Worshipping False Gods -- the Tibetan Phenomenon

By Khyentse'i Shree Narayan Singh

A story is told of Drugpa Kunleg, the Divine Madman, that he had once visited the heavenly realms with the intent of staying there. He found it crowded with Buddhas and Bodhisattvas and therefore he returned. Then he had gone to the hell realms looking for a place to stay. Finding it overly crowded with monks from Ganden, Sera and Drepung, the three principal Gelugpa monasteries in Tibet, he decided to return to earth to make his home here! He did not however, mention the members of Ganden Phodhrang, the Taala'i Lama and his Govt of Tibet, he may have seen there.

Tibet's Great Yogi, Milarepa, never tired of chiding Tibetans for their hardness of heart depicted poetically in his Hundred Thousand Songs. Subsequently authentic Masters have echoed this refrain ad nauseum in their compositions, reminiscent of the Old Testament prophets. This has however, done little to persuade a change in the Tibetan psyche. The problem is such that it had prompted two well known Masters, who manifest their transition within living memory, lamented that Tibetans did not live in accordance to the teachings of the Buddha, nor were they particularly concerned about the law of karma -- its cause and effect!

The first thing which this writer had found extremely odd when he joined his monastery was the fact that in the seventies, monasteries of various traditions in the Darjeeling area maintained absolutely no interaction with each other. Neither was any particularly keen on doing so. A story was making the rounds that Gyaltsen Lama, the nephew of HE Kalu Rinpoche of Sonada, entrusted by the late HH the XVIth Gyalwang Karmapa to distribute refugee aid equitably amongst the various Kagyu schools, had not done so. HE Drugpa Thugsay Rinpoche, it had transpired, had not been given the share slated for his monastery and monks.

Narratives of such flawed interactions are extremely numerous. Had it not been for them life for the ordinary Tibetan would become extremely dull. The late General Secretary of HH the late XVIth Gyalwang Karmapa, Damcho Yongdu, was a particularly difficult person to deal with. He ran Dharma Chakra Centre in Rumtek as his personal feudal estate. Upon his death, all the liquid assets of the monastery were misappropriated by his widow and sons, HE Ponlob Rinpoche, recognised at the instance of his father, and Ven Drubpon Rinpoche. They have since migrated to the USA. The monastery was left to its own devices to continue to exist.

Similarly Lama Gyaltsen had his personal method of caring for Sonada Monastery. The death of Powa Lama Geleg, a highly realised Lama, left many unresolved issues in its wake. It is said that prior to his transition HE Kalu Rinpoche had expressed profound sorrow at the manner in which developments had occurred in his monastery. He, it is known, had consistently bent over backwards to accommodate the wishes of his nephew.

In the mid-seventies HH the late XVIth Gyalwang Karmapa had sent a delegation to Ladakh headed by ven Drubpon Dechen Rinpoche to spread the Karma Kagyu dispensation there. It is common knowledge that this delegation actually usurped land belonging to Hemis, the Drugpa Kargyu monastery there.

An average thinking person is bound to understand from the above that the above are merely expressions of neurotic behavior which has been common to all cultures throughout history. This writer has looked on askance at the manner in which the Tibetan religious heirarchy has been elevated to the status of godliness by peoples in the west who have little understanding of these Lamas dressed immaculately in maroon and saffron. They speak not Tibetan, understand not its culture and history, yet they blindly idolize them projecting their personal hopes and ambitions on what they perceive to be other worldly perfection.

These ardent followers have no inkling whatsoever concerning the complex persona that underlies the suave demeanor and bon homie of Tibetan Lamas. These Lamas on the other hand have no compunctions whatsoever in exploiting the sentiments of their followers and disciples in order to fulfill their own personal hidden agenda.

'The Water Bird and other years' written by Mr. K. Thondrup in 1986, succinctly highlights these anomalies of Tibetan life. Any who cares to read it will realise as to how immature one's understanding of Tibetans has been.

II

In actuality, Tibetans are the victims of their own machinations. That they have succeeded in involving people from a

oad in their internal affairs merely shows the level of sophistication they employ to attain their goals and ambitions.

The transition of HH the XVIth Gyalwang Karmapa

ought with it various problems. These surfaced a year later with the demise of his General Secretary mentioned above. HH had left behind his Four Seat Holders who were to further the Karma Kagyu tradition. In an open

eak with tradition, they were to each take turns caring for Dharma Chakra Centre and the Karmae Sri Nalanda Institute at Rumtek.

What happened was the exact opposite. HE Tai Situ Rinpoche had already distanced himself from Rumtek during the lifetime of HH by moving out to Bir to establish Sherab Ling. The first controversy they embarked upon jointly concerned the supposed leadership of the Kagyu traditions. They invoked a 'she bam' or edict of the VIIth Taala'i Lama by virtue of which the Gyalwang Karmapa had been made the Head of the Kagyu traditions, claiming that since they were jointly heirs to the late HH, the title and onus should pass on to them. This was an anomaly in the first place in that in Tibet, each and every tradition was independent both in terms of its spiritual lineages and teachings, as also in the administration of its affairs.

