Shambhala Kâlachakra

Tantric initiation of the Dalai Lama,

de Jean-M. RIVIERE, les portes de l’étrange, Robert Laffont, 1985.

The limits placed by the media on the translation of the unspeakable lived outside our universe.

In this cycle that traces life experiences outside or after our human condition on this planet Earth, from our first decorations to the third and the encounter with the mysteries of Life, we have clarified that reading Dr. Moody’s book, Life After Life, made us understand that what happened to us during what we call Illuminations, did not have any hallucinations or moments of misdirection and madness.

When I wrote the collection of poetry Illuminations in 1985, we indicated that immediately after the light shaft came out, the one who lives in us and is the same in each of us, the one I knew well since the second decorations and the face-to-face with the envoy of darkness, had ordered me to cut all ties with my human condition. This I ordered immediately because I was back in his presence and finally back home too.

The key moment when a human being must cut all ties with his human condition,

This key moment when humans must cut all ties with their human condition and existence on Earth, is not mentioned in Dr. Moody’s book and most of the EMI testimonies (near or immediate death experience) published by the editors do not tell about the passage of the light shaft and what happens after.

The elements of this experience remain preserved in the entirety of the testimonies filed with the experimenters’ associations, as I did during an audio recording for IANDS-France. Then, among our exchanges, we know that those who have been beyond the light well have experienced the same situation, the two propositions, the two planets with the zoom effect ready to receive our soul if not our mind fused with our soul.

We understand that this part of our testimonies is difficult to transmit to the public through books or audiovisual recordings.

The risks of revealing the mysteries of Life to a human being who ignores the initiatory and spiritual path.

These elements of knowledge of life after human life are the occasion for excessively diverse and disturbing interpretations, even shocking for a human being not prepared for this encounter with the mysteries of life. Her reaction is obvious and we knew her and we had to overcome her to overcome this stupor that struck us. Without this victory over ourselves, we would be dead and of definitive human death with in principle our capture by the envoy of darkness and all that this has for consequences.

Nevertheless, this knowledge of life after the exit from the light well, which is the essential moment of a successful spiritual initiation, of the encounter with the mysteries of life, of samadhi or of the Illuminations, is known not only to initiates but also because spiritual movements or religions have integrated them more or less clearly or still very hermetically among the dogmas developed by these theocracies.

It was in this context that we were very interested in reading this book by Jean Marie Rivière, Kâlachakra, tantric initiation of the Dalai Lama.

Here we find one of the rare evocations of this “kingdom” after having left, severed all ties with our human condition. And essential knowledge for us human beings, it is possible to go to Shambhala to instruct us and complete our spiritual initiation by meeting with Buddhist samadhi, enlightenment, meeting with the mysteries of Life.

Initiates in the course of their human evolution and the definitive death of their carnal body, have as their main mission the sharing and translation of this unspeakable of life after human life. The reading of this book and the discovery of the spiritual knowledge transmitted by Tibetan Buddhism are thus a decisive help to advance in our human evolution and this sharing, this translation of what has brought us back to life during our human condition.

1) The Kingdom of Shambhala:

The exceptional center of spirituality

excerpts from the introduction of J-M Rivière’s book:

“The evocation of the Kingdom of Shambhala has had and still has an extraordinary resonance throughout Buddhist Asia under Tibetan influence. The image then appears of a mysterious, sacred country, exceptional center of spirituality, mystical sanctuary whose priest-king grants a very secret initiation; the future role of this pontiff in the terrible cataclysm, which will shake humanity at the end of this cycle, will be paramount since he will be the architect of it.

Bodhisattva, compassionate and full of love for all the living beings he helps and supports at all times, he is also the great vigilante who, on his white horse, at the head of his invincible army, will come to restore the order, the dharma, of the world.

Protected by circular rows of high snowy mountains, inaccessible to the feet of humans, the Holy Kingdom of Shambhala thus remains secret and untouchable to the degenerate and decadent peoples who currently inhabit the earth. It is the blessed and privileged site that a few elected officials have been able and can still reach in their bodies or outside it….

…The study of Tibetan texts and oral traditions relating to this theme makes it possible to affirm that it is in line with the universal myth, through space and time, of the Kingdom of Heaven on earth, of Paradise lost, of the secret and inaccessible stay of holy figures, protectors of the world, of the primordial homeland where the ancestors of many primitive peoples lived and from where they descended to populate the earth….

