled with a white powdery substance. Marty told me it was ground up vitamin D or something. (I really can’t remember exactly what he said it was). He put a bit of it on the spoon and told me to rub it on my gums, which I did. It was not cocaine. It was part of our job description to always carry a vial of “Tabi” which was the code name for cocaine. Due to his paralysis, CTR only had the use of one hand, so when he called for tabi it was our job to go into the bathroom with him, keep him steady, help him get his penis out before he wet his pants and put the coke on a spoon for him to inhale. It was also our job to keep his nose clean, and as you can tell from the picture, we were not always successful. Later, when I went to the bathroom alone, I put some on my gums. It was definitely cocaine.

This is another secret I have kept for over 30 years. I can no longer keep it. I believe it is not of benefit to anyone to keep this secret anymore. I believe it’s important for the followers of Shambhala to know what really happened in the “inner circle” of the court. We all -- every one of us -- didn’t know how to say “no” to CTR. We were so busy tripping over each other to do his bidding that we never questioned why an enlightened mediation master would need copious amounts of cocaine and alcohol every day. We never questioned why he spoke of every woman or young girl in sexual terms. It was supposed to be a great honor to sleep with him. No one wondered if his sexual appetite for his female students might be unhealthy.

I started wondering about it shortly after Ciel’s suicide. Could this sexualized idea of women be unhealthy? Could this lack of boundaries eventually result in rage and self-hatred? Why did I think marrying a man with seven other wives, a serious drug addiction, alcoholism and suicidal tendencies shown as severe bulimia would be a good idea? I was 23 and vulnerable. And I said yes. Yes, I will do this strange thing. It was only later when I learned of power differentials and feminism that I truly understood how totally wrong it all was. And now I am triggered by all things Tibetan. I will never enter Karma Dzong again. It’s too painful to see the hero worship and the enshrinement of this deeply disturbed man. And for those of you who might have spent a few nights with him or more and feel they knew all there was to know about him, I ask you to dig deeper. And for those of you who never met him yet still follow his teachings, you might want to ask hard questions of those in the know.

The most shocking thing for me through this whole process of sharing my truth is the sheer number of people who are lying now, and denying that sexualized violence has a negative effect on women. This continued minimization of the real, undeniable scars that are left from sexual assault and harassment is shocking. Shambhala has had choices every step of the way since we have begun talking about the neglect and child rape and abuse that is the legacy CTR left his close students. And this deplorable view of women continues through his sons. Time’s Up Now.

The Six Ways of Ruling: A Resource for Leaders
by Kalapa Publications
Accessed: 6/30/19

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Governance as Path Working Group

Our Price: $22.00 USD/CAD

Product Code: BXE279

Description

This book contains commentaries and contemplations on the six ways of ruling, a key principle of Shambhala governance. Included are commentaries on the root texts by

Chögyam Trungpa Rinpoche (Kalapa Assembly, 1978)
Sakyong Mipham Rinpoche (Shambhala Mountain Center, 2008)
Richard Reoch (Boulder, 2006; Northern California, 2007)
Martin Janowitz (Dorje Denma Ling, 2006)
Garuda
Softcover, 5" x 7"
80 pp.

Purchase the Set which includes the pocket-size edition of the contemplations.

*********************************************


Bring out the wisdom in others


Deep Unresolved Issues


Making an adjustment in our prejudices


The deep training of working with others


The person you'd like to have in your backpack


The world of email

Simplicity Retreats: Weekthun and Dathun
by shambhala.org
Accessed: 6/30/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.

“It’s very helpful to realize that being here, sitting in meditation, doing simple everyday things like working, walking outside, talking with people, bathing, using the toilet, and eating, is actually all that we need to be fully awake, fully alive, fully human. While we are sitting in meditation, we are simply exploring humanity and all of creation in the form of ourselves. We can become the world’s greatest experts on anger, jealousy, and self-deprecation, as well as on joyfulness, clarity, and insight, Everything that human beings feel, we feel. We can become extremely wise and sensitive to all of humanity and the whole universe simply by knowing ourselves, just as we are.”

-- Pema Chödrön, teaching on day two of a dathün

After beginning meditation practice, many want to deepen this experience through deeper retreats. A week of meditation, known as weekthün (week session), is offered in some local centres and in all of our rural retreat centres. It is a powerful introduction and deepening of mindfulness-awareness meditation, open to anyone.

The program includes sitting and walking meditation. Dathün (Tibetan for “month session”) is a one-month group meditation retreat led by a senior teacher. Silence and functional talking are observed and meals are served in the shrine room through a contemplative eating practice. The retreat includes talks, study, and a short work period. After attending a dathün, students may choose to do a solitary retreat, and a number of Shambhala practice centres have facilities for individual retreats.

