THEDANCEOF17LIVES

THEINCREDIBLETRUESTORYOFTIBET’S17thKARMAPA

MickBrown

BLOOMSBURY

ToPatricia,Celeste,DominicandClementine

‘…WearesuchstuffAsdreamsaremadeon,andourlittlelife

Isroundedwithasleep…’Shakespeare’sTheTempest

CONTENTS

Mapofthe17thKarmapa’sEscapeRouteCastofPrincipalCharacters

ChapterOneBeSureYourMotivationIsCorrect

ChapterTwoSignsandWonders

ChapterThreeTheLion’sRoar

ChapterFour‘YouCanNeverBeSelfishAgain…’

ChapterFiveTheGoldenRosary

ChapterSixHoneyontheRazorblade

ChapterSevenTheLetter

ChapterEightTheSoundoftheConchShell

ChapterNineTheFoxCries

ChapterTenDifficult,butPossible

ChapterElevenARivalCandidate

ChapterTwelveTheTwistedKnife

ChapterThirteenAnAudiencewiththeDalaiLama

ChapterFourteenLovetheBigFamily

ChapterFifteenTheEscape

ChapterSixteenEmptinessIsFullness

Postscript

ChronologyBibliographyGlossaryAcknowledgements

ANoteontheAuthorBytheSameAuthorCopyrightPage

CASTOFPRINCIPALCHARACTERS

HisHolinessthe16thGyalwaKarmapa,RangjungRigpeDorje(1923–1981)ThespiritualleaderoftheKarmaKagyuschoolofTibetanBuddhismfromhisenthronementin1931untilhisdeath.

HisHolinessthe17thGyalwaKarmapa,OgyenTrinleyDorje(1985–)ThepresentspiritualleaderoftheKarmaKagyuschool,whowasenthronedin1992andescapedfromTibetintoIndiainJanuary2000.

TheFourHeartSonsTheprincipaldisciplesandstudentsofthe16thKarmapa,andthemainlineageholdersoftheMahamudrateachingsoftheKarmaKagyuschool.Followingthedeathofthe16thin1981,thefourheartsonstookresponsibilityforfindinghissuccessor.Theyare:The14thKunzigShamarRinpoche,alsoknownastheShamarpa(1952–)The12thTaiSituRinpoche,alsoknownastheTaiSitupa(1953–)The12thGoshirGyaltsabRinpoche(1954–)The3rdJamgonKongtrulRinpoche(1954–1992)HisHolinessthe14thDalaiLama(1935–)ThespiritualandtemporalleaderofTibetuntilhisflightintoexileinIndiain1959,followingapopularuprisingagainsttheoccupyingChinesearmy.HeisnowtheleaderofTibetansinexile.

DamchoeYongduThegeneralsecretaryofthe16thKarmapa’sadministration,orlabrang,atbothTsurphumonasteryinTibetandRumtekmonasteryinSikkim,untilhisdeathin

1982.

TopgaYulgalAnephewofthe16thKarmapaandacousinofShamarRinpoche,whowasgeneralsecretaryoftheKarmapa’slabrangatRumtekfrom1983until1992.

TenzinNamgyalSince1992,thegeneralsecretaryofthe17thKarmapa’slabrangatRumtek.

ThinlayThayeDorjeShamarRinpoche’scontestanttotheKarmapa’sthrone.

AkongRinpocheCo-founderofSamyeLingmonasteryinScotland.

DrupönDechenRinpocheAbbotofTsurphumonasteryinTibetfrom1984untilhisdeathin1997.

OleandHannahNydahlDanishdevoteesofthe16thKarmapa,whowentontofoundanumberofcentresaroundtheworldunderthenameoftheirownorganization,TheDiamondWay.

CHAPTERONE

BeSureYourMotivationIsCorrect

Hisfirstmemoryisofhorses.Theyaregallopingacrosstheplain,thesoundoftheirhooves,hesays,‘likethunder’,theirbreathlikeplumesofsmokeinthecoldair.Theyarecaparisonedinscarvesandsilks,theirriderscladinfinery.Theyareaweddingparty,comingtocelebratethemarriageofhiseldersister.ApoGagawatchesthemfromtheopeningtothetentwhereheliveswithhis

parentsandhiseightbrothersandsisters.Heisthreeyearsold.BythestandardsofnomadsinthispartofeasternTibet,thefamilyarerelativelywealthy.ApoGaga’sfather,Döndrub,ownseighthorses,some200sheepandgoatsandbetweenfiftyandsixtyyaks,enoughforthefamily’sownneeds,andtotradeforbarleyandothergoodsinthelowlands.Theyakisthesourceofallthatisbountifulandsustaininginthefamily’slife.Thetentinwhichtheyliveinthesummermonths,whentheydrivetheiranimalstothegoodpasturesforgrazing,ismadeofyakhide;thefuroftheanimalisusedtolinejacketsandforblankets.Itsthick,sweet,oftenrancid,butterisusedforcooking,toflavourteaandtoburninthesmalllampsthatsurroundtheshrinewhichstandsinonecornerofthetent;itsdungistheprimaryfuelforcooking,onagratemadeupofpiledstones,andforheating.Inwinter,whenthesnowslaythickontheground,theiranimalsareunabletograzeandmovementisdifficult,thefamilyretreattoasturdywoodenhouse,builtbyApoGaga’sfather.Evenbeforehisbirth,ApoGagawasconsideredspecial.Foryearshisparents

hadyearnedforason,butwithoutsuccess.Andthenhismother,Loga,becamepregnant.Duringthepregnancy,Logaexperiencedaseriesofunusual

pregnant.Duringthepregnancy,Logaexperiencedaseriesofunusualindicationsthatthechildshecarriedwasinsomewayextraordinary.Shedreamedofthreewhitecranesofferingherabowlofyoghurt.Restingonthebowlwasabrilliantgoldenletter,indicatingthatshewasexpectingaboy.ThecranestoldherthattheyhadbeensentbyGuruRinpoche,thefounderofTibetanBuddhism,andthattheboywouldbeagreatreincarnation,butthatsheshouldkeepthisasecretuntiltherightmomentwasrevealedtoher.Inanotherdream,shesaweightauspicioussymbolswreathedinrainbowlightstreamingoutfromherheart.Thenightbeforethebirth,Döndrubwasastonishedtoseerainbowsoverthetent,althoughthesunhadalreadydisappearedbehindthemountains.Shortlybeforesunrisethenextmorning,on26June1985,thechildwasborn.

Atthatmoment,acuckoowasseentolandonthetentandburstintosong,andLogafeltnopain.Threedayslater,thesoundofaconchshell–anomenofagreatbirth–

resonatedacrossthevalley,astonishingallwhoheardit,fornoonecouldbefoundblowingsuchashell,andnoconchshellcouldsoundasloudlyasthisone.Intheyearstocome,theselegendswillspreadlikeripplesinalakearoundhisname.ButforthemomentApoGagaistreatednodifferentlyfromtheotherchildren.Hisparents,knowingthattheirchildisspecial,havenotyetgivenhimapropername;thatwillbeforalamatodecide.ForthemomentheisknownasApoGaga–‘happybrother’–thenamethathissisterheardamagpiecallhimonedayastheyplayedbytheriver.Hefollowsbehindhiseldersistersastheylookaftertheanimals,andplaysthegamesthatallnomadchildrenplay,agentle,sweet-naturedchild.Hisfamily,likeeveryfamilytheyknow,aredevoutBuddhists.Thirtyyearsof

Chineseoccupationand‘re-education’inTibethavedonenothingtoquashtheirfaith.Onholydaystheytraveltothenearestmonastery,tomakeofferings;andsometimesalamacomestotheirvillage,toofficiateataweddingorafestival.Thechildrenimitatelamasinplay,makingpujas,orprayers,buildingmakeshiftthronesfromstonesandtakingitinturnstositthere,saying,‘Iamalama.’And,‘Nowit’smyturn.’Inthecornerofthefamilyhomeisashrine.ThereisasmallstatueoftheBuddhaShakyamuni,sevenofferingbowls,butterlamps,andaserchem–along-stemmedcontainer,whichsitsonacopperplate,andintowhichblackteaispouredeachdayasanofferingtotheprotectordeityMahakala.Alsoontheshrineisaphotographofavenerablelama,ajovial,full-facedmanresplendentingoldrobes.Thisisthe16thKarmapa,oneofTibetanBuddhism’smostveneratedenlightenedbeings,whodiedinAmerica–a

countryofwhichApoGaga’sfamilyhavebarelyheard,farlessvisited–fouryearsbeforeApoGaga’sbirth.Döndrubhasaparticularconnectiontothe16thKarmapa.WhenDöndrubwasababy,hisparentshadtakenhimtoseetheKarmapa,whowasvisitingKham,whereDöndrublived,atthattime;anditwastheKarmapawhohadformallynamedhimKarmaDöndrubTashi.Theseedofthislinkbetweenthegreatlamaandthenomadfamilyhasalready

cometofruitioninawaywhichDöndrubandLogacouldhardlydaretoimagine,butifApoGagaisawareofthishesaysnothing.Howcouldhepossiblyknowthatevenasheisgrowingup,thefollowersoftheKarmapaaresearchingfortheirteacher’sreincarnation,andthatfarfromhishomethewheelsofreligionandpoliticsareturninginawaythatwilldrawhim,littleApoGaga,inexorablyintotheirorbit.Butbytheageofsevenitseemshedoesknow.Onecold,brightmorninghe

runstotellhisparentsthatsoonmorehorseswillbecoming,totakehimaway.Andthreedayslater,theycome,andfromthatmomentApoGaga’slifewillneverbethesameagain.

Iask,doesherememberthattoo?‘Tobehonest,notsomuch,’hesays.‘MaybebecauseIwassoyoungatthat

time…’Andwashehappyasachild?‘Yes,veryhappy…’Hisvoiceislittlemorethanawhisper,risingandfalling,

almostmusicalinitscadences,soquietthatthemonkwhostandsbesidehim,translating,hastobendforwardtocatchhiswords.Heanswersthesequestionspolitely,butperfunctorily.Thesmalldetailofhischildhood,hispersonalfeelings,thesearenotthingsthatseemtoconcernhimmuch.Itisasifhehasmoreimportantmattersonhismind.Heissixteennow:tallandbig-boned;hisskinthecolourofcaramel;hisalmond-shapedeyeswidelysetinhisbroadface;hismouthsensual.Heisseatedonaraiseddais,dressedinagold-colouredshirtofthefinestsilk,intricatelybrocaded,aredcottonrobethrownoveroneshoulder.Heisutterlypoised,still–alegacy,perhaps,ofhisyearsoftrainingforjustsuchaudiences,theendlessroundofobligationstobefulfilled.Hislong,taperedfingersfoldedinhislapbetraynosignofagitationorunease.Earlier,aWesterndevotee,awoman,leavinghispresence,seeminglydazed,

whisperedtome,‘Heisthemostbeautifulpersonalive.’Certainly,thereissomethingdazzlingabouthim,aregalquality,anairofself-assuranceandauthorityuncommoninanyone,andallthemoreextraordinaryinonesoyoung.

authorityuncommoninanyone,andallthemoreextraordinaryinonesoyoung.Occasionally,heglancestowardsthecorneroftheroom,wheretwoplain-clothedIndiansecurityofficersstand,monitoringourconversation.Iftheirpresencebothershim,hedoesnotletitshow.Hisglance,momentarilyimperious,seemssimplytocancelthemout.Downstairs,therearemoresecurityofficers,tofriskandquestionvisitors.Andoutside,onthestepsofthemonastery,soldierswithcarbinesslungovertheirshoulders.Itisninemonthssincehearrivedhere,ninemonthsthathehasbeenkept

here,unableeventowalkinthemonasterygroundswithoutpermission–aprisonerinallbutname.Nowanothermonkappearsandwhispersintothetranslator’sear.Itislunchtime.Theaudienceisover.Thetranslatorproducesasilkprotectioncord,whichhehandstotheyoungboy.Herisesfromhisseat,blowsonitgently,passesittomewithoutaword,thenwalkstowardsthedoorbehindhim,leadingtohisprivateapartment.Themonkushersmeoutoftheaudienceroom,backontotheveranda.Outsidethedoor,amagnificentwhitecockatoositsonaperch.AgiftfromadevoteeinSingapore,thebirdistetheredbyachainattachedtooneclaw,unabletodomorethaninchimpatientlybackandforth,contemplatingthemountainswhichriseupbehindthemonastery,tantalizinglybeyonditsreach.

Onthemorningof5January2000,twoAmbassadortaxiscrawledupthenarrow,twistingroadtowardsthetownofDharamsala,intheHimalayanfoothillsofnorthernIndia.Foralmostfortyyears,sincehisflightintoexilefromTibet,DharamsalahasbeenthehomeoftheDalaiLama,thespiritualleaderofTibetanBuddhismandtheTibetanpeople.Hisresidence,inthetinyhamletofMcLeodGanj,inthehillsaboveDharamsala,hasmadetheregionthecentreforTibetansinexile–‘littleTibet’–amagnetforpilgrimsandtourists.TheroadupfromDharamsalaleadspastsmallhotelsandguesthouses,withcommandingviewsoverthevalleybelow.ItwindsthroughanIndianarmycamp,andpastaVictorianEnglishchurch,nestlingamongthepines.Atthetopofthehill,theroadrunsintothetownsquare,crowdedonthis–aseveryother–morningwithamotleymixtureoflocalvillagersandtradesmen,Tibetanmonks,anddawdlingtouristsandbackpackers,theirnumbersswollenbythenewarrivalsdisgorgingfromthebusesthatturninthesquare.HornsblaringincharacteristicIndianfashion,thetwotaxisnosedtheirway

throughthesquareandontothenarrow,ruttedlanewhichpassesasMcLeodGanj’smainthoroughfare,edgingtheirwaybetweenpedestrians,pastthesmallshrinewherepilgrimsturnlargemetalprayerwheelsendlesslyandthenpastthe

shrinewherepilgrimsturnlargemetalprayerwheelsendlesslyandthenpasttheshopsandstallssellingclothes,jewelleryandtouristtrinkets.Theyturnedontoanunmadetrack,linedwithtouristhotels,finallycomingtoastopoutsidetheBhagsuHotel.Setslightlyapartfromitsneighboursinitsowngardens,theBhagsuisanIndian-runestablishment,moreusuallyfrequentedbyIndianorWesterntouriststhanbyTibetans.Itisaplacewhereanimportantnewarrivalintownismorelikelytopassunnoticed.Ashort,stockymaninhisearlyfortiesnamedLamaTenam,dressedinthemaroonrobeofamonk,ledthepartyofsixpeopleinside.Theroomshadbeenbookedthepreviouseveningbytelephone.Inthehotelregister,under‘purposeofvisit’LamaTenamwrote‘H.H.D.L’–thecustomaryshorthandfor‘visitingHisHolinesstheDalaiLama’.Forthegroup,thiswastheendofajourneythathadbeguneightdaysearlier

inTsurphumonastery,somefiftymilesfromtheTibetancapitalofLhasa,andwhichhadbroughtthem900milesacrossthedesolate,mountainousregionsofwesternTibet,intoNepal,andthustonorthernIndia,riskingdeathandcapturebyChineseforces.Amongthegroupwasatallboy,lookingolderthanhisfourteenyears,dressedinawindbreakerandheavywalkingboots,wrappedinascarf,awoollenhatpulleddownoverhisears.Hisfacewaschappedandwind-burned.Helookedhaggardandtired,andhewaswalkingwithsomedifficulty.WhileTenambusiedhimselfwithregistration,theboywasusheredquicklyupstairs.Teawassentup.Fromhisroom,TenamtelephonedKhedup,asecretaryintheofficeofreligiousaffairsoftheTibetangovernment-in-exile,andanoldfriend.‘Youmustcomequickly,’Tenamtoldhim.WhenKhedupaskedwhy,Tenam

simplyreplied,‘Comenow.’HalfanhourlaterKhedupwasknockingonthedoorofTenam’sroom.Tenamcamestraighttothepoint.‘Karmapaishere!’hetoldhisfriend.‘You

mustgoinandgreethim.’Khedupsatdownonthebed,shockregisteringonhisface.‘Karmapa?’For

sevenyears,sincehisdiscoveryandenthronement,the17thGyalwaKarmapahadbeenthemostimportantBuddhistfigureinTibet,prohibitedfromtravellingtoIndia.Nowhehadescapedintoexile,andithadfallentoKhedup,ameresecretaryinthereligiousdepartment,toofficiallygreethim.Hecouldn’tpossiblydoit,hetoldTenam.Hewasimproperlydressed,inhisWesternworkclothesratherthanhistraditionalTibetanrobes;nordidhehaveakhata–theceremonialscarfthatitiscustomarytopresenttohighlamasasamarkof

respect.ButTenambrushedhisobjectionsaside.‘Don’tworryaboutthat.It’syourdutytogreethim.’HeledKhedupintothenextroomwheretheyoungboywaswaiting.Thecivilianclotheshewaswearingonhisarrivalhadgone.Hewasnowdressedintheyellowsilkshirtandmaroonrobesofahighlama.Khedupprostratedhimselfthreetimesinfrontoftheboy,stammereda

greetingandhisrespects,thenleft,tohurrybacktohisofficeasquicklyashecouldtonotifytheDalaiLamaoftheyoungboy’ssurprisingarrival.Withinanhour,acarhadarrivedfromtheDalaiLama’sofficetocollecttheyoungboy.AttheDalaiLama’sresidence,theKarmapawasusheredintoadrawingroom,wheretheDalaiLamawaswaitingtogreethim.Bowingdeeply,theyoungboypresentedtheDalaiLamawithakhata.TheDalaiLamaacceptedtheofferinganddrapeditbackaroundtheyoungboy’sneckastraditiondemands,then,puttingformalityaside,claspedtheKarmapafirmlybythehand,hisfacewreathedinasmile.FortyyearsafterhisownflightfromTibet,theyoungKarmapahadfollowedhimintofreedom.Dharamsalaisasmalltownwherewordtravelsfast.Withinamatterofhours

theescapeofthe17thGyalwaKarmapawouldbeonthefrontpagesofnewspapersaroundtheworld.Itwasastorywiththeepicqualitiesofathriller.Hehadtravelled900milesfromhismonasteryinTibet,acrosssomeofthemosthostile,mountainousterrainintheworld,evadingChinesetroops,riskingdeathbyexposure.ThewearyandfootsorefourteenyearoldwhoarrivedinDharamsalacarried

anenormousweightonhisshoulders.TheheadoftheKarmaKagyu,oneofthefourgreatschoolsinTibetanBuddhism,priortohisescapethe17thKarmapahadbeentheonlyhighlamatohavebeenbothrecognizedbytheDalaiLama,thesupremespiritualauthorityinTibetanBuddhism,andendorsedbytheChinesegovernment,whosawtheKarmapaasavaluablepawnintheirattemptstoimposetheircontrolonthepeopleofTibet,and,atthesametime,todemonstratetheirreligious‘tolerance’totheworldatlarge.Theyoungboyrepresentedanunbrokenlineofsuccessionreachingbackto

thetwelfthcentury.ThegreatwisdomteachersofTibetanBuddhism,theKarmapaswerethefirstlamastoestablishthepracticeofidentifiablereincarnation–some400yearsbeforetheadventoftheDalaiLamas.TheywerespiritualteacherstothekhansofMongoliaandtheemperorsofChina,renownedasmiracleworkers,reputedthroughtheirspiritualdevelopmenttohavemasteredarangeoftalentsincludingdivination,prophecy,theabilitytoappear

simultaneouslyindifferentplacesandthepowertocontrolweather.TheirspiritualauthoritywasenshrinedintheformoftheVajraCrown,or‘BlackHat’–amagnificentcrowndatingfromthefifteenthcentury,andsaidtorepresentthe‘ethereal’crown,wovenfromthehairofdakinis,orangelicspirits,whichhadbeenpresentedtothefirstKarmapatomarkhisattainingenlightenment.(Accountsvaryastowhetherthehairof100,000,300,000,oronemilliondakiniswasemployedinweavingthisfabulousobject.)Woveninblackclothandstuddedwithrubies,sapphiresandotherpreciousstones,theBlackHatbecamethesymboloftheKarmapa’sspiritualauthority,andthecentrepieceofthemostimportantofallKarmaKagyurituals–theVajraCrownceremony,inwhichtheKarmapadonstheCrownand,itisbelieved,becomesthelivingembodimentofAvalokiteshvara(theTibetannameisChenresig),thebodhisattvaofcompassion.