Their attempt to dominate the Drugpa Kargyu, the Drigung Kagyu and others, was fiercely opposed and resented by these traditions. This created an exceptionally anomalous situation in the west, as during the life time of HH the XVIth Gyalwang Karmapa, Ven Ayang Rinpoche of the Drigung Kagyu tradition, had been promoted by HH as an authentic 'pho wa' or 'transference' Master. All of a sudden he was declared persona non grata by the Rumtek leadership. The resulting confusion created immense damage particularly through

oken 'samaya' or vajrayana covenants. Some notable westerners played a significant role in initially promoting Ven Ayang Rinpoche as an authentic Master which he clearly is, and then estranging him from the western Karma Kagyu sangha. Evidently the Karma Kagyu is now reaping the results of its own actions.

It was during this period that out of sheer disgust with these machinations, eager to protect his 'samaya' covenants with all his Masters hailing from different traditions, that this writer distanced himself from the Karma Kagyu leadership.

This was followed by even a greater calumny in that the Four Seat Holders jointly proclaimed to the Buddhist world that they had the authentic Prediction Letter of HH the late XVIth Gyalwang Karmapa in their possession. Various prayers and mantra recitations were supposedly required in accordance to HH's enlightened wishes before the actual letter would be revealed. During this period, the Four Seat Holders decided to call themselves the Four Lineage Holders of HH instead.

The rota system of taking care of Dharma Chakra Centre and the institute was a success except that HE Tai Situ Rinpoche never did take care of Rumtek whenever his turn came. HE Jamgon Rinpoche emerged as the principal disciple committed to the fulfillment of HH's vision.

III

It is the incarnation issue which has actually

ought about their undoing as they attempted to play God! Amazingly they had the temerity to falsely misrepresent the entire issue in an attempt to dictate to their Guru as to where he should be reborn! This is none other than gross insubordination. Moreover they continued to openly defy the diktat of HH that they were not to engage in politics! But then the Tibetan system is such that those in power, whether lay or religious, are responsible to none!

The reincarnation story actually started mid 1981 prior to HH's transition when a non-Tibetan disciple of HH was blessed with a prophetic vision in a dream. During the cremation of HH's mortal remains, a Sikkimese lady settled in the Indian plains found a piece of burnt

ocade from HH's waistcoat pop out of the burning chamber with a small noise and land on her lap. A day or two later, a young French lady was whisked away from Rumtek under orders, to allay the suspicion that she may become the mother of the XVIIth incarnation.

A few months and various events intervening, the daughter-in-law of that Sikkimese lady found herself in the family way. She was being consistently blessed by a whole series of auspicious dreams which were interpreted as indications to the XVIIth Gyalwang Karmapa's new abode. September 1982 had Their Eminences Zhamar and Jamgon Rinpoches in residence at their Swayambhunath Monastery in Kathmandu, Nepal where they were informed of this news. The former immediately performed a couple of divinations on his mala and became pensive. The latter simply listened to the tale.

By then the story had spread throughout the Darjeeling area that HH was to be born the son of the lady mentioned above. A Nepali virgin goddess, currently living in Singhadham, Darjeeling, then in retreat, confirmed this good news. The Tibetan response was one of utter dismay and disbelief. It was beyond their imagination as to how or why HH would have chosen to be reborn the son of that particularly 'sinful', albeit Buddhist-Tibetan lady, and that too of an Indian father. Moreover, with the august religious leadership, the Four Seat Holders alive in person, who were these non-Tibetan adventurers foraying into this highly sacred territory, and what was their locus standi and credibility in any case?

It is to the credit of HE Jamgon Rinpoche that inspired, he did visit Darjeeling looking for the baby. Unfortunately he was a week too early and he missed the chance of seeing him in person. The baby was born early 1983 at Planters' Nursing Home in Darjeeling. As the lady went into protracted labour, sounds of bells, damaru, gyalings emanated from her womb heralding the noble birth. The Tibetans were nonplussed!

IV

This was the start of the actual conspiracy to disinherit the Indian incarnation of his rightful status. It was crystallized during the Rinchen Terdzo initiations in 1983 given by HE Kalu Rinpoche in Sonada between April and September. Sponsored by some amongst the Seat Holders, it was notable by the absence of HE Zhamar Rinpoche, the pre-eminent disciple of the late HH. Every other Karma Kagyu Lama of any worth and standing was there. It was here that the situation was discussed threadbare and strategies devised. A photograph of the young Indian Karmapa incarnate was passed around amongst these staunch 'Defenders of the Faith'. Characteristically it evoked no response. No, the Tibetans in the Karma Kagyu were not going to accept an Indian incarnation, even though their Principal Guru had chosen to be reborn as such!

HE Zhamar Rinpoche in those days was highly elusive with none knowing what he was thinking and doing. It did not help particularly that he was also the nephew of HH together with Ven Tobga Rinpoche, his cousin and earlier the Vajracharya at Tshurphu and Dharma Chakra Centre.