In the concept of Shambhala, there is the expectation of a radical renewal, the hope of starting ab initio the pursuit of the Millennium to take up the ideas of Mircea Eliade ( see: Nostalgia for origins, Gallimard, 1971)….

In the West, very few people have looked at this curious puzzle. The general public has heard vague rumors about Shambhala; it has been turned into a mystery detective novel and rather bizarre esoteric speculation; It all ended with a few films, the most famous of which was Lost Horizons from James Hilton’s novel with the famous Shangri-la which had a certain political repercussion in the United States. (President F. Roosevelt, who believed in the existence of Shambhala, gave the name Shangri-la to what is now Camp David (Maryland).”

The revival of spirituality in the 11th century in Asia, India and Europe

“The earliest references to the secret kingdom are found in the Tibetan canonical books, the Kanjur and the Tanjur; These texts date from the 11th century being themselves Tibetan translations of Buddhist Sanskrit texts from India. Tradition reports that the original books on the doctrine of the Kallachakra were kept in Shambhala a thousand years before being introduced to India around the 10th century.”

end of document.

These dates are not insignificant for us Judeo-Christians. They correspond to the revelation of the message of Jesus then a thousand years later, to the work carried out by the Benedictines in Cluny around the year 900-1000.

There are very similar dates showing the work of initiates to save and then reveal a body of knowledge drawn from the initiatory source, from the first source of knowledge in order to build a culture capable of eliminating the burden of ignorance and fears about the mysteries of life and our mortal human condition on planet Earth.

Recall that a few decades before the birth of Jesus, the Emperor Augustus had restored the temple of Denderah according to the ancient plans of Horus and Cheops and that there he had received the highest initiation available at that time. We will return later to this initiation to compare it to the Tibetan Kallachakra.

Shambhala is a stage in the general spiritual evolution of human beings towards their final realization.

The geographical location of the city of Shambhala is the subject of many writings or oral traditions (we will not mention here the myths relating to the location of the lost paradise or that of Atlantis, Hyperboreans, etc.).

Located either near Benares in India or in the north of Pakistan or in an oasis on the edge or in the heart of the vast deserts of Central Asia, for most lamas this city is not terrestrial: it belongs to the subtle world, invisible to man. “In general, the Holy Kingdom is considered as a stage in the general spiritual evolution of beings towards their final realization”. 

Tibetan writings refer to the mystery of secret valleys and hidden texts. The ancient spiritual masters, aware of the universal scope of their message and knowing that it will become vital when it comes to the end of our planetary cycle, preparing humanity to be saved from the great cataclysm, wrote their message and then hid it in pottery in secret places inaccessible to men.

By magic (it seems), an insider in search of knowledge can ask the supernatural powers, spirits or gods (angels) to bring him one of these texts, one of these spiritual treasures. During an apparition, the spiritual master receives either the location of the treasure or the parchment itself.

We know the importance for Christianity of the Dead Sea manuscripts such as those of Nag Hammadi (close to Denderah). This practice between spiritual masters allows the “intact” transmission of the elements of knowledge drawn from the personal and initiatory source and is an efficient way of bypassing the impostors who have tampered with rites to defend their system of power.

We will stop there with regard to the effective geographical localization of elements of initiatory knowledge. For the rest, we will consider that Shambhala is not earthly but belongs to the subtle world, which we will specify later.

The spiritual master who rules Shambhala is a bodhisattva

Last reminder: the spiritual master who rules Shambhala is a bodhisattva, a master of compassion who bears the mark of the Buddhas. He is a great healer. He gave up the ultimate achievement to help his fellow human beings on their journey to the light. He is not a king of the world who leads the politics of peoples. He helps everyone to follow his own dharma, the deep reason for his earthly incarnation (in order to find in his lifetime his reasons for living which are the same as his reasons for dying).

“When the whole of this dharma, of the human and cosmic order at the same time, is disturbed by disorder, the priest-king of Shambhala then becomes a terrible and angry power and he mercilessly restores the harmony necessary for the evolution of the world. This aspect of the Divine is found in the form of the destructive and transformative Shiva, as well as in the Muslim and Jewish tradition”.

