“Lama, you are a wanderer. Where shall I find you once again?” “I beg you, do not ask my name. Moreover, should you meet me in some city, or in any other inhabited place, do not recognize me. I shall approach you.”
“And if I should approach you, would you merely depart or would you in some way hypnotize me?”
“Do not force me to utilize these natural forces. Among certain Red Sects, it is permitted to apply certain powers. But we may only utilize them in exceptional cases. We must not break the laws of nature. The essential Teaching of our Blessed One bids us be cautious in revealing our inner possibilities.”
“Lama, tell me further, if you have personally seen Rigden-jyepo.”
“No, I have not yet seen the Ruler in the flesh. But I have heard His Voice. And during the winter, while the frost lay over the mountains, a rose—a flower from the far-off valley—was His gift to me. You ask me so much that I can see you are grounded in many matters. What would you do, should I begin to examine you?” “Lama, I should be silent.”
The Lama smiled: “So, you do know much. Perhaps you even know how to use the forces of nature, and how in the West during the last few years, many signs were witnessed, especially during the war, which you, or one of you, started.”
“Lama, certainly such unprecedented slaughter of human beings must have precipitated an unexpected flow of reincarnations. So many people died before the predestined hour and through such occurrences, so much was distorted and upheaved.”
“Probably you did not know the prophecies by which these calamities were foretold long since. If only you would have known, you could never have begun this horrible holocaust.
“If you know of Shambhala, if you know how to utilize your latent natural forces, you also must know of Namig, the Heavenly Letters. And you will know how to accept the prophecies of the future.”
“Lama, we have heard that all the journeys of Tashi Lama and the Dalai Lama were foretold in the prophecies, long before they occurred.”
“I repeat, that in the private apartments of the Tashi Lama, at his order, were painted all the events of his future travels. Often unknown strangers report these prophecies, and you can see and hear evident signs of approaching events.
“You know, that near to the entrance of the great temple of Geser Khan, there are two horses—a white and a red one. And when Geser Khan is approaching, those horses neigh. Have you heard that recently this great sign occurred, and many people heard the neighing of the sacred horses?”
“Lama, you mentioned the third great name of Asia…”
“Mystery, mystery, you must not speak too much. Sometime we shall speak to one very learned Geshe of Moru-ling. This monastery was founded by our Dalai Lama the Great, and the sound of the Great Name is part of the name of the monastery. It is said that before leaving Lhassa forever, the great Dalai Lama had a mysterious communion in this monastery. Verily, from this monastery, several lamas disappeared for great new tasks.
“There you could find something familiar to yourself.”
“Lama, can you tell me something of the three greatest monasteries near Lhassa—Sera, Ganden and Depung?”
The Lama smiled. “Oh, they are great official monasteries. At Sera, among the three thousand lamas, you can find many real fighters. Many lamas of foreign countries, such as Mongolia, are in Ganden. There is the chair of our great Teacher, Tsong-kha pa. No one can touch this great seat without trembling. Depung has also some learned lamas.”
“Lama, are there some hidden passages under the Potala? And is there a subterranean lake under the chief temple?”
The Lama again smiled. “You know so many things that it seems to me you have been at Lhassa. I do not know when you have been there. It makes little difference if you were there now or in other garments. But if you have seen this subterranean lake, you must have been either a very great lama, or a servant bearing a torch. But as a servant you could not know the many things which you have told me. Probably you know also that in many places of Lhassa there are hot springs and in some houses, people use this water for their household.”
“Lama, I have heard how some animals—deer and squirrels and jackals—approach the meditating lamas in the caves of the Himalayan forests; and how apes and monkeys sometimes bring them their food.”
“On my part, I shall ask you, what is impossible? But one thing is evident, that a deer would not approach a human being in a city because only rarely do you find well-intentioned people in these crowded places. Humanity does not know the significance and the definite effect of auras; they do not realize that not only human beings, but even inanimate objects, have their significant and effectual auras.”
“Lama, we know about it and we have even begun to photograph auras. And as for inanimate objects, Lama, we know also something about the Chair of the Master, and how this Chair must not be touched by any one. In this way the presence of the Great One is always near.”
“If you know the value of such a venerated armchair, then you know the meaning of Guruship. Guruship is the highest relation we can attain in our earthly garb. We are guarded by Guruship and we ascend to perfection in our esteem to the Guru. He who knows the essential meaning of the Guru will not speak against relics. In the West you have also some portraits of dear ones and you have great esteem for symbols and the objects used by your forefathers and great leaders. So do not take it as idolatry, but only as a deep veneration and remembrance of the work performed by some one great. And it is not alone this external veneration, but if you know something of psychical emanation from objects, then you also know about natural magic. What do you think of the magic scepter which indicates the subterranean riches of earth?”
