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Atta deepo bhava –

Be a Lamp unto Yourselves!

"When the vision is clear, the Path will open itself." M.E.

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The Karmapa Conundrum –

Or

the inheritance of loss

by

Khyentse Shree Narayan Singh

edited by Bhaskar Mukherjee, Photo Journalist, Patna

+91 98356 93462 bhaskhar.mukherjee_pj@yahoo.com

Published byDr. Ambedkar Bodhi Kunja Foundation,

Bodhi Kunja, Munger, Bihar, India.&

Bodhi Sharanam, 53-56 New St., Diwan Kandappa Nagar, Peria Mudaliar Chavady,

Kottakuppam 605 104, Tamil Nadu.Adjacent to www.auroville.org & Puducherry.

Tel. +91 6344222291, 221157,Cell: +91 94312 36073, 93445 53892.

<lamashree@lamashree.org>

e-book: Dipawali cum Solar Eclipse – Nov 03, 2013

Copyright © 2013 Dr. Ambedkar Bodhi Kunja Foundation, Munger, Bihar, India.

All rights reserved. No part of this publication may be reproduced, storedin any retrieval system, or transmitted, in any form, or by any means,

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electronic, mechanical, photocopying, recording or otherwise, without theprior permission of the publishers.

Other works by the author on this topic:

His Holiness the XVIIth. Gyalwang Karmapa – Various Dimensions I, II & III – 1994 onwards

Posted on www.lamashree.org

Other titles as e-books available on www.bodhisharanam.org

‘Certainly knowledge is a lock; And its key is the question’

Jafar al-Sadiq

 Wisdom at Work

The desire to know something is wisdom at work. Being mindful is not difficult. But it’s difficult to be

continuously aware. For that you need right effort. But it does not require a great deal of energy. It is relaxed

perseverance in reminding yourself to be aware. When you are aware, wisdom unfolds naturally, and there is

still more interest.

- Sayadaw U Tejaniya, "The Wise Investigator"

'Religion is an insult to human dignity.  Without it you would have good people doing good things and bad

people doing evil things.  But for good people to do evil things, that takes religion.

Steven Weinberg, Nobel Laureate—Physics.

‘The American approach to war and Vietnam was crystallised in the personality of a Lieutenant Colonel named

John Paul Vann, the central figure in a book on Vietnam by Neil Sheehan. “To Vann,” writes Sheehan, “other

peoples were lesser peoples: it was the natural order of things that they accept American leadership. He

assumed that America’s cause was always just.... To him all communists were enemies of America and thus

enemies of order and progress.”’

The New Sunday Express, Chennai, 13-10-2013

No matter what country or culture you’re from, you always believe in friendship, you always believe in human

values and you always believe in peace.

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Majid Majidi, Iranian filmmaker

The evil that men do lives after them; The good is oft interred with their bones; So let it be with Caeser.

Mark Anthony in Julius Caeser by William Shakespeare. 

Men are stupid and ignorant, ...Men are sheep. This fact makes armies and wars [and the Karmapa

Imbroglio] possible. They die victims of their own stupid docility.

Excerpt from Fear by Gabriel Chevalier

Preamble

The New Indian Express 25-09-13

Editorial

Pope Shows No One Can Claim Absolute Purity

When a Pope says that he is a ‘sinner’, he goes back to the early days of theChurch when Jesus admonished bigots by saying that ‘let him cast the first stonewho hadn’t sinned.’ The message, with a tinge of sarcasm, was that no one couldclaim to be pure in body, [speech] and mind. When Pope Francis made the assertion,therefore, he was emphasising the essential humanity – and humility – of thepapacy. It was an admission, which has brought his reign as a pontiff, guiding themoral conduct of 1.2 billion followers, down to earth, as it were, compared to thetimes when his predecessors in the Holy Office appeared to act from a distance.

The same acknowledgement of being a part of the teeming millions was also evidentnot only from his decision to live in a modest Vatican hotel room, rather than inthe grand apostolic palace, but also from attempts to dissociate the Church fromthe earlier continuous tirades against contraception, abortion and gay marriages bysaying that “it is not necessary to talk about these issues all the time.” Perhapshe has realised that these criticisms failed to carry conviction in view of theVatican’s inability to act against the priests guilty of child abuse, which hasundermined the church’s moral authority.

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If the Pope is able to clean up the Church, which has been afflicted both by theconduct of the guilty priests and dubious financial transactions, he will be takinga step forward to restore some of its moral lustre. The initiative has come at atime when the number of baptisms in Britain is no more than half of what it was 50years ago and the number of Catholic marriages is less than a quarter of those in1968. Even in Ireland, regarded as the “most Catholic country”, only 18 per centwere regularly attending Mass in 2011, a drastic decline from the percentage of 90only two decades ago.

http://www.theguardian.com/commentisfree/2013/sep/24/pope-francis-restore-catholicism-moral-authority

http://www.americamagazine.org/pope-interview

“Some pursue happiness, others create it.”– Unknown

Preface

I

‘Atta deepo bhava!’ The Buddha prior to his mahaparinirvana, had been asked what hisdisciples were to do after his transition. He had succinctly said – Be a lamp untoyourselves! He had gone on to say that his disciples should refer to the Dharma hehad taught, wholesome in the beginning, wholesome in the middle and wholesome inthe end! Notably, he did not say that his disciples were to refer to any one ofthe many disciples who had become arhats – those who had vanquished their ego! TheBuddha never set up a leadership or hierarchy to continue with the Dispensationafter his transition!

His position was amply elaborated much earlier in the Kalama Sutta wherein,addressing the Kalamas, the Buddha had exhorted them not to accept anything even ifthe Tathagata had said it. He had urged them to utilise fully their faculties andaccept only that which they understood as being the truth. He never urged that hisfollowers blindly rely on authority of any kind!

This has been echoed through the centuries through the Reformation, Renaissance andEnlightenment in the west and has become the basic ethos of the USA enshrined inits Constitution! In 1823, the Anglican founding fathers of St. Paul’s School inKolkata had given it the motto – Moniti Meliora Sequamur – Having been taught, wefollow the higher things! This school, my alma mater, was subsequently establishedin Jalapahar, Darjeeling, WB, India in the mid nineteenth century.

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The Vidyadhara, Chogyam Trungpa Rinpoche, my Principal Guru, too had enunciated thevery same principle, phrasing it as – ‘you must have the courage to be yourself!’

This is the principle upon which tspiritualism is based on – the teachings of theBuddha, ethics, rectitude and what the Vidyadhara termed, ‘warriorship’!

Tibetan Buddhism on the other hand, has evolved in two branches, viz. AuthenticSpirituality to which the western consciousness is open to, and the TibetanBuddhist Religions which for all practical purposes are the concern of Tibetanssince they are an amalgam of their history, culture, language and so on; in otherwords, their ways of life.

Thus there exist purported Buddhist Masters who are feudal lords and oligarchs!Could it not be averred that this is in direct violation of what the Buddha hadtaught? Could it not be emphatically stated that this is the greatest ‘inheritance ofloss’ for the Buddha’s Dispensation within the context of Tibetan Buddhism?

II

History, it is said, is written by the winner!  In the Karmapa Controversy, thereis no winner – it is ‘an inheritance of loss’ for all concerned! Hence any attempt towrite about this issue can only be incomplete!

Those brought up within the context of liberal humanism will appreciate that toremain quiet in the face of falsehood, iniquity and injustice, is merely to condoneand acquiesce in it. This merely sows the seeds of their furtherance andrepetition, wholly contrary to the common weal! The necessity of realising andaccepting one’s mistakes, atoning for them and ensuring to never commit them in thefuture, is integral to the Buddhist spiritual tradition, humanism, as also manyothers!

This imbroglio is in actuality the crass manifestations of serious deviations fromauthenticity – authored by Tibetan Religiosity. Under the direct influence of Mara,the path trodden by the Karma Kagyu hierarchy and the XIVth. Taal’ai Lama, has beenthe wanton creation of chaos and conflict and the furtherance of obfuscation andobscurantism.  This process has entailed breaches and ruptures of the ThreeCovenants by the Tibetan Brahmins involved in this affair!

These Tibetan Brahmins are human, hence culpable though they may project themselvesto be manifestations of the divine! The Karmapa Imbroglio is a classic soap operascripted, directed and produced by them in which they each play prominent roles.It ranks amongst the best of its genre. These Tibetan Brahmins are to be known andadjudged by their deeds, rather than by their projected images of hallowedsanctity, self justification and purported rectitude!

The interested may refer to www.trimondi.de for further insights into thefunctioning of this supposedly enlightened Tibetan Brahmin-Buddhist leadership!Posts in this site clearly indicate that liberal humanism is certainly alien totraditional Tibetan Buddhist Religions! These values have been inducted into thesetraditions only through its interactions with the west! It thus becomes a challengefor any to conclude with certainty as to who amongst them may be trusted and whonever! An extract from this site is appended to the end of this article for readyreference!

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The more adventurous may refer to The Water Bird and Other Years by K. Thondup,posted on www.bodhisharanam.org as an e-book. This will give glimpses of TibetanBuddhism practised by the Tibetans as their religion. It is worth mentioning herethat during the interregnum between the XIIIth and XIVth Taal’ai Lamas, two Regentshad been appointed for governance – Tagdhra Rinpoche and Radreng Rinpoche, both ofthe Gelugpa Order. The former had the latter incarcerated in prison where he wasmade to die c. 1948. Upon his death, by orders of the Govt of Tibet, RadrengMonastery had been ransacked and destroyed by Tibetan troops! This is the TibetanBuddhism at its religious best!

This is indeed the greatest ‘inheritance of loss’ – that one can never trust the TibetanBrahmin-Buddhist leadership since they seek to impose their religion upon us all!Those who do, do so at their own peril! And do we in the world, really wantTibetan Buddhism Religions?

If there exists any contriteness of heart or sense of repentance amongst theseTibetan Brahmins, it is certainly not evident amongst them!  They engage with thephenomenal world as if it were a playground for their personal whims and fancies,existing specifically for them.  Opaque, inscrutable and a law each unto one’sownself, they consider themselves to be beyond the teachings of the Buddha, beyondthe law of Karma and its vipaaka or fruition! Their sole aim is to further their ownvision – of self aggrandisement through Tibetanism!

In the documentary titled Crazy Wisdom, the Vidyadhara Chogyam Trungpa Rinpochesays at one stage: ‘If you think you will attain Buddhahood through meditation then(pause) you are becoming an ego maniac (pause) in fact you have already become anego maniac!’

Would it be incorrect to state then, that all these Tibetan Brahmins who seek torule the world are none other than ‘ego maniacs’? What then is their validitywithin the Buddha’s Dispensation? And why should any right thinking person evenwant to have anything to do with them? Are we followers of Buddhism, really sostupid that we are unable to differentiate the chaff from the wheat?

For the world at large this is a great ‘inheritance of loss’!    

Those who wish to understand the term Brahmin in its multiple facets andimplications are referred to History of Hindu Imperialism by Swami Dharma Theertha,Chapter IV in particular, published as an e-book on www.bodhisharanam.org.Brahmins would like the world believe that they are superior as a race to allothers. They moreover, consider themselves to be indispensible, integral to thedivine order!  Recognised as manifestations of the divine in human form, they areaccountable to none! 

The questions which need be asked are – ‘Is any race or people superior to any other?’ and ‘Isthere any person in this world today who is truly divinely ordained or indispensable?’ Way back in medievalEurope Martin Luther had conclusively demonstrated in 1517 C.E., that this cancertainly not be so! Writing about the corruption in the Roman Catholic Church, inhis Ninety Five Theses, he laid out a devastating critique of the indulgences ascorrupting peoples’ faith! Yet it is the very same peoples who have inherited thislegacy, who are the active proponents of Tibetan Buddhism Religions!

Could it not be averred that those who blindly place the Taal’ai Lama and othersuch on the high throne of being the New Age Messiah, be people who are singularly

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misinformed and highly deluded? They are clearly unable to differentiate betweenthe Taal’ai Lama as a Religious Leader and the Taal’ai Lama as a Spiritual Leader!This is understandable as non-Tibetans lack in an understanding of Tibet and itscomplex heritage neither, except for a handful, are they equipped with the tools todo so!