TheVajraCrownwasamongthetreasureswhichthe16thKarmapa,RigpeDorje,broughtwithhimwhen,in1959,hefledfromTibet,joiningtheDalaiLamaandmorethan100,000Tibetanrefugeesinexile.TheKarmapasettledinthetinyHimalayankingdomofSikkim,amountainouswedgebetweentheneighbouringpowersofChinaandIndia.Thereheestablishedanewmonastery,Rumtek.TheTibetandiasporabroughttotherestoftheworldforthefirsttimetheprofoundBuddhistteachingsthathadshapedTibetanlifeandcultureformorethan1,000years.LikeotherexiledBuddhistmasters,the16thKarmapatravelledtheworld,establishingmonasteriesandteachingcentresinEurope,AmericaandtheFarEast.Intime,theKarmaKagyubecamethemostubiquitousofthefourBuddhistschoolsoutsideTibet.In1981RigpeDorjediedfromcancerinanIllinoishospital.Hewasfifty-

eight.Historically,itisbelievedthattheKarmapashaveforetoldthecircumstancesoftheirownreincarnationbywayofaletterorinstructionsgiventoaclosedisciplebeforetheirdeath.ButitwastobeafurtherelevenyearsbeforetheboyknownasApoGagawasrecognizedasthe16thKarmapa’ssuccessor.Hewasbornin1985,thesonofanomadicfamily,intheremoteandmountainousregionofKhamineasternTibet.Hisearlyyearswerespentherdingyakwithhisfamilyandasanovicemonkuntil,in1992,attheageofjustsevenhewasrecognizedandenthronedasthe17thKarmapa.HewasgiventhemonasticnameOgyenTrinleyDorje.Forthenextsevenyears,theKarmapalivedinTsurphumonastery,beingcarefullynurturedbytheChinesetofulfilhis

roleasa‘patriotic’lama.Andthen,ontheeveofthemillennium,hefled.Hisastonishingescape,riskingnotonlycapturebutdeathintheharsh,

midwinterelementsintheHimalayas,mighthavebeentheendofhisordeal;infact,itwastobeonlythebeginning.AcauseforcelebrationtotheTibetans,andtohundredsofthousandsofKagyufollowersaroundtheworld,hisarrivalpresentedadifficultproblemforIndia.FormorethanfortyyearsthehospitalityoftheIndiangovernmenttotheDalaiLama,andtohisTibetangovernment-in-exile,hadbeenacauseoffrictionwiththeirpowerfulChineseneighbour.Thesuddenappearanceofsuchahigh-profilerefugeeastheKarmapapresentedadifficultpoliticaldilemma.FortheKarmapa,theimmediateobjectiveofhisescapewastotraveltoRumtekinSikkim,toassumethethroneofhispredecessorandtooncemoredonthelegendaryBlackHatthatisthecrowningsymbolofhislineage.ButtheformerlyautonomouskingdomofSikkimwasnowanareaofextremepoliticalsensitivity.SikkimwasforciblyannexedbyIndiain1973anddeclaredasthecountry’stwenty-secondstatetwoyearslater.However,ChinahasneverrecognizedIndia’sclaimovertheterritory.WithinhoursoftheKarmapa’sarrivalinDharamsala,rumoursbegantospreadthatratherthanbeingadaringbidforfreedom,hisescapewasactuallyacarefullyengineeredChineseplottofomenttroubleinthedisputedterritory.India’scautionoverthesituationinSikkim–andtheKarmapa’sfutureplans–wasfurthercomplicatedbyanevenmoredelicateproblem:aschismwithintheranksoftheKarmapa’sownschool,theKarmaKagyu,whichovertheprevioustenyearshadrippedaparttheveneerofBuddhistpeaceandharmonytorevealaviciousinternecinewar.

Thedeathofthe16thKarmapain1981haddrivenadeepriftintotheKagyuhierarchy.FortenyearsthefourhighlamaswhohadbeenchargedtolookafterKagyuaffairsuntiltheKarmapa’srebirthhadbeenunabletolocatehispredictionletter,oranysignofwherehisnextincarnationmightbefound.Finally,in1992,oneofthem,theTaiSitupa,announcedthathehaddiscoveredthedocument,whichledtotherecognitionofOgyenTrinleyDorjeasthe17thKarmapa.Buthisclaimwasdisputedbyarivallama,theShamarpa,whoin1994broughtforwardhisowncandidate,aboynamedThayeDorje.ThedisputebroughttoaheadafeudofByzantinecomplexity,repletewithstoriesofmiraclesandallegationsofmurder–asagaofapoliticalintrigueandthesettlingofscoresgoingbackmorethan200years.

IfirstheardoftheKarmapain1990.TravellinginAmerica,Ifoundmyselfone

IfirstheardoftheKarmapain1990.TravellinginAmerica,IfoundmyselfoneeveninginaTibetan-BuddhistretreatinWoodstock,NewYork,whereayounglama,DzogchenPonlopRinpoche,visitingfromSikkim,wasgivingatalk.HewasoneofthecominggenerationofTibetanteachers,Iwastold,thegenerationwhohadbenefitedfromyearsofexposureandtraveltotheWest.Isettledmyselfonacushionintheshrineroomamongacoupleofdozenpeople.PonlopRinpochewasinhismid-twenties,aslight,smilingfigurewearingsteel-rimmedglassesandanoutsizedigitalwrist-watch.Histalkwason‘ContemplationandMeditation’.Hespokequicklyandmethodically,pepperinghisaddresswithAmericanisms;hespokeof‘spiritualcashorcredit’,‘audiodharma’and‘visualdharma’,and‘usingaroutemaptoenlightenment’,playingwiththetermsasiftheywerechildren’stoys,beamingwithundisguisedpleasurewheneveraparticularlyfelicitousphrasetrippedoffhistongue.Emptiness,hesaid,wasthefirststeptogainingenlightenment.‘Thequestionis,howdoyouattainenlightenmentwithoutspacingout!’Hisaudiencelistenedattentively,earnestpeoplewrestlingwiththesubtle

complexitiesofBuddhistphilosophy.Afterwards,theygatheredintwosandthreestodiscusstheirownprogressalongthespiritualpath.‘Igetthatwehavetomovefromemptinesstoenlightenment,’saidonewomantoherfriend.‘ButwhatIwanttoknowis,howdoyoumanagetogiveupcigarettesandcoffee?’ThenextdayIreturnedtoexploretheretreatmoreclosely.Thesecretary–a

tall,thinbespectacledmaninhisearlyfortiesnamedMiles,withtheslightlydreamyaircommonamongWesternBuddhists–walkedmearound.Theretreatwasahandsomewood-framebuildingwhichhadoncebeenalodginghouseforsummervisitorstoWoodstock.IthadbeentheAmericanseatoftheKarmapasince1978.AhandfulofTibetansandWesternerslivedtherepermanently,withaconstantprocessionofvisitorspassingthroughforcoursesandtalks.AtempleinthetraditionalTibetanstylewasunderconstruction,andoutbuildingshadbeenadded,alongwithanumberofcabinsscatteredaroundtheneighbouringwoods,wheremonksandpractitionersconductedtheirprivateretreats.Inoneofthese,Milesexplained,anAmericanBuddhistnunfromPhoenixnamedAniWangmo(Animeans‘sister’)hadspenttwelveyearsinsolitaryandsilentcontemplation.Milesledthewaydownanovergrownfootpathtothecabinwhereshehadlived.Itwasasmall,ramshacklestructure.Downstairswasawashroomandawood-burningstove.Aricketystepladderledtoanupstairsroom,nomorethantenfeetsquareandfurnishedwithonlyachair,atableandaTibetanbox–acrossbetweenachairandashortenedbed–forsleepandmeditation.Throughouthertimehere,AniWangmowouldmeditateforupto

meditation.Throughouthertimehere,AniWangmowouldmeditateforuptosixteenhoursaday.Herpresenceseemedaspalpableathingintheroomasthesefewsticksofrudimentaryfurniture,andIwasstruckbythedepthofdevotionwhichwouldleadanall-AmericangirlfromPhoenixtospendtwelveyearsofherlifeinsuchaustereanddemandingsolitude,inpursuitofavisionofenlightenment.Butthat,saidMiles,wasthesortofdevotionthattheKarmapainspired.The

16thKarmapa,heexplained,haddiedin1981,andhisreincarnationhadyettoberecognized.‘We’rewaitinghopefully.’Andwhen,Iasked–foratthattimeIhadscantunderstandingofthe

complexitiesofidentifiablereincarnation,andnoideawhatsoeveroftheparticularlyvexedcircumstancessurroundingtherecognitionoftheKarmapa–mightthatrecognitionbe?Milesindulgedmewithawansmile.‘Thesethingsdon’tworkona

timetable.’

AftermyvisittoWoodstockIthoughtnomoreoftheKarmapa,andthen,eightyearslater,IfoundmyselfinanotherTibetanBuddhistmonastery.Iwaswritingabookaboutthesubjectofspiritualsearch,andinsearchofsomewheremyselftowriteinpeace.AfriendsuggestedSamyeLinginScotland.SamyeLingwasfoundedin1967bytwoexiledKarmaKagyulamas,

ChögyamTrungpaandAkongRinpoche,andwasthefirstTibetanBuddhistcentreintheWest.Overtheyearsithadgrownintoaflourishingmonasticcommunityofsomesixtymonksandnuns,mostofthemWesterners,andanequalnumberoflaypeople.The16thKarmapahadvisitedSamyeLingontwooccasions,in1974and1976.Themonastery’sretreatcentre,acomplexofsmallbungalowsamilefromthemainbuilding,wasthenattheplanningstage,andtheKarmapaofferedhisblessing,placinghisfootonahugegraniteboulderabouttobelaidinthegarden.Itwasonlylaterthatitwasnoticedthatwherehehadplacedhisfootafootprinthadappeared,asifscorchedintothestone,clearandunmistakeable.

BythetimeofmyvisittoSamyeLing,the17thKarmapahadbeenrecognizedandwasinstalledinTsurphumonasteryinTibet.HisphotographwaseverywhereinSamyeLing–alwaysthesameimage,showingtheyounglamastaringstraightintothecamera,youthful,fresh-facedwiththevividrosycheekscommonamongnomadicpeopleinTibet;hewassevenoreightyearsoldinthe

picture–butwitheyesthatseemedcuriously,unsettlinglyageless.ItwasthisphotographthathadchangedthelifeofAniChudrun–oneofthe

nunsatSamyeLing.Westruckupconversationonemorninginthediningroom,waitingwhiletheantiquetoasterwentthroughitsinterminablemotions.Inanearlierlife,ChudrunhadbeenBeckyAdam,atelevisionjournalistwhopresentedamotoringprogrammecalledTopGear.Feelingtherewasmoretolifethanglorifyingfastandexpensivemotorcars,sheresignedfromherjobandtravelledtoNepal.BeckyknewnothingaboutTibetanBuddhism,butonavisittoamonasteryamonkhadgivenheraphotographoftheKarmapa–thesameimagethatdecoratedtheshrinesandnoticeboardsinSamyeLing.Somethingabouttheyoungboyhadstrucksomedeepinnerchord.ShereturnedtoBritain,unabletogettheimageoutofhermind.Atlength,shehadlearnedthattherewasacentreinBritainassociatedwiththeKarmapa–SamyeLing.Shehadcometovisit,andneverleft.AyearafterarrivingatSamyeLingshehadrelinquishedheroldlifeandtakenvowsasaBuddhistnun.Thisstory,strangeandpowerful,steepedintheintimationoffatewasnotso

unusualamongthemonksandnunsofSamyeLing.Manyhadsimilartalesofchanceencounters,meetings,acasualconversationwithastranger,amissedtrain–smallflipsofchanceandfatewhichhadprovedtochangethecourseoftheirlives.InBuddhism,Iwastold,therearenocoincidences.Iwasintriguedandamusedbytheirstories,andthencameacoincidenceofmyown.

InJanuary2000,theKarmapadroveintoDharamsala,foramomentthemostfamousrefugeeintheworld.AmonthlaterIarrivedinDharamsalatowriteamagazinestoryabouthisescape.HisstayintheBhagsuHotelhadbeenshort-lived.WithinamatterofhourstheKarmapaandhispartyhadbeenmovedtoanotherhotel,theChonorHouse,ownedandrunbytheNorbulingkaInstitute,abranchoftheTibetangovernment-in-exile.Hehadremainedthereforthreedays,secretedbehindaprotectivecordonofIndiansoldiersandTibetanandIndiansecuritymen,whilethemediaclamouredatthedoorandtheIndiangovernmentandtheDalaiLama’ssecretariatdeliberatedonwhattodonext.Hehadthenbeenmovedagain,thistimetoasmallmonastery,Gyuto,inthevillageofSidbhari,tenkilometresfromDharamsala.ThemonasterybelongedtotheGelug,anotherschoolofTibetanBuddhism.Itwasstillunderconstruction.Itsmainbuilding,athree-storeytemplewithasmallwarrenofrooms,hadbeencompleted.Butwhatwouldbemonks’quartersandoutbuildingswerelittlemorethanpilesofbricksandsand.ItwasnoplaceforthemosteminentlamaintheKarmaKagyu,butitwassupposedtobeonlyatemporaryarrangement.Few

KarmaKagyu,butitwassupposedtobeonlyatemporaryarrangement.Fewwouldhaveimaginedthatthreeyearslaterhewouldstillbethere.Dharamsalaisahotbedofgossipandrumour.Itssmallcafes,teahousesand

restaurantsthrongwithmonks,officialsoftheTibetangovernment-in-exile,refugeesnewlyarrivedfromTibet;young,fieryTibetanswhohavegrownupinexilebutwhoareready,itseems,tostormacrosstheborderandreclaimtheircountryfromtheChinesetomorrow;Westernaidworkers,NGOs,teachers,dharmabumsandbackpackers.Thegrapevinewasworkingovertime.TheKarmapahadfledfromTibet,itwassaid,becausehefearedarrestorassassinationbytheChinese.HewasagoodTibetanpatriotwhocouldnolongerbeartobepartedfromTibetanBuddhism’ssupremespiritualauthority,theDalaiLama.TheCIAhadplanneditall.No,hewasaChinesespywhohadbeenspiritedacrosstheborderinaphoney‘escape’tosowdiscordamongtheTibetancommunityandunderminetheDalaiLama’sauthority.Butthatcouldn’tberightbecausetheChinese,furiousatthedefectionoftheirmostimportantBuddhistpawnandthelossoffacehisescapehadbroughtthem,hadrequestedInterpoltotrackdowntheKarmapaandhandhimback.Rumoursandmorerumours…ItookteawiththeDalaiLama’syoungerbrotherTenzinChoegyal,or‘TC’as

everybodyinDharamsalaknowshim,amanofdelightfulinformalityandfriendliness,andareliablesourceofgossipandspeculation,particularlybelovedbyjournalists.TheKarmapa’sarrival,hetoldme,hadtakeneverybodycompletelybysurprise.HehadheardthenewsontheafternoonoftheKarmapa’sarrivalfromthemediumoftheGadongoracle–oneoftheclairvoyantoraclesthattheDalaiLama,thegovernmentandseniorclergyconsultonmattersofstateandchurch.‘Hewentandhadhisblessing,andthentelephonedme,’saidTC,smilingattherecollection.‘Normallyhe’sabitofadepressedcase,buthewasveryhappy.’Inhisofficeinthesecretariatofthegovernment-in-exile,TashiWangdi,the

MinisterofReligionandCulture,greetedmewithasmile,offeredtea,andaskedhowhecouldhelp.OnthedayaftertheKarmapa’sarrivalinDharamsala,Xinhua,theofficialChineseStateNewsAgency,hadissuedatersebulletin,quotingaspokesmanfortheInformationOfficeoftheChineseStateCouncil.TheKarmapa,thebulletinread,hadleftanoteinTsurphustatingthathehadleftTibet‘togetthemusicalinstrumentsoftheBuddhistmassandtheblackhatsthathadbeenusedbythepreviouslivingBuddhasofKarmapa’.Theboyhadreportedlyaddedthathedidnotmeanto‘betraytheState,thenation,themonasteryortheleadership’,Xinhuasaid.Theimplicationwasthattheyexpectedhimtoreturn.