“Lama, we know many stories everywhere about the strange power of this moving stick, through which many mines, springs and wells are located.”
“And who do you think is working in these experiments, the stick or the man?”
“Lama, I think that the stick is a dead thing, whereas man is full of vibration and magnetic power. So that the stick is only as a pen in a hand.”
“Yes, in our body everything is concentrated. Only know how to use it, and how not to misuse it. Do you in the West know something about the Great Stone in which magic powers are concentrated? And do you know from which planet came this stone? And who possessed this treasure?”
“Lama, about the Great Stone we have as many legends as you have images of Chintamani. From the old Druidic times many nations remember these legends of truth about the natural energies concealed in this strange visitor to our planet. Very often in such fallen stones are hidden diamonds, but these are nothing in comparison with some other unknown metals and energies which are found every day in the stones and in the numerous currents and rays.
“Lapis Exilis, thus is named the stone, which is mentioned by the old Meistersingers. One sees that the West and East are working together on many principles. We do not need to go to the deserts to hear of the Stone. In our cities, in our scientific laboratories, we have other legends and proofs. Would any one have thought that the fairy tales regarding the flying man would ever be fulfilled? Yet now, each day’s mail, each day’s visitors, may come flying.”
“Certainly the Blessed One said long ago that steel birds would fly in mid-air. But at the same time, without the necessity of lifting such heavy masses, we are able to soar in our subtler bodies. You Westerners always dream of ascending Mount Everest in heavy boots; but we reach the same heights and far higher summits without trouble. It is necessary only to think, to study, to remember and to know how to grasp consciously all one’s experiences in the finer bodies. Everything has been indicated in the Kalachakra, but only few have grasped it. You in the West, with your limited apparati, can hear sounds at long distances. You can catch even the cosmic sounds. But long ago Milaraspa, without any apparati, could hear all the supreme voices.”
“Lama, is it true that Milaraspa in his young days was not a man of spirit? Somewhere we have read that he even killed the entire family of his uncle. How, then, can such a man become a spiritually developed being after such excesses of wrath and even murder?”
“You are right. In his youth, Milaraspa not only killed this family but probably committed many other heinous crimes. But the ways of the spirit are inexplicable. From one of your missionaries, we have heard of your Saint, named Francis. Yet in his youth he also committed many offenses, and his life was not so pure. Then how could he in one lifetime attain such perfection as to make him esteemed in the West as one of the most exalted of saints? From your missionaries, who visited Lhassa in former centuries, we have learned many tales; and some of your books are in our libraries. It is said that books of your gospel may be found sealed in some of our Stupas. Perhaps we know better than yourselves how to venerate foreign religions.”
“Lama, it is so difficult for us Westerners to venerate your religion, because many things are so confused, many things are corrupted. For instance, how could a stranger, on seeing two monasteries completely alike in exterior, understand that in one, Buddhism is preached, while the other is the bitterest enemy of Buddhism. Even if one enters these monasteries, one sees almost the same images superficially. Thus, for a stranger to distinguish whether a Swastika is turned in an inverse direction or not, is as difficult, as to understand why the same iconography can act for and against Buddha. It is difficult for an outsider to understand why people who are completely illiterate and given to drink are called by the same title of lama as yourself, who know many things and are so deeply cultured.”
“You are right. Many lamas wear the lamaistic garment, but their inner life is far worse than that of a layman. Often among many thousands of lamas, you can find only a few isolated individuals, with whom you can converse about exalted matters and expect a worthy response. But is it not thus in your own religion?
“We have seen many missionaries—probably they speak of the one Christ, but they assail one another. Each one calls his teaching superior. It is my belief that Issa gave one teaching—then how can this great Symbol have divisions which declare themselves hostile to the other? Do not think that we are so ignorant. We have heard that rites celebrated by one sect of Christian priests are not recognized by another Christian priest. Therefore you must have many opposing Christs.
“In our deserts, many Christian crosses have been found. Once I asked a Christian missionary if these crosses were authentic, and he told me that they were spurious crosses; that during all ages false Christianity had penetrated Asia, and that we should not regard these crosses as exalted symbols. Then, tell me, how shall we distinguish the authentic cross from the false one? We also have a cross in the Great Sign of Ak-Dorje. But with us, this is the great sign of life, of the fiery element—the eternal sign. Against this sign, none would speak!”
“Lama, we know that only through the knowledge of spirit can we perceive what is authentic.”
“Again, you show your knowledge of great things. Again you speak as though from our mighty Kalachakra. But how shall we develop our great understanding? Verily, we are wise in spirit; we know everything—but how shall we evoke this knowledge from the depths of our consciousness and transmit it to our minds? How shall one recognize the needed frontiers between the ascetic life and the plain life? How shall we know for how long we may be hermits and how long we must work among men? How shall we know what knowledge can be revealed without harm, and what—perhaps the most exalted—may be divulged but to a few. This is the knowledge of Kalachakra.”