The fact remains that Tibetan Brahmins make full use of the ignorance andinsecurities of their admirers and followers to serve their own ends! This they doin such a way as to make it all appear in accord with the Teachings of the Buddha,which of course it is not and can never be!

Suffice it to state here that Tibetan Brahmins’ sole interest is to promote theReligions subsumed under Tibetan Buddhism. Their interest is not its spiritualitywhich is what the western world continues to seek through various disciplines! Andthey do this with tremendous aplomb and finesse, making a fool in this process, ofall with whom they engage!

III

HH the XVIth. Gyalwang Karmapa had made a sincere effort since 1958 to impart aDharma-based value-based education to his Four Principal Disciples, later known asthe Four Lineage Holders, viz. Their Eminences Shamarpa, Tai Situpa, Jamgon andGyaltsab Rinpoches.  The intent was to prepare them for the mission of thepreservation and furtherance the Karma Kagyu tradition once they attained maturityin the Dharma.  HH’s aspiration had been that they would continue with the projectshe had started in the service of the Buddha’s Dispensation and the welfare of allbeings – our gracious parents from the past!

HH’s vision was overshadowed by the direct functioning of members of the Labrangsof the youngsters – those from Tibet, involved in running their monastic estates.It is they who were responsible for inculcating in them vectors of their feudalpast.  They comprised for the most part, ordinary people whose knowledge,understanding and practice of the Dharma could be nominal! Combined with the variedpersonal ambitions of Their Eminences and their often overly domineeringlieutenants – it is these which have given rise to the Karmapa Conundrum in all itsvariegatedness! The early transition of HH merely brought these anomalous vectorsto the fore!

Their consistent attempts to impose their feudal value systems in the post modernworld, is misconceived and retrogressive – ‘the inheritance of loss’ for us all.

The Enlightenment of the 18th. century in Europe was appropriately described by thephilosopher David Hume as ‘A sudden and sensible change in the opinions of men...by the progress oflearning and liberty.’

In Tibet itself, Je Tsonkhapa Chenpo 1357-1419 too had brought about a reformationwithin the Tibetan Buddhist traditions establishing the Gelugpa tradition. Thisenlightened motivation of his has since become diluted amongst his direct discipleswith the passage of time and become inextricably intertwined with politics.

The time has thus come for a rethink of the ethos and value systems being adoptedby Buddhists, both Tibetan and otherwise, particularly in the light of westernexperiences since, leading on to the current post modernism. Each nation has itsown ethnicity, history, culture, language, religion and traditions. These are

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equally valid for its people, in just the same way as Tibetans treasure theirexperiences through the millennia!

Historically the teachings of Buddhism have never sought to transform theseelements to create a pan-Buddhist identity. The thrust rather, has ever been toincorporate its teachings into the host environment of different nations!

The old order must necessarily give way to the new! The young mature into adultsand become fully capable of mature and responsible decisions and actions. It isthey who constitute our future! Attempts by elders to cling on to power remains acontinuing challenge and a tremendous ‘inheritance of loss’ for humanity!

It would be pertinent to mention here that the ‘rediscovery’ of the Buddha, Buddhism andEmperor Ashoka, were all the results of exhaustive efforts from the 18th. centuryonwards, by a group of western scholars termed Orientalists. They were products ofthe European Enlightenment! The Buddha and the Sahibs by Charles Allen togetherwith his other historical works are exceptionally erudite and a must read for theserious Buddhist. 

These highlight ‘the inheritance of loss’ created by Brahminism in India, in its ardour topropagate itself ever since 185 BCE when Pushyamitra Sunga assassinatedBrihadratha, grandson of Emperor Ashoka. This had brought to an end the MauryanDynasty in India and with it an end to religious tolerance.

The introduction of Buddhism into the international arena is a direct product ofthe bold western social experiment known as The Hippie Movement – ‘hyperintelligent people pursuing enlightenment’! This was a natural evolutionaryprocess of the Enlightenment! Established religions in the west continue to falterin catering to the spiritual thirst of their followers who therefore turn toBuddhist spirituality for inspiration!

IV

It is the norm that Vajrayana disciples unquestionably implement the enlightenedvision of their Principal Master, in this instance HH the XVIth. Gyalwang Karmapa.  HH Shechen Rabjam Rinpoche is an outstanding example of the Master-Disciplerelationship. The manner in which he has implemented the glorious vision of hisgrandfather and Principal Master – HH Dilgo Khyentse Rinpoche, www.shechen.org, isexemplary. He continues a “peoples’ Lama” much like his Dharma Brother HH DzongsarKhyentse Rinpoche! He blends humility with protocol and authority together withcompassion with the modern ethos, in accord with current mores – this is highlylaudable and exemplary! The Karma Kagyu leadership is lagging way behind!

As of writing this Oct-Nov 2013, some 9000 people of varying ethnicities arereceiving the Namchoe Transmissions from HH Yangthang Rinpoche at Shechen Monasteryin Kathmandu, in a spirit of Dharma cameraderie! HH traces his incarnations toDhusum Khyenpa, Karmapa I. Hence he is a co-incarnation of the Gyalwang Karmapas!Shechen, founded in the 17th. century, ranks amongst the Six Principal Monasteriesof the Nyingmapa tradition – Shechen, Palyul, Kathog, Dzogchen, Do-dhrag and Min-drol-ling.

It is HH Shechen Rabjam Rinpoche who has had the courage of his convictions toacknowledge me as an incarnation of the great nineteenth century Rimay MasterJamyang Khyentse’i Wangpo, last January! Evidently HH is willing to embrace this

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verity and integrate me within the scope of his boundless and compassionate BuddhaActivity, even at this advanced stage in my life. He is fully aware of myethnicity, eccentricities, strengths and glaring fault-lines!

Through various new age systems I have been able to access four previous lifetimesin some detail of which I have distinct recollections. I was one of the TwelveDisciples of Jesus together with my son Kashyap. A few centuries later I hadstudied at Ajanta. Returning to China I had been a Ch’an Master under the SixthPatriarch Hui Neng 638 – 713 CE. Later I had taken birth as a high aristocrat inFrance prior to the French Revolution. Lastly I had been the heart son of theXVth. Gyalwang Karmapa – Beru Khyentse Rinpoche 1896 – 1945 CE!

Tradition would trace my garland of rebirths from Manjushri, through the upasaka sonof King Kri Kri during the time of the prehistoric Buddha Kashyapa, the thirdBuddha of this fortunate aeon, the great Indian scholar saint and Vidyadhara,Vimalamitra, c. 8th century CE, the heart son of Dipankara Atisha – Drom toen PaGyalwa Jungnay 1004 - 1064 CE, Gampopa 1079-1153 CE, the heart son of JetsuenMilarepa 1052 – 1135 CE, the Tertoen Sangjay Lingpa 1340 – 1396 CE and finallyRigdzin or Vidyadhara Jigme Lingpa 1730 -1796 CE, the progenitor of the LongchenNying Thig cycle of teachings, followed immediately by Jamyang Khyentse’i Wangpo1820 – 1892 CE, amongst others. This accords with the teachings of HH DilgoKhyentse Rinpoche, himself a second incarnation of the Great Jamyang Khyentse’iWangpo!

This is in direct contrast with events within the now enervated Karma Kagyu schoola la Shamarpa, which refuses to accord distinction to non-Tibetans! He is clearlya Religious Leader of Tibetan Buddhism, not a Spiritual Master! My continuingexclusion from it emerges as ‘an inheritance of loss’ for this tradition! This is for itsmyopic leadership to acknowledge and correct!

It is not generally known that HH Shechen Rabjam Rinpoche holds the seniorMongolian title of Hu-thu-thu.  Traditionally he is thus a Lama of considerableimport. In spite of this HH does not project himself as one such. He manifests adown to earthiness and firmness with aplomb!

HH the Gyalwang Karmapa too carries this title, in recognition of which he wouldwear a Ceremonial Robe specially crafted during ceremonies!  This title, granted toHH Kunzig Shamarpa, was abrogated in 1792 by the Govt of Tibet! 

The title of Tai Situ, of which much is being made of, is in actuality, a veryminor one! In the traditional hierarchy of Tibet, his status would be of littleconsequence!

V

The Early Fathers of the Kagyu traditions were notable in the examples they haveleft behind. Each had implicitly trusted in the enlightened qualities of theirMasters!  They had love for them, faith, devotion, confidence, surrender andhumility, implementing their vision unquestioningly and with an open heart!  Aboveall, they had unqualified appreciation and unconditional gratitude towards theirPrincipal Masters for all they received from them. Ethnic considerations were ofno concern whatsoever!

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When they matured in the Dharma, they responsibly repaid their Masters for theirgraciousness through serving the Buddha’s Dispensation, living unstintingly for thebenefit of all beings – manifesting their enlightenment in diverse ways!  Theyreposed unstinting loyalty towards their Masters and the Dharma!

This sanctity of the Teacher-Disciple relationship had also been exemplified byJesus washing the feet of his disciples at the Last Supper; Pope Francis I, who hasearned the sobriquet of being “peoples’ Pope” has recently washed the feet of women asa part of his engagement with the phenomenal world! Such humility and loyalty arecertainly lacking within the ambit of the Karma Kagyu! Surely there is a lesson tobe learnt here!

Is this not too ‘an inheritance of loss’ for us who have trusted the Tibetan religiousleadership implicitly?

Facts speak for themselves – the present Karma Kagyu Lineage Holders have made atotal mockery and mess of their inheritance. They have displayed a total sense ofdisloyalty to their Master the like of which has never happened before. Thus theissue of loyalty to their closest of Dharma Companions is inconceivable. They havebeen arbitrary and capricious in their interactions with all – amongst each other,their disciples, followers, and patrons! It is amazing that they have been able tocreate a following of those who fail to have a realistic appraisal of the objectsof their adulation!

The Dharma lineage which flows from them cannot but be tainted due to the internaldissensions purposely created and nurtured by and amongst them. The result isobvious – their followers may realise various ordinary siddhis or spiritualaccomplishments. The realisation of the Ultimate Siddhi of Mahamudra – will itever be possible to accomplish by their disciples? This is for the clear-minded toestablish!

It is amazing that this has never been factored in by the Karma Kagyu hierarchy,even as they engage in their inimitable daily ethnocentric lifestyles whollycontrary to the Buddha’s Teachings, playing power games under the garb of it allbeing the Authentic Dharma! HH Dilgo Khyentse Rinpoche had warned against suchbehaviour as far back as Jan 1984! But then, they never listened!

This is the most serious ‘inheritance of loss’ for the Karma Kagyu as a whole!

HH the XVIIth. Gyalwang Karmapa Trinlay Thaye Dorje will need to be exceptionallyjudicious in selecting from whom he receives the Mahamudra transmissions as theentire future of the Karma Kagyu depends on this! I am certainly left quizzical asto whether any trained in Rumtek can qualify for this! This honour could go to HEBeru Khyentse Rinpoche. He has maintained exemplary equipoise even as this sordidaffair has unfolded in its multiple facets!

VI

It is noteworthy here that the other Marpa Kagyu traditions, viz. Drikung, Drukpa,Tshalpa, have maintained the purity of their inheritance and engagements with thephenomenal world in a highly exemplary and skilful manner! Their websites beareloquent testimony to their noble Buddha Activity! Neither have such eventsunfolded amongst the Nyingmapas, the Sakyapas and the Gelugpas! It is apparentthat the Karma Kagyu tradition has lost its simplicity!

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The genius of the engagements of the Drukpa Kargyu is evident from the leadershipof HH the Gyalwang Drukchen Rinpoche XII, www.drukpa.org. Credit for this must goto the upbringing and nurture he has received from his parents, HE Bairo Rinpocheof Kathog and his consort, as also his mentors and Principal Gurus, HE DrukpaThugsay Rinpoche and Ven. Khenpo Noryang Rinpoche. The tradition, in spite of itshistorical enmity dating back to the Vth. Taal’ai Lama, enjoys affablerelationships with the XIVth who bears this title.