An example of a day in the dathün:

6:30 am Wake up
7:00 am Morning chants
Practice: sitting & walking meditation
8:00 am Breakfast (in the shrine room)
9:00 am Practice: sitting & walking meditation
12:00 pm Lunch (in the shrine room)
1:00 pm Work period
2:30 pm Practice: sitting & walking meditation
4:00 pm Tea
4:30 pm Practice: sitting & walking meditation
5:30 pm Talk
Evening chants
7:00 pm Dinner (in the shrine room)
8:00 pm Practice: sitting & walking meditation
Closing chants
9:00 End of day

In general, the daily schedule is quite full, and there is not much time for personal activities. One day in the middle of the dathün is open with no scheduled practice.

Although there is a shrine with Buddhist and Shambhala symbols as well as chants at certain points of the day, one does not need to be a Buddhist nor even be interested in becoming a Buddhist to take part. All the symbols and chants are oriented toward arousing our natural wakefulness and compassion and are provided as methods for realizing the nature of our minds.

In the Shambhala Buddhist tradition, dathün is one of our most important training programs. There is a real power and depth to practicing with a group for a month, and for many people, it is a big step on their path of meditation. In terms of the teachings, there are different kinds of dathüns, with some of them emphasizing the Buddhist teachings, the Shambhala teachings, the teachings of lojong (“mind training”), or the creative arts. Yet all dathüns are alike in being grounded in intensive sitting practice of mindfulness and awareness.

Anyone is welcome to come to a dathün. If possible, it is good if you have already had meditation instruction and some experience and understanding of meditation beforehand.

Recommended Readings

Pema Chödrön:
The Wisdom of No Escape
Start Where You Are
(These books are teachings she gave during two particular dathüns.)

Chögyam Trungpa:
The Heart of the Buddha
The Path is the Goal

Sakyong Mipham Rinpoche:
Turning the Mind Into an Ally

Where to Go, Who to Contact

There are four practice centres in the Shambhala mandala that offer dathüns at different times of the year.

Dechen Chöling, Mas Marvent, France
Dorje Denma Ling, Tatamagouche, Nova Scotia
Karmê Chöling, Barnet, Vermont
Shambhala Mountain Center, Red Feather Lakes, Colorado

How to Rule Your Workplace (with Compassion): Lodro Rinzler offers advice for creating a more compassionate workplace
by Lodro Rinzler
wanderlust.com
Accessed: 6/30/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.

No one wakes up in the morning and says, “You know what? I want to be a jerk at the office today.” We all want to work in an environment infused with wakefulness and compassion.

Yet few of us know how to bring those qualities into our workplace environment. One set of Shambhala Buddhist teachings I’ve always found helpful in this regard is known as the Six Ways of Ruling. The Six Ways of Ruling teach us to face aggression with compassion.

Benevolent: “Let aggression exhaust itself”

The first step is trying to remain open and accommodating at work by giving your challenges a lot of space. Imagine an angry bull. If put in a small pen, an angry bull will continue to buck around, unable to release his tension. However, if you take that animal and put it in an open field he will run around until he tires himself out. The same can be said of another person’s aggression.

The idea of remaining benevolent is that we are not throwing fuel on the fire of aggression. We let aggression exhaust itself. Perhaps the image of the angry bull might inspire a sense of humor in you. Keeping a sense of humor and not taking things personally are ways of keeping an open mind in the midst of aggression.

True: “We’re both basically good”

This is not to say that you should lie down like a doormat at work. This brings us to the quality of true. Being true in this sense is not simply being diplomatic but is actually connecting with your heart. I come from a tradition that believes that all beings are basically good. You can remain true to your understanding of your basic goodness while confronting tough issues. So you invert the “me” versus “my jerk of a co-worker” model into “we’re both basically good and in this together.”

Genuine: “Point to the logic”

This takes us into the third way of ruling, being genuine. The idea of being genuine is that when you have a point to make, you ground it in logic. As my teacher Sakyong Mipham Rinpoche has said, “It is not even our genuineness particularly. It is just genuine, a star in the sky that everyone can see. We all recognize the truth.” In other words, if you are at work and clearly see that something needs to be done, then point to the logic around that. Here we cut through the notion of you being right and the other person being wrong and simply show the reality of what is happening.

Fearless: “Have faith in yourself”

Along those lines, when it is time for us to make a decision at work, we need to be fearless. Grounded in Benevolent, True, and Genuine, you may come up with an activity that needs to be accomplished. When it is time to actually do something, act fearlessly. Feeling reticent about how things ought to be done takes the wind out of the sails of an entire project. Fear can be contagious, so have faith in yourself and your basic goodness.

Artful: “Set up your day skillfully”

Ruling your work situation is an art, not a science. You can set up your day skillfully to maximize your time and spend it with co-workers with whom you will be productive. Remember that consideration for others is at the root of being artful. With consideration we open up a space for others to discover their own wisdom.