This myth is therefore universal: it concerns the whole world and cosmogony through this great cataclysm that marks the end of the earth’s planetary cycles. It is on this point in the same order as the narration of the Revelation, knowledge held and transmitted from the temple of Denderah, which allows us to say that Jesus is also an initiate of Denderah or that he also uses this body of universal knowledge in his message.

Similarly, establishing a similarity between Jesus and a bodhisattva or a Buddha poses no difficulty because their mission is exactly the same except on the fact that the Roman papacy with its not always coherent dogmas has thought it advisable to make Jesus a “true” son of God at a rank much higher than that of Buddha or Bodhisattva. But let’s say that Jesus is at least a Buddha or a bodhisattva (the one whose essence is enlightenment)… who can do the least!

2) The Kallachakra rite:

J-M Rivière’s book describes the great characteristics of the various tantras studied and practiced in Tibetan Buddhism and it locates the Shambhala Kalachakra which is the summit, according to Tibetan tradition.

The tantric path transmutes the ego using energy.

Excerpts from the book:

“Buddhism is based on a duality between the I and the Self.

The “I” identifies the different and multiple aspects of ourselves in an apparent unitary process and a misleading identification. The game has an absence of foundation because it is only an appearance (any object appearing in the mind is an object in the mind… and nothing else) whose validity is not founded and which can therefore not be relied upon. (Indeed, our mind must not simply be conducted according to the objects that penetrate it, it must have its own conduct independent of the objects if possible).

…Constant analysis, continual observation must be applied to all phases of our experience in order to bring us back to its full immediacy. This experience of the self is causing suffering. The Buddha summarized this situation by declaring that the experience of life is suffering because nothing is permanent. The solution of classical yoga is to make the observer himself disappear by letting go of all the landmarks through Zen meditation to make the informal light of the Self appear in the calm mind.”

“The Tantric way considers this solution too “dualistic”; hers is “alchemical” because it doesn’t reject anything but transmutes ego using energy. “This energy remains in the hearts of all beings, that is what sustains Wisdom…

It is the support of the primordial intelligence that perceives the phenomenal world. It is indestructible in the sense that it occurs constantly. It is the strength that animates the emotion of thought in the confused state, and compassion and wisdom in the enlightened state” (cited by Chögyam Trungpa, Tibetan Way Practice, The Threshold, 1976).

But this work on primordial energy is delicate and dangerous because it can unleash uncontrollable emotions. Tantric initiations and teachings are the means and guides in the search for this transcendental brightness of the bliss of nirvana through the daily experiences of life. Tantras use man’s passions and desires because they are powerful sources of psychic energy.”

Tantric initiation represents a transmission of power. “It grants the gift of the transmutation of vital energies, it is a sacred power that enters the body of the disciple, seed of psychic possibilities that will subsequently develop on higher planes, on levels of consciousness closed to the uninitiated”. There are five great families of vital energies that must be transformed into determined wisdom:

• ignorance, blindness, mental torpor that turn into wisdom that penetrates the deep and true nature of all things.
• hatred turns into knowledge of tantric teaching to dominate enemy elements. This transmutation acts on the disciple’s mind.

• the fire of desire and the blindness of passion that are transmuted by the wisdom of discriminating consciousness into the heat of compassion, which acts primarily on the disciple’s voice.
• the pride, the avarice of the earth’s wealth and possessions are transmuted into the wisdom of equanimity. The disciple will abandon his attitude of self-defense to acquire the natural generosity in the distribution of the earth’s goods: it’s all yours.
• jealousy, envy, fear, lack of self-confidence are transformed into the wisdom of creative, triumphant and positive activity that achieves its goal. This action spreads well-being and grants prosperity.

Practicing Kallachakra tantra

“The king of Shambhala received from the Buddha appearing one year after his awakening in the form of the Deity Kallachakra, in South India, the tantra bearing this title.

The practice of Kâlachakra tantra is traditionally divided into three levels:

1. the external Kâlachakra: the text is a study of astronomy and astrology. Kâlachakra translates as “The Wheel of Time”. The calendar is divided into large 60-year cycles, divided into 5 minor 12-year cycles each associated with an animal. The years are lunar. This tantra also describes the origin of the universe and the traditional geography of the earth.
2. the internal Kalachakra studies the human body, it is a study of medicine from the psychosomatic point of view. It is a question of suppressing the psychic nodes in order to concentrate the consciousness in the psychic center of the heart where the disciple reaches liberation. The disciple also studies normal and supra-normal psychological phenomena: telepathy, remote viewing, duplication, etc.
3. the alternative Kâlachakra: teaching varies according to the abilities of the disciple and “their mental definition”.