The principal Tibetan incarnation of HE Chogoen Rinpoche is the Taal’ai Lama’sofficial translator into Hindi! Another recognised incarnation of this great Lama,is an Indian from Kinnaur in Himachal Pradesh. Two others – one Tibetan, the otherIndian, lead ‘normal’ lives. The reincarnation of HE Drukpa Thuksay Rinpoche isLadakhi, hence Indian. HE Khamtrul Rinpoche enjoys two reincarnations, the oneTibetan, the other Bhutanese. HE Dzigar Chogtrul Rinpoche is from Bhutan.

In the 1980s differences had emerged within its leadership concerning theincarnations of HE Khamtrul Rinpoche. This was amicably resolved in the spirit ofthe Dharma with those concerned demonstrating tremendous leadership, sagacity andcompassion!

All the senior Lamas of the Drukpa Kargyu are multi-lingual, speaking Tibetan,English, Hindi, Ladakhi and various dialects of Himachal Pradesh as also Nepali andthe languages of the Kingdom of Bhutan. The senior descendant of TogdenShakyashri, HE Sey Rinpoche of Manali, HP, is married to a lady from Ladakh! Hismagnanimity spans across all nations and nationalities, naturally including Indiansas well, whom he treats as fellow humans with compassion and wisdom!

This is the hallmark of the Drukpa tradition. It is thus that their monasteriesand retreat centres span the entire Himalayan region from east to west withdisciples and devotees from across the globe. These are possibly greater in numberthan that of any other Tibetan Buddhist tradition. The success of Lama Ole,disciple of HH the XVIth. Gyalwang Karmapa emanates from the fact that he urges hislisteners in the west to integrate spirituality into their lives, not religion!

Ngawang Tenzin has been the General Secretary of Druk Sang Ngag Choeling,Darjeeling, WB, ever since 1974. It was during his tenure, under the guidance ofHE Drukpa Thugsay and Ven. Khenpo Noryang Rinpoches, that the quaint wooden Englishcottage known as Forest View Villa, at West Point, Darjeeling, WB, has beentransformed into Thubten Sang-ngag Choeling, the Seat of the Gyalwang Drukpa. Hecontinues to serve the Drukpa Kargyu tradition under HH the Gyalwang Drukpa withunstinting devotion and loyalty. The institution has a strong outreach to thelocal Indian Buddhist communities besides its international presence.

Seated on the Lion Throne of the Dharma, HH the Gyalwang Drukpa, skilfully leadshis tradition in new and enterprising ways and is not constrained in doing so bythe Govt of India or various State Govts in India. Amazingly neither does theTaal’ai Lama and his compatriots, create any obstacles for him! He interactsmeaningfully with Buddhists in Sri Lanka, Vietnam and other Buddhist countries inthe south east and far east.

His Buddha Activity is far too vast and inspiring to be elaborated upon in thisshort article. It may be summed up in his aphorism – Live to love! In a deftmasterstroke, HH has conjoined two major religious traditions of the world –Buddhism and Christianity! Details of HH’s uncontrived and variegated BuddhaActivity are available in detail on his website www.drukpa.org.

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It is necessary to emphasise here that HE Kalu Rinpoche would invariably exhort hisnon-Tibetan disciples concerning compassion and its strength in achieving wholesomeresults! He repeatedly mentioned an instance involving Jamgoen Kongtrul LodhroeThaye who had once, while on a visit, been verbally abused by a local chief.Jamgoen Rinpoche had repeatedly urged his entourage to remain at peace all throughthe tirade while meditating on boundless compassion towards the chieftain. Thishad resulted in the chieftain falling off his horse and dying due to the bad karmahe had accumulated in that process!

St. Paul too stresses the importance of love-compassion when he writes to theChristians in Corinth – “If I have all the eloquence of men or of angels but speakwithout love, I am simply a gong booming or a cymbal clashing.” The full text isquoted below in section XXIV! This was exemplified in the life and example of theBlessed Mother Teresa of Kolkata!

Notably, the religion of Tibetan Buddhism, in spite of all its claims to greatness,has yet to produce such a selfless person fully dedicated to the service ofhumanity in the modern or post modern world! She was the one person who startedwith nothing other than a sincere commitment to her Lord. This blossomed into afrail nun ceaselessly admired in all continents!

Somehow the Karma Kagyu, needless to state, is low in human warmth! The lack ofsuch engagements within the Karma Kagyu is its greatest ‘inheritance of loss’! Merelyhaving a large international following has no relevance to Buddhism in India,except perhaps for the donations which may flow in copiously particularly fromChinese Buddhists! Whereas they will certainly respond to Mother Teresa likequalities, it is also unrealistic to expect Indian Buddhists to engage in spiritualexercises in manners similar to those found amongst westerners.

The socio-religious dynamics in India are unique and require a well thought outstrategy of engagement through the process of inculturation! We’ve had a plethoraof saints and god-men throughout history in India. Hence there is nothing newwhich Tibetan Rinpoches have to offer us really! We’ve had it all, we’ve seen itall! What we haven’t experienced is the like of Mother Teresa within the Buddhistcontext!

VII

The saga of ‘disobedience’, as it were, commenced immediately after the Cremation ofthe mortal remains of HH the XVIth. Gyalwang Karmapa at the Dharma Chakra Centre,DCC, Rumtek, East Sikkim, Dec 21, 1981.  The presence of the General Secretary,Damchoe Yongdue, ensured that a semblance of unity had continued to exist amongstthe Four Lineage Holders, then termed the Four Regents, even though fissiparoustendencies were clearly evident from before.

The last service Damchoe Yongdue performed to his late brother in law, HH theXvith., was the construction of the Thong Dhrol Lha Khang in the She Dhra complexat the Dharma Chakra Centre, Rumtek. This contains gilded images of the SixteenKarmapas with a large Lha-bhab Choeten or Stupa commemorating the descent of theBuddha from the heavens, in the centre. This stupa was created as an auspiciouslink for the swift return of HH. In front of the entrance on the opposite wall,stands a wooden donation box with its legend written in red paint by me.

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During a brief visit to this temple in Saga Dawa 2002, I had found a noticeable‘black air’ within the temple, its Dharma Blessings having vanished completely. Thiswas a direct function of the instatement of a false Karmapa incarnation – UTD onthe throne!

After the demise of the General Secreatry, Damchoe Yongdue, c. 1983, these fouryoung Rinpoches, Their Eminences, came to their own, each with his own varyingvision and personal ambition!  It would have been natural for some amongst them tohave felt then that they were ordained by their circumstances for greatness!

It would soon become apparent that they considered themselves to possess levels ofcompassion, wisdom, vision and skills not in accord with the vastness and depth ofthe enlightened qualities of their Principal Guru, HH Sri Jinendra Karmapad XVI. Thus began the series of events which evolved into this terrible state of affairs,with their purposeful attempt to overlook and shun the wishes of HH concerning hisIndian rebirth – all hidden under the veil of Tibetan Religiosity, inscrutabilityand crass authoritarianism! In other words, it was the religion termed Karma Kagyuwhich became the dominant, rather than the spirituality which remains at its core!

Clearly this is the most serious ‘inheritance of loss’ for the Karma Kagyu as a whole!

What came to the fore was the sense of racial superiority of these Tibetan Brahminsand that they considered themselves to be and remain divinely ordained.  Thesemisconstrued concepts are ever maintained at the core of their engagements,nurtured by their blindly devoted followers, in spite of the culpability theycontinue to manifest!

Its end result has been tragic: the early demise of HE Jamgon Rinpoche in a roadaccident April 24, 1992 under highly mysterious and apparently contrivedcircumstances.  HE was due to visit Tibet the following month to verify thepurported Karmapa incarnation! It was apparent that someone within the hierarchydid not want HE to visit Tibet to meet the young UTD when the cover of him beingthe 17th Karmapa would have been blown! It remains a question as to who was behindthis assassination! Obviously these were the promoters of UTD!

This was followed a few years later by that of the General Secretary of the DharmaChakra Centre, Rumtek, Tobga Yulgyal Rinpoche: he was a highly qualified person ofthe old school, if ever there was one within the Karma Kagyu. He died possiblythrough the use of black magic.  The Karma Kagyu has since split into two competingfactions. 

Dharma Protectors can hardly be said to be bemused with these developments – an‘inheritance of loss’ for the entire Karma Kagyu! 

All these events have been acceptable for these Tibetan Brahmins and theirreligion, so long as a Tibetan, rather now two Tibetans, have been enthroned as theXVIIth. Gyalwang Karmapa!  At least none from an ‘inferior race such as Indian’ or ‘onewith fair skin, blue eyes and blonde hair’ was so ordained! It may be stressed herethat it is Indians who have been traditionally designated as Arya or ‘noble’, whileTibetans as ‘barbarian and uncouth’.

The racism of elder Tibetan Lamas can hardly be condoned as it was India andIndians who had given Tibetans political asylum Mar 31, 1959, when they were attheir most vulnerable. We in fact created the conditions for them to regain their

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human dignity which they had been deprived of by the PRC. Yet they treat Indiansas if they are inferior to the grand Tibetan peoples, rather than expressing theirgratitude in various ways for all we have done for them! But then these Lamas arebeyond reproach even though a few may be epitomes of virtue!

Such perversions too are ‘an inheritance of loss’.

VIII

Various books in English and Tibetan have already been published on this subject. None however, deal with the Indian incarnation, the object of gross neglect byTibetan Nazi-ism.  The earliest in English was my analysis in three parts titled HisHoliness the XVIIth. Gyalwang Karmapa – various dimensions.  This is been posted on mysite www.lamashree.org.  It was followed by ‘The Buddha Cries’ by Anil Maheshwari,also posted on the same site with his permission, under the directory ‘HH theGyalwang Karmapa’.

The Blue Book titled ‘The Karmapa Papers’ delves into the intricacies of theauthenticity of the Prediction Letter produced by Tai Situpa.  Yet another BlueBook in Tibetan is a detailed and extremely humourous analysis by Ven. TobgaRinpoche of the purported Letter of Prediction. It is hoped that these two will beavailable soon in their digital editions.

Then came ‘The Buddha’s Not Smiling: Uncovering Corruption at the Heart of TibetanBuddhism Today’ by Erik Curren, followed ‘Rogues in Robes’ by Tomek Lehnert.  ‘TheKarmapa Prophecies’ by Sylvia Wong is an effort sponsored by HH Kunzig Shamarpa andreads as a serious presentation.  There are others which I am either unaware of orunable to recall while writing this.

‘The Dance of 17 Lives: The Incredible True Story’ by Mick Brown is a well writtenand a fairly factual work on this topic focussing on the version of the Govt ofTibet in exile (sic.). It is a must read.

Unfortunately it seeks to malign Ven. Tobga Rinpoche by making various presumptivestatements concerning him. It may be mentioned here that Tai Situpa too had beencaught smuggling gold in large quantities once at Kolkata airport. This has beenomitted in this book as if Tai Situpa has been an epitome of virtue. There existsthe possibility of this book having been originally written under the directions ofTai Situpa by a senior western lady secretary. It was then passed on to Mick Brownto have it corrected and published under his name!

The photos in the book have their own story to tell: they provide a far moreeloquent testimony to this sordid affair than all the thousands of words everwritten on this subject. Even an ordinarily endowed person will aver that thereis no congruence of physicality between the young Urgyen Trinlay Dorje, UTD, andthe one currently known as such. Energetically too they are totally differentpeople.

The more perspicacious will know that the essence of HH the XVIth. Gyalwang Karmapawas never there in the young UTD; it is totally absent in the current person! Onemay well ask, ‘Is either an incarnation of HH the XVIth.?’ The answer is an emphatic ‘NO’!

The recognition of Urgyen Trinaly Dorje as the Karmapa is a grand hoax perpetratedby medieval authoritarianism at its highest levels! Of this there can be no doubt!

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Followers of the XIVth. Taal’ai Lama uphold him to be infallible and omniscient –his diktats are to be accepted even though they may fly in the face of reason, eventhough they may be in direct contravention of the Buddha’s Teachings! Theirinsecurities are so deep-seated that they refuse to engage in civilised discoursewith those who aver differently. They believe in the Dulles Doctrine – if you arenot with us, you are against us! Thus they are naturally hostile to those whodisagree with him!

There exists yet another claimant to being HH the XVIIth. Gyalwang Karmapa. Thisgentleman is Dawa Zangpo Dorje of Damthang, S. Sikkim. He was born prior to thetransition manifest by HH the XVIth. I have met him in person and interacted withhim a bit. There are compelling reasons for his claim and I am in no position todelve into details of this matter. He does have a following in Sikkim andpersonally I respect him as a possible manifestation!