Rejoicing: “Find joy in being true to yourself”

Cultivating these qualities in the workplace is worthy of rejoicing. It’s hard not to respond to aggression with more aggression. But when you start to look at your life and rejoice, you may find that you are happier. You feel more comfortable in your own skin because you are being true to yourself in the midst of great obstacles. We should celebrate that.

Lodro Rinzler is offering a five-week online class on this topic. To sign up click here.

Lodro Rinzler is a teacher in the Shambhala Buddhist lineage and the author of five books, including the best-selling The Buddha Walks into a Bar…, the award-winning Walk Like a Buddha and the forthcoming How to Love Yourself (And Sometimes Other People). Over the last decade he has taught numerous workshops at meditation centers, businesses, and college campuses throughout North America. He is the founder of the Institute for Compassionate Leadership, an authentic leadership training and job placement organization, and lives in Brooklyn with his dog Tillie and his cat Justin Bieber. lodrorinzler.com

Rigden Abhisheka with Sakyong Mipham Rinpoche
May 14 - 20, 2014
Karme Choling Shambhala Meditation Center
Accessed: 6/30/19

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The Rigden Abhisheka enters qualified students into the highest level of the Shambhala teachings expressed in the Druk Sakyong’s terma, The Scorpion Seal of the Golden Sun, from which The Roar of the Werma and the Scorpion Seal retreat are drawn. The Primordial Rigden ngöndro is the ngöndro for receiving the Rigden abhisheka.

Receiving the Ridgen Abhisheka for the Werma Sadhana, allows us to more fully accomplish the practice and fulfill our aspirations for enlightened society. This abhisheka puts the focus for realizing enlightened society squarely in the center of our Shambhala Buddhist practices.

The Square within the Circle [is one of] the most potent of all the magical figures. --The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy, by Helena Petrovna Blavatsky

***

"As the sky with its stars and constellations is nothing separate from the All but includes the All, so is the 'firmament' of Man not separate from Man; and as the Universal Mind is not ruled by any external being, likewise the firmament in Man (his individual sphere of mind) is not subject to the rule of any creature, but is an independent and powerful whole." -- This fundamental truth of occultism is allegorically represented in the interlaced double triangles. He who has succeeded in bringing his individual mind in exact harmony with the Universal Mind has succeeded in reuniting the inner sphere with the outer one, from which he has only become separated by mistaking illusions for truths. He who has succeeded in carrying out practically the meaning of this symbol has become one with the father; he is virtually an adept, because he has succeeded in squaring the circle and circling the square. All of this proves that Paracelsus has brought the root of his occult ideas from the East. -- The Life of Philippus Theophrastus Bombast of Hohenheim Known by the Name of Paracelsus and the Substance of his Teachings, by Franz Hartmann, M.D.

***

Our scientific procedure is obviously the negation of the Absolute. That was an acute and happy remark of Goethe's: "He who devotes himself to nature attempts to find the squaring of the circle."-- The Foundations of the Nineteenth Century, by Houston Stewart Chamberlain

***

The geometrician does not know the square of the circle. -- De Monarchia of Dante Alighieri

***

It is impossible to square the circle perfectly because of its arc. -- The Convivio, by Dante Alighieri

***

Arnesen proclaimed in a firm voice that all of the challenges in aquaculture would be mastered, including the biggest one of all: how to convert salmon to vegetarianism? The carnivorous predator fish need large amounts of animal protein. The feed concentrate dumped into the cages by the ton is made mainly of fishmeal and fish oil. It's a negative cycle: 4-6 kilograms of wild fish are killed and made into meal to produce one kilo of salmon flesh. More than half of the world's fish catch now goes to making feed concentrate for salmon and other animals. Farm-bred salmon consume more animal protein than they produce. How can that be sustainable? "We see the problem the same way the WWF does," conceded Petter Arnesen. "We're experimenting with increasing the share of vegetable protein in the feed, using soy, for example." The company was determined to achieve this, he said, as the fish reserves of the world's oceans were already "exhausted". The trouble is, when there is too little fish product in the feed the salmon raised on it no longer contain as much healthy omega 3 fatty acids. That's not the kind of salmon the retailers want. The poor Technical Director has the daunting task of circling the square -- luckily the WWF can lend him a hand: by simply designating the whole thing "sustainable". -- Panda Leaks: The Dark Side of the WWF, by Wilfried Huismann

***

Although the CIA knew that the estimated 120,000 VC Self-Defense Forces (which Westmoreland described as "old men, old women and children") were the integral element of the insurgency, Carver, after being shown "evidence that I hadn't heard before," cut a deal on September 13. He sent a cable to Helms saying: "Circle now squared .... We have agreed set of figures Westmoreland endorsed." [14] In November National Security Adviser Walt Rostow showed President Johnson a chart indicating that enemy strength had dropped from 285,000 in late 1966 to 242,000 in late 1967. President Johnson got the success he wanted to show, and Vietnam got Tet.