expectedhimtoreturn.TashiWangdistruggledtodisguisehismerriment.‘Well,theyhavetosay

something,don’tthey?’PinnedtothewallbehindhimwasacartoondepictingtheKarmapaasabutterfly,evadinganetclutchedbytheChinesePremierJiangZemin.Thecaptionread,‘Hee,hee!IwillcomebackwhenIgetmyreligiousinstrumentsandmyfreedom.’CouldImeettheKarmapa?Iasked.Alookofimplacableregretpassedacross

theMinister’sface.Alas,thiswasnotpossible.TheKarmapawasnotabletoseejournalists,oranyWesternersatall–onlyTibetandevoteestowhomhewasgivingaudiencesandblessings.Butiftherewasanythingelsehecoulddotohelp…BeforeleavingLondonIhadbeengiventhenameofalamawho,Iwastold,

wasclosetotheKarmapaandwhowouldbeabletohelpme.Thenextmorning,Itookataxi,downthewindingroadfromDharamsala.InSidbhari,thetaxiturnedofftheroad,ontoanunmadetrack.Themonasterywassetonaplain;mountainsroseinthedistancebehind,theirpeakscappedinsnow.Aflag,bearingtheKarmapa’sinsignia,inblueandgold,flutteredfromtheroof.Indiansoldierspatrolledthetemplesteps,wavingawayanyonewhoapproached.Plain-clothedIndianandTibetansecuritymenloungedonawallinthewaterysunshine,chatting.AsecuritymanstoppedmebeforeIhadreachedthebottomstep.IgavehimthenameofthelamaIhadbeentoldtoaskfor,presentedmycardandsatdownonapatchofgrasstowait.Thesoundofconstructionworkfilledtheair.Oneithersideofthetemple,womenmovedtoandfro,ferryingbricksandbucketsofcementwhiletheirsmallchildrentrailedattheiranklesorplayedinthepilesofsand.Ayoungmonkinamaroonrobeandyellowvestambleddownthesteps,hawkingandspittingnoisilyincharacteristicTibetanfashion.Atlength,hewasfollowedbyanotherfigure,movingmorebriskly,hisrobe

wornwithacertainélan,thesmartsilkshirtunderneathsignifyingadegreeofimportance.Hewavedandcametowardsme.Ihadnotrecognizedhisname,butonseeinghimIinstantlyrecognizedtheface.ItwasDzogchenPonlopRinpoche,thesamelamaIhadseentenyearsearlierinthecentreatWoodstock,addressingtheAmericanstudentsonthedifferencebetweenemptinessandbeing‘spacedout’.HewasexactlyasI’dremembered:steel-rimmedspectacles,abroad,boyishgrin,andadisarmingsenseofhumour.‘Sothat’sMick,likeMickJagger,right?Rockandroll!’IexplainedthatIhadseenhimallthoseyearsagoinWoodstock.Helaughed

IexplainedthatIhadseenhimallthoseyearsagoinWoodstock.Helaugheddelightedly.Thatwasverygood,hesaid,verypropitious!Wewereundoubtedlyjoinedbykarma.Patiently,heexplainedthesituation.IwouldnotbeabletomeetHisHoliness.OnlyTibetanswerepermittedtoseehim,andpurelyforblessings.Therewasnothingthatcouldbedone.ItwasordersfromtheIndiangovernment.Hesmiled,‘Butmaybelater…’Aswetalked,aconvoyofminibusespulledupinfrontofthetemple,

disgorgingtheirpassengers–Tibetanpilgrims,cometopaytheirrespects.Prayer-beadsclickingbetweentheirfingers,theykneltdowninsupplication,facingthetemple.Atlength,threefiguresemergedontothetemple’sroof.Onewasatallboy,dressedinagoldbrocadejacket;amonkstoodbesidehim,holdingayellowumbrellaovertheboy’shead.Besideme,PonlopRinpocheclaspedhishandstogetherinthegestureofnamaste,asalutetothedistantfigureontheroof.Theboywavedback,beamingdownatthecrowdkneelingbeforehim.Amurmurranthroughthemlikeelectricity.‘Karmapa…’

SixmonthslaterIreturnedtoDharamsala.ItwasAugust,theseasonofthemonsoonrains.Alowcanopyofcloudshroudedthemountains,andwatersluiceddownthestreetsandpathwaysturningthemtoriversofmud.AtGyuto,littlehadchanged.TheKarmapawasstillthere.Thesamepoliceinill-fittinguniformsstoodatthesteps,thesameplain-clothedsecuritymenatthedoor.TheKarmapawasstillforbiddentotalktojournalists.ButthistimeIhadcomeasapilgrim,withasupplicationofmyown.Atthedoortothemonastery,Iwasfrisked,mypassportdetailsenteredinaledger.Ijoinedagroupforthatmorning’sprivateaudience:someAmericanscarryingagiftofcomputerequipment;twoTibetannuns;afamilyfromMalaysia;andtwoFrenchwomen,cometodiscussaneducationprojectwhichtheywishedtheKarmapatoendorse.Wewereledthroughamazeofcorridors,throughakitchen,wherevegetableswerepiledonatable,upthreeflightsofstairs.AnoticeonthewallinstructedvisitorsnottoasktheKarmapaforautographsorsignaturesonanydocuments.Thestairsledontotheveranda.Amonkstoodoutsidethedooroftheaudienceroomwithaclipboard.Istoodinthesunshineslantingacrosstheveranda,waitingmyturn.Thenunswereusheredinsidefirst,emergingafewminuteslaterwreathedinsmilesandclutchingprotectioncords.ThentheAmericans,thenthefamily.TherewerejusttheFrenchwomenandmyselfleft.Igesturedforthemtogofirst,butinsteadtheattendantmonkbeckonedmetofollowtheminside.Unexpectedly,Ihadbecomeamemberoftheirparty.

TheKarmapawasseatedattheendoftheroom,histranslatorathisside.Anothermonkandaplain-clothesIndiansecurityofficerstoodofftoonesideintheshadows.IwassuddenlyawarethatIwassteppingintoaminefieldofritualandprotocol.Inmyhand,Iheldtheobligatorykhata,foldedintheprescribedfashion,readytopresenttohim.Itisalsocustomarytoprostrateoneselfthreetimes.Atnotimemustyourheadbehigherthanhis.Thetwowomensteppedforwardandprostratedthemselvesthreetimesinfrontofhim.Unsurewhattodo,andsuddenlystrickenbyasenseofawkwardnessaboutkneelinginfrontofafifteen-year-oldboy,Ifabricatedahastycompromise,claspingmyhandstogetherinagestureofrespectandbobbingmyhead.Ifthiswasinadequate,nothinginhisexpressionsuggestedit.Hegesturedtoustositonthecarpetinfrontofhim,anexpectantlookonhisface.TheFrenchwomenbegantooutlinetheirrequestfortheKarmapatobless

theirproject.TheyspokeinfalteringEnglish,thetranslatorstrugglingtounderstandthemandconveytheirrequest.Theyoungboystudiedhisvisitorscarefullyandthen,momentarilydistracted,allowedhisgazetoroamaroundtheroom.Icaughthisglanceandhegavemeasmilethatseemedalmostconspiratorial.Atlasttheywerefinished.Hesaid,‘good,good’inhaltingEnglish,andsmiled.Theystood,offeredabunchofbrightlycolouredprotectioncordsforhisblessing,andthenwalkedbackwardsawayfromhim,bowing.Iremainedcross-leggedonthefloor,awaitingmyturn,wonderingifnothavingstoodupwhenhedidconstitutedamajorinfractionofprotocol.NowhenoticedthatIwasstillsittingthere.Hiseyeswidenedwithsurprise.

AlthoughIhadsaidnothing,clearlyhehadassumedthatIwaswiththem.Hisexpressionflashed–whatonearthdidIthinkIwasupto?–andthen…somethingelse.AwordthatisoftenusedamongdevoteesindiscussingtheKarmapasis‘wrathful’.Thisismeanttosuggestnotsomuchangerasasortofprimordialpower.Thelookthatnowflashedintheyoungboy’seyeswas–andthereseemsnootherwaytodescribeit–likeaforceofnature:asspontaneousandfierceasaflashoflightningoraclapofthunder.Itwasunsettling,shocking.Histranslatorleanedforwardtoexplainmypresence.Theyoungboynodded

andasquicklyasthelookhadflashedinhiseyes,itpassed,andhisfacerelaxedintoawarmsmile.Itoldhimthatitwasanhonourtomeethim,andcongratulatedhimonhis

escape,thenexplainedthatIwishedtowriteabookabouthislifeandthelivesofthepreviousKarmapas.Henodded,encouragingmetogoon.ItalkedalittleaboutwhatIhopedthebooktobe,towhomIwishedtoaddressit.Iwasnota

aboutwhatIhopedthebooktobe,towhomIwishedtoaddressit.IwasnotaBuddhist,Isaid,notadevotee.ButIwantedtowriteabookthatwouldbeofinteresttopeoplelikeme,whoknewlittleofthelivesorteachingsoftheKarmapas,butenoughtobefascinatedbythem.Itwasimpossibletotellfromhisexpressionwhetherhethoughtallofthiswas

agoodideaorabadone.Hesimplynodded,acknowledgingmyexplanation,thenwhisperedsomethingtohistranslator.‘HisHolinesssays,besureyourmotivationiscorrect.’Hewatchedmyresponsecarefully,andthenwhisperedagaintohistranslator.‘Andhesaysyouwillmeetagain.’Thenheroseandwalkedbackthroughthedoor.MyfirstaudiencewiththeKarmapawasover.

CHAPTERTWO

SignsandWonders

WhilemostscholarsacceptthatSiddharthaGautama,theprincewhowouldbecomeknownastheBuddha(andinTibetasShakyamuni),wasborntowardstheendofthesixthcenturyBCinwhatisnowNepal,littleisknownaboutthefinedetailofhislife.ThereisnoBuddhistequivalentoftheChristiangospelsofMatthew,Mark,LukeorJohn.TheBuddha’steachingswerepasseddownorally,inamannerthatprecludedindividualauthorship.Thedetailsofhislifewereconsideredimportantonlyinsofarastheyservedtoillustratehisteachings.Thusthereareaccounts–oftenfancifullyembroidered–abouthisbirth,hisrenunciationofnormallife,hisenlightenmentandhisdeath,butnexttonothingisknownabouthischildhoodortheforty-fiveyearsofhismissionafterbecomingenlightened.ThecrucialthingabouttheBuddha’steachingisthathemadenoclaimforit

asrevealedprophecy.Itwasbasedentirelyonhisown,humanexperience.Inasense,hisimportanceliesinthefactthathewasnotunique.Hetaughtthatwhateverhehadrealized,allbeingshadthepotentialtorealize.Enlightenment,ornirvana,wasastatethatwasentirelynaturaltohumanbeingsandcouldbeexperiencedbyanygenuineseekeraftertruth.Theearliestbiographicaltextspaintastarkoutlineofthecircumstancesthat

ledtoGautama’srenunciation.HisfatherwasKingoftheregionofKapilavastuandaffordedhissoneverypleasureinlife,makinghimavirtualprisonerinthepalace,albeitoneinagildedcage.ButtheprinceGautamayearnedforanexistencethatwas‘wideopen’and‘completeandpureasapolishedshell’.The

existencethatwas‘wideopen’and‘completeandpureasapolishedshell’.Thegods,apparentlyfeelinghehadlivedforlongenoughinhisfool’sparadise,conspiredforGautamatoventureoutofthepalace.Forthefirsttimehesawthefourthings–anoldman,asickperson,acorpseandamonk–thatwouldconvincehimtoturnhisbackoncomfortand‘goforth’insearchoftruth.Thisisapowerfulmetaphor.Sedatedbypleasureanddistractionwedenythetruthofourexistence;butsoonerorlaterwemustconfrontit.Atfirst,Gautamathrewhimselfintotheascetic’sregimeofdenialandself-

mortification,untileventuallyrealizingthatratherthantorturinghimselfintoenlightenmentitmightbeachievedspontaneously.Justasachildexperiencesjoywithoutthinkingaboutit,soourinnateBuddhahoodcouldberealizedbycultivatingastateofmindconducivetoenlightenment.ThusGautamaarrivedat‘themiddleway’,avoidingthetwoextremesofsensualpleasuresorexcessivemortification,finallyattainingenlightenmentaftermeditatingundertheBodhitree,andbecomingtheBuddha,orawakenedone.Gautama’squestgrewfromhisrealizationthatlifeisdukha–filledwithpainandsorrowandleadinginexorablytoageing,illnessanddeath.Maturitygrowsfromrecognizingtheinevitabilityofsufferingandusingthattotransformourselves.WhattheBuddhapositedwasnottheconsolingpromiseofheaventofollow,butapracticalpsychologicalsystemtoreleasemanfromtheimprisonmentofcraving,greedandegotism,whichinturnleadstotheendlessroundofdeathandrebirthwhichissamsara.Eachperson,theBuddhataught,shouldberegardedasaprocess,notan

unchangeableentitybut‘arushingstream’whichisneverthesamefromonemomenttothenext,indeedonelifetimetothenext.Istheflamethatlightsonecandlefromthenextthesameflame?Butifliberationisabouttranscendingtheillusionof‘self’,thenwhatremains?Bydispellingignorance,fear,thegraspingattachmenttoourownidentity,whatremains,theBuddhataught,isnot‘nothing’,butcalm,equanimityandcompassion.ThecorollaryofenlightenmentiswhatBuddhismcalls‘loving-kindness’:therealizationthattolivemorallyistoliveforothers.TheBuddhismthatarrivedinTibetintheeighthcentury–some1,300years

afterGautama’senlightenmentundertheBodhitree–incorporatedthreesuccessivestages,or‘vehicles’ofBuddhistteachings;theHinayana,theMahayanaandtheVajrayana.Thefirststage–theHinayana–wasthefundamentalteachingsaboutthe

natureofselfandexistence,embodiedintheFourNobleTruths:allisdukha,or

suffering;thereisareasonforthissuffering,whichiscravingorattachment;thereisanalternativetothissuffering,whichisenlightenment;andthereisapathtothisalternative.TheHinayanapositedapathtopersonalliberationfromthesufferingof

samsara.ButtheMahayanawentfurtherstill,teachingthatallpracticemustbededicatedtouniversalliberation,sinceallbeingsareessentiallyinseparable.Fromthisteachinggrewtheideaofthebodhisattva:aSanskrittermmeaning‘beingwhohasawakened’,butwhohavingattainedenlightenmenthasvowed,bydintoftheirinfinitecompassion,toforgoimmersionintotheeternalblissofnirvana,andinsteadberebornintheworldinordertoleadotherstoenlightenment.TheVajrayanawasrevealedtoonlythehighestyogisandspiritual

practitioners.Itheldthatenlightenmentcouldbeachievedinasinglelifetime–thatnirvanaishereandnow.Theroleoftheguru,whocouldtransmitthesearcaneteachings,helpinghisstudenttoliberationbycuttingthroughtheillusionsoftheegolikeasurgeonwithaknife,wastobecomecentraltotheVajrayanapath.

ThefirstBuddhistmonasteryinTibetwasestablishedatSamyebytheIndiansiddhaPadmasambhava,orGuruRinpocheasheisknown.PadmasambhavaisperhapsthesinglemostimportantfigureinthehistoryofthedevelopmentofTibetanBuddhism,andthenearestequivalenttoapatronsaintinTibet.Accordingtolegend,hewasbornthirty-fiveyearsafterthedeathoftheBuddha,intheSwatValleyinwhatisnowPakistan.Hewasbornnotinarecognizablyhumanway,butbymanifestinginalotusinthemiddleofalake.Showingnointerestinworldlythings,hemeditatedforcountlessyears,acquiringmiraculouspowers,includingimmortality.Heisnextheardofineighth-centuryTibet.Atthattime,itseems,thespreadofBuddhismwasexperiencingsomeresistancefromthelocaldeitiesoftheindigenous,animisticBonreligion.LearningofPadmasambhava’spowers,theKingsummonedhimtoTibettoovercomethesequerulousspirits.BydintofthesepowersandthelogicoftheBuddhistteachings,wearetold,PadmasambhavawasabletoconvertthesespiritstotheBuddhadharma,orpath,transformingmanyofthemintothe‘protectordeities’thataretobefoundinTibetanBuddhismtoday.PadmasambhavalaidthefoundationsfortheBuddhistteachingsthatwould

spreadthroughoutTibetoverthenext300years,takingrootinthefourgreatschoolsofTibetanBuddhism:theNyingma,or‘ancientschool’;theKagyu;theSakya;andlater,theGelug.FromSamyewouldgrowthemostextensive

Sakya;andlater,theGelug.FromSamyewouldgrowthemostextensivemonasticsystemtheworldhaseverseen.BythetimeoftheChineseinvasionin1950therewouldbemorethan6,000monasteriesinTibet,anditisestimatedthatasmuchas30percentofthemalepopulationweremonks.ButPadmasambhavaalsoprovidesthegreatarchetypeofVajrayanawisdom–

thewanderingyogiwhoturnshisbackontheworldtosearchforenlightenmentinthewilderness.CentraltoTibetanBuddhistlorearetheso-called‘eighty-fourmahasiddhas’,orgreatadepts.ThesewereIndiantantricmasters–spiritualmavericksandnon-conformists–whorejectedmonasticritualandscholasticismtoliveashermits,meditatinginremotemountaincaves,besideriversandinthecharnelgrounds.Theeleventh-centuryIndianyogiNaropawasonesuchadept.Trainedatthe

BuddhistmonasteryofNalandainnorthernIndia,heturnedhisbackonmonasticlife,settingoutonaquesttofindTilopa,theguruwhocouldleadhimtoenlightenment–triggeringthechainofeventsthatwouldleadeventuallytothefoundingoftheKarmaKagyuschool,andthelineageoftheKarmapas.FromTilopa,NaropalearnedtheteachingsofMahamudra,ortheGreatSeal–theultimateinstructionsonthenatureofexistenceandthepathtorealization.NaropainturnpassedtheseteachingstohisstudentMarpa.MarpapassedthemtoMilarepa,andMilarepatoGampopa,whointurnpassedthemtothe1stKarmapa,DusumKhyenpa.ThuswassetinmotionthegreatlineageoftheKarmaKagyu,knownastheGoldenRosary,andwithitthepracticeofidentifiablereincarnationthatwouldbecomethecornerstoneofTibetanBuddhism.

