Abhiseka (Abhisheka)

The form of the empowerment or initiation ceremony is quite uniform among the three lower tantras. In Highest Yoga Tantra, however, because of the wide diversity amongst the tantras belonging to this category, there are also different initiations, which serve as ripening factors for the particular tantra to which they belong.

Different types of empowerment are necessary for specific classes of tantras. For example, in the case of Action Tantra, two types of initiations are indispensable: the water empowerment and the crown empowerment. In Performance Tantra, the five wisdom empowerments are indispensable and in Highest Yoga Tanra, all four empowerments, vase, secret, wisdom-knowledge and word initiations are essential.

Nevertheless, many different terms are used in different traditions. In the tradition of the old transmission or Nyingma school, for example, the Vajramaster initiation is called the 'initiation of illusion' and the disciple initiation is called the 'beneficial empowerment' and so forth. There is also an 'all-encompassing Vajra initiation'. In the Great Perfection the fourth initiation itself is further divided into four, the initiation with elaboration and so on.

The term 'initiation', Abhisheka in Sanskrit, has many different connotations in different contexts. In a broad sense, initiation may be explained as a ripening factor, or as a causal initiation, then in terms of the path, which is the actual path of release, and finally, initiation of the resultant state, which is the purified result. The Great Perfection also mentions one more type of initiation, the initiation of the basis. This refers to the clear light which serves as a basis and enables other initations to take place. If a person were to lack the basic faculty of the fundamental innate mind of clear light, it would be impossible for the subsequent empowerments to occur.

In the case of an external phenomena like a vase or a sprout, we cannot talk of a ripening factor, path, resultant state and so on. It is only on the basis of an individual who possesses this kind of faculty within that one can speak of a ripening factor and a path that leads to an eventual resultant state. Thus, broadly speaking there are four initiations.

Preparations for Empowerment

To conduct a ceremony of empowerment one requires a mandala, which is the inestimable mansion or divine residence of the deity. There are different types of mandalas: mandalas created by concentration, painted mandalas, sand mandalas and also in Highest Yoga Tantra, body mandalas based on the body of the Guru, and mandalas of the conventional mind of enlightenment.

Amongst all of these the sand mandala is principal, because it is the only one in preparation of which all the rituals concerning consecration of the site, the strings etc., can be conducted. It also incorporates the performance of ritual dance, which includes various hand gestures and steps.

There are different types of ritual dance. One is conducted when consecrating the site where the mandala is to be built. Another is performed after the completion of the mandala, as an offering to the mandala deities. In addition, there is another type of ceremonial dance called cham, which is associated with activities for overcoming obstacles.

Many small monasteries are expert in performing these ritual dances, but we might question their understanding of the symbolism and significance behind them. Most people consider their performance as a spectacle, a kind of theatrical show. This is a reflection of the sad fact that the tantras are degenerating. I have read in Indian history that one of the factors for the degeneration of tantra and the Buddhist doctrine in India was the excessive proliferation of tantric practices. If a practitioner lacks the basic foundations which are prerequisites for tantric practice, then tantric techniques and meditation may prove to be more harmful than beneficial. That is why tantric practices are called 'secret'.

We should bear in mind that even in tantric writings the monastic vows of individual liberation are highly praised. The fundamental tantra of Kalachakra, which is king of all Highest Yoga Tantras, mentions that of the varieties of vajra masters conducting teachings and ceremonies, fully-ordained monks are the highest, novices are middling and the laymen are the lowest. Moreover, in the course of receiving an initiation there are different types of vows to be taken. Bodhisattva vows can be taken in the presence of an image of the Buddha, without a guru in human form. Individual liberation vows and tantric vows on the other hand must be taken from a living person in the form of a guru.

If you are to make successful progress in the tantric path, it is essential that you receive the inspiration and blessings of the uninterrupted lineage originating with Buddha Vajradhara from your own guru, in order to arouse the latent potential within your mind to actualize the resultant state of Buddhahood. This is achieved by the empowerment ceremony. Therefore, in the practice of tantra, the guru is very important.

Souce: http://www.lamayeshe.com/otherteachers/hhdl/survey.shtml