-- The Phoenix Program, by Douglas Valentine

Prior to the summer of 2005, the Rigden Abhisheka had only been given once. Immediately after the Druk Sakyong received the Scorpion Seal text, he bestowed it upon the current Sakyong, and then had the Sakyong bestow it back upon him. The Sakyong warmly invites Shambhala Buddhist practitioners to attend the Rigden Abhisheka, which is very close to his heart and the heart of the Druk Sakyong.

For those who have attended a Kalapa Assembly and therefore have already [sic] recieved the werma text, you are invited to arrive by 6:30pm on May 16th and can depart at any time on May 19th. Please contact the front desk to register: Tel: (802) 633-2384 Email: registration@karmecholing.org Front Desk Hours: Monday - Saturday: 10:30am - 5pm (Closed during lunch: 12:30 - 1:30pm)

This program requires an application through Shambhala International.

If you would like to apply to staff this program, please do so at this link.

The materials fee for this program is approximately $400.

Prerequisites:
Completed Sacred World Assembly (formerly called Vajrayana Seminary)
Completed Primordial Rigden ngöndro OR Kagyü ngöndro
Received stroke and lungta transmissions
(for those tantrikas who completed Kagyu ngondro and received the Werma sadhana at Kalapa Assembly, four days of Primordial Rigden ngöndro are required (one day for each of the practices).
Membership in your local Shambhala Meditation centre/group or a Shambhala International membership

For more information on membership, contact your local Shambhala centre or visit http://www.shambhala.org/community/membership/. If you live in a remote area where center membership is not possible, you can become a member of Shambhala by contacting Thomas Cory at tacory@gmail.com.
Students from Europe not living near a local centre can contact Gertrude Schmitz at office@shambhala-europe.org to arrange a Shambhala Europe membership.

Application and acceptance through Shambhala International

Preauthorization:

This program requires pre-authorization in order to register. An authorization code will be included in your acceptance letter.

Pricing

Karmê Chöling values its commitment to making programs affordable and available to all who wish to study with us. To support this commitment we provide two program price options.

FULL PRICE: $1030
This is the actual price of the program.

DISCOUNT PRICE: $850
We offer this discounted price to those who cannot afford the full price of the program. This price is made possible through the generosity of Karmê Chöling and our donors

Payment Policies:
Karmê Chöling has updated its payment policies. The new policies apply to all programs that start after January 1, 2019. Please read the payment policies before proceeding with registration.

Financial Aid:
Karmê Chöling offers full-time student discounts, scholarships and other financial aid.

Program Credit:
If using existing program credit to pay for a program, you must pre-register for this program at least two weeks prior to the program start date by calling the front desk (802-633-2384 x-101 or x-103). Program credit may not be used to pay for housing or practice materials and may not be used on or after arrival day.

Please Note:
Price includes meals but not accommodations.

Online registration is not currently open.

Teachers

About Sakyong Mipham Rinpoche



Sakyong Mipham Rinpoche is the head of the Shambhala lineage. An incarnation of Mipham the Great, he is the dharma heir and son of Chogyam Trungpa Rinpoche, Shambhala Mountain Center’s founder. Sakyong Mipham is the spiritual director of Shambhala, a global network of meditation and retreat centers, and the author of the national bestseller Turning the Mind into an Ally, as well as Ruling Your World, Running with the Mind of Meditation and The Shambhala Principle. His background embraces both Eastern and Western cultures. Born in Bodhgaya, India, the site of the Buddha’s enlightenment, he grew up in Boulder, Colorado, and received his spiritual training from his father and other distinguished lamas. In addition to Shambhala, the Sakyong also holds the Kagyu and Nyingma lineages of Tibetan Buddhism. An avid poet, artist and athlete, he travels extensively teaching throughout the world.

Kings of Shambhala
by Wikipedia
Accessed: 6/30/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.

Central figure is a yidam, a meditation deity. The 25 seated figures represent the 25 kings of Shambhala. The middle figure in the top row represents Tsongkhapa

In part of the Indo-Tibetan Vajrayana Buddhist tradition, thirty-two Kings of Shambhala reside in a mythical kingdom.

Legend

The first notable king, King Suchandra (sometimes wrongly Sanskritized as "Chandrabhadra," Tib. Dawa Sangpo), is reported to have requested teaching from the Buddha. In response to this request, it is said the Buddha gave him the first Kalachakra root tantra. By practicing the Kalachakra, the whole of Shambhala eventually became an enlightened society.

King Suchandra was followed by an additional six Dharmarajas (Truth Kings), with his eighth successor, Manjushri Yashas (sometimes wrongly Sanskritized as "Manjushrikirti"), the first of the 25 Kalki Kings (Tib. Rigden, wylie: rigs ldan).