Buddhismteachesthatweallhavethepotentialforenlightenment,butthatourpotentialisobscuredbytheworldlyattachmentsarisingfromtheego.Weareconsignedtotheendlesscycleofdeathandrebirth,drawnbackintoexistencebyourhabits,ourdesiresandourattachmentstotheillusorysenseofadiscreteandindividuated‘self’.AccordingtoTibetanBuddhistteachingsaBuddhaisessentiallyatotallyunconditionedconsciousness,beyondtimeandspace,existinginaform–anabsolutereality–knownasthedharmakaya,orthe‘bodyofreality’.Thisisthemindofenlightenmentitself,theessenceofwhichiscompassion,orbodichitta,whichexistswithintheheartofalllivingbeings.ButforthepurposesofleadingotherstoenlightenmentaBuddhamaytakeotherforms,asanarchetypeofaqualityintheradiantformofsambhogakaya,andinthematerialworldinwhichweliveasanirmanakaya,theTibetantermfor

whichistulku.Thetulkuismorethansimplyalivinginspiration,ateacher,anexemplar:he(or,lessfrequently,she)isalivingembodimentofthebodhisattvaideal.VajrayanaBuddhismteachesthatbodhisattvasprogressthroughdifferentlevelsofspiritualrealization,mostcommonlydividedintothe‘tenbhumis’,orstagesofawakening.Atthehighestoftheselevelsabodhisattvaacquiresdifferentpowers,orsiddhis,themostimportantofwhichisthepowertoconsciouslychoosethecircumstancesofhisrebirth,inordertobetterleadothersonthepathtoenlightenment.Thisbeliefinthebodhisattva,boundbyhisvowofcompassiontoreturnforalltimetohelpothers,becamecentraltoTibetanBuddhistteachings.Theoriginsofthetulkuphenomenon,asitcametobeunderstoodinTibet,lie

intheearlyPalicanondescribingthelifeandteachingsoftheBuddha–orasheisknowninTibet,Shakyamuni.Theseteachingstellhow,onhisjourneytoenlightenment,Shakyamunihadbeenreborncountlesstimesinthepast,intentionallychoosingthecircumstancesofeachrebirthinordertohelpandguideothers.Shakyamuni,wearetold,wasabletoclearlyrememberspecificpeople,placesandeventsfromthesepreviouslives.The‘eighty-fourmahasiddhas’,wholaidthefoundationsforBuddhistpracticeinTibet,werealsoheldtobebodhisattvasofthehighestlevel,andappear‘reborn’invariousidentitiesthroughoutthehistoryofTibetanBuddhism.ButitwasnotuntiltheadventoftheKarmapas,inthetwelfthcentury,thatthetheoryofidentifiablereincarnationwasinstitutionalized.

Bornin1110ADinKham,ineasternTibet,the1stKarmapa,DusumKhyenpa,issaidtohaveattainedenlightenmentattheageoffifty,recognizing,accordingtolegend,‘theessentialsamenessofdayandnight,dreamsandthewakingstate,meditationandeverydaylife’.Hisrealizationwassaidtobesogreatthathecouldpassthroughsolidrockandmountains,andwithhisomniscientpowersseeintothepast,presentandfuture.Soitwasthataswordofsuchpowersspreadfarandwidehebecameknownasthe‘knowerofthethreetimes’(inTibetan,dusgsummykhyenpa,i.e.DusumKhyenpa).TheKashmiripanditShakyashri,whohadbeeninvitedtoTibettoestablishanewordinationlineage,recognizedDusumKhyenpaasthe‘oneofBuddhaactivity’,orKarmapa,whosecominghadbeenprophesied1,600yearsearlierbyShakyamuniBuddha.(ThewordKarmapacomesfromtheSanskritkarmaka,literally‘movementofkarma’.)Atthesametime,hewasalsorecognizedasanembodimentofAvalokiteshvara,orChenresig,thebodhisattvaofcompassion.

DusumKhyenpadiedin1193,atthemonasteryofTsurphu,whichhehadfoundedtenyearsearlier,andwhichwastobecometheseatofallsubsequentKarmapas.Itissaidthatduringhisdeathritesmournerscouldobservehisbodyinthesmokethatrosefromthefuneralpyre,aswellasseeingmanysunsintheskyandthedancingfiguresofdakinis.Whentheflamesofthefuneralpyrediedaway,DusumKhyenpa’sheart,signifyinghiswisdom,andhistongue,signifyinghisspeechwerefoundintactamongtheashes,entwinedasone.DusumKhyenpaentrustedhisbooks,hisrelicsandTsurphumonasterytohis

principaldisciple,DrogonRechen,alongwithaletterpredictingthecircumstancesofhisrebirth,declaringthattherewouldbemanyKarmapasinthefuture.ItwastoDrogonRechenthatDusumKhyenpaalsotransmittedtheteachingsoftheKarmaKagyulineage,andDrogonRechen,inturn,transmittedthemtohisdisciplePomdrakpa.Pomdrakpahadayoungstudent,Chodzin,whowasbornnineyearsafterDusumKhyenpa’sdeath.Evidentlyaprecociouschild,hecouldreadandwriteperfectlybytheageofsixandhadmasteredtheessenceofBuddhistdoctrinebeforehewasten.Throughaseriesofvisions,PomdrakpaconfirmedthatChodzinwasthereincarnationofDusumKhyenpa,indicatedinthelettergiventoDrogonRechen,andheordainedtheyoungboyinthenameKarmaPakshi.Itwasnotuntilthenextgeneration,however,thatthelineofKarmapa

incarnationswereformallyrecognized.The3rdKarmapa,RangjungDorje,wasbornin1284.Onceagain,hewasachildofunusualprecocity.Attheageofthree,whileplayingwithfriends,hedemandedthattheymakehimathronethathethensatuponandannouncedthathewastheKarmapa.NewsofthechildspreadtoalamanamedUrgyenpa,whohadbeentheprincipaldiscipleofKarmaPakshi.Throughhisowndivinations,Urgyenparecognizedthechildasthereincarnationofhisteacher.ThusRangjungDorjebecamethe3rdKarmapa,withKarmaPakshirecognizedretrospectivelyasthe2ndandDusumKhyenpaasthe1st.Thisextraordinarysequenceofprophecyandself-declarationestablisheda

precedentfortherecognitionofKarmapasthatwouldcontinueuntilthepresentday.SomeKarmapasaresaidtohavedeclaredtheiridentityatanearlyage,tobeconfirmedthroughdivinationbyacloseassociateordisciple.Butmoreoften,itseems,Karmapashaveforetoldthecircumstancesoftheirrebirthinaletterofprediction,usuallywrittenshortlybeforetheirdeathandentrustedtoaclosediscipleorlineageholderoftheorder.This‘lasttestament’wouldgivespecific

discipleorlineageholderoftheorder.This‘lasttestament’wouldgivespecificdetailsabouttheKarmapa’sfuturereincarnation,includingthenamesofthereincarnate’sparentsandthetimeandplaceofhisbirth.Thispracticeofrecognizingreincarnatesquicklyspreadthroughoutthe

KarmaKagyuschool,consolidatingthelineageintheformofothertulkus,orrinpoches(literally,‘preciousones’)–theShamarpas;theTaiSitupas,theGyaltsabRinpoches,thePawoRinpoches,theJamgonKongtrulRinpochesandmore.Intime,itspreadtoototheotherschoolsofTibetanBuddhism.Inamonasticsociety,wherecelibacywastherule,identifiablereincarnationservednotonlytoaffirmthebodhisattvaidealofselflessaction;italsoensuredthecontinuityofaspiritualandpoliticalhierarchy.AstheBuddhistscholarReginaldRayhaspointedout,thedevelopmentofthe

tulkusystemwascrucialinconsolidatingmonasticpowerinTibet.IntheearlyspreadingofBuddhism,monasteriesdependedfortheirsurvivalontheiraffiliationtotheroyalcourtorlandednobility,andwerethereforeconstantlysusceptibletooutsideinterference.Thetulkusystemshiftedthebalanceofpower,givingmonasteriesawayofchoosingtheirownleadersthroughtheclairvoyanceofrealizedmasters–byappealing,inasense,toapowerhigherthanthatpossessedbykingsorlandowners.Tulkusthereforebecametherepositoriesofsocialandpolitical,aswellasspiritualauthority.Morethanjustreligiousinstitutions,themonasteriescametodominateevery

aspectofTibetanpeasantlife.Theymanagedland,providedpublicservicesandwhatlittleeducationwasavailable,aswellasservingasthefulcrumfortheendlessroundofreligiousobservancesaroundwhichallTibetanliferevolved.Tulkuswereattheapexofthisreligioussystem,thejewelsinthecrown,asitwere,ofTibetanBuddhism.Theidentificationoftulkuswasalwaysaninexactscienceandmightoccurin

avarietyofwaysacrossthedifferentschools.TheKarmapaswereuniqueinbeingrecognizedeitherthroughself-declarationorbyleavingaletterpredictingthecircumstancesoftheirrebirth.Moreusually,onthedeathofagreatpractitioner,hisfollowerswouldwaitfortwoorthreeyearsbeforeapproachingalamaknownforhisspiritualrealizationandclairvoyantabilities,andwhocouldlookforindicationsthatthenewincarnationhadbeenbornanddirectthefollowersintheirsearch.Theseindicationsmighttaketheformofdreams,visionsanddivinations,byconsultinganoracle,orthroughparticularlyauspicioussignsofnature.Theconceptionandbirthofatulkuwasoftensaidtobeaccompaniedby

unusualphenomena,indicatingthatthiswasaspecialchild.Inhisautobiography,BorninTibet,the11thChögyamTrungpa,oneoftheforemostrinpochesintheKarmaKagyuschool,recountsthatonthenightofhisconception,‘Mymotherhadaverysignificantdreamthatabeinghadenteredherbodywithaflashoflight;thatyearflowersbloomedintheneighbourhoodalthoughitwasstillwinter,tothesurpriseoftheinhabitants.’TrungpagoesontorecountthedetailsofhisbirthinFebruary1939.‘Iwasborninacattlebyre;thebirthcameeasily.Onthatdayarainbowwasseeninthevillage,apailsupposedtocontainwaterwasunaccountablyfoundfullofmilk,whileseveralofmymother’srelationsdreamtthatalamawasvisitingtheirtents.’SuchextraordinaryoccurrencesarecommonplaceinTibetanlore.Incertaincases,thememoriesofapreviousincarnationwouldappeartobeverystrong.Storiesaboundofyoungchildrenmakingtheirfirst,falteringstepsinthedirectionofthemonasteryofthepredecessor,recitingmantrasataprecociouslyearlyage,oridentifyingformerfriendsanddisciples.TheKarmapaswouldnotonlywritelettersdescribingthecircumstancesof

theirownrebirths,butalsoseemtohavebeenespeciallyproficientinusingthismethodtoidentifyotherincarnations,usuallythoseassociatedwiththeKarmaKagyuschool.ChögyamTrungparecountsthathisdiscoveryfollowedjustsuchacourse.Afterthedeathofhispredecessor,the10thTrungpain1938,theabbotofSurmang,hismonastery,petitionedthe16thKarmapaforindicationsastowherethenewincarnationmightbefound.Onthebasisofavision,theKarmapadictatedalettersayingthatthereincarnationhadbeenborninavillagefivedaysnorthwardsfromSurmang.‘ItsnamesoundslikeGeandDe;thereisafamilywithtwochildren;thesonisthereincarnation.’AsTrungpalaconicallynotes,‘itallsoundedrathervague’.However,justasthemonksofSurmangwereabouttomountasearchparty,another,morespecific,letterarrived.‘ItsaidthatGyalwaKarmapahadhadasecondandmuchclearervision:“Thedoorofthefamily’sdwellingfacessouth;theyownabigreddog.Thefather’snameisYeshe-dargyeandthemother’sChung,andTzo,theson,whoisnearlyayearold,isTrungpaTulku.”’AtlengthasearchpartyfoundaboywhosecircumstancesconformedtotheKarmapa’sletterinalltheparticularsexceptone:thenameofthefather.Trungparecountsthathismotherwasobligedtotellthemonksthattheboy’sfatherwas,infact,herfirsthusband,whowasnamedYeshe-dargye.Suchspecificinstructionsleftlittleroomfordoubtastotheidentityofanewincarnation.Butthiswasbynomeansalwaysthecase.Thedivinationsand

omensmightbeunclear,indicatingonlyavagueregion,notaspecificplace.Insomecasestheremightbeahandfulofyoungboys,borninthesameareaandofroughlythesameagethatcouldpossiblybetherightcandidate.Whiletheoreticallythedesignationtulkuwouldsuggestthatsomeonehad

beenrecognizedasthedirectincarnationofaspecificperson,infactthisdescriptionappliedonlytoarelativelysmallnumberofhighincarnates,thosewhowereacknowledgedtohaveattainedthehighestbhumis,orstagesofawakening.Therewasanotherkindofincarnation,whichChögyamTrungpadescribedas‘tulkusofbenediction’.Inthesecases,thetheoryheldthatthedepartedmaster–ratherthanreincarnatinghimselfinaspecificindividual–wouldpassonhis‘spiritualenergy’toachosensuccessor,whowasalreadyadvancedonthespiritualpath.This‘chosenone’wouldthenberecognizedbyaclosediscipleofthedepartedmastertocontinuethedepartedmaster’steachings–inasense,tobecometheembodimentofhisenduringspiritualpowerandinfluence(asopposedtothedepartedmasterhimself).Inyetothercases,achildwhowasdiscernedtohaveparticularlypromising

qualitiesmightbenamedasatulkusimplytofulfilacertainreligiousorsocialposition–togivethemaroletoliveupto,asitwere.RinguTulku,aKarmaKagyulama,whowasrecognizedbythe16thKarmapain1955,attheageofthree,talksofhisownrecognitionincharacteristicallyself-effacing,almostdismissiveterms.‘Itwasverysimple,’hesays.‘Karmapasawmeinamonasteryandtoldmyparents;youcancallthisboyRinguTulku.Itwasn’tveryexciting!TherewasaRinguTulkubeforeme,butIdon’tknowifI’mthatperson–mostprobablynot,becauseIdon’trememberanything!Inaway,it’sablessing,andyoucouldalsocallitaresponsibility:it’safeelingyouhavetodosomethingifyoucan.’Thetulkusystemwashighlyelitist.Therecognitionprocedurewasessentially

asecretone,thesystemtrustingtothewisdomandjudgementofthelamaswhoweremakingthechoice.Yetthevalidityofthenewlyrecognizedincarnateultimatelydependedonpublicapproval.Rumourswouldquicklyspreadaboutthesignsandwondersthathadattendedthebirthofaspecialchild,thereputationofthefamilyasspiritualpractitioners,andalsoofthelamawhohadmadetherecognition.Andatulku’sauthorityultimatelydependedonhisspiritualpractice.Someonewhofailedtofulfilhispotential,andwhoshowedhimselftobegreedy,self-serving,venalorcorruptwouldquicklylosehisstanding.Oncediscovered,theyoungtulkuwouldusuallybegivenupbyhis

familytothecareofthemonasterytowhich,itwasbelieved,hehadoriginallybelonged.Inacultureinwhichtulkuswereveneratedaboveallothers,tohaveone’ssonsorecognizedwasregardedasagreathonour,anditwasrareforafamilytoraiseanyobjectionstotheirchildbeingtakenfromthem.Atfirst,theyoungincarnatemightbeallowedtoseehisfamilyonaregularbasis,butgraduallythiscontactwouldbewithdrawnandeveryaspectofhisupbringingwouldbeentrustedtothemonksandattendantsaroundhim.Thisabruptseparationfromthefamilyhomemayseem,toWesternstandards,

unfeelingandalmostinhumane(ifmorefamiliartothosewhohavesufferedthevagariesoftheEnglishpublicschoolsystem).Thetheoryofthebodhisattvaprovidedacounter-argument.Asarealizedbeing,itwasargued,theyoungreincarnatewouldhavecultivatedequanimityandnon-attachmentovermanylifetimes,andwouldthereforebelesssusceptibletothestrongemotionaldependencethatachildnormallyfeelsforitsmother.Butthiswasnot,apparently,alwaysthecase.TheDalaiLamahaswrittenmovinglyoftheintensefeelingsoflonelinessheexperiencedasayoungchildinthePotalaPalace,cutofffromhisfamily,hisonlyfriendshissweepersandservants.Reflectingonhisownseparationfromhismotherattheageoffive,ChögyamTrungpawrote:‘Imissedherasonlyayoungchildcan.’WhilemostmonkswouldlearnonlythebasicsofBuddhistphilosophyand

practice,tulkuswerecarefullynurturedandeducatedtodeveloptheirpotentialasabodhisattva.Thetulku’syounglifewouldconsistofprolongedperiodsofintensivestudy;inreading,writing,calligraphy,Buddhistphilosophyandthespecificteachingsofhisschool.Hewouldbeexpectedtomastervariousritualsandtomemorizecountlesstexts.Hewouldbestrictlydisciplined(histeacherswouldbeobligedtoprostratethemselvesbeforehimbeforeadministeringpunishment),schooledinmannersanddeportment;hewouldbetaughttoreceiveandblessvisitors,andexpectedtoperformwithsuitablebearingandgravitasreligiousceremoniesthattoanyotherchildwouldseeminterminable.Hewouldhavehisownrooms,witharetinueofattendantstofeedandcareforhim.Hewouldbedeniedthefreedomswhichchildrenusuallyenjoy,unabletomixandplaywiththeotheryoungmonksofhisownage.Thebearingsuchanupbringingcultivatedinthesechildrencouldleaveadeepimpressiononallwhoencounteredthem.TheEnglishexplorerThomasManning,whoreachedLhasain1812,describedhismeetingwiththe9thDalaiLama,whowassevenyearsoldatthetime,inrhapsodicterms.‘Thelama’sbeautifulandinterestingface

engrossedallmyattention,’Manningwrote.‘Hehadthesimple,unaffectedmannersofawell-educatedprincelychild.Hisfacewas,Ithought,affectinglybeautiful.Hewasofagayandcheerfuldisposition.Iwasextremelyaffectedbythisinterviewwiththelama.Icouldhaveweptthroughstrangenessofsensation.’Allofthetulku’spropertyandwealthwasincorporatedinthelabrang,or