The Rinchen Terdzo over, HE Tai Situ Rinpoche, next in seniority, visited Tibet traveling extensively with the active co-operation of the Govt of the Peoples' Republic of China. The rest is commonly known. It was during these protracted visits a road of Tai Situ that Ven Dinchhen Rinpoche of Mungpoo did an amazing thing without precedence. On the basis of a vision he had, he formally recognised and enthroned this non-Tibetan boy as the XVIIth Gyalwang Karmapa at a short and simple ceremony at the Mani Lhakhang in Sixth Mile Village en route to Teesta Bazar from Darjeeling in the summer of 1986. The boy's family panicked and left the area immediately. The Tibetan religious leadership too panicked when this happened!

When in March 1992 he produced the supposed Prediction Letter in Rumtek at HH's personal suite where the Four Lineage Holders had all assembled, the secretary of Dharma Chakra Centre had remarked that it was beyond belief to learn of the ambitions of Tai Situ to rule the world. It was clearly a desperate attempt by him to secure the throne for a Tibetan even though he may be an impostor. It was then that it became evident that the truth concerning the reincarnation was being side-stepped to make way for Tibetan nationalism at its virulent best.

What remains a mystery is as to how, a person as resourceful as Tai Situ, was unable to even so much as learn of the existence of Ven Mipham Rinpoche and his prodigy son later discovered by Zhamar Rinpoche. Why is it that he had to opt for Urgyen Trinlay Dorje instead? Thaye Dorje had been born in May 1983, yet he was not found by Tai Situ even though they are both from Dege in Kham! Urgyen Trinlay Dorje's reportedly born June 1986, his purported age not being supported by medical analysis.

It needs to be emphasised here that this particular Prediction Letter was presented to counteract the threat posed by the non-Tibetan incarnation. Tai Situ had perhaps assumed that the others would unquestioningly rally around him to protect the throne. The opposite happened.

The other Lineage Holders became extremely suspicious of the letter's authenticity and Tai Situ's intentions to foist his protege upon them. It was decided that HE Jamgon Rinpoche, third in seniority would visit Tibet to check out the details supplied by Tai Situ.

V

This was however, never to be as Tibetan nationalism was to claim its next victim. History has repeatedly shown that a person in authority can be killed only with the active connivance of his immediate followers. Come April 26, 1992 and in a big bang the most loved amongst the Four Lineage Holders, had been reduced to a pile of flesh and bones in a car accident.

What was even more astounding was the hurried manner in which the announcement concerning Urgyen Trilay Dorje was made in Rumtek even before the completion of the requiem of the departed Lineage Holder. Ven Trulku Urgyen, Lobpon Tshechu and Chokyi Nyima Rinpoche dashed to Rumtek from Kathmandu in an attempt to salvage the situation. After hours of in camera discussions they persuaded HE Zhamar Rinpoche to withdraw his objections so that the throne would not be occupied by a 'gentile'.

This was reminiscent of the manner in which the Regent Radreng Rinpoche had been deposed and exterminated, and his monastery destroyed in 1950 by the Govt of Tibet in Lhasa. Earlier eminent personalities such as Lungsharwa had his eyes removed whilst Kunphela was rewarded for his staunch loyalty to the XIIIth Taala'i Lama by banishment. It is also known that the Regent Radreng had upset the Govt, then under the control of hardcore Gelugpa fundamentalists, by receiving Kagyu and Nyingma teachings from Ven Kalu and Jhadhral Rinpoches. These two Rinpoches, it is said came to India in the early fifties, convinced that times were to change for the worse.

The emergence of Trinlay Thaye Dorje as the XVIIth Gyalwang Karmapa is not an event Tai Situ could have even conceived of at that juncture, having failed miserably in locating the incarnation himself. By then he had taken various irreversible steps. Tai Situ is now a victim of his own machinations, allegiance to the Chinese govt and now Tibetan nationalism! In this he has found his most notable ally in the Dalai Lama, the head of Ganden Phodhrang, historically inimical to the Karma Kagyu tradition -- the recipient of the Nobel Peace Prize for 1988!

VI

It is clearly the far-sightedness of HH the late XVIth that he chose to reborn yet again as the son of Ven Mipham Rinpoche in Tibet. Perhaps he is having the last laugh in this im

oglio having an Indian incarnation being

ought up savvy to the ways of the world and the least interested in his legitimate throne and religious empire; and another, a Tibetan, who will carry on the pure Mahamudra Lineage hopefully with the acceptance of the Govt of India.

The Karma Kagyu tradition is currently carrying the burden of its own ambitious and convoluted leadership, having involved both friends and enemies alike in this grotesque fracas! Nazism died a natural death upon the demise of its founder, when Germans were aghast to learn the basic realities skillfully covered up during the war by Hitler's propaganda machinery harping on Aryan supremacy.

Similarly too when the truth does emerge concerning the minute details of the Karmapa im

oglio, it will read stranger than fiction and

ing with it the demise of the Holy Tibetan Empire!

'They also serve who stand and wait!'

Iti shubham! 'Uddiyana', Dalip Mahal, Munger 811 201, Bihar, India. June 12, 01 Tel 06344 22291,