IX

The origins of this problem goes back into history when monarchs were above the lawof their kingdom and were the law. This is the heritage and modus operandi of thispontiff, constituting the greatest ‘inheritance of loss’ for the Taal’ai Lama. It isapparent that he still lives in that medieval & feudal matrix, totally out of synchwith the 21st. century! It is outlandish that the Govt of India treats him as if heis a law unto his ownself – an extra constitutional authority living in India!Some in power go to the extent of treating him as the uncrowned emperor of India!He is recognised simply as ‘exiled spiritual leader of Tibetans’ by all nations –not as the deposed Head of State of the former Kingdom of Tibet!

The present Taal’ai Lama has neither been my king nor I ever his subject; neitherhave I ever been his follower! Fortunately! Thus, there is no need for me toaccept whatever he might say sans the due application of mind. In this the pontiffhas gone against the spirit of the very teachings of the founder of his lineage, JeTsongkhapa Chenpo! And what is the need for the world view of an Indian or of aperson from any other nationality to be governed by Tibetanism or Tibetan BuddhistReligions?

It is really unfortunate that much is being made of this nobel personality in thisworld! Does he really deserve such accolade and wide acceptance he continues toreceive in the west by the mighty and the lowly? History bears ample witness tothe culpabilities of this personage through his various incarnations. How then canthe present one, a human being like us all, be any different? The universal charmhe exudes, clearly the result of some worldly siddhis, is merely a facade behindwhich he is able to do anything he wishes.

The unquestionable exalted status of being the New Age Messiah, accorded to theTaal’ai Lama is most certainly an ‘inheritance of loss’ for the entire world for thesimple reason that his engagements do not qualify him for being such. It would bemore appropriate to refer to him as a Protector of the Faith of Tibetan Buddhism!

In the words of Jesus, ‘He who has ears to hear, let him hear!’

X

HE Tai Situpa too has propounded his perspective in various works; their contentsare however, dubious and questionable since he has clearly sought to manipulate the

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truth to suit his own ends. In this he has been ably tutored by the Govt of thePeoples’ Republic of China, PRC, and the Govt of Tibet in Exile or the Bureau of HHthe Dalai Lama based in Dharamsala, HP!  His faithful disciple-secretary LeaTerhune has written ‘Karmapa: The Politics of Reincarnation’, which does notnecessarily represent the truth.  A search in google will reveal many more titles!

The Tibetan systems evidently function beyond the ambit of the Buddha’s teachings!  The egalitarianism and freedom of thought and action incorporated in the Sangha bythe Buddha in the Vinaya Pitaka, the Code of Conduct, has been replaced by thefeudal lordship and oligarchy of senior Lamas within the Tibetan polity – theTibetan Brahmins.  Besides being in direct opposition to the Buddha’s Teachings,this is certainly out of step with the mores of the twenty first century and hardlyacceptable to the west.

The interested reader is urged to study any and all of these publications from anindependent, unbiased and analytical scientific point of view, while remainingfocussed on the teachings of the Buddha as enunciated in the Kalama Sutta. This iscompletely in consonance with what our Lamas have taught me!  The Buddha in thissutta essentially exhorts his disciples to have the courage to be and stand up forone’s ownself! He does not advocate the blind adherence to personalities which hasbecome the hallmark of Tibetan Buddhism of the day!

It is only through a dispassionate analysis of this affair, sad by any yardstick,and the personages involved, that one may arrive at the truth cleverly concealedfrom the general view through feudal-medieval authoritarianism, obfuscation andobscurantism!

XI

The genesis of this work traces itself to an article titled ‘Karmic Backlash – theUntold Story’, written way back in May 2008 and posted as a blog www.lamashree-karmicbacklashii.bolgspot.com.  It was a naive attempt to place on record a seriesof events which continue to be totally ignored as irrelevant by TibetanBrahminism!  In June this year, an active muse, compelled me to repeatedly revisethis article, resulting in this book.  The process still continues as there isreally no end to creative writing.

I finally decided en route to our outpost adjacent to www.auroville.org from homebase in Munger, Bihar, Sep 9, 13, that at least this first part could be publishedas a booklet. The printed word carries far more weight than postings on websites,even though it is more resource intensive. It is thus that this preface is beingfreely distributed. The inquisitive may purchase the entire e-book tilted TheInheritance of Loss from www.bodhisharanam.org.

It is true that this work will ruffle many feathers – particularly those whosubscribe to the myth of Tibetan Brahminism or supremacy and the religion ofTibetan Buddhism!  It is up to the reader to assess the value of such assumptionsof racial superiority in the context of post modernism!  Do ethnic origins andculture really make any person more superior to another?  Or are they a relic of afeudal and medieval past as evinced during the second millennium? The Buddharepeatedly negated such propositions of exclusivism and exceptionalism in hisdiscourses!

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This question had also been recently answered on Sep 12, 2013 by the President ofRussia, Vladimir Putin, while referring to the assertion of President Obamaconcerning ‘American exceptionalism’ in the context of the civil strife in Syria.  Hesaid, “It is extremely dangerous to encourage people to see themselves asexceptional.”   He continued, “We are all different, but when we ask for the Lord’sblessings, we must not forget that God created us equal!”

This ingrained sense of exclusivism and exceptionalism of Tibetan Brahmins, that ‘otherpeoples are lesser peoples', or that ‘some are more equal than others’, has been the crucial pivotof Tibetan Buddhism until recently.

It remains the greatest ‘the inheritance of loss’ for the entire world, with the Tibetansincluded.

XII

There is actually no winner in the Karmapa Conundrum, as stated earlier.  For allit remains ‘an inheritance of loss’!

The Govt of the Peoples’ Republic of China ranks being possibly the greatestloser.  It had recognised Urgyen Trinlay Dorje as HH the XVIIth. Gyalwang Karmapa,with much pomp and fanfare as a Living Buddha in 1992 – the first ever to be sorecognised!  It lost its all in this context with the purported flight of thisperson to India where he has now settled. The country has thus been deprived ofthe enlightened activity of the current Gyalwang Karmapa.

The question ever remains as to whether the person currently living as UrgyenTrinlay Dorje, UTD, under the protection of the XIVth. Taal’ai Lama, is actuallythe same person who had been recognised in 1992.  Besides the issue of a ‘PredictionLetter’ of questionable authenticity, produced by HE Tai Situpa and currently in hispossession, their physicality does not correspond. Their vastly differing energieshave nothing in common with that of HH the XVIth. Gyalwang Karmapa.

These are evident from the photos in the book ‘Dance of 17 Lives – The IncredibleTrue Story’ mentioned above.  Neither do their physical ages tally!  The truth isthat UTD is certainly ten years over and above the age he is made out to be! Anyperson, Buddhist or otherwise, with plain and simple common sense can see this for oneself!

UTD had apparently come, as was later made out in the official Chinese Press, withthe intent of retrieving the Black Vajra Crown of the Gyalwang Karmapa – ShriJinendra Karmapad in Sanskrit – and taking it back with him to the TibetanAutonomous Region!  This however, did not happen!

The reader could find the two documentaries titled ‘Karmapa - Two Ways of Divinity’and ‘The Flight of a Karmapa’ posted on www.youtube.com and also readily availablein Buddha Gaya, highly informative and compelling. A transcript of the former isalso available on www.bodhisharanam.org under the directory Buddhism. The entirework titled The Karmapa Conundrum – the inheritance of loss, of which this ismerely the preface, may be purchased on line from the same site under e-books.

XIII

It is ‘an inheritance of loss’ for HH the XIVth. Taal’ai Lama as well. 

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Recognised variously as a peacenik, Messiah of the New Age, the Buddha of thisAge, et al, felicitated by countless international awards, this affair has merelyuncovered the facade of peace he has assiduously nurtured over decades.  ThisPontiff of the mythical trans-national Holy Tibetan Buddhist Empire, finds all hisethics, wisdom and meditative absorption a la Buddhisme, put into a shredderthrough the machinations of his mentors – his elder brother Gyalo Thondup - CIAcombine with the Govt of the PRC pitching in as well.

He has certainly succeeded in implementing the vision of his illustriouspredecessors of persecuting the Karma Kagyu ever since the so-called Great Fifthhad embarked on this process 1642 CE. Some of these details are mentioned inwww.trimondi.de.  Few Buddhists will concur however, that the persecution ofanother, may be considered wholesome!  The Buddha Dharma emphasises that thiscannot be so! The question may thus be asked as to whether Tibetan BuddhismReligions are in actuality the Buddha Dharma?

The XIVth. Taal’ai Lama will most certainly go down in history as ‘the one whoattempted to destroy the Karma Kagyu currently’ – a dubious distinction at best! He will failsimply because of the deception he continues to perpetrate under the influence of Mara!The blessings of the Ser-threng gyi Lama of the Karma Kagyu are protecting us. Of thisthere can be no doubt!

In any case, the Taal’ai Lama presides over a religious polity with highlyquestionable attributes. The recent flight of two young novices, not yet in theirteens, from Sera Je Monastery of the Gelugpa tradition – ‘the tradition of thosewho uphold virtue’ – in Bylakuppe, Mysore, and their recovery at Chennai Centralrailway station, as reported in the daily, The Hindu Nov 5, 2013, has its own storyto tell.

From all accounts they were merely preserving the sanctity of their person fromtheir lecherous seniors. Besides, the curriculum and routine there, is extremelytaxing with physical punishments meted out to maintain what passes off as ennobledtradition! Gelugpas, who invariably refer to themselves as ‘especially we Gelugpas’, seemto live more in their medieval past than in consonance with the present!

The pontiff however, remains content to brush this gross violation of the rights ofchildren, under the carpet, pretending to uphold tradition rather than introducereforms! He certainly has many lessons to learn from Pope Francis I and events inthe Roman Catholic Church. The R. C. Church is beginning to appear far moreprogressive than what the Taal’ai Lama’s Church has to offer!

This crass unwholesomeness coupled with his apparent helplessness to take remedialaction, remains integral to the continuing ‘inheritance of loss’ of the Taal’ai Lama!

More fundamental is this pontiff’s Tibetan Nationalism which lies at the core ofhis engagements.

Dr. B. R. Ambedkar had broached this very topic way back in 1937 when the BombayLegislative Council had debated enhanced powers for panchas or ‘council of villageelders’ through a Village Panchayat [Village Council] Bill.

He had averred: “A population which is hidebound by caste; a population which isinfected by ancient prejudices; a population which flouts equality of status and isdominated by notions of gradations in life; a population which thinks that some are

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high and some are low – can it be expected to have the right notions even todischarge bare justice? Sir, I deny that proposition, and I submit that it is notproper to expect us to submit our life, and our liberty, and our property, to thehands of these panchas!” May not these attributes be equally applied to thereligion termed Tibetan Buddhism?

The Taal’ai Lama runs a Govt of Tibet in exile under its Constitution, maintains aCabinet of Ministers known as Ka-shag, holds elections for its so-calledParliament, and also has a quasi judicial system for resolving disputes amongstTibetans.

No records are kept of the amounts received by him in Indian currency or foreignexchange, and where the money goes. He is the recipient of largesse from variousinternational sources estimated at about half a billion dollars annually. His FreeTibet Campaign is a money spinner. Moreover, whenever he performs the fabledKalachakra Initiation in India, he rakes in approximately Rs. 100 crores or Rs. 1billion as offerings. None dare ask what happens to all these donations.

Given that there is no provision in the Constitution or laws of India, whichpermits the existence of a state within a state, it is evident that all of theabove is possible only through the fact that the Taal’ai Lama keeps those in power– senior ministers, the bureaucracy et al – happy by his largesse towards them,routinely meted out in foreign exchange! Clearly, were he to pay taxes, the IndianExchequer would have more to spend on various welfare schemes in the country!

This is thus the ‘inheritance of loss’ for this country – India!

It is these attributes, now considered regressive in the post-modern world, andintegral to the engagements of the Taal’ai Lama, which constitute his greatest‘inheritance of loss’ and that of his fellow Tibetan Brahmins!

