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Kalachakra Initiation, Bodhgaya

H.H. Dalai Lama, Bodhgaya, 1974From 1974: Introducing Adamantine Being (Vajrasattva) by Adele Hulse, Big Love author:

In January 1974 His Holiness the Dalai Lama bestowed the Kalachakra (Wheel of Time) initiation for the fifth time in his life, and the third since leaving Tibet. The profound Kalachakra Tantra, a pathway to full enlightenment, contains elements of astrology, medicine, and mathematics. Over 100,000 Tibetans descended on Bodhgaya. They came by train, bus, rickshaw, and on foot from many places inside and outside India: Dharamsala, Darjeeling, Dalhousie, Mysore, and Bangalore; from Ladakh, Bhutan, Sikkim, Nepal, and Tibet, many of them wearing local costumes and jewelry. Tent cities sprang up with bustling restaurants serving all types of Tibetan and Indian food—momos (Tibetan meat dumplings), thukpa (Tibetan meat stew), samosas, chai, and the like—alongside market stalls selling clothes, religious objects, and antiques. It was a scene out of National Geographic magazine.

Several hundred Westerners also poured into Bodhgaya for the initiation. Many of them stayed in the Tibetan tent-restaurants, which allowed people to sleep on the wide benches at night. The hippies in their motley garb mixed easily with the wild folk from the mountains, the men in sheepskin trousers, their long plaits woven with red ribbon. For many Tibetans it was their first sight of the Dalai Lama. They prostrated and cried loudly. All day and all night pilgrims circumambulated the Mahabodhi stupa on its three different walkways, many prostrating all the way around.

Everybody at Kopan who could get to Bodhgaya went there. When asked to explain the Kalachakra initiation, Lama Yeshe became very serious, telling the students this was not something they should take lightly. The lamas flew to the gray, poverty-stricken city of Patna with Mummy Max, Marcel, and two of Jampa Trinley’s children. For once Mummy Max was short of money and so Linda Grossman paid for the lamas’ tickets—an auspicious prelude to her ordination.

The moment they landed Lama Yeshe appeared to change personality.

“I couldn’t believe it,” Marcel Bertels recalled. “He put on this incredible tough face and shouted at the taxi driver and staff at the Hotel Patna, where we stayed overnight. However, it was very effective. It got us everything we needed without any fuss. But he was so stern, so different—even his body language.

“Rinpoche was confounded by the showers in our hotel rooms. He thought taking all your clothes off and getting wet was a total waste of time, especially when it was mid-winter and very foggy. The next day, we took a train to Gaya, then taxis to Bodhgaya.”

Marcel con’t asked to be ordained but Lama told me to do so, saying to me, ‘Life is very short and many things can happen; it is good protection for the future to be ordained.’ I had nothing but one shirt and a zen [monk’s shawl], so he gave me his shemtab [monk’s skirt] and a shirt. It was a good shemtab, one that Max had bought him. Later, he took it back. I had to tell my parents about my ordination, but I definitely didn’t have to ask their permission.”

Lama told Pete Northend that he too should be ordained in Bodhgaya with the others, but Pete declined. He and Steve Malasky were charged with the task of taking to India as many little monks as would fit into the rattling old Bedford van that Kopan had acquired. It was known as the Grey Steel Death Trap. During the colder periods of winter, it could only be started after a small fire had first been lit under the diesel tank to warm it up.

Pete Northend remembered that trip. “We squeezed in about fourteen of them with their bedding and food. Of course they didn’t have papers so we had to creep across the borders and be really nice to the guards so they wouldn’t check inside the van.

“When we got to Bodhgaya I felt really strange, like I should have been getting ordained after all. But I just couldn’t. They had good tents for us. Peter Kedge had got hold of some army tents from Pathankot. Lama Yeshe’s was in the back garden of the Mahabodhi Society, which manages the stupa.”

The rest of the monks and Injis, about twenty people in all, traveled to Bodhgaya in the back—or on top!—of a large cattle truck that they had rented. It was a long and extremely bumpy ride, lasting three days in all. Needless to say, everyone was most relieved to arrive at their destination.

Word got around that Lama Yeshe was going to give a talk to the Injis about taking a tantric initiation and the tantric vows. The Japanese temple was packed with students who were all very relieved to hear someone teach in English. Lama Yeshe arrived, mounted the throne, and sat in utter stillness and silence for a full five minutes. Then, placing his hands on his heart, he said, “I hope you people are not expecting too much from me. That’s why we meditated silently…because I do not have knowledge, such deep understanding… One thing, my students are always begging. Until now, I am waiting to see if somebody does for them, because there are many higher lamas here, the very highest lamas who are existing in this time and this place. So I wait up to now. But they tell me they need badly, so I come here today for their expectation mind. But I hope you don’t have too much expectation.”