administrativebody,ofhismonastery.Thiswasusuallymadeupoflaypeople,andheadedbyamanagerorgeneralsecretary.Thelabrangexistedtoprotectthetulkufromworldlyresponsibilities,tomakeanydecisionsrelatingtosecularorpoliticalmatters,andtolookaftertheday-to-daydetailsofhisactivities.Allthepastpropertyofthatlineofincarnationswasthepropertyofthelabrang,andallnewwealthandpropertyalsobecameapartofthelabrang.Whenalamadied,thelabrangwasinheritedbyhissuccessor.Likeayoungking,thetulkuwasthereforeatthecentreofanelaboratecourtofattendants,teachersandadministrators,theobjectofenormouscareandattention,andofaninvestmentinmanpowerandmoneywhichwouldlastformanyyears.AsReginaldRaypointsoutinSecretoftheVajraWorld,suchattention

would,innormalcircumstances,beexpectedtoturnanychild’shead;buttheteachingstheyoungtulkureceivedwerespecificallydesignedtocounteractthisandtodevelopthequalitiesofhumility,self-effacementandadetachmentfromthewordlywealthandpowerwhichsurroundedhim.Fortobebornatulku,itisbelieved,doesnotinitselfconferperfection.Ratherthetulkucanbeseenasaseedofperfection,plantedamongthecommunitybydintofthepractitioner’spastdevelopment,andthekarmaofhisfollowers.Butthatseedmustbewatered,nurtured,givensunlighttogrow.Theintensivetrainingatulkureceivedwasdesignedtoreawakentheirinnateinsightandcompassion,anddeveloptheirskilfulmeansofhelpingothers.Onlyafteryearsofsuchtrainingwouldtheybeconsideredreadytoassumetheirroleasateacher.‘TheDalaiLamaalwayssaystherearefourthings,’saysRinguTulku.‘You

couldbeatulku,butnotalama.Youcouldbealama,butnotatulku.Youcouldbealamaandatulku.Oryoucouldbenone.Sobeingatulkudoesnotmeananythingmuchinitself.TheDalaiLamasaysthatbeingatulkuislikearawdiamond–notworthmuch.Youhavetocutitandpolishit.Youhavetostudyandpractise.Beingrecognizedasatulkuisthebeginningoftheprocess,nottheendofit.’‘FromtheBuddhistpointofview,’saysPonlopRinpoche,‘everybodyisa

tulku–becauseeverybodyisthereincarnationofsomeone.Lookedatlikethat,it’snotabigdeal,sotospeak.Ifyoureallylookatithistorically,theKarmapaistheonlytruetulku;hefoundedthetradition;heisatotallyrealizedbeing–atenth-levelbodhisattva.Butmanyothertulkusareverymuchonthepath.Sowhensomeoneseesatulkutheyseeatremendouspotentialtogrow.Butatthesametime,ifthatpotentialisnotproperlydevelopedthetulkuwillbethesameasanyothersentientbeing.Tibetanshaveasaying:tulkusareverypowerful.Iftheydosomethinggood,it’sverybeneficialandinfluential;butiftheydosomethingbadthepowerisequal.Sosometimesitcanbeverydangerous.Ifthetulkudoesnotdevelopthepowergiventohiminapositivewayitcanbeverydestructiveformanypeople,andhecanevendestroyhimself.’

PonlopRinpochehimselfwasrecognizedbythe16thKarmapa.Hisfather,DamchoeYongdu,wasthe16thKarmapa’sgeneralsecretary.The6thPonlopRinpoche,theKarmapa’syoungerbrother,diedin1962.ThepresentPonlopwasrecognizedashisreincarnationsixyearslater.‘MyfatherhadbusinesswithHisHolinesseveryday,’hesays,‘andonedayHisHolinessaskedhim,areyouexpectingachild?Myfatherwastotallyshocked.Hesaidhedidn’tknow.Hecamebackandaskedmymother,andshesaid,“NotthatIknowof”.SohewentbacktoHisHolinessandtoldhimthis,andHisHolinesssaid,youwillhaveasonandhewillbethePonlopRinpoche.Heevengavethebirthdate,thefifteenthdayofthefourthTibetanmonth.Hetoldmymotheritwasimportantthatshenoteatcertainthings.Butshetotallyforgot,andateoneofthethings.Sherealizedafterwardsandshegotsoworried–shethoughtshemighthavekilledthechild.ShewenttoseeHisHolinessandaskedwhatsheshoulddo.Andhelookedupintotheskyandsaid,“Don’tworry,thebirthwillbedelayedbytendays.”Andhewasright.Iwasbornonthetwenty-fifth.’Thistangledwebofspiritualandfamilialconnectionswasnotuncommon,

andcanmakeTibetangenealogyabewilderingsciencetotheoutsider.Itwasoftenthecasethatareincarnatewouldbefoundinafamilythathadaparticularlycloseconnectiontothedeceasedlama.Thishasacertainlogicifweacceptthetheoryof‘directed’rebirth.Wherebetter,afterall,foratulkutochoosetoberebornthaninthecommunitytowhichhehadoncebelonged,wheretheconditionsexistedbothtoensurehisrecognitionandforhispotentialtobemosteffectivelydeveloped?But,morepragmatically,itcouldalsohavetheeffectofconcentratingthe

religioushierarchyinasmallnumberoffamilies,almostasifthecustomary

hierarchyofprogenywasbeingobserved.Behindtheveilofmysticismlayabedrockofrealpolitik.Asmuchastulkusembodiedthespiritualheartofmonasticlife,theywerealsoenginesofpoliticalandeconomicpower.Arenownedteacherwouldattractthepatronageofwealthylocalfamilies,anddrawmorepilgrimstoamonastery.Thesecrecyoftherecognitionsystemmadeitsusceptibletomanipulation,andtheperiodbetweenthedeathofagreatpractitionerandhisrebirthwasacriticalone,oftenmarkedbydisputesbetweenthetulku’sregentsandmonasterydignitariesjockeyingforpower.Becauseoftheprestigeandprivilegesthatfelltothefamilyofanimportantincarnate,richfamilieswouldoftenlobbyfortheirsonstoberecognized,anditisstrikinghowoftentulkuswerebornintohigh-rankingfamilies,orincircumstancesthatseemedtofavouraparticularpoliticalsituation.Disputesabouttheauthenticityofacandidate,andclaimsonbehalfofarival,

werenotuncommon.TibetanBuddhistphilosophyprovidedafelicitoussolutiontothisproblem.Aparticularlyeminentpractitionermightbeidentifiedinmorethanonereincarnation,inthedifferent‘emanations’ofmind,body,speechandaction.Thistheoryofmultipleincarnationnotonlyservedtodemonstratethe

efficacyoftheteachings,andthespiritualaccomplishmentsoftherealizedmasterinquestion;italsoprovidedapragmaticwayofsolvingdisputesabouttheidentityofanincarnate.Insteadofsquabblingovertheidentityofonetulku,acommunitycouldconsiderthemselvesfortunatethatthroughhisboundlesscompassionandwisdomagreatteacherhadmanifestedinanumberofforms.Itwasonthiscuriousandsingularfoundationofpoliticsandmagicthatthe

edificeofTibetanBuddhismwasbuilt.Butwhateverthetruthofthetheoryofidentifiablereincarnation,theimperfectionsoftheprocessortheabusesitfostered,thetulkusystemprovidedaframeworkinwhichspirituallygiftedchildrencouldberecognizedandnurturedanddevelopedintoextraordinaryteachers.Anditbecamethebackboneforthemostextensiveanddevelopedmonasticsystemtheworldhaseverseen.

ThemainseatoftheKarmapaswasatTsurphuincentralTibet.Itwasestablishedbythe1stKarmapa,DusumKhyenpa,andmuchenlargedbyhissuccessorKarmaPakshi.Overthecenturies,themonasterywasdestroyedoninnumerableoccasionsbyearthquakesandconquerors,alwaystoriseagain,truetotheprophecyofthe5thKarmapa,DezhinShegpa,whopredictedthatwhile

Tsurphuwouldbedestroyedandrebuiltmanytimes,‘thismonasterywillbeinexistenceuntiltheendofthisworld.’Tsurphuwasactuallyabustlingself-containedtownship.Atitsheightithousedmorethan1,000monksandcomprisedfourseparatemonasterieswithinitswalls.WhiletheKarmapawastheundisputedspiritualleaderoftheKarmaKagyu,

eachrinpochewasself-supporting,inchargeofhisownmonastery;autonomousandindependentineveryrespect.TheKarmapasweretraditionallytravellingteachers,atraditionbegunbythe2ndKarmapa,KarmaPakshi,whotravelledextensivelythroughwhatisnowMongoliaandChina.The3rd,4thand5thalljourneyedtoChina,wheretheywereteacherstotheEmperors.The9thKarmapa,WangchukDorjevisitedMongoliaandBhutan,andsentenvoystoSikkim,whoestablishedthreeKarmaKagyumonasteriesinthekingdom,includingoneatRumtek,wheresome400yearslaterthe16thwouldtakeupresidence.Morethanjustspiritualteachers,theKarmapasweresocialadministratorsandreformers:the5th,wearetold,createdprotectedreservesforwildanimalsandinstalledtollroads.The7thconstructedironbridgesandmarkedanimalstoshowtheywereexemptfromslaughter.TheKarmapaswereseenasthegreatmiracleworkersoftheTibetanwisdom

teachings.Accountsspeakoftheirpowertoheal,toreadminds,tobringrainwheretherehadbeendrought,toleavefootprintsinrockandwater,tocarvestatuesthatcanspeak,toforetellthefuture,toflythroughtheskylikebirds.Infact,suchsiddhis,orpowers,werebeingrecordedlongbeforeBuddhismarrivedinTibet.TheaccountsofthelifeofShakyamuniBuddhaspeakofhisabilityto‘read’hispreviouslives,toforeseehisowndeathandtoviewthecircumstancesofnonhumanbeingsinotherrealms.WhatweintheWestwouldregardas‘magic’wasanexperienceofdailylifeinTibet.AsReginaldRayputsit,‘Magic,intheTibetanBuddhisttradition,isthehandmaidenofenlightenment.’Theabilityofrealizedlamastomanipulatetheelements,toprophesythefuture,tohaveknowledgeoftheirpastandfuturelives,hasalwaysbeenregardednotas‘miraculous’inthewayweunderstandtheterm,butratherasevidenceofaspiritualpurityandmentalclarity.Byremovingthe‘obscurations’oftheego,itwassaid,thesegreatmasterswereabletoexperiencerealityinitspureandunconditionedform,freedfromthedualisticillusionthatwearesomehow‘separate’fromtheworldaroundus.Ofallthe‘miracle’storiesoftheKarmapas,noneismorevividandwondrous

thanthestoryofthe5thKarmapa,DezhinShegpa,whoin1405receivedaninvitationtovisitChinafromtheEmperorTaiMingYung-Lo.OnhisarrivalatNanking,ridingintothecityonanelephant,10,000monkswelcomedhim.Atthepalace,theEmperorpresentedhimwithascarfandapreciousshell,thespiralofwhichturnedtotheright–atest,itseemed.Yung-LohadheardoftheKarmapa’stelepathicpowers.Ifthestoriesweretrue,thentheKarmapawouldknowthattheEmperorwishedtobegiventhesamegiftsinreturn.EvenastheEmperorwasthinkingthis,wearetold,DezhinShegpapulledascarfandaconchshellspirallingtotherightfromhispocketandgavethemtoYung-Lo.ForthenexttwoweekstheKarmapabestowedaseriesofempowermentsontheEmperorandhiswife,atthesametimerevealing‘thenatureofenlightenedenergy’inaseriesofmiracles,asKarmaThinleydescribesinTheHistoryoftheSixteenKarmapasofTibet.Thesemiraclesincludedmanifestinganiridescentcloudoffire,withcoloursofthemostbeautifulhue,expandingandcontractinginvariousways‘andasbrilliantasthewish-fulfillinggem’.Othercloudsappeared,‘shapedlikebeggingbowls’;flowersfellfromthesky,somefullyopen,othersinbud,‘thestemsandlowerpartslikecrystal’;andheavenlybeingsappearedcarryingbeggingbowlsandpilgrimstaffs,‘somewearinghatsandothersyak-tailwhiskers’.Ontheeighteenthnight,wearetold,twoheavenlylampsappeared,aswellasotherlightsthatilluminatedthesky.Inthedistancegodscouldbeseenadornedwithpreciousjewels,ridingonbluelionsandwhiteelephants.Yung-Lowasdulyimpressed.HepresentedtheKarmapawith700measuresofsilverobjects,bestoweduponhimthetitlePreciousReligiousKing,GreatLovingOneoftheWest,MightyBuddhaofPeace,andinstructedhisfinestartiststorecordthesemiraculouseventsonasilkscroll,whichwasthensenttoTsurphumonastery(whereitwastohangintheGreatHallforthenext500years).HealsoexpressedtheviewthatthereweretoomanyBuddhistsectsinTibet,andofferedtosendhisarmiestounifythemundertheKarmapabyforce(anofferwhichperhapssuggestshehadnotaltogethergotthehangoftheBuddhistteachingsofnon-violenceandloving-kindness).TheKarmapa,wearetold,refusedtheoffer.ItwasYung-LowhoalsobestowedontheKarmapaamaterialversionoftheetherealVajraCrown,orBlackHat.Sincethe1stKarmapaattainedenlightenmentandhad–accordingtolegend–beenpresentedwiththeVajraCrown,ithasremainedinseparablefromallhissuccessiveincarnationsasareflectionoftheirtranscendentalwisdom.Thecrownwassaidtobeinvisibletoallbutthemostpureinspirit.Butthroughthedevotedeyesof

Yung-Loitcouldclearlybeseen.TheEmperorcommandedthatamaterialsymbolofthiscelestialvisionbemade,tobenefitallbeings,andpresentedDezhinShegpawithacrownwoveninblackbrocadeandstuddedwithpreciousjewels.Intheseventeenthcentury,the10thKarmapa’spupil,theEmperorofJang,presentedhimwithareplicaoftheBlackHatthathadbeenpresentedbyYung-Lo.Fromthenon,theoriginalCrownwaskeptatTsurphu,andtheKarmapacarriedthereplicawhenhetravelled.Itisnotknownwhichcrownthe16thKarmapabroughtwithhimwhenhefledfromTibetintoSikkimin1959.

FromthetimeofitsarrivalinTibet,Buddhismhadalwaysbeeninseparablefrompolitics,itsspreaddependentonthepatronageoflocalkingsandwarlordsortheconqueringarmiesofMongolianorChineseemperors.TheNyingma,or‘Ancient’,schoolgrewupduringthe‘firstspreading’underthepatronageoftheso-called‘religiouskings’ofTibet.The‘secondspreading’,whichbeganintheeleventhcentury,andwhichcoincidedwiththecollapseofBuddhisminIndiaunderMuslimconquest,sawthegrowthoftheSakyaandKagyuschools.Bythethirteenthcentury,theSakyahadbecomethepre-eminentschoolunderthepatronageoftheMongolemperors,notleastKublaiKhan,whoestablishedtherelationof‘priestandpatron’thatwouldprovesocrucialtoTibet’shistory.WiththewaningofMongolinfluence,TibetcameunderthecontrolofasuccessionofTsangkingswhopatronizedtheKarmaKagyuschooloftheKarmapas.For200years,theKagyuwerethepre-eminentschoolofBuddhisminTibet,leadingtoanunparalleledgrowthoftheirpower,influenceandwealth.Buttheirposition,inturn,wastobechallengedbythegrowthofareforming

monasticorderknownastheGelug,whichintimewouldbecomethemostpowerfulofthefourmainBuddhistschools.TheGelugschoolwasfoundedbyamonknamedTsongkhapa.Asamonk,TsongkhapastudiedwithteachersfromtheKagyu,SakyaandNyingmaschools,buthebecamedisillusionedwithwhatheregardedasthecorruptionandlaxityamongtheestablishedBuddhistorders,andsetaboutfoundinganeworderthatadvocatedareturnto‘pureBuddhism’,emphasizingcelibacyandscholasticismasprerequisitestothemoreadvancedtantricpractices.ItwasnotuntilafterTsongkhapa’sdeaththatthisorderwouldtakethenameoftheGelugpa,or‘virtuousones’(‘Gelugpa’meaning‘thoseoftheGelugschool’).Asasymbolofpuritytheyadoptedyellowceremonialhats,todistinguishthemselvesfromthe‘old’schools,whoworeredones.Theserespectiveuniformswouldbecomesymbolsofthesectariandisputesbetweenthe‘redhats’andthe‘yellowhats’thatwoulddominateTibetanreligiouslifefor

the‘redhats’andthe‘yellowhats’thatwoulddominateTibetanreligiouslifeformorethan500years.Thepre-eminentclericintheGelugschoolwastheDalaiLama.TheGelugpa

securedthepatronageoftheMongols,andgraduallytheirstrengthandinfluenceincreased,arousingthejealousyandsuspicionofthe‘old’redhatschools,whichsawtheirpowerunderthreat.TheGelugascendancywascompletedunderthe5thDalaiLama,NgawangLobsangGyatso,orthe‘GreatFifth’ashebecameknown.Whenthe10thKarmapa,ChoyingDorje,underthepatronageoftheKingofU-Tsang,triedtoresistthespreadoftheGelugteachings,the5thDalaiLamacalleduponhisMongolpatron,GushriKhan,todefendhisseatandunifythecountryunderhisrule.GushriKhan’sarmydefeatedtheU-Tsangking,andin1642the5thDalaiLamabecametheabsolutetemporalandspiritualrulerofanareathatextendedfromMountKailashinthewesttotheeasternborderswithChina.TheMongolarmysackedthecityofShigatseandtheKarmapa’scamp,wreakinghavocanddeath.TheKarmapa,itissaid,‘flewintospace’toseekrefugeinIndia.Thosewhowitnessedhisleavesawhimindifferentmanifestations–someasavulture,someasadeerandothersinhumanform.Hewastoremaininexileforthirtyyears.The5thDalaiLamaswiftlyimposedhispoweroverthe‘old’Buddhistorders.UnderhisruleatleastfortyKagyumonasteriesincentralTibetwereappropriatedbytheGelugpa.Tsurphu,theseatoftheKarmapas,wasallowedtoremainintact,butforbiddenfromordainingmorethanthreemonksayear.FromthatpointontheGelugpawouldeffectivelyruleTibetthroughsuccessiveDalaiLamasuntiltheflightintoexileofthe14thDalaiLamain1959.WhiletheDalaiLamawasnotionally‘theabsoluterulerofunchallengedauthority’,infacthisprimeministerslargelygovernedtheaffairsofthecountry.ThustheDalaiLamasthemselveswereabletomaintainsomedistancefromtheintriguesofpolitics,andtoretaintheirpositionasthespiritualfigureheadsofTibetanBuddhism,universallyrespectedacrossallschools.Butthelongstandingsectariandisputesbetweentheredhatsoftheoldschoolsandtheyellowhatsofthenewwouldcontinuetofesterforcenturiesafterwards,rightuptothecataclysmiceventswhichfollowedtheChineseinvasionofTibetin1950,andbeyond.