XIV

Moreover there is only one destination for those who engender a schism within theSangha – classified as amongst the Five Inexpiable Sins.  This has been clearlyspecified in the Three Covenants of the Vinaya, the Mahayana and the Vajrayana.The Taal’ai Lama, together with the other worthies involved in this, are thusheaded for their extended and highly unpleasant abode – the hell known as Avici!

It is up to you dear reader, to ascertain for yourself, as to whether these Lamashave excommunicated themselves by their engagements from the Buddha Dharma! Havethey not irretrievably destroyed the Covenants of the Three Vows – dom sum – theirsamaya or Vajrayana Covenants included? Do they still maintain any sanctity andcredibility given their glorious accomplishments! And if so, to what extent? Andwhether you too wish to be a participant in this glorious hoax! Do these noblesqualify as Authentic Teachers, or have they forfeited their right to be so?

The Taal’ai Lama has also succeeded in upholding the superiority of the TibetanBrahmin race or caste through this process.  Similar in content to the Aryanismpropounded by Adolf Hitler, it could best be termed Tibetan Nazi-ism.  Hisinternational followers are unable to fathom this and other subtle realities of theTibetan psyche, so enamoured are they by his charisma and the teachings theyreceive from him and their other Gurus!

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It is amply evident to the knowledgeable, that the recognition of Urgyen TrinlayDorje was an attempt by the pontiff in 1992 to please his Chinese overlords,following the advice of his elder brother.  In fact, it was a desperate attempt byTibetan Nazi-ism to install a Tibetan as the XVIIth. Gyalwang Karmapa, even thoughit entailed the elevation of one wholly unworthy to this exalted status!

He was moreover, expecting a quid pro quo from the PRC. His calculation, totallymisconceived, was that he would accept the PRC’s Karmapa in return for which hewould be permitted the selection of the Panchen Lama incarnation! This of course,never materialised! So much for his acumen and the brilliance of his politicalendeavours!

XV

Ever since the cremation of HH the XVIth. Gyalwang Karmapa, Dec 23, 1981 and until1992, there had existed ample evidence of an Indian Karmapa incarnation.  The HolyTibetan Buddhist Empire would have none of it.  Tibetan Nazi-ism, ably assisted bythe Govt of the PRC, wanted one from amongst them, each for its own misguidedreasons!

Nowhere in his teachings does the Buddha uphold the concept of racial superiority,now solidified in India as casteism. In fact he has even defined as to what it meansto be a Brahmin! The Shravakas, Pratyekabuddhas, Arhants, Bodhisattvas, Panditasand Mahapanditas, Siddhas & Mahasiddhas and the Fully Enlightened Ones of yore ofdifferent countries and climes – all bear glorious testimony to the fact thatethnicity or caste is totally irrelevant to the spiritual path.

Amongst the Eighty Four Mahasiddhas of Indian antiquity, few were Brahmins; mostwere what we would now term Dalits or outcastes. The most recent amongst them hasbeen Satya Narayan Goenka, the Vipassana Master who manifest his transitionrecently.

Saints in medieval India, notably Kabir and Guru Nanak Dev have repeatedly stressedthat ethnicity does not make for superiority. However such subtle nuances canhardly be found within the subconscious blueprints of these Tibetan Brahmins!

Tibetan Brahmins will retort: ‘They are not from amongst us!’

This is actually correct as in spite of all the ‘sem chaen tham chaed...’ ‘all sentient beingsare our mothers et al,’ and the liberal humanism Tibetans may currently seem to espouse,when it comes to the crunch, differences in identity, ethnicity and culture play acrucial role in their interactions with others. Their emphasis on Tibetanism is simplyover-bearing although they can hardly be blamed for that!

It is only the brave – ‘p’awo’, what Chogyam Trungpa Rinpoche would render as ‘warrior’ –who can transcend these barriers! The average person, including these High Lamas,essentially Religious Leaders, merely tends to hunker down into familiar territory!Liberal humanism has traditionally never been integral to the religion known asTibetan Buddhism in any case as the excerpt from www.trimondi.de posted at thebottom of this preface clearly enunciates!

Neither are we non-Tibetans from amongst them! Yet they rely upon us wholly fortheir economic, social and political well being, simultaneously treating us as being inferior tothem! This must surely be integral to the Bodhisattva’s Way of Life they whole-heartedly espouse and propagate!

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The Taal’ai Lama’s manifesto has as its sole and narrow intent the upliftment ofhis Tibetan peoples! Hence he can hardly be expected to be concerned with thewelfare of other nationalities. His charm, charisma and international reputation merely concealhis racism behind a well-cultivated façade of trans-nationalism!

Discrimination based on caste or ethnic origins has also been acknowledged as aviolation of human rights by the European Parliament Oct 10, 2013 and an obstacleto development! This Parliament comprises 776 delegates drawn from 28 member-states representing over half a billion people! This is the post modern paradigm!

The authenticity of a shared humanity is clearly not the criterion for the Taal’aiLama and his fellow Tibetan Brahmins, the author of this fiasco!  The world iscurrently experiencing convulsions throughout due to the sense of exceptionalism andexclusivism rather than that of shared humanness where all are accepted for whoeverthey might be, living on a shared earth and world!

Thus it is that this sense of grotesque ‘exceptionalism’ and ‘exclusivism’ which continue ‘aninheritance of loss’ for the Taal’ai Lama and other Tibetan Brahmins, negativelyimpacting the world at large which they hold ransom to their belief systems!

It is pertinent to point out that research is currently being carried out at theUniversity of Barcelona, Spain, to create a software intend to assist individualsto transcend their ingrained racial bias!

XVI

The Karmapa Conundrum has been a severe blow for India as well.  The Taal’ai Lamais fully aware of all this country and its peoples have done to return theirdignity and self respect to Tibetan Refugees by settling them in India andpermitting them to establish their institutions both secular and religious!  Henever tires of expressing his gratitude to India for the Buddhism his countryreceived from it.

However it was only mid 2009, after having literally been shown the door by theGovt of the PRC autumn of 2008, subsequent to the Beijing Olympics – and a fullhalf century after he had first entered India, that he wondrously deigned toexpress his gratitude to India for the manner in which it has rehabilitated theTibetan diaspora! Obviously this enlightened quality had been gestating within thestream of his consciousness for fifty long years, seeking an appropriate time tomanifest! E-ma-ho – how wonderful this is! It was also then also that the rightwing Bharatiya Janata Party had suggested the Taal’ai Lama take Indian citizenship!Naturally he refused!

It would be a welcome step by the Taal’ai Lama were he to propose and ensure thatIndia is awarded the Nobel Peace Prize with this in mind! But he simply will nottake this step for the simple reason that he simply does not care about thiscountry!

His expressions of gratitude towards India however, is mere lip service in anycase, since the Taal’ai Lama has really no concern whatsoever for the welfare ofIndia and its peoples – these being simply beyond the ambit of his compassion andvision! This is incontrovertibly evident from his total indifference to thesuffering of those during the natural calamity which struck the state ofUttarakhand last monsoons! This in spite of the fact that thousands of his

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compatriots are currently settled in that very state, enjoying its hospitality,leading highly respectable lives!

Not a prayer was said publicly, no grief expressed, and above all, not a singlerupee given by him as a donation. Neither did the Tibetan Youth wing under him,undertake any relief activities there. Simply stated, the Taal’ai Lama continuesto receive what he desires from this country; thus there is no reason for him toextend himself to our country and its peoples! And yet, he is reveredunconditionally almost as a Living God! It must be stated in all fairness, thatleaders of other Tibetan Buddhist traditions many of whom are based in Uttarakhand,were equally recalcitrant in their response!

This reverence of the Taal’ai Lama, deriving from specious considerations and blindbelief amongst the unknowledgeable, is his greatest and most unenviable ‘inheritance ofloss’.

XVII

Those who have followed this pontiff through these decades know very well that hisloyalties certainly do not lie towards India.  Thus, guided by his redoubtableelder brother and mentor Gyalo Thondup and the CIA, he has done nothing for thewelfare of Indians until now.  The will simply is not there even though theresources are hardly wanting! On the contrary various circumstances indicate thathe has assiduously played a decisively anti-India role, far too many to know of orrecapitulate in this short write-up! It is virtually impossible to ascertain andenumerate his engagements in this context!

In actuality the lack of interest of the Taal’ai Lama to engage meaningfully withBuddhists in this country, precludes the entree of his precious and ‘special’ Gelugpatradition into Indian Buddhism!  This would create anomalous vectors within theIndian polity as have existed within the Tibetan system ever since the 14th.century, resulting in tremendous unhappiness all around!

Moreover, by aligning himself with the ultra right Hindu Rashtriya Swayam SevakSangh, the Vishwa Hindu Parishad and their affiliates, collectively known as theSaffron Brigade in India, he has effectively estranged himself from the Buddhistsof the Indian Plains – the followers of Dr. B. R. Ambedkar, the Father of theIndian Constitution! It is the latter who need to be his focus!

His super-rich friend Dr. B. K. Modi has created a life of the Buddha terming it‘satya kathaa’ or ‘true story’. Titled ‘Buddha’, it is a televised serial in Hindishown Sundays on Zee TV and Doordarshan 11 a.m. to 12 noon and 6 to 7 p.m.  Thescreenplay contains false inductions of Hinduism. These find no mention in theTipitaka or various life stories of the Buddha written by Mahapanditas of yore.

Pertinently temples as eloquently depicted in this serial were never a part of theVedic Dispensation then extant, Hindu temples having emerged only after the turn ofthe first millennium CE and these too, a result of the usurpation of Buddhist sitesby Hindu Brahmins! Moreover, the names of Rama & Krishna remained in the womb oftime!

The depictions are mere fantasies of the arrogant Hindu mind which seeks to encompassBuddhism within its fold when indeed they are two different and highly dissimilarreligions by any yardstick! The depiction is a total travesty of the Buddhist

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tradition! In effect what has been created is a totally mythological thoughengrossing Buddha or Siddhartha Purana! Had this omnipotent pontiff any interest in thewelfare of Indian Buddhists he would have taken steps to ensure a more realisticdepiction of the life and times of the Buddha! But these are of no concern to thisNobel Laureate!

The interested reader is referred to my site www.bodhisharanam.org for more on theinteraction between Hinduism and Buddhism ever since the decline of the MauryanEmpire. Charles Allen’s incisive work ‘The Buddha and the Sahibs’: is a must readfor those interested in this issue. William Dalrymple terms it ‘A gripping storyof intellectual exploration, a tightly written piece of narrative history!’ Otherworks by the adherents of Dr. Ambedkar’s vision, too shed light on this phenomena!

The documentary Jai Bhim Comrade by Anand Patwardhan, released in 2009 after a 14year period of collating details and shooting, is an exceptionally sensitivedepiction of the condition of Buddhists in Maharashtra and the manner in which theyare actively being persecuted by the Hindu majority there.

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HH the XVIIth. Gyalwang Karmapa enthroned in the form of an Indian incarnation,would have blessed this country with a spiritual and religious leadership notexperienced for centuries by India. Having an Indian consciousness, he would havefelt totally at home in this country, speaking some of its many languages. Hewould also have been familiar with the cultures and environment of this ancientland and actively contributed to its upliftment!

He would have travelled throughout the sub-continent extensively, visitingimportant Buddhist sites and interacted freely with Indians. He would certainlyhave made himself relevant amongst the followers of Dr. Ambedkar. The documentary‘Jai Bhim, Comrade’, highlights the plight of Dalits in India who would have founda natural leader in an Indian Karmapa. His compassion would have naturallyextended to the Tibetan peoples and the world at large as well! Above all he wouldhave been free of dominion from the Taal’ai Lama and the myopic vision ofTibetanism!

Currently HH Trinlay Thaye Dorje seems to find himself singularly out of placeamongst the Buddhists of the Indian plains, in spite of his sporadic attempts to ingressinto this realm. He is unfortunately living in a golden cage in India. HH had notattended the anniversary of the conversion to Buddhism under Dr. Ambedkar Oct 17,1956 in Chandrapur, Maharastra this year, as apparently security clearance had notbeen granted him by the Govt of India! My heart bleeds to see the Activity of theBuddha Karmapa so curtailed and constrained by factors beyond his control!

