Read Ebook {PDF EPUB} The Wheel of Time in Context by Lhundub Sopa Kālacakra . Much in this tradition revolves around the concept of time and cycles: from the cycles of the planets, to the cycles of our breath and the practice of controlling the most subtle energies within one's body on the path to enlightenment. The Kalachakra deity represents omniscience, as everything is under the influence of time, he is time and therefore knows all. Similarly, the wheel is beginningless and endless. Among the five main Tibetan schools, the Kalachakra practice appears most prominent in the Jonang tradition, although the practice is found in all five schools. The Jonang tradition is not well known due to historic reasons, but very significant for Kalachakra practice. They established Kalachakra as their main system for practice and have preserved a unique lineage of the Kalachakra practice. The Dalai Lamas have had specific interest in the Kalachakra practice, specifically the First, Second, Seventh, Eighth, and the current Fourteenth . In Tibet, the Kalachakra astrological system forms one of the main building blocks to compose astrological calendars. The astrology in the Kalachakra is not unlike the Western system, where for example, complicated calculations are required to determine e.g. the exact location of the planets. Very often, the phrase 'as it is outside, so it is within the body' can be found in the Kalachakratantra to emphasize similarities between ourselves and the cosmos; the basis for astrology, but also for even more profound connections and interdependence as taught in the Kalachakra literature. "Time is the substance from which I am made. Time is a river which carries me along, but I am the river; It is a tiger that devours me, but I am the tiger; It is a fire that consumes me, but I am the fire." Jorge Luis Borges. KALACHAKRA AND OTHER RELIGIOUS TRADITIONS. Among the other practices of the Highest Yoga Tantra (Anuttarayoga in Skt.), the Kalachakra is in many aspects somewhat unusual. Many details in this system deviate from the other Buddhist , but they are often also complementary to the other tantric systems. In fact, when the Kalachakra was first introduced in the great Buddhist university of Nalanda (India), these differences did cause some confusion. After extensive study, the greatest masters agreed the system was genuinely Buddhist, and the Kalachakra received its own place in the vast array of Mahayana Buddhist teachings. In many aspects, the Kalachakra system clearly shows its Buddhist core with concepts like renunciation, bodhicitta, emptiness, enlightenment etc. being of major importance to the practice. Kalachakra is also called the "clear" tantra, because its language is unusually clear and straightforward as compared to most other Highest Yoga Tantras. As Vesna Wallace notes in [5], the Kalachakratantra appears to combine aspects of several different systems, including non-Buddhist systems of thought. For example, just in the part of cosmology, aspects can be found of the Vaibhashika, Puranic, Samkhya, Jaina, and of course the Buddhist Abidharma. Similarly, terminology of several Hindu traditions can be found, as well as terms from Ayurvedic medicine. The King wrote a commentary called the Explanatory Tantra in 60,000 lines. However, both these texts never reached us. Some parts of the original Paramadibuddhatantra have been preserved by citation in other texts; mainly 200 verses in the Vimalaprabha, and in the Sekoddesa, which circulated as an independent text in early eleventh-century India and has traditionally been considered to be a part of the Paramadibuddhatantra." . According to tradition, the Shambhala King Manjushri-Yashas composed the Abridged Kalachakra Tantra or Kalachakra Laghutantra (Skt.), bsDus-rgyud (Tib.), it is also called 'the' Kalachakratantra or Shri Kalachakra, as for us it fulfills the function of the main tantric root text, although it is about one quarter the length of the original Mulatantra. Together with the Stainless Light Commentary, Vimalaprabha (Skt.), or Dri-med ‘od (Tib.) written by Shambhala King Pundarika , these two texts form the basis of the Kalachakra practice. A confusing factor can be the frequent reference to 'Adibuddhatantra' by various authors in history. It most likely refers to the original Root or Mulatantra, but some scholars assume it refers to the