CHAPTERTHREE

TheLion’sRoar

ThehistoricalaccountsoftheKarmapastendnottodwellonwhatweintheWestwouldregardasthesalientdetailofaperson’slife.Welearnnothingofthestrengthsorweaknessesoftheircharacter;theiridiosyncrasiesorpeccadilloes;whomtheirfriends,orenemies,were;whethertheywerekind,generousspirited,stern,pronetobadtemperorfitsofdepression.Theycomedressedinsuperlatives.ThesestoriesarenotintendedtotellusabouttheKarmapas’personalhabitsorfoibles,theirparticularfondnessforbutterteaorwarmbaths.Theyexisttoextoltheiraccomplishments,bothtemporalandspiritual,toillustratetheirroleasexemplarsoftheBuddhistteachingsonenlightenment,sopowerfulthatnatureitselfbowstotheirpresence.Rainbowsappearintheskytosalutethem;flowersfallfromtheheavenswheretheywalk.Theycuresicknessanddisease,flyhugedistancesthroughthesky,leavetheirfootprintsonrockorwater.Inthesehistories,apocryphabecomesfact.

The15thKarmapa,KhakhyabDorje,diedin1922attheageoffifty-one.Severalyearsbeforehisdeathheentrustedthedetailsofhisnextrebirthtohisfavouriteattendant,JampalTsultrim,enshrinedinadocumententitled‘ADyingSong–theHiddenSignificanceofaBambooFlower,anOrnamentforthePeople’.Thisclearlyindicatedtheregionwherehisreincarnationwouldbefound,thenamesofthesuccessor’sparents,andtheyearofhisbirth.Inaccordancewiththisprophecy,the16thKarmapa,RangjungRigpeDorje,wasbornintotheAlthupfamilyonthefifteenthdayofthesixthmonthoftheTibetan

WoodMouseYear(September1923)atDenKhokintheregionofDerge,easternTibet.HisfatherwasaseniorministerundertheKingofDerge.BeforetheKarmapa’sbirth,ithadbeenprophesiedthatagreatbodhisattvawouldbebornintotheminister’sfamily,andthatthefamilyshouldsetupcampoutsidethewallsoftheAlthupPalacesothatthebirthshouldnottakeplaceina‘lazyenvironment’.Whilestillinhismother’swombthechildcouldbeheardrecitingthemantra

ommanipadmehung,andimmediatelybeforehisbirth,itissaid,hedisappearedfromthewombaltogether,reappearingthefollowingday.Onthedayofhisbirthrainbowsappearedinthesky,thetentbecameradiantwithwhitelightanditwasnoticedthatallthewaterintheofferingbowlsturnedtomilk.Nosoonerhadhebeenbornthanthechildtooksevensteps,saying,‘Mother,mother,Iamgoingaway.’Realizinghisextraordinaryqualities,thefamilytookmeasurestoprotectthechild,spreadingtherumourthatagirlhadbeenbornandkeepingthenewinfantsafelyfromharm.ItwastobesomeyearsbeforetheyoungboywouldberecognizedasKarmapa.

JampalTsultrim,thediscipletowhomthe15thKarmapahadentrustedhispredictionletter,wasawanderingmonk.Ratherinconvenientlyheseemstohavevanishedshortlyafterthedeathofthe15thtakingtheletterwithhim.Intheabsenceoftheletter,thetaskoffindingthereincarnationfelltotwolineageholders,the11thTaiSituRinpocheandthe2ndJamgonKongtrulRinpoche.Followinghisownindependentdivinations,TaiSitudiscernedthewhereaboutsofthechild,andapartywassentsecretlytoAlthupPalacetoconfirmtheidentityoftheyoungboyandmakeofferings.Itwasnownecessaryforthe13thDalaiLamatomakehisofficialconfirmationofthereincarnation.ThegeneralsecretariesfromthelabrangsofTsurphuandPalpung,TaiSitu’smonastery,madetheirwaytoLhasatopresstheircase.Itwouldtakethreeyears.Inkeepingwithtradition,offeringsweremadetohonourtheDalaiLama.ThetreasuriesatbothTsurphuandPalpungdwindleddramatically.TaiSiturequestedhelpfromhispatron,theKingofBhutan,whodulydespatchedagiftoftwomagnificentelephanttusks,tippedwithgoldandcarvedwiththenamesoftheBuddha.ButstilltheDalaiLamarefusedtoacknowledgetherecognitionuntilhehadbeenshownthe15thKarmapa’spredictionletter.MatterswerecomplicatedyetfurtherwhenaministerintheDalaiLama’sgovernment,Lungshawa,begantopressforhisownsontoberecognizedasthenewincarnation.

Itwasthen,justinthenickoftime,thattheelusiveJampalTsultrimreappeared,bearingwithhimthepredictionletter.Forreasonsthatareunclear,however,the15thKarmapahadchosentoleavealetterinanumberedcodethatcouldbedecipheredonlybyanotherhighlama,KhyentseRinpoche.Happily,ondecipheringthecode,theletterwasfoundtocorrespondexactlytothevisionofTaiSitu,andsoitwasthattheboyinAlthupwasrecognizedastheKarmapa.ThefateofLungshawa’ssonwassealedshortlyafterwardsbyhisuntimely

death.OneaccounthasitthathefellfromtheroofofhishomeinLhasa,anotherthathecomplainedofviolentpainsinhisstomachanddiedsoonafterwards.Throughouttheseprotractedevents,thenewincarnationwasleftatAlthupinthecareofhisparents.Hewasrecognizedasaprodigiouslygiftedchildandstoriesabouthimquicklyspread.Iflivestockwentmissinghecouldalwaysgiveanexactdescriptionofwheretheyweretobefound.Ononeoccasionvisitorsbroughtteainanearthenwarepottothechild’sroomonthethirdfloorofthepalace.Hethrewitdownintothecourtyardbelow.Notonedropwasspilled,norwasthepotbroken.Laughing,theyoungboysqueezedtheneckofthepotandsealeditcompletely.In1931,theyoungchildfinallyleftAlthupforTaiSitu’smonasteryof

Palpung,wherehewasenthronedastheKarmapa.HethensetoffonthelongjourneyacrossTibettohisancestralseatatTsurphu,visitingdifferentKagyumonasteriesalongtheway,andforthefirsttimeperformingtheBlackHatceremonyfordevotees.This,wearetold,‘waslikelotiontotheireyes’,causingtheskytobefilledwithrainbowsandflowerstofallfromtheheavens.Thefollowingyear,hewasreceivedinLhasabytheDalaiLama,whoconferredhisofficialrecognitionontheyoungreincarnateandperformedthetraditionalhair-cuttingceremonythatsymbolizestherenunciationofallworldlythings.ItissaidthatbeforetheceremonytheKarmapawaswearingasmallfabriccrown,whichheremovedbeforeprostratinghimselfinfrontoftheDalaiLama.TheDalaiLamawasheardtoaskwhyhehadnottakenoffhis‘otherhat’aswell.Allpresentprotestedthattheyoungboywasindeedbareheaded.TheDalaiLama,itseems,hadseentheetherealVajraCrown.InthiswaythesupremespiritualattainmentoftheDalaiLama,aswellastheauthenticityoftheKarmapa,wasproved.Thereafter,theyoungKarmapa’slifeunfoldsinaseriesofevents,whichhave

themagicalqualityoffairytales.Attheageoftenhemadehisfirstrecognitionofatulku,the8thZurmangRinpoche,foretellingsuchdetailsastheplacewhere

thenewincarnationwouldbefound,thenameofhisfamilyandeventhedirectioninwhichthefrontdooroftheirhousefaced.Throughouthisearlyadulthood,hetravelledextensivelythroughoutTibet,manifestingsignsofhismiraculouspowerswhereverhewent.Once,atsomehotsprings,herushedintoanestofsnakesthatwrappedthemselvesaroundhisbody.TheKarmapastartedtodance,saying,‘Iamthekingofthesnakes!’Hisattendants,fearingforhislife,beggedhimtostop,buttheKarmapasimplylaughedandthesnakesfellfromhimlikedropsofrain,leavinghimunharmed.PassingthroughtheregionoftheProtectorNyenchenTangLhaawhiteyakcamestraightuptohim,bowedandthendisappeared.Allthosewithhimwereastounded,buttheKarmapasaid,‘It’sonlynatural!’Onanotheroccasion,hemetanotherhighlama,DrukchenPaljorRinpoche.Thetwomenbegantojokeabouttheirrespectivepowers.TheKarmapatooktheswordofhisattendantandtiedaknotinitsblade.Shortlyafterwards,crossingafrozenriverhelefthisfootprintsintheice,andevenaftertheicehadmelted,hisfootprintscouldstillbeclearlyseeninthewater.Itwasduringthisperiod,wearetold,thattheKarmapareceivedthefull

teachingsoftantraandtheKarmaKagyulineagefromTaiSituRinpoche.AmongtheseteachingsweretheScienceofAllKnowledge,theoraltransmissionoftheTreasuryoftheExtensiveTeachings,aswellasmanyotheroralteachings,includingtheworksofMarpa,MilarepaandGampopa;theIndiantextsonMahamudra;thethreetextsofMahakala,theBlackCloakedOne,redAvalokiteshvaraandVajravarahi;andtheThreeTeachingscalledJewelRadiance,SunRadianceandMoonRadiance.Intime,theseteachingswouldbesupplementedbyothers:Mahamudra,theOceanofDefiniteMeaning;Mahamudra,DispellingtheDarknessofIgnorance;the8thKarmapa’steachingontheInseparabilityofWindandMind;Mahamudra,PointingAFingerattheDharmakaya;theSixTeachingsCalledtheEssenceofAmbrosia;theFatherandMotherTeachingsofSecretEssence;thePeacefulandWrathfulGarlands;theDaggerofSevenProfundities,andyetmore.Inthisway,theseedofthebodhisattvaenlightenmentwasripenedtofruition.Overthefollowingyears,theKarmapacarriedoutextensiverenovationsto

Tsurphumonastery,whichhadfallenintodisrepair,whilecontinuingtotravelextensivelythroughoutTibet,aswellasmakingpilgrimagestoBhutan,andtheholysitesofSarnath,BodhGayaandKushinagarainIndia.Itisatthispointthatmodernhistorybegins.In1950MaoZedongPeople’sLiberationArmysweptacrosstheborderinto

theeasternTibetanprovinceofKham,determinedtopressChina’shistorical

theeasternTibetanprovinceofKham,determinedtopressChina’shistoricalclaimoverTibetand‘liberate’thecountryfromitsfeudalpractices.Withinamatterofweeks,thesoldiersofthePLAhadtakencontroloftheregion,easilysweepingasidetheresistanceofthesmallandill-equippedTibetanarmyunderthecommandofanaristocratnamedNgaboNgawangJigme.Atthetimeoftheinvasion,Tibet’stemporalandspiritualleader,theDalaiLama,wasjustfifteenyearsoldandthecountrywasgovernedbyregency.Butinthefaceofthemountingcrisis,theregencyrapidlycollapsed.ConsultedonthedangernowfacingTibet,theStateoracle,Nechung,wasunequivocal.TheDalaiLamamustassumepower.InanattempttoforestalltheChineseoccupationofhiscountry,theyoungleaderdespatchedadelegationledbyNgaboNgawangJigmetoBeijingfortalkswiththeChinese.Ngabohadbeenempoweredonlytonegotiate.Butinthespringof1951,withoutconsultingtheDalaiLama,theTibetanaristocratsignedtheso-called‘SeventeenPointAgreementonthePeacefulLiberationofTibet’,whicheffectivelyrelinquishedTibet’sindependenceandacceptedthecountry’s‘return’tothe‘motherland’,China.Intruth,Ngabohadlittlealternativebuttosign,butitwasanactthatledmanyTibetanstoregardhimasatraitor.ByOctoberofthatyear,thefirst3,000PLAtroopshadarrivedinLhasa,andTibetwaseffectivelyunderChinesecontrol.TheSeventeenPointAgreementpledgedthattheChinesewouldrespectreligiousfreedoms,buttheseassurancesquicklyevaporated.Intheeasternprovincesinparticular,monasteriesweresuppressed,monksandnunsforcedtodisrobe,anddissidentsarrested.In1954theyoungDalaiLama,accompaniedbyalargepartyofofficials,

seniorreligiousfiguresandhisfamily,travelledtoBeijingtomeetChairmanMao.Thethirty-one-year-oldKarmapawasamongthem.Inhisautobiography,theDalaiLamarecountshowoverthecourseoftheirtwelvemeetingstogether,Maopresentedabenignandpaternalisticfigure,evenpraisingtheBuddhaforbeing‘anti-caste,anti-corruptionandanti-exploitation’.ButwhateverhopesthesesentimentsmighthavestirredintheyoungDalaiLamaweretobedashedintheirfinalmeeting.‘Religionispoison’,Maotoldhim.‘Firstlyitreducesthepopulationbecausemonksandnunsmuststaycelibate,andsecondlyitneglectsmaterialprogress.’Onhearingthis,theDalaiLamarecounts,hewas‘veryafraid’.Mao,herealized,was‘thedestroyerofthedharma’afterall.Withaheavyheart,theDalaiLamamadehiswaybacktoTibet.BynowTibetwasinturmoil.Chineseforceswereengagedinfiercebattles

withrebelsintheeasternprovincesofKhamandAmdo,andrefugeesfromthese

regionswerefloodingintocentralTibet.In1957theKarmapadepartedonceagainonapilgrimagetoIndiaandNepal.HereturnedthroughSikkim,acountrythathadclosehistoricallinkswiththeKarmapas.Inthelatterhalfofthesixteenthcentury,the9thKarmapa,WangchukDorje,hadbeeninvitedbytheKingofSikkimtobuildanumberofmonasteries,oneofwhichwasestablishedatRumtek,afewmilessouthofthecapitalGangtok.Overtheyears,themonasteryhadfallenintoastateofneglect.ThefewelderlymonksstilllivingthererequestedtheKarmapatovisit.Hetoldthemthatthetimewasnotyetright,butpromisedthathewouldcomebackoneday.BythetimeofhisreturntoTsurphu,thesituationinTibethadworsened.TheKarmapabegantomakeprovisionstoguaranteethesafetyoftheyoungtulkusoftheKagyu.The9th

SangyeNyenpaRinpocheandthe8thTralegRinpochewerebothbroughttoTsurphu,wheretheyjoinedtwooftheorder’smostsenioryoungtulkus,GyaltsabRinpocheandtheShamarRinpoche.Thefour-year-oldTaiSituhadalreadyfledfromhismonasteryinPalpung,justthreedaysbeforeitwastakenoverbyChinesesoldiers,andhadalsotakenrefugeatTsurphu.InTibet,thepositionwasbecomingevermoreperilousandchaotic.Lhasawasfloodedwiththousandsofrefugeesfromacrossthecountry,seekingsanctuaryfromthefightingbetweenChineseandrebelforces.Finally,inMarch1959therewasanuprisinginLhasa,whenitseemedasif

theChinesewereabouttoseizetheDalaiLamahimself.Onthenightof17March,hewasspiritedoutofhissummerpalace,theNorbulingka,disguisedasasoldier,andmadegoodhisescape.Afteraweek,theDalaiLamaandhispartyhadreachedLhuntseDzong,somesixtymilesfromtheIndianborder.ThereheformallyannouncedtherepudiationoftheSeventeenPointAgreement,signedeightyearsearlier,andannouncedtheformationofhisowngovernment.Sometwoweekslater,exhaustedanddispirited,theDalaiLamafinallycrossedtheborderintoIndia,tobeginanewlifeinexile.Inthefollowingmonths,tensofthousandsofTibetanswouldmakethe

dangerousjourneyacrosstheHimalayasintoexileinIndia.TheKarmapawasamongthem.Somenineteenyearsearlier,in1940,inthequietsanctuaryofhisroomsinTsurphu,theseventeen-year-oldKarmapahadcomposedaspontaneousversewhichappearedtoprophesythethreatwhichwouldengulfTibet,andhisownflighttosafety,characterizingtheChineseas‘thevulture’,andhimselfas‘thecuckoo’.