It is true that HH has visited the Hermitage in St. Petersberg, Russia. But has hevisited Patna Museum to savour its rich collection of Buddhist antiquity? Or forthat matter any museum in New Delhi or elsewhere in this country? He may also beasked as to which Buddhist sites has he visited in India until now!

Thus HH is unable to manifest uncontrived Buddha Activity within the country whichneeds him the most. This is in direct contrast with the Activities of HH theGyalwang Drukpa in India and abroad – www.durkpa.org.

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An Indian Karmapa incarnation suitably recognised, would have suffered from no suchlimitations! The immutable truth remains that Tibetanism is not the be all and endall of international Tibetan Buddhism in the 21st. century. This was exemplified inthe life and teachings of the Vidyadhara Chogyam Trungpa Rinpoche!

The flamboyant and magnanimous HH Dzongsar Khyentse Rinpoche epitomises the BuddhaDharma in his life engagements. His compassion, wisdom and vastness of vision are,simply stated, beyond compare! It is due to his boundless compassion that he isactively reaching out to Indian Buddhists in various ways. Details of hisvariegated Buddha Activity is available on his various websites, notablywww.deerpark.in. He possibly ranks amongst the very few who may be compared with HHthe XVIth. Gyalwang Karmapa!

The less said about UTD in these contexts, the better!

It has thus been ’an inheritance of loss’ unequalled for our country, authored by the verysame people to whom India had graciously extended its unconditional hospitality Mar31, 1959 onwards, when they had absolutely nowhere else to go!  Clearly we aredealing with a set of heartless, hypocritical and ungrateful people: TibetanBrahmins. They fail to recollect the conditions they were in fifty years ago. Itwas our country and our people who facilitated their resettlement and empoweredthem to reclaim their human dignity. Clearly they fail to themselves practise theBuddha Dharma they so eloquently preach throughout the world! In spite of all thefilibuster surrounding them, this is an undisputable fact!

Evidently Tibetan Nazi-ism cares little for anything other than its own misguidedventures. This merely accentuates the wretchedness and incompatibility of itsworld view in the current century! Tibetans seem to believe that the world owes itto them to look after its peoples! Nothing could be further from the truth! Thiscountry has done more than enough for them and received exceedingly little inreturn!

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HH Kunzig Shamarpa – this entire process continues equally ‘an inheritance of loss’ for himas well.  He has had to take a firm stand against the mischievous machinations ofhis fellow Tibetan Brahmins, to protect the Karma Kagyu tradition.  Through theprocess of upholding the sanctity of HH the XVIIth. Gyalwang Karmapa Trinlay ThayeDorje, he has succeeded in estranging himself from the Taal’ai Lama, hisgovernment, compatriots and their followers throughout the world.  They clearlyconstitute the majority.

He would do well to ruminate as to the levels of happiness and suffering he hasbrought to his tradition and continues to do so even as he promotes Tibetanismunder the garb of the Dharma. Could HH consider a change of tack to a style morein consonance with the 21st. century?

His modus operandi is unique. Ever since the return of HH TTD, HH Shamarpa haschanged his secretary many times. There has been no smooth transfer of power fromone to the other. Resultantly valuable documents have not been properly archivedand are in danger of being lost. Yet another is his total lack of consistency inwhat he says, promises and what he does. He keeps in his employ, people who willsimply implement what he tells them to. They are not permitted to apply their

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mind! I am left wondering as to whether his approach is in accord with the postmodern world. It certainly does not seem to be.

Such engagements of HH Kunzig Shamarpa merely contribute to the further ‘inheritance ofloss’ for the Karma Kagyu.

This imbroglio has come with yet another price – HH Trinlay Thaye Dorje and he areboth debarred from entering Rumtek, Sikkim! They have moreover been disinheritedof all of the possessions of HH the XVIth. The ownership of the Karmapa CharitableTrust remains embroiled in the Indian judicial system and could take lifetimes forresolution! Neither does it seem likely that HH Trinlay Thaye Dorje will ever bewelcome in his homeland, the Tibetan Autonomous Region!

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HE Tai Situpa, who arrogates a grandiose and almost unpronounceable Tibetan titlefor himself, too has created ‘an inheritance of loss’ for himself and his followers. Having aligned himself with the Govt of the Peoples’ Republic of China, he findshimself being prosecuted for various illegalities committed by him against theUnion of India.  He remains under constant surveillance and is not permitted totravel freely to various states and parts of India. He continues to run the DharmaChakra Centre in Rumtek, Sikkim through remote control under guidance fromDharamsala, H.P., and the PRC!

His protégé the so-called Karmapa, Urgyen Trinlay Dorje, UTD, is not permitted totravel abroad, just as he is, in spite of all his claims of being a TibetanBrahmin!  Besides requiring permission to travel within India, they are bothrestrained from going anywhere near Rumtek. The latter has also been involved inhighly questionable activities in India as well! The Taal’ai Lama has invariablyensured that UTD remains protected in spite of the violations of Indian law hemight commit! These have been copiously covered by the Indian media! Vive la Taal’aiLama!

Similar considerations apply to HE Tsurphu Gyaltsab Rinpoche, a co-conspirator andcompanion of HE Tai Situpa. He seems content being confined to his monastery inRavangla, Sikkim. Reports indicate that it is he who is in charge of the runningof the Dharma Chakra Centre, Rumtek!

It is clear that neither of the two Karmapas, the one authentic, the other animpersonator, will ever return to the TAR. Neither will the famous HE Tai Situ orHE Gyaltsab Rinpoche. They have fallen into the ditches they have dug forthemselves. This constitutes an unimaginable ‘inheritance of loss’ for their preciousVaterland!

Together with that of the Taal’ai Lama, their greatest ‘inheritance of loss’ is the factthat they have created and are perpetuating the impersonation of Urgen TrinlayDorje as the XVIIth. Gyalwang Karmapa. Thus they are gloriously misleading thevery same people who have placed their implicit trust in them! Their karma willcertainly bring its own rewards both for them and all their followers!

Isn’t it amazing that the very people who have taken the Bodhisattva Vow for theweal of all, are the very same who are actively conniving against it? When, ifever, will this phantasm come to an end?

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XXI

Dharma Chakra Centre, DCC, in Rumtek, East Sikkim, is now a mere shadow of itself.  The college for higher studies, the Karmae Shri Nalanda Institute, no longerreverberates with the studies, elucidations and debates in the Dharma. Neither isthe three year retreat centre functional.  It has been literally deserted by thevery same people HH the XVIth. had entrusted to care for it.  It would be wrong toblame the Govt of India or that of Sikkim for this impasse.  For both these thenational interests of this country are of prime importance. Not so long ago therewas a proposal by the Govt of Sikkim to run a direct bus service between Lhasa, TARand Rumtek, Sikkim!  The bickering amongst Tibetan Brahmins merely accentuates thedangers which exist to our nation!

All the objet d’art assiduously and lovingly brought by HH the XVIth. Gyalwang Karmapafrom his Seat in Tshurphu, Tibet, in 1957-8, on a train of 170 mules and yaks,stored at the DCC, are now disintegrating under the onslaught of adverse climaticconditions prevalent in East Sikkim, and the lack of constant care!  They remainsealed under the orders of the judiciary – the result of the power strugglesbetween the closest disciples of HH! In all likelihood the Black Vajra Crown andHH’s Ceremonial Hu-thu-thu Gown have both been destroyed by time – insects andfungi. 

This must also be the fate of the large number of precious thangkas brought over byHH.  Dance masks and gowns made of rare Chinese brocades, are amongst the otheritems which would certainly have disintegrated.  The Precious Black Mother Pill,and its littler progeny, are also no more available to assuage the suffering of allbeings!

The reason for this is simply the exceptionalism of Tibetan Brahminism which hasresulted in the in-fighting amongst them.  The Karma Kagyu is now split into two,resolutely authored and furthered by the XIVth. Taal’ai Lama and his completelyillegal and pro-Gelugpa Govt of Tibet in Exile.  This includes a Tibetanlegislature, executive and judiciary!  It remains to the credit of the Govt ofIndia for having permitted this highly anomalous situation to develop and continueunchecked! Nowhere in the world has there ever existed a state within a state,other than in this particular instance in India!

This is in brief the ‘inheritance of loss’ being experienced by the Karma Kagyu – a directconsequence of the breaches and ruptures of the Three Covenants by TibetanBrahmins!  While the powerful gloat over their accomplishments, what are clearlytheir culpabilities for which there can be no expiation, the aam aadmi or theproletariat, disciples, devotees and patrons of HH the XVIth Gyalwang Karmapa,suffer at the hands of their excesses!

Interestingly the epithet ‘jerks’ can be used to these Tibetan Brahmins. For mostof us the word ‘jerk’ is a simple expletive, usually applied to someone behavingunreasonably. But Eric Schwitzgebel, a Professor of Philosophy at the Universityof California, goes in-depth trying to define the word. According to him, a 'jerk'is "someone who fails to appropriately respect the individual perspectives of thepeople around him, treating them as tools or objects to be manipulated, or idiotsto be dealt with, rather than as moral and epistemic peers with a variety ofpotentially valuable perspectives."

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Those who understand human nature, will appreciate the heart wrenching processeswhich have been integral to the writing of this work!  It incorporates varioustraits of the Vajra Family – tremendous amounts of anger, bitterness and resentment– emotions with which I need to personally work through deeply transforming theminto enlightened attributes! The relevance of this work however, will unfold asone goes through it.  Above all it will serve as a warning that a Caeser will nolonger get away blithely with whatever he might author and nurture!

These Lineage Holders were those who would dispassionately lead the Karma Kagyu inboundless compassion and wisdom, into the future.  They enjoyed the implicit trustand devotion of all the disciples, followers and benefactors of HH the XVIth.  Yet,it is this trust they have totally vitiated!  Each one of them has let us all down– playing with our sensibilities, devotion and insecurities – of those who lookedup to HH the XVIth in varied ways!

This is the raison d’etre of this work!  It is a voice of sanity sought to be drownedby the cacophony of caprice and crass authoritarianism – essentially an expressionof basic insecurities!  It is hoped that this work will bring clarity in a highlypolarised world!

Not being able to fulfil the prophecy of Their Holinesses the XVth & XVIth to comeas my son, is ‘the greatest inheritance of loss’ for me, my family, relatives, society andIndia! This happened due to the machinations of these Tibetan Brahmins! Thedestruction and loss of our family fortunes coupled with the tremendous unhappinessthis has caused us is unfathomable! But then, who cares? Certainly not theprogenitors of this entire fracas, these Tibetan Brahmins whose hearts beat genuinely fortheir own race, the rest being nothing other than merely a show put on to befool the gullible and the non-knowledgeable!

Suffering from an apparent failure of imagination, they have failed to factor inits karmic backlash during the present and future incarnations of the GyalwangKarmapa and the role I could play subsequently! It is clear that hence the ‘Rumetkboys’ can play only limited roles in the future of the Karma Kagyu, given thetransgressions of the Three Covenants they have committed in the recent past andcontinue in their errant ways under the cloak of self sanctimonious and unbridledauthoritarianism!

An old Indian song affirms that ‘a temple demolished may be reconstructed! But then, who is there totake care of matters of the heart?’

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What follows thus, is a narrative in the first person. It seeks to dispassionatelychronicle a series of events as they unfolded as made known to me. These wouldotherwise have remained obscured from history. The post modern paradigm is clearthat once a writer completes his work, it is up to the reader to go through one’sown personal journey while reading it. Each will perceive it differently,depending on his / her samskaras – that which is termed one’s subconscious blueprint,in modern parlance.

Some may appreciate my forthrightness, many will certainly condemn it! In anyevent, these are none other than the function of their personal limiting beliefsystems – merely their own projections which inherently have no substance. It isthese with which each individual needs to work with on the journey towards well-

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being and enlightenment! Possibly, I am ahead of the times and need to give othersthe opportunity to catch up, as suggested by a close Dharma Companion recently!

This narrative is not intended as a challenge to the caprice and authoritarianismof Tibetan Brahmins, although it may be construed as such! Brahmins by definition,be they Indian or Tibetan, are under no obligation to live and work for the benefitand welfare of any except themselves and their progeny!