The Seven Dharmarājas

The Seven Dharmarājas (Tib. Chögyal, Wylie chos rgyal) are:

1. Sucandra (Tib. Dawa Sangpo, Wylie zla ba bzang po) c. 900 to 876 BC. Note: the Kalachakra calculations put the life of Śākyamuni Buddha quite a bit earlier than what is generally accepted, and the Tibetans produced a number of divergent calculations of the dates listed here. Many of the named kings are often wrongly Sanskritized (i.e., back-translated from the Tibetan) in Western publications.
2. Devendra (Tib. Lhayi Wang) (876-776 BC) - Fond of Sentient Beings
3. Tejasvin (Tib. Ziji Chän) (776-676 BC) Bearer of the Dharma Wheel and the Auspicious Conch
4. Somadatta (Tib. Dawä Jin) (676-576) Lord of Speakers
5. Deveśvara/Sureśvara (Tib. Lhaji Wangchug) (576-476) Destroyer of the City of Delusion
6. Viśvamūrti (Tib. Natshog Zug) (476-376) Conqueror of False Leaders, Holding a Lotus
7. Sureśana (Tib. Lhayi Wangdän) (376-276) Cutter of Delusion, Uprooter of Karma and Klesha

The Twenty-Five Kalki

The most recent 25 of the 32 Kings of Shambhala are known as Kalki kings (Tib. Rigden, wylie: rigs ldan), meaning "Holder of the Castes." The Kalki King is said to reside upon a "Lion Throne" in Kalapa, the capital city of the Kingdom. The Kalki are holders of the Kalachakra (Wheel of Time), which are the teachings of Buddha Shakyamuni passed down from the original seven Dharmarajas of Shambhala.


Rigden Trakpa or Manjushrí Yashas, King of Shambhala


Jamyang Drag (´jam dbyangs grags)

As explained by Buddhist scholar John R. Newman, the Kalki are often erroneously termed "Kulika" by Tibetan Buddhist scholars unfamiliar with the original Sanskrit texts:

".. . so far no one seems to have examined the Sanskrit Kalachakra texts. The Buddhist myth of the Kalkis of Shambhala derives from the Hindu Kalki of Shambhala myths contained in the Mahabharata and the Puranas. The Vimalaprabha even refers to the Kalki Purana, probably the latest of the upapuranas. This relationship has been obscured by western scholars who have reconstructed the Tibetan translation term rigs ldan as "Kulika." Although Tibetan rigs ldan is used to translate the Sanskrit kulika in other contexts, here it always represents Sanskrit kalkin (possessive of kalkah; I have used the nominative kalki)."[1]

Kalki

1. Yashas (Tib. Jampal Dakpa; "Manjushri Yashas") King Yashas is said to have lived in the second century BCE. He formatted the Kalachakra teachings into a condensed and simplified structure termed the "Sri Kalachakra" or "Laghutantra." He also converted a group of non-Buddhist Brahman priests of Shambhala to Buddhism and gave them the Kalachakra initiation, thereby uniting all inhabitants into one "vajra caste," or family of tantric practitioners. Yashas is said to have predicted the coming of "Barbarian Dharma" after 800 years (about 600 CE), which indicates a form of Islam.
2. Pundarika (Tib. Pema Karpo) (176-76 BCE) White Lotus, cherished by the Lord of Potala. King Pundarika wrote a commentary called "Vimalaprabha" (Skt.) or "Stainless Light." This text, together with the Sri Kalachakra, is the source text of the Kalachakra system as it is now practiced. Other practice texts are commentaries on these two. The Dalai Lamas are said to be incarnations of Pundarika.
3. Bhadra (Tib. Zangpo) (76 BC -227 CE) One who Rules by the Thousand-spoked Wheel.
4. Vijaya (Tib. Nampar Gyäl) (227-327) Attractor of Wealth, Victorious in War.
5. Sumitra (Tib. Shenyen Zangpo) (327-427) Integrator of Method and Wisdom, Victorious over Samsara.
6. Raktapani (Tib. Rinchen Chag) (427-527) Holder of the Blissful Vajra and Bell.
7. Vishnugupta (Tib. Kyabjug Bäpa) (527-627) Smiling Holder of the Trident and Rosary.
8. Suryakirti (Tib. Nyima Drag) (627-727) Annihilator of Wild Demons.
9. Subhadra (Tib. Shintu Zangpo) (727-827) Holder of the Sword and Shield.
10. Samudra Vijaya (Tib. Gyatso Namgyäl) (827-927) Annihilator of all types of Devils.
11. Aja (Tib. Gyälka) (927-1027) Who binds with Unbreakable Iron Chains.
12. Surya/Suryapada, (Tib. (Wonang) Nyima) (1027-1127) All-Pervading, Radiant Jewel Light.
13. Vishvarupa (Tib. Natshog Zug(chän)) (1127-1227) Holder of the Vajra Prod and Noose.
14. Shashiprabha (Also Sasiprabha or Chandraprabha, Tib. Dawäi Ö) (1227-1327) Lord of Secret Mantras, Holder of the Wheel and Conch.
15. Ananta, Thayä (Tib. Nyen) (1327-1427) Holder of the Mallet that Crushes False Ideas.
16. Shripaala or Parthiva (Tib. Sakyong) (1427-1527) Holder of the Cleaver that Cuts the Bonds of Ignorance.
17. Shripala (Tib. Pälkyong) (1527-1627) Annihilator of the Host of Demons.
18. Singha (Tib. Senge) (1627 -1727) Who Stuns the Elephant with his Vajra.
19. Vikranta (Tib. Nampar Nön) (1727 - 1827) Subduer of the Mass of Foes, the Inner and Outer Classes of Devils.
20. Mahabala (Tib. Tobpo Che) (1827 - 1927) Tamer of all False Leaders by Means of the Sound of Mantra.
21. Aniruddha (Tib. Magakpa) (1927-2027) Who Draws and Binds the Entire Three Worlds. Aniruddha, the present Kalki king, was prophesied to rule during a time when Vajrayana Buddhism and the Kalachakra are nearly extinguished.
22. Narasingha (Tib. Miyi Senge) (2027-2127) Ruling by the Wheel, Holding the Conch.
23. Maheshvara (Tib. Wangchug Che) (2127-2227) Victorious over the Armies of Demons.
24. Anantavijaya (Tib. Thaye Namgyäl) (2227-2327) Holder of the vajra and Bell.
25. Raudra Chakrin (Tib. Dakpo Khorlocen) (2327 to ? ) Forceful Wheel Holder. The final king prophesied in the Kalachakra, Raudra Chakrin is further prophesied to appear to all humanity in 2424, and to establish a planet-wide Golden Age subsequent to his defeat of degenerate world rulers.