Laghutanta. All texts follow the same sequence and are divided in five chapters. The first two chapters concern the External Kalachakra (outer) and Internal inner Kalachakra, respectively. The last three chapters present the so-called Alternative Cycles: the third chapter discusses the Empowerment (initiation), the fourth the Generation Stage and the fifth the Completion Stage and the attainment of enlightenment. All later commentaries also follow this five-part structure. OUTER, INNER AND ALTERNATIVE KALACHAKRA. Outer Kalachakra refers to the outer world which is the vessel supporting the living beings. Another division follows the cosmic buildup of the universe; the center made up by Mt. Meru, surrounded by the four continents and the eight subcontinents. Around its' peak circle the planets of our solar system, the moon, sun, stars and so forth. This system is dictated by time cycles of years, months and days; also described as "the procession of the external solar and lunar days." Inner Kalachakra consists of the body and mind of living beings, the psychophysical aggregates, the sensory and psychic capacities so forth. This includes the six types of living beings (gods, demigods, humans, animals, hungry ghosts and hell-beings), the six energy centers (chakras) of the body, the ten vital energies, the energy channels, the eight drops that carry the instincts of the two obscurations, and so forth. Inner Kalachakra deals with the astrological relationships of the internal energies, chakras, channels and drops to mental and emotional states, physical organs, and transformation processes. The basic theory is that on the body's subtle energies normally move in synchronicity with the cycles of the planets. This movement of planetary energies within the body is the subject of the astrology of the Internal Kalachakra. In other words, Inner and Outer Kalachakra include all the living beings and the external world in an astrological relation to the living beings. The relation is similar to the Greek expression "as above, so below". Alternative (or 'Other') Kalachakra describes the spiritual method leading to enlightenment in the form of Kalachakra. It describes the initiation, the Generation and Completion Stage Yogas. These two Yoga stages are the methods that have the power to purify the Outer and Inner Kalachakras (living beings and the universe). Outer and Inner Kalachakras are the bases to be purified, whereas Alternative Kalachakra refers to the yogic practices that effect this purification and produce the three purified results. "There exists an archetypal pattern behind both , and it is this pattern which is the "other", shown in the Kalacakra mandala. . Through the practice of the Kalacakra sadhana, the practitioner who is the microcosm, can become an instrument for manifesting in the world, which is the macrocosm, the cosmic order or universal harmony from the blueprint which is the Kalacakra mandala. . the whole cosmos is a single living entity, and all that makes it up is interconnected. This single living entity is depicted as the Purusa, or "cosmic Person", in the Vedic teachings, and as the Adi-Buddha, or "cosmic Buddha" in the Kalacakra teachings. . A Buddha is described as one who has the thirty-two major marks and the eighty minor marks of a Maha Purusa, or "Great Person", and in Kalacakra this is applied to the Adi-Buddha, which represents the cosmos." David Reigle [4] The Kalachakratantra also takes a firm stand on social issues, specifically against the Indian caste system. As Vesna Wallace writes in [5], "It regards social discrimination and the interpretation of scriptures that support such discrimination as detrimental to both the socio-political, material, and spiritual welfare of society and to the psychological and physical well-being of the individual." An excellent introduction to Kalachakra and for the taking the initiation is this Explanation of the Kalachakra Initiation by Alex Berzin. Okar Research. "King Suchandra came from Shambhala (some say north of Kashmir) to request and receive the Kalachakra teachings from Shakyamuni Buddha. After the teachings, he wrote them down and composed the 'Mula' or 'Root Text' of the Kalachakra tantra, comprising 12,000 verses. However, this text has never reached us.". http://kalachakranet.org. "In the Mula Tantra, (the Root Tantra of the Kalachakra). Shakya explicitly declares . 