It would be contrary to the Buddha’s Teachings, were I to revere and accept theseTibetan Brahmins unquestioningly as my Masters. My persona too would not permitit! Neither is it within their power to play God and restrain me from the flow oflife which is mine, even as one gives way to another, deriving from the inspirationof my Gurus. That which remains unfulfilled in this life will certainly find itsfulfilment in future ones. It’s also hardly likely that a Tibetan form will be ofmy choosing!

The phenomenal world is vast in its manifest forms. Thus, there is really no needfor me to be involved with people, mere drops in a vast ocean, but neverthelessfull of their own self-importance. They are desirous of creating a place inhistory for themselves by attempting to fulfil their misguided ambitions. In thisprocess of fulfilling their narrow interests, they are only too willing to destroyany who come in their way!

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An incident is narrated concerning King Solomon of Jewish antiquity in the HolyBible. In a vision, Jehovah had offered to grant him from one of the following two– wisdom or all the power and riches in the world. The sagacious king had optedfor the former. Jehovah, exceedingly pleased with this monarch, had granted himboth wisdom and power and wealth!

Christianity has blessed our world by giving us great personages such as Pope JohnXXIII who had the courage to convene the Second Vatican Council Oct 11, 1962, tomake the Catholic Church relevant in the 20th. century. His successor Pope Paul VIhad brought it to its successful conclusion Sept 8, 1965! Other luminaries havebeen the Blessed Mother Teresa, Martin Luther King Jr., Pope John Paul II, NelsonMandela and now Pope Francis I. Their examples serve as beacons to society intheir various ways – their legacy of liberal humanism, particularly againstapartheid, being universally known! Surely Tibetan Brahmins can be inspired bytheir examples and in this way become the more relevant to our times!

We, the followers of HH the XVIth. Gyalwang Karmapa, in this post modern world,seek to be empowered by our Gurus, irrespective of our origins or levels ofprosperity. We, in this 21st. century, refuse to acquiesce in and be ruled by thewhims and fancies of an arrogant and racist leadership ensconced in a medievalpast, as if they are our Masters and we their vassals and slaves! As if they are theone’s who know supposedly what is best for us; the rest of us supposedly livingunder delusions!

And why is it that only Tibetans are to be recognised as trulkus by TibetanBrahminism? Are the rest of us not worthy enough? The answer is simply that theReligions of Tibetan Buddhism can accommodate only Tibetans as their Masters!

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This lack of empowerment for us non-Tibetans within the context of the Buddha’sDispensation, remains the most serious ‘inheritance of loss’ for the Karma Kagyu as awhole and thus for Tibetan Buddhism!

The time has now come to bring an end to this glorious hoax!

For me, a child of the universe, it is time to move on!

Postscript: ‘If I justify myself, my own mouth shall condemn me: If I say, I am perfect, it shall also prove meperverse.’

– The Holy Bible, Old Testament, The Book of Job, Chapter 9 Verse 20.

‘Directly upon encountering the dharma, we will abandon the law of the world.’

Dogen Zenji (1200-1253)

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The First Letter of Paul to the Church at Corinth

Chapter 13.

l. If I have all the eloquence of men or of angels but speak without love, I amsimply a gong booming or a cymbal clashing.

2. If I have the gift of prophecy, understanding all the mysteries there are, andknowing everything, and if I have faith in all its fullness, to move mountains, butwithout love, then I am nothing at all.

3. If I give away all that I possess piece by piece, and if I even let them take mybody to burn it, but am without love, it will do me no good whatever.

4. Love is always patient and kind; it is never jealous; love is never boastful orconceited;

5. It is never rude or selfish; it does not take offense, and is not resentful.

6. Love takes no pleasure in other people's sins but delights in the truth;

7. It is always ready to excuse, to trust, to hope, and to endure whatever comes.

8. Love does not come to an end. But if there are gifts of prophecy, the time willcome when they must fail; or the gift of languages, it will not continue forever;and knowledge – for this, too, the time will come when it must fail.

9. For our knowledge is imperfect and our prophesying is imperfect;

10. But once perfection comes, all imperfect things will disappear.

11. When I was a child, I used to talk like a child, and think like a child, andargue like a child, but now I am a man, all childish ways are put behind me.

12. Now we are seeing a dim reflection in a mirror; but then we shall be seeing

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face to face. The knowledge that I have now is imperfect; but then I shall now asfully as I am known.

13. In short, there are three things that last: faith, hope and love; and thegreatest of these is love.

Excerpted from the Jerusalem Bible.

XXVI

Times of India, Patna 27-11-13

THE REIGN OF ELDERS

CITY CITY BANG BANG

Santosh Desai

When is someone truly regarded as an adult in India? This question was triggeredoff as an unlikely by-product of the recent controversy surrounding Amit Shah andthe surveillance of a young woman ordered by him at the behest of his 'saheb'. Itis being argued that the action was an innocent act of protection provided at thespecific request of the father who happens to be a friend of the chief minister. Afather acted out of concern for his grown-up daughter and a powerful friend helpedhim out – no reason for anyone to fret, is the official version.

Apart from the other more significant issues raised by this case, the explanationoffered is interesting and perhaps quite revealing of a larger cultural truth. Is aparent, within his rights to keep an eye on his daughter’s actions in the name ofprotecting her, assuming for the moment that the official version is correct? Atwhat stage does being an adult translate into having full control over one'sactions? This becomes a particularly important question if the adult in question isa woman – is male protection some kind of a self-justifying action? The larger cultural question it throws up goes way beyond this specific case. Theimplicit mental model at work here is that a parent has the right to do what hethinks is best for the child (in this case a grown-up woman) regardless of what thechild might think or how old she might be. The ease with which we accept that afather can keep an eye (in this case with the help of the ATS) on a grown-updaughter for her safety is revealing. While legally one might become an adult atthe age of 18, be able to marry if one is 21 and have a drink in the city of Delhiif one is 25, culturally it seems like a different story. Adulthood in India seemsto be perpetually, withheld, if by adulthood one were to mean the ability to exer-cise full control over one's life and actions. The passing of the baton from onegeneration to another is an area of considerable greyness, and in some cases, neverquite happens till the older generation passes away. On the face of it, the above description would appear to belong to an earliergeneration. Certainly, going by the number of young people enjoying themselves inbars, restaurants and malls, the idea that they lack control over their lives wouldseem, a trifle quaint and outdated, but appearances can be deceptive. Withoutquestion, the younger generation today enjoys freedoms that were unimaginable tilla few years ago, not just in terms of , going out but also in terms of careers andoccupations. And yet, there is so much that hasn't changed.

Grown up children stay with parents till they get married, but often evenafterwards. Parents pay for the weddings of the individuals getting married anddesignated the 'boy’ and the 'girl' and assigned perfunctory roles during the

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process. The consent of parents in all major life decisions is still extremelyimportant and much of popular culture, particularly on television, is concernedwith the question of what an appropriate relationship between the two generationsis. And while there are many professions that are dominated by the young, eventoday legacy is an extremely important part of our lives with family-ownedbusinesses dominating the commercial landscape and political dynasties growingrather than declining. The so-called young politicians are, for the most part, theprogeny of those already powerful who inherit constituencies rather than buildthem. While enjoying some visible freedoms, the younger generation simultaneouslycedes its rights over some of its own actions in return for the comfort of abenevolent canopy called legacy.

The bond between generations is a source of great strength and stability as socialcontinuity is effortlessly maintained, while accommodating change. But in manyways, this is also what comes in the way of radical change, without drawingboundaries between the old and the new and without some tension between the two.The old, by virtue of its implicit power, continues to prevail in a manner that isalmost invisible. The overall lack of tension between the generations creates anair of complicity between the two, where the old contains the disruptive potentialof the new by offering comfort that blunts the need for discontinuous change. Whichis why all the talk of the power of youth never quite materializes into tangiblechange on the ground.

The youth is vocal but docile, aggressive in symbolism but pliant in behavior.Acts of consumption or posts on social media might provide a means of self-expression but are not sufficient to bring about meaningful change. Change isenacted much more than it is implemented.

This is not to argue that the young in India are not ambitious or lack ideas butmerely that the tendency is to operate within a culturally comfortable arena thatdoes not disrupt social convention.This is both a recipe for social order and for a lack of real change. For all thenoise that surrounds the need for change at a structural level, little has changedin terms of social organization or political expression.

We are beginning to see the first signs of such a challenge in, the arena of genderwhere more women are pushing against traditional power structures but we are yet tosee this evolve into a social movement of any kind. Perhaps a touch of rebellion isneeded if all that is moribund about the Indian social and political establishmenthas to change.

santosh365@gmail.com

XXVII

Trimondi Online Magazine

New Opium for Intellectuals:Tibetan Buddhist Chic in the West

 By Andrei Znamenski – The University of Memphis

 The Dalai Lama is a worldwide traveler, constantly visiting Western Europeand North America, where he has been building support for the Tibetan cause andpromoting Tibetan Buddhism as the doctrine of non-violence, human rights, and

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respect for the environment. According to the Dalai Lama and his numerousacolytes, Tibetan Buddhism is capable of resolving ecological problems,alleviating individual stresses and anxieties, eradicating problems of corporateculture, improving education and gender equality, and, ultimately, will bringabout peace. The Tibetan Buddhist religion is frequently billed as a spiritualwisdom for the twenty-first century, which resonates well with Westernintelligentsia that, since the nineteenth century, has never held its indigenousChristianity in high esteem and that, at the same time, has craved for spiritualfulfilment. In just the United States alone, the official number of knownparticipants in Tibetan Buddhism has reached 3 million people.  One can observesimilar developments in other Western countries. The prestige of Tibetan Buddhismon the Western cultural scene has reached its highest peak. In the public eye, Tibetan Buddhism acquired a status of uncorrupted highspiritual wisdom to be emulated and disseminated. If you ask the average educatedperson about his or her impression of Tibetan Buddhism, a standard answer wouldbe filled with such key words as "reverence for all life," "eternal peace,""harmony," "meditation," "non-violence," and "ecological wisdom." Recently, during His Holiness's May visit to Austria, when he was awarded a goldmedal by a local government in Corinthia, he reminded people that the Buddhainstructed not to take his words of wisdom for granted, but to explore,investigate, and verify them.  Let's follow the Dalai Lama's suggestion andexplore if the image of Tibetan Buddhism as a totally peaceful, healthful, andserene religion matches reality. Let us start with the famous and widely repeated statement that Tibetan Buddhismhas been preaching the doctrine of non-violence from the time immemorial.  AfterSeptember 11, 2001, “Der Spiegel,” a German popular weekly, published an articleabout the presence of religious fundamentalism in world religions -- aneat Multikulti attempt to extend to other major religions what is now mostlyperpetrated by militant Islam. Sure enough, the magazine found abundant evidenceof religious fundamentalism in Christianity and Judaism. What is interesting hereis that Tibetan Buddhism was totally excluded from this list. It is time tochange this false perception. The stereotype of Tibetan Buddhism as a historically non-violent tradition issimply not true. Many predecessors of the present-day Dalai Lama were engaged inmilitary campaigns against Tibet's neighbors. Professor Robert Thurman, one ofthe deans of American Buddhist studies and the personal representative of theDalai Lama in North America, has insisted that the 5th Dalai Lama, the one whobuilt up Tibet as a unified country in the early modern age, was a very peacefuland benign politician. In reality, in 1660, this great state builder ordered theruthless suppression of a popular revolt, sanctioning the execution of men,women, and children [Lydia Aran, "Inventing Tibet," Commentary 1 (2009): 40-41].In fact, in Tibetan Buddhist tradition, a group of the "elect," so-calledBodhisattvas (individuals who reached sainthood but decided to stay in this worldto assist the ordinary people), were allowed to transgress common principals ofmorality and commit a murder if it benefitted the Tibetan Buddhist religion.Professor David Gray, an expert in Tibetan tantras, informs us that such a morallicense issued to this group of the "elect" created tension for Tibetan Buddhistswho originally, like the rest of Buddhists, had subscribed to the notion ofcompassion and respect for living beings. Eventually, this double standardresulted in the emergence of a practice of so-called “compassion killing.” As

