It might point a way where groups that are forming outside of SI can still
engage in the greater mandala and see themselves as aligned with creating an enlightened society in the world. I look forward to hearing more about this in future posts.

Best

Rita Ashworth

During his lifetime the Vidyadhara gave dozens of different meditation instructions. In recent years I have been struck by how close the instruction given over the five levels of Shambhala Training — and that instruction continues and will continue to be given — correspond to the instructions given in “The Way of Maha Ati” which the Vidyadhara wrote with Rigdzen Shikpo way back in the late 60″s.

As far as receiving abhisekas from other lineage holders and then having access to the Vidyadhara’s tris and manuals, I know of people who have asked for this prior to receiving an abhiseka from another teacher and who received permission. It is possible that people who are overtly hostile to the Sakyong might not receive such permission, but I know of at least one case where an extremely hostile person did in fact receive permission to own and study the Vajradhatu manuals. Asking does wonders!

Finally, I just want to add my admiration for all of the work Mr. Karelis is doing — it’s truly inspiring.

Mark

Translucent fog
Whitens homes,
Roads, woods, fields
All vanish before
My very eyes –

That leaning spruce
At garden’s-edge
Is horizontal now –
So’s rose trellis –
Last night’s winds!

Nevertheless, I’m
Soon hallucinating
Reading in mid-air
The registered letter
I sent yesterday:

Foggy rumination
Swallows conifer,
Creeps gardenward –
Ah! Thinley Norbu
Is sobering thought!

[from Aspiration Highway, Samurai Press, 2007]

Thank you for your prompt reply.

I think I have cleared up my mind about the taking of the Vajrayogini abhisheka re your reply, however, I have a few remaining questions regarding the Shambhala teachings namely about the comments you made on them in your post as following:

“About the Shambhala path, my feeling is that new students can tread that path from beginning to end in somewhat revised format, studying the Shambhala terma thoroughly. ‘

…..what do you mean by revised format and are you contemplating devising one? Also if one was to do the shambhala teachings up to Warriors Assembly with SI wouldn’t one be using the revised meditation procedures that the Sakyong has brought in and not be using Trungpa’s direct teachings on the Shambhala path? Therefore in regard to this aspect could ‘alternative platforms’ be devised or do you think it is still relevant to Trungpa’s students to study with SI to a certain degree.

Also there is chestnut of doing a meditation instructors course – you would sort of be and out of SI in that your prime alleigence would be with the way Trungpa taught meditation instruction and not the Sakyongs way. How would you solve this conundrum?

and

‘The Werma Sadhana has often been given independent of either Kalapa Assembly or Rigden Abhiseka.’

This is actually news to me ………who can give the werma sadhana lung within the greater mandala – myself I think this would be acutely relevant to other religions melding into the shambhala teachings. Personally and time wise I dont think I want to do the Rigden abhisheka and the new teachings arising within SI but I think I would like to practice the Werma Sadhana as I have taken the shambhala teachings up to Warriors Assembly.

Re revelation – it is difficult to be accurate in a pinpoint way about what I am feeling…its just that KIng/Queen archetype can come in many manifestations and I dont think at the present time we can close off to the possibility of terma being discovered in the west. Who knows whats going to happen?

Lastly as to the teaching streams being kept distinct I wish you would write a further essay for rfs or maybe some other publication as to why you think this is appropriate.

I have really enjoyed this discussion with you and I hope you and others can post further on this site as to the questions I have posed.

Best

Rita Ashworth
Stockport UK

Once again, you have asked essential questions. I will do my best to reply.

Your stories of the 16th Karmapa giving the Vajra Crown Ceremony, and HE Jamgon Kongtrul Rinpoche making room for the ticketless at this event in Manchester UK in 1976, is very moving to me, and does point the direction in which the Dharma, in my view, should go in the future–that is, as it has gone for 2,500 years, as an open exchange, where the teachings are freely given, and the students freely offer, realizing the pricelessness of what they seek.

About Vajrayogini Abhiseka, of course one cannot speak for whether Shambhala International will accept receiving that Abhiseka from other Karma Kagyu lineage holders, but it has in the past at certain junctures.

Regardless, my advice is that that people wanting to do the Karma Kagyu practices according to tradition should not be intimidated. They should just go ahead fearlessly. There are many who will help see them through, if such practitioners do the practices properly, and approach the Vajra Masters according with sincerity and a mind tuned to the Dharma.

About the Shambhala path, my feeling is that new students can tread that path from beginning to end in somewhat revised format, studying the Shambhala terma thoroughly. Kalapa Assembly as it existed during the time of the Druk Sakyong, both in the literal sense of what was transmitted and in terms of environment, has actually disappeared. It has been replaced by the Rigden Abhiseka. The Werma Sadhana has often been given independent of either Kalapa Assembly or Rigden Abhiseka.