Tomorrow,notnowbutaroundthistimeIwillbeknownwherethevultureandIwillgoThevulturewillascendtheexpanseoftheskyThecuckoowillreceiveaninvitationinSpringWherehewillgowillbeknowninAutumn,whenthecropshaveripenedThereisnowheretoturnbuttoIndia,totheEast

Bytheautumnof1959,itwasclearthathecoulddelaynolonger,andtheKarmapainstructedthegeneralsecretaryofhislabrang,DamchoeYongdu,tomakepreparationsfortheirescape.DamchoewassomewhatolderthantheKarmapa.FormanyyearshehadbeenamonkatTsurphu,risingtothepositionofshrinemaster,responsibleforpreparingtheshrineforvariousceremoniesandrituals.Thisincludedmakingtheelaborateofferings,ortormas–conical-shapedcakes,decoratedwithelaboratediscsofsculpturedbutter,ofdifferentsizesandshapes,eachwiththeirownsymbolicmeaning.‘WhateverceremonyHisHolinessdecidedtodo,myfatherwouldhavetoset

itup,’remembersDamchoe’sson,the7thPonlopRinpoche.‘AndhesaidHisHolinesswasverylearnedandstrict.Hewouldcomejustbeforethepujastarted,maybehalfanhourbefore,andlookaroundtheshrine,andifhesawthatatormawasmadeevenslightlywrong,HisHolinesswouldputhisfingerinitanditwasgone,andmyfatherwouldhavetomakeitagain.Rightaway!HisHolinesswasveryproper,strictinthepractice.’Damchoeevidentlyperformedhisdutieswell.Intimehebecamethe

Karmapa’spersonalattendant,andeventuallyhisgeneralsecretary,hispositionratifiedbythetime-honouredprocedureofcastingmos.Inthis,ashortlistofcandidateswasdrawnup,andthenamesinscribedonpiecesofpaperwhichwerethenrolledupinballsofdough.Afterbeingcarefullyweighedtoensureparity,thedoughballswereplacedinacontainer.AstheKarmapaperformedaseriesofritualsinfrontofashrine,thecontainerwasshaken,untiloneoftheballsfelloutonthetable.‘Myfather’snamecameout,’saysPonlopRinpoche.Damchoewasatall,powerfullybuiltmanand,liketheKarmapa,astrongtraditionalist.Heworeachuba,pendulousearringsandtiedhishairinalongponytail.Hewasanextrovert,withapassionforsingingandacting.Duringfestivaldays–atLosa(TibetanNewYear)ortheKarmapa’sbirthday–hewoulddominatethemonastery’soperatroupe,playinganumberofdifferentparts.Buthealsohadafierytemperandastronglyauthoritarianstreak.Hecouldbetactlessanddifficult;helikedgivingordersandexpectedthemtobe

obeyed.Hewasmorefearedandrespectedthanloved.PeoplesaidthattheKarmapahadchosenhimpreciselybecauseofthesedifficulttraits,inordertocurbandimprovehim.WithouttheexampleofKarmapaasafocusforhisdevotionandloyalty,Damchoewouldhavebeentrouble.AtonestagehewasevenmarriedtotheKarmapa’ssister,althoughshediedwhenquiteyoungandDamchoelaterremarried.‘HisHolinessinvestedtotalauthorityinDamchoe,’remembersNgödrup

Burkhar,whowouldlaterworkasatranslatorfortheKarmapa.‘“Reporttothegeneralsecretary;consultwiththegeneralsecretary;don’tdoitwithouttheknowledgeofthegeneralsecretary.”ThisiswhatHisHolinesswouldsay.DamchoecouldhavetoldanyonetodoanythinganditwouldhavebeennodifferentfromthewordofHisHoliness.IfIdidahundredgoodthingsforHisHolinesshimself,probablyhewouldnotsaythankyoutome.IfIdidonethingthatpleasedthegeneralsecretary,itwouldpleaseHisHolinessahundredfoldmore.Itwasauniquerelationship.’ItwastoDamchoethattheoneroustaskofpreparingtoabandonTsurphuand

makethelongjourneyintoexilenowfell.ThesacredtreasuresofTsurphuweregatheredtogetherandsealedinstrongboxes.Precioustextswerestrippedfromtheirwoodenpanelstomakethemeasiertocarryandwrappedinbundles,protectedbyhide.(Onlylaterwoulditbediscoveredthat,intheconfusion,someofthepanelshadbeenloadedandthetextsleftbehind.)Anadvanceparty,withfiftypackanimalsladenwithgoods,setofffirst;travellingwiththemwastheyoungTaiSitu,withhissmallentourageofadvisersandattendants.Finally,intheautumnof1959,themaincaravan,consistingofsome160people,horsesandpackanimalswiththeKarmapaattheirhead,leftTsurphuforthelasttime,boundforBhutan.Thejourneywastotaketwenty-onedays.‘TheChinesewereveryclosebehindthem,’saysPonlopRinpoche.‘The

partywouldstopforarestandlightafire,andtheChinesewouldcomeandfindtheseplacesstillwarm,butstilltheycouldn’tcatchup.Myfatherwassaying,itwasKarmapa’sblessing.’

AmongthepartywasthepresentPonlopRinpoche’spredecessor,the6thPonlop.Hewasamanofgargantuangirthandstrength.Legendhaditthat,asayoungman,hecouldridehishorsethroughagateand,bracinghislegsarounditsflanksandclaspinganoverheadbeam,swingboththehorseandhimselfofftheground.‘Hewassohugethatheneededtwohorses,takingitinturnstocarryhim,’saysthe7thPonlopwithalaugh.‘Andnobodycouldridetheotherone

becauseitwasrestingtotakePonlop.Thereweretimeswhentheywereworriedthathewouldfalltoofarbehindandbecaptured,buthemanagedtogetout.’Atlength,thepartyarrivedinBhutan,wheretheywerewelcomedbythe

King.Inthemeantime,theMaharajaofSikkim,SirTashiNamgyal,sentword,invitingtheKarmapatosettlethere.Hewasofferedseveralsitesforamonastery.Hechosethenear-derelictsiteRumtek.Hispromiseoftwoyearsearlierhadbeenfulfilled.SituatedsometenmilessouthoftheSikkimesecapitalofGangtok,Rumtek’spositionpossessedalltheattributesthatarebelievedtobeauspiciousforamonastery.Thereweresevenstreamsflowingtowardsit;sevenhillsfacingit;amountainbehindit;asnowrangeinfrontandariverbelow,spirallingdownhillintheshapeofaconchshell.TheSikkimesegovernmentgaveseventy-fouracresoflandforperpetuity,andofferedfreetimberandacontributiontowardsthecostsofbuildingthemonastery.TheIndianPrimeMinisterPanditNehrualsopromisedfinancialassistanceforbuildingworkandtofeedandclothetherefugees.Workonclearingthesitebeganin1962.Ateamofmorethan100workerslabouredtwelvehoursadayuntilinJune1964thefoundationstonewaslaid.Withintwoyearsthemaintemple,assemblyhallandquartersforthemonkshadbeencompleted.OnthefirstdayofthefirstmonthoftheFireHorseYear(March1966)theKarmapaenteredthenewmonasteryinhighceremony.

OnhisarrivalinIndia,theDalaiLamawastemporarilyhousedbytheIndiangovernmentinthehillstationofMussoorie,butwithinayearPrimeMinisterNehruofferedhimpermanentaccommodationinDharamsala.InMay1960,hetookupresidenceinahousethathadbeenbuiltfortheformerBritishcolonialofficeroftheregion.HeimmediatelybegantoestablishtherudimentaryinfrastructureofaTibetangovernment-in-exile.Intheearlydaysthisconsistedofjustfourdepartments:aCouncilforReligiousAffairs;aDepartmentofEducation;aDepartmentofSecurity,andaDepartmentofHomeAffairs,whichwasresponsibleforthesettlementofthetensofthousandsofTibetanrefugeeswhohadfollowedtheDalaiLamaintoexile.WithassistancefromtheIndiangovernmentandinternationalaidagenciestherefugeesweredispersedtocampsandsettlementsscatteredaroundtheHimalayanregion–atDalhousie,Manali,DehraDunandBir,aswellasinDharamsalaitself.Oneofthenewgovernment-in-exile’sfirstprioritieswastoattempttofashion

asenseofnationalunityamongapeoplewhoseallegiancesandloyaltieshadalwaysbeenprimarilyregional.InTibet,whiletheLhasagovernmenthadnominalcontroloverthecountry,infactthecountrywasbroadlydividedinto

nominalcontroloverthecountry,infactthecountrywasbroadlydividedintothreeregions–thecentralregionofU-Tsang,andtheeasternprovincesofAmdoandKham.Amdo,tothenorth,isavast,high-altitudewildernessoftreelesssteppes,whichtheFrenchTibetologistAlexandraDavid-Neeldescribedasa‘greatdesertofgrass’.Itspeoplearelargelynomadic.InKham,thelandscapeconsistsofthick,virginforest,borderedbysnow-cappedmountainranges.BycomparisonwiththeircentralTibetanneighbours,theKhampasaretough,clannish,hot-temperedandrenownedfortheirbravado.AstheoldTibetansayinghasit,‘FromU-Tsangthebestreligion,fromAmdothebesthorses,fromKhamthebestmen.’Theycarrythemselveslikewarriors,withaswagger;aKhampamanisseldomtobeseenwithoutabroadswordhangingfromhisbelt,sheathedinasilverscabbardandstuddedwithcoralandturquoise.Theyarebrilliantequestrians,knownfortheirbraveryinbattleandanaggressionthathasbeenonlypartlytemperedby800yearsofBuddhism.ItwaseasternTibetthathadbornethebruntoftheChineseinvasion,andKhampasoldierswhohadofferedthestiffestresistancetotheChineseforces.WhileAmdoandKhampaidnotionalsubserviencetoLhasa,thesedistantprovincestendedtobeeffectivelyundertheruleoflocalkingsandchieftains.InthoseareasborderingChina,thelanguageandculturewereprincipallyTibetan–butChinesecurrencywasused.Thesegeographicalandculturaldistinctionswerealsobroadlyreflectedin

religiousaffiliation.WhilethemajorityofmonasteriesincentralTibet–notablythehugemonasticuniversitiesofSera,GandenandDrepung–wereGelug,inAmdoandKhamthepredominantschoolwastheKagyu.Andwhilethe‘oldschools’ofKagyu,NyingmaandSakyarespectedthespiritualauthorityoftheDalaiLama,andrecognisedhispositionasthedefacto‘KingofTibet’,theyretainedafierceindependenceintheirpractice,andalingeringdistrustoftheLhasagovernmentofwhichtheDalaiLamawasthehead.Theoldenmitiesbetweenredandyellowhatshadnotbeenaltogetherforgotten.Theoretically,inthecrisisthattheTibetansnowfaced,suchdifferences

becamemeaningless,subordinatedtothelarger,collectivestruggleforsurvivalinexile.ButTibetansaretenaciousintheirterritorialidentityandloyalty.Refugeesfloodingacrosstheborderhadtendedtobedispersedtosettlementsaccordingtotheregionfromwhichtheyhadoriginallycome,andtheoldfaultlinesquicklybegantoreplicatethemselves.Thenewlyestablishedgovernment-in-exilebasedinDharamsalalargelyreflectedtheregional,andreligious,biasoftheoldregimeinLhasa,whichistosaythatitwascomprisedlargelyofmembersofthearistocraticfamiliesfromcentralTibet,anddominatedecclesiasticallybytheGelugschool.

ecclesiasticallybytheGelugschool.Mindfulofthepotentialproblemsthismightcause,anddeterminedto

democratizethenewinstitutionsofgovernment,in1962theDalaiLamaappointedthefirsteverKhampatoserveingovernmentasEducationMinister.HealsoinvitedrepresentativesoftheotherthreemajorreligiousschoolstoberepresentedinthenewDepartmentofReligion.ButhismovestowardsintegrationwereconstruedinsomequartersasanattempttoimposethereligiousauthorityoftheGelugpaovertheotherschools,inflamingtheoldsectarianrivalriesbetweenredandyellowhatswhichhadpersistedinTibetforsome500years.Suspiciousofthegovernment-in-exile,anallianceofrefugeesfromKhamandAmdofoundedtheirownorganization,theTibetanWelfareAssociation,knowncolloquiallyastheThirteenSettlementsgroup,andbegantosolicitfundsindependentlyfromtheIndiangovernmentandoverseasaidgroups.TheKarmapawasinvitedtobecomechairmanofthegroup.Herefused,waryofbeingdrawnintoapoliticaldisputewithDharamsalaortheDalaiLama.ButatthesametimeheconspicuouslyavoidedaligninghimselfwithDharamsalainthecauseofTibetanindependence,andhedeclinedtopledgefundstotheexiledgovernment’sindependencebookletRangtsenLagdep.Thefrictionsbetweenthegovernment-in-exileinDharamsalaandtheThirteenSettlementsgroupwould,incharacteristicTibetanfashion,rumbleonintothe1970s,buttheKarmapawastoplaynopartinthem.Some800milesfromDharamsala,Rumtekfunctionedalmostasan

independentkingdom.BycomparisonwithmostoftheTibetanmonasteriesstrugglingtoestablishthemselvesinexile,Rumtekwaswealthy.TheKarmapas’historicalroleasspiritualteacherstotheroyalfamiliesofSikkimandBhutanensuredtheircontinuingpatronage.Andthe16thKarmapahadafacilityforattractingnewpatronswhereverhewent.LamaYesheLosal,wholivedforsomeyearsatRumtekandworkedasatranslatorfortheKarmapa,tellshowduringavisittoBodhGayainIndiain1956,theKarmapawasintroducedtomembersoftheAshokfamily,whosefortunehadbeenbuiltonavarietyofbusinessesfrommanufacturingtohotels.‘Theywereverywealthy,buttheydidnothaveachild.Sotheycameto

Karmapaaskingifhecouldhelpthem.TheKarmapamadeapromisethattheirwishwouldbegranted.BythetimeheescapedtoIndiathechildhadbeenborn,andfromthenon,whereverhetravelledtheyprovidedafreechauffeur-drivencar,placeswherehismonkscouldstayandfreefood.’In1967,saysLamaYeshe,theKarmapawasinvitedtoBhutanasaguestoftheKing.‘TheKing

Yeshe,theKarmapawasinvitedtoBhutanasaguestoftheKing.‘TheKingwassooverwhelmedwithhisblessingthatheofferedhimmanyvehicles–LandRovers,jeeps,atruck.TheywerebroughtbacktoRumtek,buttherewerenomechanicsatthemonasterytomaintainthem.ThenthisIndianman,hewasinchargeofthemechanicsforalltheIndianmilitaryvehiclesinthearea,hedidn’thavechildreneither.Hesaid,“Karmapawehearyouarethegiverofeverything;youcangivemechildrenandIwillserveyou.”Karmapasaid,“OK,youcanhaveachild.”Andthemanthenhadadaughter,whichhegaveaTibetanname.Andafterthat,allofKarmapa’svehicleswereservicedfreeofcharge!’BecauseofthetensionswithChinatherewerealargenumberofIndian

soldiersinSikkim,andtheywereacommonsightatRumtek,queuingtotakeKarmapa’sblessing–afactwhichpuzzledNgödrupBurkharwhenhefirstarrivedatthemonastery.‘Theywereoftenhigh-rankingofficers,andoneofthefirstthingstheywouldaskis,“WherecanIgettheredstring?”–theprotectioncordwhicheveryonewhohadanaudiencewithKarmapawasgiven.Iwasverycurious.SoIaskedsomeone,“Whyareallthesesoldiersaskingfortheredstringallthetime?”TheytoldmethatonedayaCaptainhadcomeandHisHolinessgavehimaprotectioncord.TheCaptainasked,“Whatisthisfor?”AndHisHolinesssaid,“It’sforprotection,likearmour.”Hesaid,“It’sbullet-proof”,withthisgreatlaugh,soyoucouldn’tbesurewhetherhewasjokingornot.Anyway,theCaptaintiedthecordaroundtheneckofagoatandheshotthegoat.Andluckilyitsurvived.Sothat’swhyallthesesoldierscame!’Morethanjustaspiritualleader,theKarmapapresidedoverRumteklikeabenevolentpatriach.Themonasticcommunitygrewtoincludesome300monks,andthepresence

ofthemonasterydrewincreasingnumbersofTibetanrefugeeswhosettledinitsimmediateenvirons.Thiscommunitywasorderedinastricthierarchy.BelowtheKarmapawerethefour‘heartsons’:ShamarRinpoche,TaiSituRinpoche,GyaltsabRinpocheandJamgonKongtrulRinpoche.Forcenturies,theseincarnationshadservedastheprincipallineage-holdersoftheKarmaKagyuteachings,sometimesasteachersandsometimesasstudentsofsuccessiveKarmapas.ThesefourwouldbeexpectedtopreservethelineageaftertheKarmapa’sdeath,andinthefullnessoftimetotakeresponsibilityforthediscoveryandeducationofhissuccessor.Belowtheheartsonswereanumberoflesserrinpochesandtulkus,whowerebeingeducatedatRumtekundertheKarmapa’sguidance,intheexpectationthattheywouldeventuallygointotheworldtofoundtheirownmonasteriesandteachingcentres.BelowthemwereRumtek’smonks,ecclesiasticalfootsoldiers,whowerethemselvesarrangedinahierarchyofchant-masters,shrinemastersandofficers.

Ofthefourheartsons,Shamar,bornin1952,wastheeldest.TaiSituwasbornayearlater.GyaltsabandJamgonKongtrulwerebothbornin1954.AftertheKarmapasthemselves,theShamarRinpoches(orShamarpas)weretheoldestlineageintheKarmaKagyuorder,datingbacktothethirteenthcentury.TheShamarwasthefourteenthofhisline;hewasalsotheKarmapa’snephew(thesonofhisbrother),and,likeKarmapahimself,thechildofoneoftheoldaristocraticfamiliesofDerge.TheGyaltsabRinpocheshadtraditionallyactedasRegentsfortheKarmapas,livingintheirownmonasterywithintheconfinesofTsurphu,andtendingtoaffairswhentheKarmapawasaway.The12thGyaltsabescapedfromTibetwiththeKarmapain1959andsettledatRumtek.The12thTaiSituRinpoche(orTaiSitupa)hadperhapsthestrongestspiritualconnectiontotheKarmapa.Hispredecessor,the11thTaiSitu,hadbeenresponsiblefortherecognitionandeducationofthe16thKarmapawho,inturn,hadrecognizedthe12thTaiSituin1954,whenthechildwasoneyearold.TaiSituhadleftTsurphuintheadvanceparty,shortlybeforethedepartureoftheKarmapa,andfoundsanctuaryinBhutan.Soonafterhisarrival,however,hefellillwithtuberculosis.HewasmovedtoDarjeeling,inIndia,fortreatment,whereheremainedwithhisownsmallentourageofattendantsandadvisersuntil1965,when,attheageoftwelve,hewastakenunderthewingofKarmapaatRumtek.TheyoungestofthefourwasJamgonKongtrulRinpochewhowasbornin1954andrecognizedattheageofonebythe16thKarmapa.PeoplenoticedthattheKarmapatreatedtheyoungJamgonwithparticularaffection,almostasifhewerehisownson.BycomparisonwiththeothermonksofRumtek,theheartsonslivedlike

nobility.AllhadroomsjustbelowtheKarmapa’sprivateapartmentsinthemaintemple.Attendantscateredtotheireveryneed.Butthiswasanythingbutalifeofpamperedindolence.TheirdayswerespentinarduousstudyunderthewatchfuleyeofRumtek’skhenpo,orDirectorofStudies,ThranguRinpoche.Itwasaneducationthatincludednotonlyreligioussubjects,butalsosuchartsaspainting,calligraphy,poetryandlamadancing.‘Karmapagaveallofthemthebesteducation;roomsforthemselvesandfortheirattendants,’remembersLamaYeshe.‘Hewaslikeafatherwithhissons.Thefourofthemwerelikebrothers.’Thismoodoffraternalaffectionandsolidaritywouldpersistthroughtheheartsons’youthandadolescence,foraslongastheKarmapawasalive,butquicklydissolveintorivalryfollowinghisdeath.TheKarmapawasadominating,all-pervasivepresenceatRumtek.Hewas

‘fulloflife,’remembersNgödrupBurkhar,‘hislaughterwasthelion’sroar.’