600 years from that date Rigden Kulika Kirti will succeed to the throne of Shambhala, his son or the young prince will be an incarnation of Padmapani Lokeshvara. 'the lord of the world, holding a lotus in his hand; "they will be born in my own Shakya race, and in your own nation, Dazang. and that 800 years after that , the Mleccha or Muhamadan religion will rise at Makha (Mecca).". Page 191. 'A Grammar of the Tibetan Language in English'. "In 624 AD, a Moslem invasion weakened the Kingdom of Śambhala"……..(The Blue Annals: Part 10 (Kalachakra)…Tibetan Historical Text completed in 1476 AD, written by Gö Lotsāwa Zhönnu Pel. ". an incarnation of Padmapani Lokeshvara will be born (c. 300 BC)". Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, is a literary character of terma, an emanation of Amitabha that is said to appear to tertons in visionary encounters and a focus of Tibetan Buddhist practice. In the eleventh and twelfth centuries there were several competing terma traditions surrounding, for example, Vimalamitra, Songtsen Gampo, Vairotsana and Padmasambhava. At the end of the 12th century, there was the "victory of the Padmasambhava cult.". Although there was also a historical Padmasambhava, nothing is known of the "obscure Indian sorcerer". (Swat Valley of Pakistan). apart from him helping the construction of a temple at Samye at the behest of Tibetan king, Trisong Detsen (c. 742 AD) and shortly being chased out of Tibet.". Schaik, Sam van. Tibet: A History. Yale University Press 2011. Davidson, Ronald M. Tibetan Renaissance. pg 231. Columbia University Press, 2005. The Wheel of Time: The Kalachakra in Context. By Geshe Lhundub Sopa. The Lost Kalacakra Mula Tantra on the Kings of Sambhala by David Reigle (1986). http://www.academia.edu/6423778 The_Lost_Kalacakra_Mula_Tantra_on_the_Kings_of_Sambhala. In Sanskrit, "mula" means root. Bu-ston's History of and the Mañjuśrī-mūla-tantra. "Two years ago my translation of the second part of The History of Buddhism (Chos-ḥbyuṅ), the work of the celebrated Tibetan scholar Bu-ston Rin-chen-ḍub (grub), i.e. of the historical part proper, appeared in the press, published by the Heidelberg Society for the Investigation of Buddhist Lore. In the introduction to this translation I have indicated all the principal works of Buddhist scripture and exegesis (sūtra and śāstra) which have been referred to by Bu-ston and which represent the main sources from which he has compiled his work. I have, furthermore, drawn the attention of the reader to the fact that among the said sources an exclusive importance is given to the Mañjuśrī-mūla-tantra (or Kalpa; Tib. Ḥjam-dpal-rtsa-rgyud, Kangyur, RGYUD. xi, Narthaṅ edition, or xii, Derge edition). A great part of chapter 51 of this work, the “Prophecy concerning the Kings” (Rāja-vyākarana-parivarta), has been incorporated by Bu- ston in his work, mostly in the form of direct quotations, and partly condensed in prose. It is to be noted here that Bu-ston is not the only Tibetan author who has made copious references to the Mañjuśrī-mūla-tantra. The latter appears likewise as one of the principal sources in the well- known historical work of Tārānātha. The prophecies as such are not to be found here, but it is easy to trace considerable parts of Taranatha's text to the Mañjuśrī-mūla-tantra, the passages of which are stripped of their prophetical garb and appear in the form of ordinary historical data.". (E. Obermiller). Journal of the Royal Asiatic Society of Great Britain & Ireland. Volume 67 / Issue 02 / April 1935, pp 299-306. "HISTORY AS DESCRIBED IN THE KALACHAKRA TRADITION. Several of the prophecies in the Kalachakra tradition are already in the past, for example, king Manjushrikirti (living in the second century BC) predicted the coming of the "barbarian Dharma" after 800 years (about 600 AD). The prophecy further says that during the reign of the 21st. king, Aniruddha (1927-2027), Buddhism and the Kalachakra will have nearly come to an end in Tibet, Mongolia, China and much of Asia. This could certainly be said to be accurate! For example, after the Chinese invasion in Tibet in 1959 and the destruction of nearly all monasteries afterwards, the master Ven. Kirti Tsenshab Rinpoche was the only remaining Tibetan master holding a specific lineage of the Vimalaprabha (the 'Stainless Light' commentary); which is one of the only