Your insight into the relevatory evidence, and whether the Shambhala teachings have truly landed in our time I find accurate and worth remembering. This seems to be the central problem, for a certain point of view.

The teaching streams should be kept distinct, have to kept distinct, for many reasons, beginning with the reality that they are distinct: they address different needs, different states of mind, different situations, and often different people. There is much more to say on this point.

I do feel that practitioners searching for our teaching stream, or attracted to it, should take advantage of whatever Shambhala International has to offer, as much as they possibly can–including ourselves. It is a question of prajna and upaya, as to when a person might seek beyond. Of course, there is some burden on those of us who have studied, practiced and presented these teachings to provide alternative platforms.

Your discount ikebana book story is another good one–auspicious coincidence smiling! Thank you.

Thank you for your reply- I may write to you about some other queries but I thought I would ask the following questions online as they may be relevant to other people who are contemplating whether to remain in SI or not.

I was thinking in relation to the Vajrayogini abhisheka if you did not want to receive it from the Sakyong would you still be able to access Trungpa’s teachings on the abhisheka from SI – I think this may not be the case from my own reading of the matter.

In relation to the Shambhala teachings I believe that basic meditation has been somewhat altered by the Sakyong from Trungpa’s teachings….are you saying that groups could be set up to teach the Shambhala teachings in a different format than at present culminating in a ‘new’ Kalapa Assembly or some other such programme. Also re the werma sadhana how would people get access to it as it is now incorporated into the Shambhala ngondro. Would there be people prepared to give the lung for the werma sadhana outside of SI.

At the moment myself I think the two teaching streams should be kept distinct primarily because I dont think at the present time a Western Shambhala lineage has emerged – I think my feelings partially relate to the iconography of the whole thing – I see art as a kind of revelation and I am not sure if the present ‘Rigden King’ image has sprang from that. I mean western in the sense that the Shambhala teachings have not had time to bed down here – I am trying not to be antsy to eastern culture.

I was also wondering if you advocate people attending Shambhala teachings up to Warriors Assembly to get some taste of the teachings or whether it is best to form new groupings for a possible new Shambhala lineage.

On larger issues of governance I am feeling that there needs to be a grassroots aspect of spreading the teachings-I really like the idea of giving these teachings to people at a modest price to cover expenses for the room – I am getting tired of the endless bozos going on about fundraising when the proper attitude should be just give out the teachings freely. In this aspect in 1976 when I was with another group in Manchester we hosted Karmapa 16 for the Black Hat ceremony which was given freely – over 1,000 people attended. I also remember Jamgon Kontrul ordering people inside the venue to let the people outside without tickets into the event.. I left this group because I began to attend Trungpas centre in London…….and I had some disagreements with the group leader – I seem to be Regent-averse!?HO-HUM.

Its funny after I posted my queries to you I went downstairs in the library and purchased two books on ikebana for about a dollar -one was by the leader of the Sogetsu school who Trungpa studied with – perhaps the rich Cheshire ladies studied ikebana in the 60′s.

Anyway I think thats it – it would be good to hear your replies to the above online.

best

Rita Ashworth

–About the higher teachings, it is true that eventually new people will need them. I am not concerned about trying to arrange for that now. There has been too much ambition, in my view, among some senior students to give transmissions. Better to wait to see what unfolds organically. In the meantime, all the Karma Kagyu and Nyingma abhisekas can be gotten from lineage holders in those traditions. On the Shambhala side, stroke and lungta can be given by many, as can the lung for the Werma Sadhana. Other transmissions from the Vidyadhara are also accessible. Historically, the transmissions have appeared when people are ready both to get and to give them.

–About a website, yes, I have one ready to go. I have been waiting until it is needed. For now, RFS and other sites seem to be getting the necessary information out to the sangha. But you are right: it would be good to have one site where certain information is consolidated in digestible form.

–I am planning to write an article on the relationship between the Buddhist and Shambhala teachings, but there is no immediate timetable.

Thank you very much, Rita, for your encouragement.

Edward, thank you too. I would be honored to help in some way to bring you into the propagation of the Vidyadhara’s teaching stream. Write me personally if you wish to discuss this. You could start working in a prison venue as soon as we can organize in your locale–the SPC has developed a path for people with this interest.

–We do need to solve the outstanding copyright and trademark issues, but I agree with Charles and Jim, they should not be obstacles at all, as there is so much in the public domain. As Charles articulates, the main thing is to study, practice and assimilate the teachings; then the rest will come along.