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applied to practical life, a Buddhist, who for various reasons must commit amurder, has to have a good intention when resorting to this act of violence[David A. Gray, "Compassionate Violence? On the Ethical Implicationsof Tantric Buddhist Ritual,” Journal of Buddhist Ethics 14 (2007): 240-271]. The present-day Dalai Lama -- who constantly talks about ecumenical peace andharmony -- insists that, from early on, non-violence has been part of the TibetanBuddhist tradition. There is no doubt that Tibetan Buddhism shines if compared tocurrent Islam, which is still heavily loaded with militant ethics. Still, thiscurrent stance propagated by the spiritual leader of Tibet has nothing to do withTibetan Buddhist tradition. In fact, Lydia Aran and Elliot Sperling, two otherexperts on Tibetan Buddhism, stress that before the present Dalai Lama picked upthe concept of non-violence (ahimsa) from the famous Hindu philosopher-politicianMahatma Gandhi, neither of his predecessors preached or practiced non-violence[Aran, "Inventing Tibet," p. 40; Elliot Sperling, " 'Orientalism' and Aspects ofViolence in the Tibetan Buddhist Tradition," http://www.info-buddhism.com].Incidentally, Sperling has related an interesting anecdote about Gandhi -- whodid not know too much about Buddhism and who wrote to the 13th Dalai Lamasomewhere in the 1920s -- expressing confidence that Tibetan people steadfastlyclung to the noble Buddha's doctrine of ahimsa. In his reply, the Lhasa rulernoted that he did not know what Gandhi was talking about! Throughout history, like any other religions, Tibetan Buddhism had to confrontalien beliefs. Thus, in the early middle ages, when aggressive Islam made deepinroads in Afghanistan and Northern India, phasing out local Buddhistcommunities, the latter came up with the doctrine of a holy war -- a mirror-imageof an Islamic Jihad customized for the spiritual consumption of NorthernBuddhists who had to confront the Muslim invaders.  Hence the presence in TibetanBuddhism of the famous Shambhala prophecy that predicted the bloody Armageddonbattle between the Buddhists and infidels. This battle was to eventually resultin the global triumph of Buddhists and arrival of the Shambhala Kingdom, aBuddhist paradise, where the faithful would live rich and happy lives unmolestedby infidels. The apocalyptic Shambhala prophecy is part of the so-called Kalachakra Tantra teaching -- a collection of legends and practices thatrepresent the core of Tibetan Buddhism.  An important element of that teaching isthe Kalachakra initiations performed by the Dalai Lama and other top lamas. Forthe past thirty years, His Holiness has been traveling around offering theseinitiations to thousands of Europeans and Americans. College professors,students, bohemian intellectuals, and all kinds of spiritual seekers flock topartake of this event.  The most recent one took place last summerin Washington, DC. According to the Dalai Lama, Kalachakra is a noble ceremonythat builds up peace, harmony, and friendship.  At the same time, not many of theWestern participants are familiar with true nature of this initiation. Kalachakra is divided into two levels. The first one consists of seven stages,which are available to all the interested public.  During these first sevenstages, an initiate is invited to cleanse his mind and to surrender hisindividuality to the will-power of the lama guru, who turns the adept's mind intoan "empty vessel" to be filled with the power of a Buddhist deity -- a guidelinethat is very questionable from the viewpoint of present-day Humanism. Thousandsof laymen in Tibet and Mongolia have viewed these mass initiations as rituals ofempowerment, which superficially might be compared with the public blessings

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performed by the Roman Pope for Christian pilgrims. Historically, supreme lamasalso performed the first seven Kalachakra initiations in times of conflict,inducting initiates into the ranks of Shambhala warriors.  The faithful expectedthat, in case of death, they would get access to the Shambhala kingdom, themythological Buddhist paradise that was expected to arrive after the Armageddonbattle between the Buddhists and infidels. The eight highest initiations of the second level are available only to the electmonks. During these top initiations, the select few are empowered by beingexposed to various forbidden substances and activities, for example, meat,alcohol, and sexuality.  Here, a chosen male initiate (women were not evenconsidered candidates for the initiation) is taught to disregard common diets andmoral principles, which turns the participant into a super-human being who iscapable to go beyond good and evil. Thus, old Kalachakra texts both directly and indirectly stress that the highestinitiations of Kalachakra tantra cannot be completed without having intercoursewith female consorts. According to the Kalachakra tradition, during a symbolic oractual intercourse performed during the highest initiations, male participantsuse women as energy “donors,” mixing male and female fluids, which producesspiritual power that helps these male initiates to acquire super-human qualities.The ritual use of sexuality in tantras, including Kalachaka, is not a secret. Infact, in his famous Harvard lectures, the Dalai Lama himself noted that "sex isused as a technique in the tantric path" [The Dalai Lama at Harvard: Lectures onthe Buddhist Path to Peace (1988), p. 177]. Last but not least, it is stressed that both in the public and thesecret Kalachakra initiations, and, in fact, in the entire Tibetan Buddhisttradition, individual empowerment cannot be accomplished without extinguishing anindividual's mind and its complete subordination to the will of a spiritual guru,an "enlightened master," who is expected to navigate the initiate to the "truepath."  In their life-long research Victor and Victoria Trimondi, culturalphilosophers and writers, have documented and posted on their on-line "CriticalForum Kalachakra" the archaic elements of Kalachakra-tantra that should raise theeyebrows of any humanist [http://www.trimondi.de/]. Like any other religion, various brands of current Buddhism have not been immuneto religious fundamentalism and harbor traditions that are questionable from theviewpoint of Western humanism. However, I was utterly shocked by the reluctanceof the educated public to explore the uncomfortable legacy of Tibetan Buddhism.The view of Tibetan Buddhism as both a helpful therapeutic technique and a serenenon-violent religion has become so entrenched in our intellectual culture thatany attempt to question this established view is immediately assailed as a dirtyslander or Chinese Communist propaganda. I personally encountered this last summer when, during the Dalai Lama visit toWashington, His Holiness performed grand Kalachakra initiation, I posted acomment on the Huffington Post website trying to explain to its readers that thetraditional Kalachakra ceremony had nothing to do with peace and tolerance andexplained why.  Giving credit to the Dalai Lama for making several steps towardadjusting Tibetan Buddhism to the modern world and to Western humanist values, Isuggested that he should publicly dissociate himself from the medieval misogynistrituals of Kalachakra.  In response, furious “true believers” attacked, not thesubstance of my arguments, but me personally. I was called a Chinese Communist

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agent and an insensitive person. One critic was appalled by the fact that I waswriting about Kalachakra without being initiated into this noble tradition;according to this logic, if tomorrow I decide to explore the Catholic Church, Iwill have to become a Catholic.  To another critic, it was simply mind-blowinghow a person criticizing Tibetan Buddhism could possibly be teaching in anAmerican college. The most "rational" argument came from a lady who, instead ofaddressing the raised issue, shot at me with hysterical rants about Americanimperialism being responsible for genocide against Native Americans and forkeeping blacks in slavery for 200 years. I felt almost like being back in thegood old Soviet Union, where, in response to Western criticism for violation ofhuman rights, Soviet leaders routinely shot back by using the same rants. What I attempted to do in my heavily-criticized comment was to simply drawattention to the fact that traditional Kalachakra (along with other TibetanBuddhist practices) was based on subduing ones' individual conscience to thewill-power of a spiritual guru.  I also pointed out that Kalachakra rituals werefocused on the exploitation of spiritual energy of women and on ethical nihilism. What we have to remember is that the version of Tibetan Buddhism propagated bythe Dalai Lama and his associates in the West little resembles the indigenousTibetan Buddhism, because it builds on the popular Western concepts of humanrights, feminism, humanism, and environmentalism, which is perfectly fine becauseall religions are constantly changing and never stay "traditional."  Like anyreligion, Tibetan Buddhism contains elements that might be misused by inside andoutside forces. For example, in its original rendition, the Tibetan Buddhistdoctrine of compassion does not mean non-violence.  It simply encourages thefaithful to work on behalf of people by bringing them to the true faith --Tibetan Buddhism. One can argue that it is potentially easy to build a bridgebetween the religious compassion and humanistic values by muting the message ofproselytizing and putting more emphasis on humane compassion in general. Let ushope that the present Dalai Lama moves in this direction. Trying to meet theaspirations of Europeans and Americans sympathetic to Tibetan Buddhism, he indeedhas been downplaying some aspects of Tibetan Buddhism that do not fit thetradition of Western humanism and individualism. See, for example, his recenttalks about gender equality and the necessity to raise the status of women.  Inthis case, what prevents him from making another step in the same direction byopenly casting aside the medieval obscurantist Kalachakra tradition? Attempts to smuggle such practices as Kalachakra into present-day Westernspirituality are very disturbing. I seriously doubt that the misogynisticceremonies of empowerment that infest the high Kalachakra initiations can serveas a spiritual blueprint for building up harmony, compassion, and genderequality. I also want to question the guru  principal ingrained in Kalachakra andother Tibetan Buddhist practices, which simply invites spiritual and ideologicalabuse. Attempts to issue a clean bill of trust to Tibetan Buddhism as a modelspirituality of the 21st Century is historically unwarranted. For example, in thehands of shrewd management, a popular practice of using Buddhist and Taoistspiritual consultants to reduce employees' stress and anxiety easily turns into atool of pacifying discontent workers who complain about overwork andadministrative abuse. What a wonderful spiritual technique that is trulycustomized for a post-modern therapeutic welfare state! Leon Wieselter, whowrites for The New Republic  and who had analyzed this practice as employed byGoogle, resorts to uncivil language by simply calling it a “corporate mind-fuck”[Leon Wieselter, "Tao Jones Index," The New Republic,  May 24 (2012)].

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 The last thing I am trying  to do is to create an impression that there is someother religious doctrine or ideology out there that is better than TibetanBuddhism.  In such an irrational field as the realm of the spiritual, whereeverything is taken at faith value, I honestly do not see any difference amongAmerican Southern Baptists, Tibetan Buddhists, Sufis, Wiccans, Catholics,Mormons, or even Sun Dancing Lakota Indians.  When dealing with these and otherspirituality groups, we may want to exercise a healthy skepticism instead ofsingling one of them out as the only "true path" and creating a new cultural faddesignated to fix our social and spiritual problems. Following the age-old Tibetan practice of seeking for a powerful politicalsponsor, the Dalai Lama and his associates grasped well that for Western societyTibetan Buddhism became an important part of a cultural and spiritual self-critique and carved for themselves a good ideological niche in Europe and NorthAmerica.  The roots of the mass fascination in the West with Oriental religions,including Tibetan Buddhism, go back to the 1960s, when a large part of theEuropean and American educated elite became frustrated with Western Civilization,turned their eyes to Hindu, Buddhist, Taoist, Native American and other non-Western cultures and spiritualities, which, in their eyes, were good antidotes tothe European culture infested with materialism and individualism. These newspiritual, environmental, and cultural utopias tinged with irrationalismpartially filled the ideological gap created by the decline of the oldsocialist/communist utopias, which were grounded in science worship andrationalism. Originally a part of this counter-cultural movement, TibetanBuddhism acquired life of its own in the West, and eventually became a part ofthe spiritual mainstream.  Spearheading Tibetan Buddhism to the West, the DalaiLama and his fellow Tibetan exiles successfully capitalized simultaneously on thestatus of Tibet as a victim of Chinese oppression and on its image as an exoticnon-Western country endowed with high spiritual wisdom. There is no doubt that, by now, Tibetan Buddhism has become a part of themainstream religious landscape in the West.  Yet, for those numerousrepresentatives of educated Western elite who tend to smirk (and rightly so) atarchaic elements in Christianity and Judaism but who at the same time flirt (thegrass is always greener on the other side of the road) with such medieval ritualsas Kalachakra, it might be useful at least to ask themselves if these rituals arehelpful for a spiritual renewal of our society or do they serve as mere publicitystunts to keep going the interest of Westerners in the Tibetan cause, or, stillworse, simply harbor a vehicle for a totalitarian "mind-fuck" control.Incidentally, shopping around for an additional life support, the partiallydecomposed communist dictatorship in China might have realized the potentialitiesof the latter. In an unusual ideological twist, the Chinese elite has recentlymade an attempt to highjack the Kalachakra ceremony from the Dalai Lama byallowing for a puppet Tibetan guru to hold Kalachakra in Tibet as a grandreligious show for thousands of Buddhist pilgrims ["Panchen Lama's Guru OffersGrand Buddhist Ritual," China Daily June 3, 2012].