two main Kalachakra texts. This trend of degeneration is said to continue until the incarnation of Manjushri (and of the ), Raudra Chakrin, comes to the throne in 2327 (or 2424).". http://kalachakranet.org. "From this year, after 600 years, for the maturation of the hermits, (Sanskrit: Ris'his, or of religious persons) will be born, at Shambhala, hJam dvyangs mi brags mi brag Gugs-pa, (a king, or lord of men) called the celebrated on (an incarnation of) Manyju Ghos'ha, (he with a sweet voice). The lady (Tibetan: sgrol-ma; Sanskrit: Tara) of this (king) is (or will be called) the great goddess (Uma, i.e. an incarnation of that goddess) his son or the young prince is (or will) (be an incarnation of) Pad-hdsin hjig-rten dvang, (Sanskrit: Padmapani Lokeshvara) 'the lord of the world, holding a lotus in his hand; "they will be born in my own Shakya race, and in your own nation, Dazang!'. 'A Grammar of the Tibetan Language in English'. Page 193. Calcutta, 1834. "..in the Mula Tantra, Shakya explicitly declares . that the Rigsden Gragspa will be of his own Shakya race, and of the nation of Dazang, the natural interpretation is that they were both of the Scythian nation, or of the Sacae of the ancients. " . 'A Grammar of the Tibetan Language in English'. Page 193. Calcutta, 1834. Page 191. 'A Grammar of the Tibetan Language in English'. Prepared under the patronage of the Government and the auspices of the Asiatic Society of Bengal., Calcutta: Baptist Mission Press, 1834. Sándor Csoma de Kőrös. (1784 - 1842). Click on the map to enlarge. ". In the Mula Tantra, Sha'kya foretells to Dazang 25 kings, who will successively reign at S'ambhala, each for 100 years. The six first of them are called Dharma Rajas (Religious King) and the others are styled Rigs-iden, Kulika, 'the Noble of Illustrious' . He foretells also that after 600 years from that date Rigs-Idan Grags-pa, Kulika Kirti ('the celebrated noble one' (the Epiphanes of the Greeks ?) will succeed to the throne of Shambhala, and that 800 years afterwards, the kla klo, Lalo Sanskrit: Mleccha) or Muhamadan religion will rise at Makha (Mecca). " ". The third work is called Paramadibuddha uddhrita Sri Kala Chakra, a Tantra delivered by Sakya, at the request of Da-Zang, a king of Shambhala, a fabulous city in the north; but the original is said to have proceeded from the first Supreme Buddha. It was introduced from the north, it is said, into India in the 10th Century. Page 386. Journal of the Asiatic Society of Bengal, Volume 1. By Asiatic Society (Calcutta, India) ". explained by Sha'kya at the request of Dava Zang-po, a King of Shambhala.". page 488. Asiatic Researches Or Transactions of the Society Instituted in Bengal for Inquiring Into the History and Antiquities, . of Asia. - Calcutta, Cantopher 1788-1836 (Google eBook) ". Bhadra (Tib. Zangpo) (76 BC -227 CE) One who Rules by the Thousand-spoked Wheel. ". The Twenty-Five (Tib. Rigden). Kings of Shambhala.". http://en.wikipedia.org/wiki/Kings_of_Shambhala. "The Seven Dharmarajas (Tib. Chogyal). Suchandra (Tib. Dawa Sangpo) c. 900 to 876 BC. Note: the Kalachakra calculations put the life of Shakyamuni Buddha quite a bit earlier than is generally accepted, and the Tibetans produced a number of divergent calculations of the dates given here. Also, many of the names of the kings are often wrongly Sanskritized (back-translated from the Tibetan) in Western publications.". http://en.wikipedia.org/wiki/Kings_of_Shambhala. Shambhala King: Chokyi Gyalpo Rigden Dawa Zangpo. is peaceful in appearance, blue in colour, holding the stems of two lotus blossoms supporting a gold vajra and bell. To the right side of the king sits a consort, blue in colour, holding a stringed instrument. This image iconographically identical to HAR #51821. They are both seated atop an ornate throne supported by the four prominant Hindu Gods Brahma, Indra, Vishnu and Shiva, in front of a large temple and stupa complex. . http://www.himalayanart.org/image.cfm/77259.html. Dawa Zangpo was the first of the seven "Shakya" kings of Shambhala. Bryant: Wheel of Time Sand Mandala. "Alexander Csoma has the following passage. XVI . He conjectured that S'ambhala must have been the capital of a kingdom that flourished in the early centuries of Christ and that S'ridhdnya Kataica was the Cuttak of modern Orissa. . The last of the kings of Shambhala is, however, not mentioned