“Lama, the great Kalachakra is practically unknown, because its teaching is confused with low Tantrik teaching. Just as you have real Buddhists, and their opposites, Bon-Po, so you have also the lowest Tantra of sorcery and necromancy. And did not the Blessed One denounce sorcery? Tell me frankly, if a lama should be a sorcerer?”
“You are right. Not only sorcery, but an undue display of super-normal forces were forbidden by our great Teachers. But if one’s spirit is so advanced that he can perform many things and utilize any of his energies in a natural way and for the purpose of the Common Good, then this is no longer sorcery, but a great achievement, a great labor for humanity.
“By our symbols, by our images and tankas, you may see how the great Teachers functioned; among the many great Teachers, you see only few in complete meditation. Usually they are performing an active part of the great labor. Either they teach the people or they tame the dark forces and elements; they do not fear to confront the most powerful forces and to ally themselves with them, if only it be for the common well-being. Sometimes you are able to see the Teachers in actual conflict, dispersing the evil forces of spirit. Earthly war is not sanctioned by us, but Buddhists throughout all history, have been attacked; they have never been the aggressors. We have heard that during your recent Great War, the Christian priests on either side claimed that Issa and God were with them. If God is one, we must understand by this that he was in conflict with himself. How can you explain a contradiction which was so inexplicable to all Buddhists?”
“Lama, this war is over. The most disastrous of mistakes may happen, but now all nations are thinking of how to abolish not only the idea but the veritable material and implements of war.”
“And do you think that all guns and warships should be abolished? Let them rather be transformed into the implements of peace and of a loftier teaching. I would like to see the great warships become traveling schools of high learning. Is that possible? During my journey to China, I saw so many guns and warships that I thought, if only these ghastly creations might be the symbols of lofty teaching, rather than the symbols of murder, what a tremendous flow of cosmic energy the world would see!”
“Lama, the serpent stings, yet he is considered the symbol of wisdom.”
“Probably you have heard the old parable of how the snake was cautioned not to bite, but only to hiss. Each one must be powerful—but which protection do you regard as the most powerful?”
“Lama, certainly it is the protection afforded by the power of the spirit. Because only in spirit are we for tified mentally, and physically. A man, spiritually concentrated, is as strong as a dozen of the brawniest athletes. The man who knows how to use his mental powers is stronger than the mob.”
“Ah, now we once again approach our great Kalachakra: Who can exist without food? Who can exist without sleep? Who is immune against heat and cold? Who can heal wounds? Verily, only he who studies the Kalachakra.
“The great Azaras who know the Teachings of India, know the origin of Kalachakra. They know vast things which, when they will be revealed to help humanity, will completely regenerate life! Many of the Teachings of Kalachakra are unknowingly used both in East and West, and even in such unconscious utilization, much that is wonderful results. It is therefore comprehensible how incomparably great would be the possibilities made manifest by a conscious achievement, and how wisely could be used the great eternal energy, this fine imponderable matter which is scattered everywhere and which is within our use at any moment. This Teaching of Kalachakra, this utilization of the primary energy, has been called the Teaching of Fire. The Hindu people know the great Agni—ancient teaching though it be, it shall be the new teaching for the New Era. We must think of the future; and in the Teaching of Kalachakra we know there lies all the material which may be applied for the greatest use. Now there are so many teachers—so different and so hostile to each other. And yet so many of them speak of the one thing and this very thing is expressed in the Kalachakra. One of your priests once asked me, ‘Are not the Kabala and Shambhala parts of the one teaching?’ He asked, ‘Is not the great Moses an initiate of the same teaching and a follower of its very laws?’ We may assert one thing only—Each teaching of truth, each teaching of the high principle of life, issues from the one source. Many ancient Buddhist Stupas have been converted into Linga temples and many mosques bear the walls and foundations of ancient Buddhist viharas. But what harm is there, if those buildings have been dedicated to the one lofty principle of life? Many Buddhist images upon the rocks find their origins in teachings which long antedated the Blessed One. Yet they also symbolize the same high Essence.
“What is revealed in the Kalachakra? Are there any forbiddances? No, the lofty teaching sets forth only the constructive. So it is. The same high forces are proposed for humanity. And it is revealed most scientifically how the natural forces of the elements can be used by humanity. When you are told that the shortest way is through Shambhala, through Kalachakra, it means that achievement is not an unattainable ideal, but that it is something which may be attained through sincere and industrious aspiration here, upon this very earth and in this very incarnation. This is the Teaching of Shambhala. Verily, each one may attain it. Verily, each one may hear the pronunciation of the word, Kalagiya!