Dalai Lama

The Dalai Lamas are said to be incarnations of the second Kalki, Pundarika. In particular, the Second, Seventh and Fourteenth (present) Dalai Lamas are said to have strong affinity to the Kalki kings, with the present Dalai Lama having to date offered the Kalachakra initiation thirty times.

The Lineage of Sakyong Kings

Followers of the contemporary Tibetan Buddhist teachers Chogyam Trungpa Rinpoche and his son Sakyong Mipham Rinpoche believe them to be intimately connected to the Kalki kings, and thus dedicated to propagating the wisdom of Shambhala to the world. The term "Sakyong" in Tibetan literally means "earth-protector," although it is colloquially understood to mean "King." The Sakyong King lineage is traditionally familial.[citation needed]

See also

• Dalai Lamas
• Kalachakra
• Kalki
• Kalki Purana
• Panchen Lamas
• Sakyong Mipham Rinpoche
• Shambhala
• Suchandra

Notes

1. Newman, John L. "A Brief History of the Kalachakra," Wheel of Time: The Kalachakra in Context. Snow Lion: 1985. ISBN 1559390018, pg 84

External links

• International Kalachakra Network

Shambhala Dzokchen
by Kalapa Publications
Accessed: 6/30/19

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Description

"In the practice of dzokchen we are pointing to wisdom so unique that it can lead us back to our original mind, our original strength. In the Shambhala teachings, that manifests as the principle of Ashe. To lead us into seeing who we really are is the Dorje Dradül's very powerful inspiration. This is our path."

—The Sakyong

Available to Shambhala Vajrayana students.

This book is compiled from talks given by the Sakyong during eight retreats for vajrayana students from 2006 to 2008, known as Garchens, "Great Gatherings." Its main theme throughout is the deep connection between mahamudra and dzokchen—the highest vajrayana teachings—and the Shambhala terma received by the Dorje Dradül.

In presenting dzokchen, Rinpoche draws on two texts from Mipham Jamyang Gyatso: The Torch That Dispells Darkness, and a text on the four yogas of Mahamudra. Also offered are practice instructions and guided meditations, including a mahamudra instruction composed by the Vidyadhara in Tibet, taken from the teachings gathered by his nephew, Karma Senge Rinpoche.

To facilitate study, contemplation, and discussion, the book is structured in short chapters. The first three parts introduce the Shambhala dzokchen teachings, how to approach them, and the central role of transmission. The next four parts elaborate on the practices—mainly trekchö, mahamudra, and Ashe.

Lion's Roar
Softcover, 6" x 9"
194 pp.

Great Eastern Sun: The Wisdom of Shambhala
by Chogyam Trungpa
Edited by Carolyn Rose Gimian
$29.95 - Paperback

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ISBN: 9781570628184

Details

In Shambhala: The Sacred Path of the Warrior Chögyam Trungpa offers an inspiring and practical guide to enlightened living based on the Shambhala journey of warriorship, a secular path taught internationally through the Shambhala Training program.

Great Eastern Sun: The Wisdom of Shambhala is a continuation of that path. Shambhala was an exploration of human goodness and its potential to create an enlightened society—a state that the author calls "nowness." And in that spirit of nowness, Great Eastern Sun—which is accessible to meditators and nonmeditators alike—centers on the question, "Since we're here, how are we going to live from now on?"

