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which bliss W emptiness we united, the fvhhSmudrJ or "Gre.n Symbol."

The history of KsUcakra and its arrival in Tibet is by no means simple. According to tradition, the root untra of Kila-cakra was taught by the Buddha Sàkvamuni himself at the request of Sucandra, king of Shambhala; and it was at the stupa of Dhânyakataka, in South India, at the full moon of the third lunar month that the Buddha, then eighty years old, taught this tantra.

King Sucandra, an incarnation of Vajrapâni, Bodhisarm of Enlightened Energy, then returned to his kingdom and wroie the first commentary (Kâtacakra Tanlra). Later, the first Kujika king of Shambhala, MafijusrTklrti, wrote a condensed commentary (Laghu Kâlaatkra), and his son Kulika Pundarlka wrote an expanded commentary, "The Immaculate Light" (VimaU-prabbâ). Thus the Kalacakra teachings were spread among the inhabitants of Shambhala.

What is this mysterious land of Shambhala that has caused so much wandering among travelers and esoterieists? We: shall quote in this connection two eminent masters of the Klkeakra:. tradition. According to the present Dalai Lama, His Holiness Tenzin Gyatso: "Although Shambhala is a spot situated in some part of this planet, it is a place that cannot be seen except by those whose mind iiid karmic propensities are pure." In other words, although one might locate Shambbih somewhere in the north of Asia, it is a sort ot Pure Land and reaching it depends on the yogi's puriiv of pcicepiion. Thus the Third Tanchen Lama's Shambhak Umvtk (Guide to the Road to Shambhala) describes the path as simultaneous!e physical and spirit«.«- We read in this work;

He who wishel to go u> this land m this corporeal U'OH. must be a man pressing the strength oi vii ciw and a knowledge ¿i the Tantras, If this is not the caw. he must tVv L-st the » aksw. nagas, and other wathful beings oi the «« should Wl him on the toad

™.':: *.i.:..l'...s " T 1»i-A. M jM'iouir,/

These demons on the road symbolize ,.be emotional defilements and gross passions that present obstacles to our progress.

For a description of the kingdom of Shambhala, we may turn io Khenpo Kalu Rinpocbe:

The country of this deity (Kalaeakra) is located in the nonh of this world, A great city is located there, the capital, to v-hirh are connected 9,600,000 secondary towns. The whole is tilled Shambhala and is surrounded by snowcapped mountains. In this realm, divinity exists in human form in in uninterrupted line of kings . . . who turn the wheel of many teachings of the Dh arma, principally K-alacakra, Thanks to this, innumerable disciples are established on the path to Liberation.

After seven great kings, including Sucandra, the lineage, of the Kulika kings was founded. At present, the Twenty-first Ktilika king reigns in Shambhala, Magakpa, who ascended the throne in 1927. He will be succeeded by Miyi Senge in the year of the Fire Sheep of the seventeenth cycle (2027). It is predicted that under the Twenty-fifth king, Rudra the Bearer of the Wheel, Drakpo Khorlo Chang, a great war will break out in the year 2425 of our era between all the negative forces of the planet and the kingdom of Shambhala. The victory of the Kulika king wili usher in a new era of prosperity on earth and the teachings of the Buddha will flourish again for eighteen hundred years. At the tad of this period, 5,014 years after the Buddha's pjrinin&n*,4 the teachings will fade. This is the story told of the kingdom of Shambhala and its relations with our world.

An Indian master, Chilupa, set out for the kingdom of Shambhala during the tenth century. On the way. he met an emanation of Manjusri, who gave him the complete transmission of the Kalacakta and its commentaries. On his return, toward Kalacakra was spread in India, Nepal, and Kashmir bv certain of his disciples, including Nidapada Ci was chew Indian masters, such as Sonunitha the Kashmir and Alls», who mtroduvwi the

4. The Buddha's death.

Tunt« to Tibet in 1024. At present there ex.« in I .bet three great lineages of Kllacakra masters. The first, that of Dro, comes from Dro Lotsawa, who translated the Tantra into Tibetan. This lineage has been handed down in the Jonang school, and later in the Kagyu school, until the present day. The .second, known as die Tsami tradition, was passed on by the Third Karmapa and the Kagyii school. The third, the Ra tradition, derives from Ra Lorsawa, a Tibetan translator who received the transmission from SamantaSrTbhadra in Nepal. This lineage was transmitted by Buton Rinchen Drup (1290-1364) and flourishes in the Sakya, Geluk, and Kagyii schools.

We mav add that in our own time, the Kalacakra initiation has been given numerous tiroes all over the world, by both the Dalai Lama and the Venerable Kalu Rinpoche, in order to promote world peace. However, very few people are able to practice the internal and alternative levels of Kalacakra, which are undertaken in long retreats,

The influence of Kalacakra on Tibetan astrology has been considerable. It is noteworthy that it contains not only all the elements of Indian astrology but also a synthesis of the principles of Chinese astrology. Thus the sixty-year cycle, adopted by the Tibetans in 1027, is based on the merging of the Indian sexagenary cycle of the Kalacakra with that of Chinese astrology.

the Birth of Astrology according to the PAD MA THANCY1K

la concluding this account of the historv of Tibetan astrology, we present that history as told m the Padma Tkangytk, the biography til Padmasambhava. This voluminous work is a treasure .te*«, or mm*, discovered by Orgyen Ling,™ in the fourteenth i«mwy. It contains, !08 chapters telling the story not only of Cmrv Rinpoche but al^of «gbtb-CWKllrv 'lib« and the great ff^; f f"1/™ felmg with astrology portray*

Bodbssattva of Wisdom atld all divine sciences, L

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