in the 3Ju!a Tantra. It is stated that a king named Samudra Vijaya arrived at Shambhala in 618 A.D., and shortly after that the period called, in the Tibetan chronology, (Me-kha-rgya-Mtsho*), commenced. It is also stated that in 622 A.D., at Makha (Mecca) the Muhamadan religion was established. From what can be gathered from Tibetan histories and works on Kala Chakra may be conjectured that this Shambhala, very probably, was the capital of the Bactrian Empiire of the Eastern Greeks who had embraced Buddhism. It is also conjectured that the modern city of Balkh must have been the site of their latest capital. The name of King Menander. "In 642 A.D., a " King Ta-mo-yin-t'o-ho-szu" of Uddiyana is said to have sent a gift of camphor and an embassy to the Emperor of China. This is the year that the Arabs succeeded in defeating the King of Kings, Yazdagird 111, of Persia. The latter, fleeing eastward, met his death near Merv in 651. With the death of Yazdagird, last of the Sassanid dynasty, the southern bedouin hordes of Islam for the first time marched onto the soil of Iran and began their great, rapacious advance eastward. The kings of the Orient had cause to fear the coming of the Arabs. These southerners were savagely barbarian; a patchwork of desert tribes woven together by the threads of a fanatical monotheism and a religion which encouraged them to slay with the sword those whom they could not convert to their personal dominion. " Fight those who do not believe in Allah and the Last Day," says the Koran (Sura 9:29), " . until they pay you tribute out of hand, having brought them low.". http://www.dharmafellowship.org/biographies/historicalsaints/lord-padmasambhava.htm#eightcentury. International Kalachakra Network. "The Kalachakra system is clearly related to the ancient Vedic tradition in India which existed long before Buddhism appeared. The Kalachakra refers to many different traditions, for example the Hindu; Saivite, Samkya, Vaishnava, the Vedas, Upanisads and traditions, but also Jainism. For example, the Kalachakra mandala includes deities which are equally accepted by Hindus, Jainas and Buddhists. David Reigle suggests, "Among the many traditional ideas which must be mastered to understand Kalachakra are several which are not found within Buddhism. These include . the Sankya system . the Mandukya Upanisad . and even the Jaina tradition.". "The Kalachakra tantra puts the life of Shakyamuni Buddha in the 9th. Century BC, instead of the more commonly accepted 6th. Century BC. There is also some discussion on when Shakyamuni Buddha taught the Kalachakra during his life time. Google eBook Download. The Kalachakra, or "Wheel of Time," is one of the most profound and sublime of the Buddhist tantric systems. It is an intricate interweaving of astrology, eschatology, physiology, and yoga into a meditational path system that embraces the entire material universe and leads to complete, perfect enlightenment. The Kalachakra, with its special connection to the land of Shambhala and a future golden age of Dharma, has a special appeal for people of all levels of learning and practice. Initiation into its practices traditionally have been large public events, especially when granted by the Dalai Lama. Initiation into the Kalachakra Tantra has been given with increasing frequency in recent years, but information on this complex system and practice remains sparse. The Wheel of Time attempts in part to fill the gap. The book opens with a Foreword by His Holiness the Fourteenth Dalai Lama. Then the five articles discuss, respectively, the Buddhist background, history, initiation rites, generation stage sadhana, and completion stage practices of the Kalachakra Tantra. The Wheel of Time: Kalachakra in Context by Lhundub Sopa. Portrait of Geshe Lhundub Sopa circa 1980 Deer Park Buddhist Center All rights reserved. Deer Park’s Guiding Spirit. Venerable Geshe Lhundub Sopa Deer Park Buddhist Center’s Founder and Spiritual Guide. Geshe Lhundub Sopa, the founder and spiritual guide of Deer Park Buddhist Center was a Tibetan Buddhist monk, who was recognized worldwide as one of the great living spiritual masters of the Tibetan Buddhist tradition. He was particularly renowned for maintaining the high standards of scholarly learning while personally embodying the qualities of humility, tolerance and compassion. Geshe Lhundub Sopa was trained