Dissolution in Vacuum

“What characterizes the Kallachakra system is the introduction into the Buddhist pantheon of a new and bold concept”: dissolution in a vacuum. We translate Tibetan writings in this way. “

“What characterizes the Kallachakra system is the introduction into the Buddhist pantheon of a new and bold concept”: dissolution in a vacuum. We translate Tibetan writings in this way. “

From the Primordial Being, emanates the Wheel of Time, Kallachakra, which is the manifestation of the cycles of manifestation and destruction, of life and renewal to which we are all attached. Careful and directed meditation on this Wheel of Time leads the disciple to realize the phantasmagoria of his self, the non-reality of the phenomena that follow one another, the illusion of his own individuality; everything dissolves in a vacuum.

“Events” follow one another without truce or mercy but with the illusion of this succession, because in reality, teaches tantra, time is without measure or finality, it is immobile in the Ultimate Reality.

This is in line with the views of Western physicists who had to abandon a predetermined rational conception of matter; Russian scholar Lozanov speaks of the “concept of the great present.”

The purpose of the initiation of the Kallachakra is the attainment of enlightenment in order to fulfill the vow of the bodhisattva: “the disciple becomes the spiritual son of Deity who transfigures the Master Initiator and incorporates himself into it”. We know that this path is difficult and that there are many failures when passions are transformed into wisdom.

We will not, of course, seek to describe the rites that the Dalai Lama uses to confer the highest degrees of this initiation on a postulant. It’s no use! J-M Rivière in a remark links to Dr. Moody’s book: The Life After Life and he writes that the states lived out of the body and our universe by those who lived a moment of their life after this earthly life are comparable to the states of enlightenment, to the heavenly moments to which the rite of Kallachakra gives access.

On this website, using Peter’s experience during the third decorations, we can approach this rite in the following way:

• there is no doubt that we must learn to overcome all kinds of fear caused in general by our ignorance of the mysteries of life, to access as far as possible our abode of eternity.
• The different degrees of a Tibetan initiation as well as another are intended for this: to be able to cross these cognitive obstacles to dare to ask those around us at that moment to be able to cross the shaft of light and enter the world that we call here superior.
• Illumination, in general, is achieved by the perception of the clear light that attracts us and propels us beautifully out of the light well.
• But initiation is not limited to what is only one step. The human being who became aware of this higher world and was transported by this clear light is already initiated, enlightened and this is enough to transform his life and bring him the wisdom that Tibetan Tantrism speaks of.
• But after the skylight? We say that the Kallachakra is indeed a rite that opens the door to the kingdom of Shambhala. These words still need to be translated.

3) The doctrine of the Heart:

doctrine = set of writings or teachings on an issue.

The encounter with the mysteries of Life made by Pierre, webmaster of fileane.com

Using the testimonies on the NDE, EMI or EFM, including that of Peter, we know that the mind fused with the soul enters a dimension of the higher world made of calm and happiness but at the beginning, the loved ones who had accompanied and made possible the crossing of the light well, having a completely human aspect to reassure us and to be recognized of us, disappear.

Peter is alone and blessed except that he understands that everything around him is empty or full, but it is radio silence: there is no more contact, no more communion with those around you. This is the moment when he waits for his “face”, his “last human face” to also rise from the earth so that from this fusion comes a judgment to be able to go further.

Little by little Peter becomes aware that higher up there is the true higher world with all the immeasurable possibilities of communion and fusion with all that appears in mind. Once you get up there, there’s no going back. As Tibetan Buddhism indicates: there has been the ultimate realization and whoever renounces it to help his fellow humans remains in an unfinished higher world in the state of bodhisattva.

The Kallachakra rite, like any initiatory rite, must deal with death.

If it were to bring about the ultimate realization, it would be sufficient to give death, to kill the disciple and to do so in such a way that no return to life is possible even with the use of the powers of the higher world which the disciple would have obtained. The solution to this question is simple: it would be a crime and the one who commits it causes his own loss because it goes against God’s plan for this person (to simply translate this much more complex situation into reality).