“But to attain this, a man must dedicate himself entirely to creative labor. Those who work with Shambhala, the initiates and the messengers of Shambhala, do not sit in seclusion—they travel everywhere. Very often people do not recognize them and sometimes they do not even recognize each other. But they perform their works, not for themselves, but for the great Shambhala; and all of them know the great symbol of anonymity. They sometimes seem wealthy, yet they are without possessions. Everything is for them, but they take nothing for themselves. Thus, when you dedicate yourselves to Shambhala, everything is taken and everything is given to you. If you have regrets, you yourself become the loser; if you give joyously, you are enriched. Essentially, the Teaching of Shambhala lies in this—that we do not speak of something distant and secreted. Therefore, if you know that Shambhala is here on earth; if you know that everything may be achieved here on earth, then everything must be rewarded here on earth. You have heard that the reward of Shambhala is verily here and that it is manifold in its returns. This is not because the Teaching of Shambhala is unique from others, but because the Teaching of Shambhala is vital, is given for earthly incarnations and can be applied under all human conditions. In what way can we study how to work? How to be ready for all manner of attainments; how to be open and all-accepting? Only in the practical study of Shambhala. When you read many books about Shambhala, partially translated in other languages and partially veiled, do not be confused with the great symbols. Even in the West, when you speak of great discoveries, you use technical language, and the layman does not understand them and takes the expressions literally, judging only on the surface. The same may be said of the great scriptures, and of scientific documents. Some take the great Puranas in their literal aspect. What conclusion may they draw? Only that which may be gathered from the surface of language, from its philology, but not from the significance of the signs which are used. The harmony of exterior and interior can be attained only through the study of Kalachakra. Probably you have seen the signs of Kalachakra on the rocks, in quite deserted places.
“Some unknown hand has set a design upon the stones or has chiseled the letters of the Kalachakra upon the rocks. Verily, verily, only through Shambhala, only through the Teaching of the Kalachakra can you attain the perfection of the shortest path.
“Kalagiya, kalagiya, kalagiya. Come to Shambhala!”
Then our conversation became still more beautiful and sacred. Therein entered that note which exalts all human strivings. We spoke of the mountain Kailasa, of the hermits which until now live in the caves of this wondrous mountain, filling the space with their evoking calls of righteousness.
And then we spoke of That Place which lies to the north of Kailasa…
The twilight fell and the whole room seemed enveloped in new significance. The image of Chenrezi, superbly embroidered upon the lustrous silk, which hung above the head of the Lama, seemed to glance down at us in a significant way. Such images are no longer to be found in Tibet.
On either side of this image was another, also of rare luster. One of them was Amitayus; the other the Lord Buddha, ever-steadfast with the unconquerable sign of lightning, the dorje, in his hand. From the shrine in the room benignly smiled Dolma, the White Tara.
From a bunch of fresh fuchsias and violet dahlias, emanated a refreshing vitality. From there, also, shone the image of the Mighty, the Invincible Rigden-jyepo, and His Presence again reminded us of the mysterious Place to the north of Kailasa. In the corners of this banner were four most significant images. Below, was the successor of Rigden-jyepo with a Hindu pundit, one of the first exponents of the Kalachakra. In the top corners were two images of the Tashi Lama—that on the left being the Third Tashi Lama, Pan-chen Pal-den ye-she, who gave intimations of Shambhala. And in the right was a corresponding figure of the present Tashi Lama, Pan-chen Cho-kyi nyi-ma ge-leg nam-jyal pal-zang-po, who has recently issued another prayer to Shambhala the Resplendent. In the center of the banner was Rigden-jyepo himself and from the base of his throne there radiated the crossed Ak-ojir-Ak-dorje—the Cross of Life. A legion of people were gathered before the throne of Rigden: who was not among them! There was a Ladaki, in his high black hat; Chinese, in their round headgear with the red ball on top; here, in his white garments, was a Hindu; there, a Moslem in a white turban. Here, Kirghiz, Bur-yats, Kalmuks; and there, Mongolians, in their characteristic dress.
Each one offered to the Ruler the best gifts of his lands: Fruits and grains; textures and armor and precious stones. No one coerced these nations; they came voluntarily from all parts of Asia, surrounding the Great Warrior. Perhaps they were conquered? No, there was no humility in their approach to Him. The nations approached Him as their own, their sole ruler. His hand pointed toward the earth as in the majestic gesture of the great Lion-Sange; upon the stronghold of earth he gave his oath always to build steadfastly.
From the aromatic incense before the image, bluish streams ascended, floating before the image, inscribing numerous signs in the mysterious Senzar language. Then lest those who do not know the Great Truth should desecrate it, the fragrant signs floated together and faded on, out into space.
Talai-Pho-Brang, 1928.
http://www.roerich.org/roerich-writings-shambhala.php