News & Reviews

"As a loving and grateful student of Chögyam Trungpa, the Dorje Dradul of Mukpo, I am delighted that these wonderful teachings—which have so profoundly influenced and shaped my life—are now available to benefit others. May countless people have the good fortune to read this book."

—Pema Chödrön, author of When Things Fall Apart

"With brilliance and good will, Chögyam Trungpa illuminates the dharma of wise society. He invites all of good heart to find a dignity in their human experience that joins together heaven and earth."

—Jack Kornfield, author of After the Ecstasy, the Laundry

THAT'S THE BODHISATTVA PART OF IT:
YOU HAVE GONE & YOU HAVE GOTTEN THE LIBERATION
&
THEN
YOU
ARE
RIGHT
HERE
CHOPPING WOOD
& CARRYING WATER



MAKING IT SACRED

-- Be Here Now, by Ram Dass

The Sun is the ancient symbol of the life-giving and generative power of the Deity. To the ancients, light was the cause of life; and God was the source from which all light flowed; the essence of Light, the Invisible Fire, developed as flame manifested as light and splendor. The Sun was His manifestation and visible image; and the Sabæans' worshipping the Light -- God -- seemed to worship the Sun, in whom they saw the manifestation of the Deity.

The Moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. It was the symbol of Isis, Astarte, and Artemis, or Diana. The "Master of Life" was the Supreme Deity, above both, and manifested through both; Zeus, the Son of Saturn, become King of the Gods; Horus, son of Osiris and Isis, become the Master of Life; Dionusos or Bacchus, like Mithras, become the author of Light and Life and Truth.

The Master of Light and Life, the Sun and the Moon, are symbolized in every Lodge by the Master and Wardens: and this makes it the duty of the Master to dispense light to the Brethren, by himself, and through the Wardens, who are his ministers.

-- Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, by Albert Pike

***

Hail! Hail! Unto thee Jove supernal!
Light of the Sun! Of the Sun of the Suns!
Giver of the corn, the wine, and the oil!
Bread of the heart, ecstasy of soul, light that rays the face.
Bountiful Jove! Former of form!
Hail unto Thee! Hail unto Thee!
Essence of ecstasy! Return I unto Thee in rhapsody!
Hail unto Thee, Hail! Hail!

-- The Fire Regained, by Sidney M. Hirsch

***

The Sun's resplendent deity I sing,
The beauteous offspring of almighty Jove,
Who, thro' the vivifying solar fount
Within his fabricative mind conceal'd,
A triad form'd of splendid solar gods;
From whence the world's all-various forms emerg'd
From mystic darkness into beauteous light,
Perfect, and full of intellectual goods.
Hail! Supermundane king of light divine, ...
O best of gods, blest dæmon crown'd with fire,
My soul's sure refuge in the hour of woe, ...
And oft with thee in blissful union join'd
Thro' energy ineffable, may soar
Beyond the highest super-mundane forms

-- Two Orations of the Emperor Julian, One to the Sovereign Sun and the Other to the Mother of the Gods, by Flavius Claudius Julianus

***

We people are the children of the sun, the bright source of life; we are born of the sun and will vanquish the murky fear of death.

-- Children of the Sun, by Maxim Gorky

***

The mystic, as he sees the light of the morning dawn, looks upon it as the daily coming into his soul of the primordial Creative Fiat, "Let there be Light," and as the Light of day progresses and gradually wanes in the western sky, he sees in the glorious tapestry of the sunset a something beyond description by human tongue, a something that can be felt by the soul. If we let those five verses live within us, in the way they do in the mystic, we too, shall know the light, know the truth, as we know nothing else in the world.

-- The Rosicrucian Cosmo-Conception, by Max Heindel

***

The life of the solitary would be cold were it not for the immense sun, which makes the air and rocks glow. The sun and its eternal splendor replace for the solitary his own life warmth. His heart longs for the sun. He wanders to the lands of the sun. He dreams of the flickering splendor of the sun, of the hot red stones spread out at midday, of the golden hot rays of dry sand. The solitary seeks the sun and no one else is so ready to open his heart as he is. Therefore he loves the desert above all, since he loves its deep stillness. He needs little food since the sun and its glow nourish him. Consequently the solitary loves the desert above all since it is a mother to him, giving him food and invigorating warmth at regular hours. In the desert the solitary is relieved of care and therefore turns his whole life to the sprouting garden of his soul, which can flourish only under a hot sun. In his garden the delicious red fruit grows that bears swelling sweetness under a tight skin. You think that the solitary is poor. You do not see that he strolls under laden fruit trees and that his hand touches grain a hundredfold. Under dark leaves the overfull reddish blossoms swell toward him from abundant buds, and the fruit almost bursts with thronging juices. Fragrant resins drip from his trees and under his feet thrusting seed breaks open. If the sun sinks onto the plane of the sea like an exhausted bird, the solitary envelops himself and holds his breath. He does not move and is pure expectancy until the miracle of the renewal of light rises in the East....