Then the rite can only retain the experience of those who have been as close as possible to their ultimate realization, as close as possible to this dwelling of eternity from which no return is possible. And this is where we meet Shambhala, the heavenly city that bathes in the brightness of enlightenment. 

Shambhala’s initiates and the angels of theocracies are not at all the same.

As we leave this waiting in the void, we are taken in charge by presences (usually called angels by religious dogmas, the word “angel” that the initiate rejects because it is false to translate this unspeakable) that will put us back in condition for the return to our carnal and human envelope on planet Earth.

Instead of the word “angel,” we use the phrase “he who lives in us and is the same as he who lives in each of us.” In this context beyond the light well, there is not only the transmutation of ego! We are confronted with the energy of Life capable of generating all forms of life, of bringing back to the human condition a carnal body declared dead by our loved ones, of curing our evil and our evil addictions. Certainly there are presences that have the power to handle this energy including “the energy of eternity”, original and immeasurable power for a human mind.

These presences have a human form to reassure us, but they are not distinct from the form of energy they use. What we call “the powers of the higher world” and “the powers of the double world”. The word “angel” is an invention of an uninitiated to legitimize the conception of a divine world with a lord or king and his disciples, his servants. This is a translation of the unspeakable, completely false, but one that allows the development of power systems and theocracies with their fanatics charged with fighting and dying for the interests of criminal and tyrannical rulers.

Start by not being afraid of the void but accepting it while waiting for what will or will not come.

To reach this stage and meet this celestial organization working for our salvation, the disciple, once he had crossed the shaft of light, must not have been afraid of this void, of this disappearance of the loved ones who had merged with him.

This help from our deceased loved ones who came to meet us to give us extra energy to cross the skylight is an exceptional gift of love and our mind fused with our soul records it thus thinking that after this crossing we will all meet and that they will continue their help.

But that is not what is happening. They are no longer there or at least, to find them and merge with their presences, there are steps to take. In short, one must register to have the powers of the higher world, the one into which we enter once the skylight has passed. Always clear: the disappointment of being alone at the door of a new and unknown world and the immense disappointment of not being able to thank our deceased loved ones who came to help us cross this tunnel, first black and then bright, can lead us into behaviors of fear, of stupor or of rejection of what is happening. In short it will turn out badly, very badly and the most likely is a return to the carnal body with a fatal destructive folly or capture by the envoy of darkness.

He must know that this new situation is “normal” and in order to achieve it, he must separate himself from everything that can hold him on earth, because otherwise the Word, the one who keeps the exit from the well of light, will immediately send him back into his carnal envelope. The disciple will not have been ready or as some testimonies of the book “Life after Life” indicate, relatives of the dying through praying too much for him, make this separation too painful and impossible.

The great lesson of the Kallachakra lies in these advice: separate from all earthly ties, do not fear the void (which is only a great all as for the higher dimension of paradise).

The initiatory path is indeed that of renunciation to be reborn in Life during its human condition or during another existence other than on Earth.

The initiatory path is indeed that of renunciation, including its last human existence. Only then, after this renunciation, it is possible to ask to climb as high as possible in the higher world where everything will be gathered.

It is up to us to accept the continuation of Life after human life. It remains to be seen in what form and this is indeed the heart of the encounter with the mystery of Life. Proposals are not peremptory and definitive, they depend on our ability to ask or not ask the one who lives in us what we want. In Buddhism, it is clear that the initiate is prepared upon the request, if any, to become Bodhisattva. That is to say, a human being now endowed with the powers of the higher and double worlds.

Here we meet the purpose of the highest initiation awarded in the temple of Dendérah. The postulant who returned after the encounter with the mysteries of Life after the exit from the shaft of light, bore the title of Son-Daughter of God and had the right to transmit orally the mystery of Revelation, without forgetting the right to use his powers of the higher and double worlds.

This is possible even if the return to Earth is still well planned. It is only the judgment that conditions the holding in the higher world without return to Earth but what can be the meaning of this judgment for the one who already reaches this stage of his journey into life after human life?

Rebirth to Life on Earth

We know the testimonies about the transfiguration of Jesus or other great spiritual masters.

When preparing for the return to Earth, the initiate will be taken care of by the one who lives in us and is the same in all of us. As mentioned in the “broken ear” narrative, the one who lives in us can be accompanied by another presence with special and additional powers. There is a fusion between three presences and these two presences will separate from our presence which returns to its carnal envelope on Earth as we approach our planet.