in his youth in the most rigorous Buddhist monasteries in Tibet. He was one of the few remaining Tibetan masters who received his training in his homeland prior to the Chinese occupation. Geshe Lhundub Sopa was born in the Shang region of Tsang province of Tibet in 1923. At the age of 8, he entered Ganden Chokhor Monastery in Shang, Tibet, where he took his first Buddhist monastic novice vows. And at the age of 18, he entered and began his monastic education at Tsangpa Khamtsen regional house, at Sera Je Monastery in Lhasa—one of the three great monasteries of the Geluk tradition. While in Sera Monastery, Geshe Lhundub Sopa rose in the ranks of the prestigious Lharam class in preparation for the highest Lharampa Geshe degree. In Tibet Geshe Sopa’s abilities were recognized early on, leading him to be selected as one of the very few scholars to personally test His Holiness the Fourteenth Dalai Lama at his final Geshe examinations in 1959—even before Geshe Sopa had completed his own examinations. Following the communist Chinese invasion of Tibet in 1959, His Holiness the Dalai Lama was forced to escape to India. Geshe Sopa followed in His Holiness’ footsteps a few days later, embarking on the arduous journey across the Himalayas to begin the new life in India as a refugee, to be followed by thousands of Tibetans. Having his monastic studies in Tibet, in 1962 at Buxador, India, Geshe Lhundub Sopa was examined and awarded the first place ranking of the Geshe Lharampa degree, the highest title Geshe degree—chosen from among the best scholars of the three great Geluk monasteries. Preparation for the Geshe degree typically involves a twenty year curriculum of rigorous study and debate. Two years after the Tibetans were forced into exile by the communist Chinese invasion of Tibet, His Holiness the Dalai Lama asked Geshe Sopa to travel to the United States, accompanying three young Tibetan lamas to learn English—starting his lifelong mission of bridging cultures and sharing the Dalai Lama’s vision of global human values and ethics. In 1962, Geshe Sopa arrived in the United States and settled in a small Mongolian Geluk monastery in Freewood Acres, New Jersey, started by Geshe Wangyal, a Mongolian from Drepung Monastery. He slowly attracted many students who were interested in the Buddhist philosophy, language and culture. A few years later Professor Richard Robinson, who had previously started a Buddhist Study Program at the University of Wisconsin—Madison, invited Geshe Lhundub Sopa to teach classical Tibetan language as his teaching assistant. This led to Geshe Sopa becoming the first Tibetan tenured in an American university. Geshe Sopa taught at the University of Wisconsin—Madison for over thirty years, advancing in the ranks from instructor, to assistant, associate and full professor in the Department of Southeast Asian Studies. Upon his retirement from the University of Wisconsin in 1997, Geshe Lhundub Sopa became a Professor Emeritus. During this time Geshe Sopa had the opportunity to travel and give Buddhist teachings in the United States and around the world, including: Canada, Mexico, Italy, England, France, Switzerland, Greece, Australia, New Zealand, Taiwan, Hong Kong, Japan, Tibet, India, Nepal, Thailand, Costa Rica,Venezuela and Brazil. The many famous students of Geshe Lhundub Sopa in Lhasa and India included numerous Tibetan scholars and masters like Geshe Jampa Tegchok, Geshe Lobsang Tsering, Geshe Lobsang Donyo—all of whom later became Abbots of Sera Je monastery in India, and Khensur Lobsang Tenzin, ex-abbot of Gyume Tantric College, who is currently the Jangtse Choje—directly inline for the Ganden Tripa position, representing the lineage holder of Lama Tsongkhapa in the Gelukpa tradition. Other well known students included Lama Yeshe and Lama Zopa Rinpoche. Geshe Sopa has also trained many of this country’s first generation of respected Buddhist scholars and translators, including Jeffrey Hopkins, José Cabezón, John Newman, Beth Newman, Roger Jackson, John Makransky, and others. Drawn by Geshe Sopa’s renowned ability to clarify Buddhist concepts and inspire students to live by these principles, many students began requesting him to give instructions outside the formal academic setting. In 1976, Geshe Lhundub Sopa first founded Ganden Mahayana Center in his home in Madison, Wisconsin. In 1979, at the request