The essence of the talk that followed was basic Buddhism, but some students were excited by the esoterics of the Kalachakra and had complicated questions they hardly knew how to ask. “How do you visualize the mandala?” asked one. “At which stage do you enter the mandala?” asked another. Lama’s answers were simple. “Well, you don’t need to know those things,” he told them. “The main thing for you to do is learn to meditate and focus. I know you don’t know what’s going on out there, but sometimes neither do learned Tibetan geshes. We don’t know, but we just sit there and feel blissful and experience that bliss.”

 

From Lama Yeshe’s talk for Westerners at the Japanese temple in Bodhgaya:

To receive such a powerful initiation we traditionally need certain qualifications, certain inner understandings. Therefore, we are strict. If we are not strict, we are empty. We are not empty! And we are not miserly with the teachings. We have no reason to be. On the one hand, we have the lama’s experience. And on the other, we have the nature of the Mahayana teaching. The Mahayana teachings provide an individual method for each individual personality, or even for each distinct element of an individual sentient being’s mind.

As you can see, we have so many people who are here to take the initiation. But as we have observed, each one of us receives that powerful initiation individually. Just because everybody is sitting in one place, you believe that each person’s energy body receives the same thing? (laughs) Really!?! It’s so simple, isn’t it! You should check up yourself. You don’t need me to explain it to you.

To receive this initiation, the most important things you need are a pure motivation, that is, the mind of bodhicitta, together with a renunciation of samsara and an understanding of the reality nature of your own mind, or shunyata. Whatever you call it! These are what you need!

Don’t be afraid when I talk about this bodhicitta mind. Bodhicitta means to have a pure motivation, such as when we are not involved with our ego trips or with attachment to sense gratification and reputation, when we are very sincerely wishing to reach everlasting blissful enlightenment as quickly as possible for mother sentient beings. If you have this kind of motivation, then you have got it right. No matter what you are, whether black, white, yellow, red or green, it doesn’t matter! This is the most important thing of all, dear.

Then, when Lama talks about renunciation of samsara, you are also afraid. Normally people have some fear when we say “renunciation.” But you should understand clearly and exactly what renunciation is. It is not referring to the externals; instead it means to renounce whatever makes you agitated in your mind. This is an example of how we often have trouble with words.

“Lama says renunciation! Lama says suffering!” But so often, what you think is meant by those words doesn’t exist; they are not existent. I tell you! Really!

Renunciation doesn’t mean that I give up this place and so I go somewhere else. Not like that…. You should know! By understanding the nature of your own confused mind, by understanding and being willing to reach beyond it, to apply a solution for your own problem, that is renunciation. That is renunciation of samsara! Good enough!

Renunciation of samsara does not mean to become extreme, by not eating or drinking, or by trying to eliminate completely every need. That doesn’t help. We renounce the mind full of superstition, filled by superstition, by uncontrolled sensations, uncontrolled feelings, uncontrolled emotions. All of this is the source of our suffering! This is Lama’s connotation, Lama’s understanding of suffering! That’s all! You may believe that your physical situation is okay. You have good health, you have possessions, money, and so on; you don’t have any physical problems. But if you check up there is something; there is some problem in your mind. This is Lama’s understanding, Lama’s connotation of suffering! So simple, dear! So simple!

When we explain suffering, maybe we should say “schizophrenic disease,” or “mental disease.” That might make more sense for Westerners’ minds rather than saying “suffering.” You should understand this well, because understanding is far more important than just believing. That is very important to emphasize. That is the reason that I stress understanding the three prerequisites of the initiation. They are of great importance for your life. This teaching, this Kalachakra initiation, is almost an impossible thing to happen. It is so very important for you to take advantage of this powerful teaching.

 

Lama Yeshe’s candor cheered everyone considerably. “I was hooked,” said Andy Weber, a German artist. “I thought he was one of the most realized beings I had ever met.” Andy Weber later turned up at Kopan, as did a number of other Injis present at that talk. Among these was Kathleen McDonald, a serious young American who initially thought Lama was a bit of an old fake. “I thought he was just pretending to love people,” Kathleen said, “that it just couldn’t be genuine. I was very cynical and didn’t believe in love. But then I met him in Dharamsala and he was so utterly gentle with me I decided to go to Kopan to check things out.”

Anila Ann reminded students at the Japanese temple that every highest yoga tantra initiation, such as Kalachakra, required that they take on the commitment to recite and meditate on a particular prayer, the Six-Session Guru Yoga, six times a day. “Sure,” they all said, hardly knowing what they were agreeing to.

One young American anxiously asked Lama whether or not he should attend an initiation about which he understood nothing. Lama told him, “Even the dogs in Bodhgaya will be getting His Holiness’s blessing!”

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