Their mission is controlled by someone who transmits the order to leave this celestial city for the return to Earth. There is a real agitation because the initiate realizes that he is no longer alone. There are thousands and thousands of presences that are activated but there are no more possibilities of fusion with them, just a simple dialog like on Earth. The energy that allows the fusion of beings is no longer connected once this life beyond that sinks in light.

Only the dialog of the soul for the soul with the language of the heart remains, as during meetings outside the carnal body on Earth, where we live, in our house, bedroom, study room, garden, church or place of worship, place where we do sports, hiking, and also operating room of a hospital, places of a fatal accident.

This does not prevent the initiate from understanding that those who leave like him, do not all go to Earth and moreover control is exercised over the destination as if an error would have an incalculable scope.

But in order to avoid any fear at that time, to take full advantage of the situation, it is obvious that the initiate who already finds a good part of his human knowledge, has every interest in remembering his teachings received on cosmogony, on the knowledge of the universe, of the origin of the world or on the origins of his civilization. To understand at this point that other living beings reside elsewhere in our universe or in other universes is no longer worrying: these presences are subject to the same mystery of life as we are.

Once back on Earth, the initiate realizes that he is not separated from everything he has just experienced, that he just has trouble translating with words this wonderful but unfinished journey because back on earth there was. He understands that everything is in him, in his heart, and that he has only gained access to higher dimensions present in him since his coming into the human condition.

These presences of the heavenly city with which he has been in direct contact are always accessible and the next time, at the definitive death of his carnal body, he knows that after having been in this void, he will have to once again renounce all that is related to his human condition to access the higher world without return in which another endless journey awaits him.

If he encounters difficulties, then the people of the heavenly city led by the compassionate master, the Bodhisattva, through Jesus, whatever the name humans give him, will come to help him as they can help us from our human condition as long as we have sought and found them in us, in our Heart.

In principle he will have no difficulty and his dialog with the one who lives in us, his dialog of the soul for the soul will continue as in the previous meetings with the one who lives in us and the others with whom he could merge as he wanted beyond the shaft of light. In this expectation, on Earth, this dialog of the soul for the soul uses the language of the heart, plainly and simply, this possibility of seeing and acting outside our carnal body and its sensory limits.

This doctrine of the heart is also universal and present among all religions. It represents the common denominator on which a marriage of cultures is based. This marriage in general takes the form of a book of the dead as it existed among the Egyptians, the Andean peoples, the Tibetans, etc. but as it no longer exists in our western civilization. We will come to this in Our Networks of Life at the level of their cultural institutions.

This doctrine of the heart is also universal and present among all religions. It represents the common denominator on which a marriage of cultures is based. This marriage in general takes the form of a book of the dead as it existed among the Egyptians, the Andean peoples, the Tibetans, etc. but as it no longer exists in our western civilization. We will come to this in Our Networks of Life at the level of their cultural institutions.

4) the initiatory path

The Kallachakra is indeed the highest rite of Tibetan Tantrism because it relates to the moments of life in the higher world from the exit of the light well to the return to earth prepared and implemented by the presences of the heavenly city that care for humans and the deceased on a journey to the dimension of the higher world without return.

Defeating our Fears and Ignorance

The strength of this rite is to show us that everything is in us and that it is enough to overcome our fears and our ignorance to be able to move forward until we find our enlightenment.

Once this initiation has been accomplished, the person can take care of completing his experience to know what remains to be done at the death of his carnal body in order to reach the higher world without return and live his ultimate realization.

As the Himalayan yogin, who at a very high neck stopped a pilgrim in search of the secret kingdom of Shambhala, telling him not to go any further because Shambhala resided in his heart, the Christian must seek in him the Kingdom of God.

Except that the road of the Christian enlightened by the dogmas of the papacy from Rome remains poorly enlightened and sowed with quite a few contradictions since the Council of Nicaea in 320, prohibited the use of initiatory ceremonies, mainly prohibited the ceremonies of Eleusis, themselves coming from Denderah.

Separate Western culture, forbidden from our primary source of knowledge, is of an entirely new type, unknown in the history of societies.

It has developed the domination of nature and the material realm, but, even if it seeks from time to time to become humanist, it has done nothing for the inner fulfillment of men.