He gives you a small insignificant fruit, which has just fallen at his feet. It appears worthless to you, but if you consider it, you will see that this fruit tastes like a sun which you could not have dreamt of. It gives off a perfume which confuses your senses and makes you dream of rose gardens and sweet wine and whispering palm trees. And you hold this one fruit in your hands dreaming, and you would like the tree in which it grows, the garden in which this tree stands, and the sun which brought forth this garden. And you yourself want to be that solitary who strolls with the sun in his garden, his gaze resting on pendant flowers and his hand brushing a hundredfold of grain and his breath drinking the perfume from a thousand roses. Dull from the sun and drunk from fermenting wines, you lie down in ancient graves, whose walls resound with many voices and many colors of a thousand solar years....

You sleep down through the thousand solar years, and you wake up through the thousand solar years, and your dreams full of ancient lore adorn the walls of your bedchamber.

-- The Red Book: Liber Novus, by C.G. Jung

Bravery: The Vision of the Great Eastern Sun
by Sakyong Mipham
Shambhala Times
July 13, 2011 – 8:08 am

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Bravery is a highlight of the Shambhala teachings, which were introduced to the West by my father, Chögyam Trungpa Rinpoche. In an an earlier teaching I describe the first form of bravery, freedom from deception. I’ve also introduced the second bravery, abruptness — the willingness to leap beyond our habitual patterns.

Now I will focus on the third category of bravery, which is vision. To live life with bravery, we need a game plan, which cannot be based in shallow inspiration or lukewarm conviction. It must have genuineness that stems from deep internal wisdom that is constantly radiating forth.

The Shambhala teachings call such vision the Great Eastern Sun. It is the mental conviction and prowess to engage in life with precision and purpose. When we remove deception and cultivate the willingness to leap into our own inherent brilliance, the forthright, clear intention of the Great Eastern Sun shines through. This form of bravery keeps us always moving forward.

According to Jan van Helsing (Geheimgesellschaften und ihre Macht ... [“Secret Societies and their Power”], 1993), Tibetan monks worked together with Templar Knights who were organized in the highest lodge of the “black sun” on the establishment of the Third Reich. The secret order had (and still has) an important base underground in the Himalayas. The ruler of the underground kingdom is said to be “Rigden Iyepo”, the king of the world, with his representative on the surface, the Dalai Lama. In Die schwarze Sonne von Tashi Lhunpo [The Black Sun of Tashi Lhunpo] (1996), [Russell] McCloud reports on the survival of the national socialist Thule group in Tibet. They are the followers of a “sun oracle” there. For Wilhelm Landig (Götzen gegen Thule ... [Idols against Thule], n.d.), Tibet is also “the realm of the black sun!"

-- The Shadow of the Dalai Lama, by Victor & Victoria Trimondi

The word forward is conventionally understood to mean “onward, so as to make progress toward a successful conclusion.” In Shambhala, our conclusion is to practice living life with enlightened attitude and conduct in every activity. Forward can also mean “toward the future.” Thus it is linked with the word continuous, meaning that when we have this kind of vision, the continuity of our intention is not severed.

Forward can also mean, “at or to a different time, earlier or later.” An interesting twist in Shambhala logic is that in order to have the Great Eastern Sun shining in our life—and thus to be always journeying forward—we must first turn back to our origin: the primeval ground of basic goodness, the unconditional purity and confidence of all. That reverse journey happens through the relaxation we cultivate in meditation. As we continue to practice, awareness of our nature arises. Intellectually and intuitively, we know we are not wrong or bad; rather, we are good. Such awareness gives rise to doubtless precision about our basic goodness, which simultaneously illuminates the basic goodness of the world, allowing us to perceive the multitude of individual experiences within our sense fields, bringing incredible precision to our warrior’s mind.

Great is the discovery of our basic goodness. Eastern is realizing that our goodness was always there. Sun is the illumination that occurs once that discovery has been made.

The illumination of the Great Eastern Sun inherently shows us what is directly in front, and thus forward. It might feel threatening because it does not allow the wiggle-room to put on the brakes. On any journey there is the assumption that we should be allowed to avoid danger along the way — at the minimum, to be a little careful. But if we think there is a reverse gear in Shambhala vision, we are misunderstanding a basic reality: life is perpetual motion. We cannot suddenly apply the slow-motion feature, or push the “Save” button and deal with it later.

Click here to continue reading July’s monthly dharma teaching on Sakyong.com.

Scorpion Seal of the Golden Sun
by Nalanda Translation
Accessed: 6/30/19

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[Restricted to Scorpion Seal Assembly participants]

Scorpion Seal Authorization

This text is restricted to practition​ers who have attended a Scorpion Seal Assembly or have been a Shambhala Lodge member prior to 1990. Please state the date and location where you attended SSA1 or received Lodge transmission.