of Geshe Sopa, His Holiness the Dalai Lama made his first visit to the United States arranged by the University of Wisconsin. During this visit, Geshe Sopa formally requested His Holiness to bestow the first Kalachakra empowerment for world peace in the West. The elaborate Kalachakra empowerment had never before been performed outside of Tibet or India. After His Holiness agreed to this request, preparation began for this large scale event. In 1981, a parcel of land was purchased in Oregon, Wisconsin for the purpose of hosting the Kalachakra empowerment. This land would later become what is known today as Deer Park Buddhist Center. Geshe Sopa has continued to facilitate an on going relationship with His Holiness the Dalai Lama. His Holiness has made eight additional visits to Deer Park Buddhist Center over the years. In 1996 Geshe Sopa became a Trustee on the International Peace Council, an interfaith organization that promotes peaceful resolution of differences. Geshe Sopa’s travels to Belfast, Jerusalem and Chiapas, Mexico as part of the Peace Council projects working to end violence in those areas, reflect his heartfelt commitment both to public service and non-violence. Geshe Sopa’s life work was centered in the heartland of America, as a Buddhist monk, a university professor, a committed peacemaker, a consummate teacher and as an extraordinary human being inspiring all those he met. For generations of students, Geshe Sopa was a shining example of the human capacity for developing kindness and wisdom. With his international support, a solid tradition behind him and his own personal qualities, Geshe Lhundub Sopa was the guiding force behind the Deer Park Buddhist Center and Monastery, and was instrumental in planting the roots of Tibetan Buddhism in the United States. At this time, Deer Park Buddhist Center is the only full-scale monastery and teaching center upholding the Dalai Lama’s tradition in the Midwest. If you wish to read a fuller account of Geshe Sopa’s life, please refer to Like a Waking Dream, the Autobiography of Geshe Lhundub Sopa from Wisdom Publications. Bibliography. Cutting through Appearances – With Jeffrey Hopkins.Snow Lion Publication. The Wheel of Time: The Kalachakra in Context – With Roger Jackson and John Newman. Snow Lion Publication. The Practice and Theory of Tibetan Buddhism, Introduction by the Dalai Lama. Grove Press. This is the earlier edition of Cutting through Appearances Lectures on Tibetan Religious Culture –Library of Tibetan Works and Archives. Peacock in the Poison Grove: Two Buddhist Texts on Training the Mind – Edited and Introduced by Michael Sweet and Leonard Zwilling. Wisdom Publications. Steps on the Path to Enlightenment: A Commentary on the Lamrim Chenmo,Volume 1: The Foundation Practices – Edited by David Patt and Beth Newman. Wisdom Publications. Steps on the Path to Enlightenment: A Commentary on the Lamrim Chenmo,Volume 2: Karma – Edited by David Patt. Wisdom Publications. Steps on the Path to Enlightenment: A Commentary on the Lamrim Chenmo,Volume 3: The Way of the Bodhisattva – Edited by Beth Newman. Wisdom Publications. Steps on the Path to Enlightenment: A Commentary on the Lamrim Chenmo,Volume 4: The Perfection of Meditative Stability – Edited by James Blumenthal. Wisdom Publications. Steps on the Path to Enlightenment: A Commentary on the Lamrim Chenmo,Volume 5: Special Insight – Edited by Susan Dechen Rochard. Wisdom Publications. The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought – Author, Thuken Losang Chokyi Nyima, Translator, Geshe Lhundub Sopa, Editor, Roger Jackson. Wisdom Publications. Like a Waking Dream, the Autobiography of Geshe Lhundub Sopa – Author, Geshe Lhundub Sopa with Paul Donnelly. Wisdom Publications. The Wheel of Time : The Kalachakra in Context by Roger R. Jackson, Geshe L. Sopa, John Newman and Geshe Lhundub Sopa (1991, Trade Paperback, Reprint) С самой низкой ценой, совершенно новый, неиспользованный, неоткрытый, неповрежденный товар в оригинальной упаковке (если товар поставляется в упаковке). Упаковка должна быть такой же, как упаковка этого товара в розничных магазинах, за исключением тех случаев, когда товар является изделием ручной работы или был упакован производителем в упаковку не для розничной продажи, например в коробку без маркировки или в пластиковый пакет. См. подробные сведения с дополнительным описанием товара.