The inner life of human beings, their search for the sacred are classified under leisure or culture, in any case, among the personal activities prohibited from becoming public or manifesting themselves in the public domain.

Political convictions have a moralistic ideal that did not prevent the twentieth century from becoming the deadliest and most horrible century in human history. And the beginning of the twenty-first century presents even worse criminal threats through the policies of the leaders of the Anglo-Saxon financial oligarchy and the Puritan sect and self-proclaimed predestinies to govern the world for the loss of peoples and their folly to maximize ever more their private profits.

The crisis is at first spiritual: our societies no longer develop any answers to offer reasons to live in relation to our current living conditions.

The diversion of innovations to the private property of the owners of the means of production and those who serve them further distorts our living conditions.

Transmuting passions into wisdom is more of a sign of astonishing naiveté at a time when he invites him to live his passions to the full without worrying about his neighbors, let alone his neighbors! To dismiss the religious dimension, it is enough to make use of the excesses committed by the fanatical minorities existing in each religion and throw everything out of the way without noticing that there is a great difference between spiritual life and faithful observance of religious dogmas.

The first step to an initiation in the West is to get rid of our Judeo-Christian heritage.

In order to take our spiritual food, we must break the prohibition on the use of our first source of knowledge, that which does not need to know how to read and write, our initiatory and spiritual source.

This pilgrimage to the sources of our reasons for living begins with a total sobriety.

“A Hindu sage once said in dealing with states after death: “If the mind, in its postmortem state, dwells upon the earthly convictions it had during its human existence, in the subtle planes in which it is found, and retains its ideas, beliefs, ideas, needs for creation and objective desires, it is permitted to imagine a world of its own, to wrap itself in it and to remain there for some time; he will remain there as long as he has not understood that this world created by him, this medium and these thought-objects have no use or meaning in this spiritual world and that he must change his level of consciousness.”

This approach concerns every human being: he receives a religious culture from his parents and he will have to overcome it through an initiatory journey that will make him discover that everything is in him.

We will return to these conflicts between spiritual movements and religious theocracies. We will explain how different levels of translation of the unspeakable experience can be articulated during this encounter with the mysteries of Life. We will explain how theocracies develop and how the great spiritual masters so far have broken them, how in our turn we must break the news that wants us to submit to their abstruse and criminal dogmas.

Eliminating these theocracies is also an indispensable and precondition for the development of a new civilization that is humanist and peaceful.

The Truth has no Church, to strip oneself of the Truth that others want to transmit to us,

intellectual charlatans who ignore or are afraid of the spiritual initiatory journey and its inevitable encounters with the death of our carnal body.

A final quote from J-M Rivière’s book to show the individual and collective benefit of initiation in the face of political and social problems caused by the actions of religious fanatics, mainly Islamists and sects.

Document:

It is the testimony of a Benedictine monk who wanted to dive into the mystique of India and who described this experience, Father Henri Le Saux:

end of document.

This pilgrimage to the Heart, to the Center of the human being, is described in both Tibetan and Hindu texts. This technique is also found in the Eastern Christian tradition that dates back to the Desert Fathers of the 3rd and 4th century.

As the Rig Veda proclaims: reality is one, the wise give it many names. This teaching is fundamental: the spiritual approach evolves the body of religious knowledge and it gives a religion only a role of archiving and translating, of compiling the lived initiatory experiences.

For the insider, no religion can claim any truth to impose on others in a system of power. Opting for spiritual development means returning religions to a secondary place, necessary but without accepting that minorities take up teachings to nourish fanaticism, criminal fundamentalism.

If French secularism is powerless to counter religious fundamentalism, spiritual development naturally succeeds.

We have seen that in 1789, among the errors of this revolution, two former students of the Jesuits, Abbé Sieyès and Bishop Talleyrand strongly influenced the Convention through their ideas, and returned to the Council of Nicaea (320-325) and to a political organization in which the emperor is also the head of the church. This equivocal will with revolutionary ideas will result first in the cult of the Supreme Being and then its abandonment and a return to an Emperor who consecrates himself in the presence of the Pope. The return of the Catholic monarchy was ruled out by the republican law of 1905 and the regulation of French secularism, which is a kind of anti-religious dogma in the public space.

In any case, this secularism dismisses, ignores, denies, refuses the use of our first source of initiatory and spiritual knowledge and in this it is continuing its prohibition imposed since the Council of Nicea. The ignorance and fear of the class of our French politicians blend to constitute an additional cause of the social crisis that has fractured France at least since Friday, October 13, 1307.

5) the initiation of the heroes of the novel “D’Éleusis à Dendérah, l’Evolution Forbidden”

Note: since December 8, 2021 and the destruction of the site fileane.com on its HTML hosting, the new version with WordPress rereleases the first episodes of the novel, the others will follow in the coming months, especially those related to the spiritual initiation of Pierre and Laurie mentioned here.

Pierre will use the experience of his three decorations to begin with Laurie their transfiguration.

Lancelot must cross the bridge of the sword

He will teach him how to detach himself from any earthly bond, and to do so, he will read to him the passage written by Chrétien de Troyes in the story of Lancelot “the knight with the cart” when Lancelot must cross the bridge of the sword to access the land on which he will pursue his quest.

Not to be afraid to cut into one’s flesh to cross the passage is an illustration of what the Kallachakra tantra also says. The image used by Chrétien de Troyes is striking and corresponds to the experience of initiates who have crossed the then of light.

The Transfiguration of Pierre and Laurie

The story of the transfiguration corresponds to the tradition on this point: it is possible to ask for entry into the higher world and to obtain an exception to return with the aim of showing other humans the “glorious” or celestial body that results from the fusion of beings that participate in our non-being, in our reasons for living on earth.

Pierre and Laurie will bring back from their transfiguration the powers of the higher world: remote vision, bilocation, materialization and dematerialization of their subtle body (to remain in the Tibetan vocabulary), etc. They will seek to obtain the destructive powers of the double world in order to defend their movement against their opponents: these are the powers of celtic druids to make the sky fall on people’s heads, etc.

To obtain them, they will put back in place the initiatory ceremonies of Dendérah: in a state of decoralization, with the help of the powers of the higher world, they will go through the underground labyrinth to meet the envoy of the Dark and to make a deal to have the right to use the destructive powers of the double world.

These questions are not evoked in Buddhist culture apart from the fact that there is a Shiva and dâkini which it is better to be wary of but they are the basis of Egyptian initiation (long limited to the mere devolution of knowledge dating back to Atlantis) and Jesus uses these powers.

It will remain for Peter to go to the end of his human evolution in seeking to obtain the powers of the higher world linked to the resurrection of the flesh as Jesus did.

Here we are far from the myths of reincarnation and the Wheel of Time to which human beings must be liberated in Buddhism. But it is also taking the risk of being misunderstood: Abraham tells Jesus: if they do not believe the prophets and their teachings, they will no longer believe the one who will rise from the dead… for how can we believe in the mystery of the resurrection when we do not already understand what the prophets tell us.

It is obvious that limiting oneself to rituals in order to put a human being in front of his enlightenment and tell him that the kingdom of heaven lives in him, makes one take less risk, but does the path of initiation have an end?

Are there “things” forbidden when it is enough to ask, to dare to ask, not to be afraid to ask… even in the heavenly void… which is only a passage before communion and fusion, the ultimate realization?

And are those who have crossed the threshold of their ultimate realization condemned to “no return” on the pretext that if they wanted to do so, they should have, at the moment, renounced to pass into the higher world without return to remain in the heavenly city of Shambhala (or God) as bodhisattva, the son of God living in the heart of humans?

Wouldn’t that be contrary to all these communions, these mergers, these divisions that propel us from one life to another, from one world to another, simply because there is no boundary in us other than that of our ignorance?

If we cannot find the secret paths of Shambhala on earth, we can return to Eleusis and Denderah without wasting our time along the way. It’s a different approach but the same Mystery of our life.

Sources

• Présentation de Kalachakra
• Qu’est-ce que le Kalachakra ?
• Shambhala, pays mythique caché dans l’Himalaya.
• Shambhala (mythe)

Sources

• La vie après la vie, le livre du Dr Moody
• La première rencontre et décorporation du jeune poète
• La seconde rencontre, technique de décorporation
• la troisième rencontre, Illuminations, recueil de poésie
• l’oreille cassée
• IANDS-France, association, témoignages sur les EMI
• Shambhala Kâlachakra initiation tantrique du Dalaï-Lama