‘fulloflife,’remembersNgödrupBurkhar,‘hislaughterwasthelion’sroar.’TheKarmapawasthesunaroundwhichlifeatRumtekrevolved.Heroseearly.‘Thepeopleservinghimhadaterribletime,’saysRinguTulku.‘Theywouldgetupatfourinthemorning,andnotgotobeduntilverylate.’Hewouldpresideoverthedailypujas,orreligiousceremonies,spendtimeinteachingsandtransmissionswiththeheartsons,andholdcourttoanendlessstreamofvisitors,hisgeneralsecretary,DamchoeYongdu,neverfarfromhisside.‘TheKarmapawasanextremelykindman,’saysRinguTulku,‘alwaysinahappymood.Hewouldsitinhisaudienceroom,andanybodycouldcomeandseehimandaskhisadvice.Youjustfeltliftedbybeingwithhim.Youwouldforgetallyourproblemsinhispresence–andforgetallyourquestionsalso!PeoplewhowerenotBuddhistswouldcomeandsometimesjustbecomeBuddhists,justlikethat.TheymightnotknowanythingaboutBuddhism,buttheywouldseehimandsay“Ihavetotakerefuge.”Buthewasveryparticularaboutupholdingthetraditions,veryparticularaboutpeoplebeingmonksandnuns.Iremembermyparentstellinghimthatinourfamilypeoplewoulddieveryyoungwhentheyweremonks;whatcouldtheydoformetohavelonglife?Andhesaid,itdoesn’tmatterifyoudieyoungaslongasyouareagoodmonk,that’sbetter!’TheKarmapa’spersonalquarterswereinabungalowonthehillabovethe

monastery.Nearbywashisaviary,stockedwithfinches,canariesandpeacocks.Hewasespeciallyfondofbirdsandanimals.OneofhisfavouritepastimeswasfollowingtheMahayanapracticeofbuyinganimalsfromthemarketandfreeingthem,tosparethebutcher’saxe.Wheneverhetravelled,hewouldmakeapointofvisitingbreederstobuynewstockforhisaviary,oftendisconcertingthembychoosingtheirbestbreedingbird.‘WhenHisHolinesswaswithhisbirdsitwasadifferentworld,’saysNgödrupBurkhar.‘Thefactisthathecouldcommunicatetotheirbasicpotential.Theywouldstandonhisfingersandhewouldbeblowingonthemwithhisbreath,murmuringsomethingsocompassionately.SometimesIwouldbealonewithhim,whenhewastendingtothebirds.Iwouldhavetheprivilegeofaskinghimafewlittlethingsorwhatever.Buteventhenhispresencewasoverwhelming.Hewasunfathomable.’Manycanariesandfinches,hewouldtelldevotees,arebodhisattvas,whodeliberatelyavoideatingseedswithwormsinthem‘toavoidhurtingsentientbeings’.Visitorstotheaviaryrecallseeingbirdsthathaddiedyetremainedontheirperchesfordaysafterwards,theirbodiesstillwarm,apparentlyinthug-dam,themeditativestatewhichcertainrealizedlamasaresaidtoattainatthemomentofdeath.WardHolmes,oneofthefirstWesternerstovisitRumtekintheearly1970s,

WardHolmes,oneofthefirstWesternerstovisitRumtekintheearly1970s,recallsbeinginaroomwiththeKarmapawhentherewasaloudthumpagainstthewindowbehindwherehewasseated.‘Iwentoutside,anditwasadovethathadflownintothewindow.IbroughtitinandKarmapasaid,“Ohyes,thisisadiscipleofminethatwantedtodieinmypresence,andnowhe’llbereborndirectlyasahuman.”Ididn’tknowwhattosaytothat.’

CHAPTERFOUR

‘YouCanNeverBeSelfishAgain…’

TothebedraggledarmyofhippieswhobegantodescendonIndiainthemid1960s,thesubcontinentofferedmyriadpossibilitiesofescapeandtransformation.Drugswereplentiful,exoticbeliefsystemsthatseemedtooffertheantidotetothecrushingconformityandpressuresofWesternmaterialismevenmoreso.Inthisrarefiedatmosphereofmindexpansionandtruthseeking,thenamesofgurusandteachersweretradedlikecigarettecards.WhatofSaiBaba–thesaintofPuttaparthi,whowassaidtomiraculouslyproduceholyash,vibhuti,fromthinair?AndtheMaharishiMahesh,thegigglingyogiwhohadturnedontheBeatles?TotheWesternersencounteringTibetanlamasforthefirsttime,theywereemissariesfromShangri-La,amythicalkingdomconcretizedinthecollectiveimaginationbythewritingsofAlexandraDavid-Neel,theFrenchwriterandTibetologistwhowasthefirstWesternwomanevertoreachLhasa;bytheTibetanBookoftheDeadwhichwasrewrittenasahandbookofthepsychedelicexperiencebyTimothyLeary;andbythefancifulnarrativesof‘LobsangRampa’,asoi-disantTibetanlamawhowouldsubsequentlybeunveiledasCyrilHoskins,asurgicalappliancesalesmanfromPlymouth.FormanyTibetans,theirfirstencounterwiththeWestwasembodiedintangle-hairedhippies,wide-eyedonhashishandwonder.Thetwopartiesgazedateachotheracrossachasmofincredulity,misunderstandingandbemusement.InKopan,Nepal,twoexiledTibetanlamas,LamaThubtenYesheandLama

Zopa,hadbeentakenunderthewingofanexoticRussian-Americanprincess

Zopa,hadbeentakenunderthewingofanexoticRussian-AmericanprincessanderstwhileplaygirlnamedZinaRachevsky,whowassaid,inthefancifulspiritofthetimes,tobethefirstreincarnationofthenineteenth-centuryRussianclairvoyantMadameBlavatsky,andwouldsubsequentlytakeordinationasaBuddhistnun.Zinaestablishedherownretreat,whichbecamewhatonevisitorremembersas‘amagnetforeveryspiritualwannabewhopitchedupintheKathmanduvalley’.AmongthefirstvisitorswereAldousHuxley’sniece,OliviaDeHaulleville,andMichaelRiggs,a6’3”surferfromLagunaBeach,California,whohadarrivedinIndiain1964,takenthenameBhagavanDasandwaslivingthelifeofasadhu.BhagavanDaswouldassumeacertaincounter-culturecelebrityasthemanwhointroducedRichardAlpert,TimothyLeary’scolleagueintheLSDexperimentsatStanfordUniversity,tohisguruNeemKaroliBaba–ameetingthatwouldresultinAlperttoodiscardinghisoldidentityandtakingthenameRamDass.MichaelHollingshead,theEnglishwriterandintellectualwhofirstintroduced

TimothyLearytoLSD,andwhobecameoneofthedrug’smostferventproselytizers,wasanothervisitor–andoneofthefirstWesternerstohaveanaudiencewiththeKarmapa,inKathmanduin1970,whichherecordedinvividdetailinhisautobiography,TheManWhoTurnedontheWorld.Havingspentthenightpreparingforthemeetingby‘performingchillumandacidSadhana’,Hollingsheadwritesthathewas‘verystonedindeed’andcouldbarelyfindhiswaytotheMercedeswhichhadbeensenttofetchhim.UsheredintothepresenceoftheKarmapa,Hollingsheadwasimmediatelystruckby‘abeamofbrightlightissuingfromthecentreofhissilvercrown,oritmayhavebeenabeamofsunlightcatchingareflectionthroughthelattice-workwindows.Buttheeffectwasquitestartling.Itreallycouldseemthathewasemittinglightfromhis“thirdeye”inthecentreofhisforehead.’AskedbytheKarmapaifhehadanythingtosay,HollingsheadexpressedhisdesiretoseemoreTibetanlamascometotheWest,andparticularlytoopenadialoguewiththeHopiIndiansofArizona,whomHollingsheadbelievedcouldprovetobe‘aspiritualbackboneforafuture,morespiritualizedAmerica’.Hegoeson:

Karmaparemainedsilentthroughoutallthis.WhenIhadfinished,hebeckonedmecloserandasIbentmyhead,hishandstouchedthecentreofmyhead,andsuddenly,unaccountably,likeabolt,Iexperiencedsamadhi,oneofthemostextraordinarymomentsofconsciousnessofwhichmaniscapable.AndIfeltcompletelyandutterlycleansed,asthoughthedivinethunderbolthadgonethroughmelikeamillion-voltcharge…Ifevertherewerealivinggod,Karmapaisit;ofthisIamutterlyconvinced.

HollingsheadwasfollowinginthefootstepsofaWesterncouplethatwouldplay

amoresignificantroleinthestoryoftheKarmapa.OleNydahlhadcompletedhisnationalserviceintheDanisharmy,wherehehadbeenanaccomplishedboxer,andthenbecomeanenthusiasticconverttothehippiedrugculture.In1968,attheageoftwenty-seven,NydahlandhiswifeHannahsetofffortheEastinaVolkswagenbus,followingthewell-troddentrailthroughAfghanistanintoIndiaandNepal.ThecouplefinancedtheirtravelsbysmugglinghashishbacktoEurope.OneconsignmentwassentinlargebrassBuddhaheads.OlewouldlatercharacterizehimselfandHannahinhisautobiographyRidingtheTigeras,‘libertyfightersforthenoblecauseofinnerfreedom,helpingpeopletogetridofaggressionandalcohol’.OleandHannahhadbeenamongthe‘spiritualwannabes’whohadturnedupatZinaRachevsky’sKopanretreat.Avisitorthereremembersthemas‘verytall,veryblond,veryloudandverydominantpersonalities,bothofthem.Theywerebothwearingrobes,andyettheywereunmistakablysexual.’AnditwasinKathmandu,in1969,thattheNydahlsfirstencounteredthe

Karmapa,whowasthereonavisit.Olewasimmediatelyconvincedthattheyhadabondthat‘wentbackmanylifetimes’.Helaterwroteinhisautobiography:‘Mystrongrecurringdreamssinceearliestchildhoodofprotectingthelivesoflaypeopleandmonks,whilefightingbackhordesofChinesesoldiersamongjaggedmountains,wouldnowmakesense,aswouldHannah’sspontaneousTibetan-stylesinginganddancingfromherearliestyears.’Ontheirfirstmeeting,OleandHannahpresentedtheKarmapawith‘themostauspiciousthingswehad’–aDanishhorseshoemagnetandapieceofblottingpaperwithonethousandmicrogramsofpurestLSD.WhateverbemusementtheKarmapamighthavefeltattheNydahls’largesse,heevidentlydisguiseditwell.TheKarmapa,Olewrote,‘lookedintentlyatusforawhile,fedussomesweets,laughedandhadusrepeatafterhiminTibetanthecoloursassociatedwiththefiveBuddhawisdoms’.Ayearlater,theNydahlstookrefugewiththeKarmapaatRumtek.Olewas

anunorthodoxBuddhist.Hewaspossessedofabreast-beatingmanner,somewhatatoddswiththeairofhumilityandself-effacementthatovercamemostWesternvisitorsinthepresenceoftheKarmapa.Heenjoyeddrivingfastcarsandpowerfulmotorbikes.Buthealsohadresourcefulness,boundlessenergyandanevangelicalzeal.In1973heestablishedthefirstKagyuBuddhistcentreinDenmark,whichwasquicklyfollowedbyothercentresinSwedenandGermany.WardHolmeswasanotheroftheWesternerswhomadetheirwaytothe

WardHolmeswasanotheroftheWesternerswhomadetheirwaytotheKarmapa.HolmeshadgrownupinHawaii,thesonofadistinguishedeyesurgeon,whoatonetimewaschairmanoftheWorldHealthOrganization.In1969,afterleavinghighschoolhesetoffforIndia,followingthestatutorystopsofthehippietrail,smokingpotwithsadhusinPuri,visitingSaiBabainhisashramnearBangalore.InDarjeelinghemetanelderlyChinesemannamedYogiChen.YogiChenwasaTaoist,buthehadstudiedmeditationinTibet,andhadbeenacquaintedwithAlexandraDavid-Neel.YogiChentoldHolmesthatitwashisdestinytomeettheKarmapa.ButHolmespostponeditforayear,travellingthroughIndiaandstudyingyoga,beforedecidingthatthetimehadcometoreturntoDarjeeling.‘ThedaybeforeIleftforRumtek,Ispentthewholenightmeditatingwith

YogiChen,andhewrotemealetterofintroductiontotaketoKarmapa.IcaughtabustoSikkimandstayedanightinGangtok.ThenextmorningIgotupandstartedofftoRumtek.IwasalreadyinaveryunusualstatebecauseofwhatYogiChenhadgiventome.OnthewaythereIhadareallystrongexperience.Ihadtositdowninthislittleshackbesidesomericefields.AndsuddenlyavoicecametomethatIshouldopentheletterthatYogiChenhadwritten.AndthenIrealizedthat,ofcourse,itwasmeantforme,becauseitwaswritteninEnglish.YogiChenknewTibetanandKarmapadidn’tspeakEnglish.AndasIreaditIrealizedthatafterallmymanylifetimesIfinallywasgoingtomeetmyVajraguru–themaster.Atthatmoment,whenIrealizedthat,Ifeltthisenergyandpower,likeahandcomingdownandpullingmyheart.IleapedupandliterallyIcouldn’tstopwalkingforthenextseventotenkilometresuptoRumtek,withthisburningdesiretogetthere.AsIwaswalkingIhadthesevisionsthatIreallyhadtoopenup,surrendermyego–thatifIcouldgotherewiththechannelofdevotioncompletelyopen,thenIcouldreallymeettheVajraguruintheproperwayandreceivehisblessing.Becauseifyoupersistinhavinganinflatedego,thenthepowerofKarmapatoreachtheheartisdifficult.‘SoIgottoRumtek,andasIwalkedintothefrontcourtyard,therewerefour

littleboyscameupandalldidanamaste,anditwasliketheyweresaying,“Welcomehome”.ThenextmorningIwasusheredintoseeKarmapa.Therewerepeopleinfrontofmemakingofferings,thenfinallyitwasmyturn.HewasonalowthroneinfrontofmeandIwasonthefloor.Andhesaidtome,throughatranslator,“Well,whatdoyouwant?”Igavehimtheletter.Helookedatitandsaid,“Yes,butwhatdoyouwant?”AndIsaid,“Pleaseshowmetherightwaytolive,”andatearcameinmyeye.Hesaid,“Comebackinalittlewhile.”Twoorthreehourslater,Icamebacktothisroomwherehewasgoingtogive

Milarepainitiation–todotheMilarepameditationpractice.Therewerejustthreeorfourothersintheroom.SoItookMilarepainitiation.Ididn’tknowwhatitwas,buttheyjustsaiddothemantra,it’llhelp.Acoupleofdayslatermyvisawasgoingtorunout.Karmapapersonallycalledtheministerresponsibleandaskedforalongervisa.SoIgotanine-dayvisa.ThenheaskedmeifIwantedtotakerefuge.Isaid,ofcourse.SoItookrefugealonewithKarmapa,repeatingafterhimcertainthings.Andthenatthethirdclickofhisfingerthisverypowerfultransmissionhappened–averywarm,blissfulhappinessjustcameshootingintomyheart.Itwasalmostlikemyheartwasanemptycup,andhejustfilleditwithanelixirofblissandunderstanding,asiffromthenonIcoulddifferentiatebetweenwhatistruthandwhatisnot.ItwassopowerfulIcouldhardlytalk.Iwasshaking.TherewasaWesternnunthere,SisterPalmo.Iaskedher,whatnext?Howlongdoesthisblessinglast?Andshesaid,notonlythislifetimebutasmanylifetimesasyouneeduntilyoureachthefullenlightenmentofBuddhahood.Karmapawillfindyouinwhateverrealmyou’rebornintoandbringyoubacktotheteachings.Itwaslikeabomb.’LikemostofthenewWesternarrivals,HolmeswassenttostudywithKalu

Rinpoche,aseniorlamaintheKagyuorder.Asayoungchild,KaluRinpochehadbeenrecognizedasoneofthefiveincarnationsofJamgonKongtrulLodroThaye–theteacherofthe15thKarmapa.Buthisfather,himselfareincarnatelama,refusedtheinvitationtohavehissonenthronedatamonastery.Instead,KaluRinpochefollowedtheexampleofTibet’sgreatwanderingyogi,Milarepa,spendingtwelveyearsroaminginisolatedareas,leadingahermit’sexistencemeditatingincavesandtents,finallyemergingonlywheninstructedbyhisownguruthatitwastimeforhimtoteach.FleeingtoIndiaaftertheChineseoccupationheestablishedhisownretreatcentreatSonadainnorthernIndia.Analarminglyskeletalfigure,withdeeplysunkencheeksandhuge,watery

eyes–hewaslatersaidtobethemodelforStevenSpielberg’sET–KaluRinpocheseemedtoembodythemostbenignandsaintlyaspectsofBuddhism,amixtureoftheprofoundlywiseandthecuriouslychildlike.InthebookEnthronement,NgawangZangpo,anEnglishstudentofKaluRinpoche,tellsofthelamadisappearinginadepartmentstoreinVancouver,whileonhisfirstteachingvisittotheWestin1971:

Thosewhohadaccompaniedhimsearchedeveryfloorandeverydepartmentforthethensixty-six-year-oldunilingualTibetanmaninmonk’srobes.Theyeventuallyfoundhimsittingontheflooratplaywithchildreninthetoydepartment.Duringthatvisitheplayedonthestairsofhisfirstmeditationcentrewitha‘slinky’andinhisroomwithalaughbox.Heamusedhimselfwithtoysallhislife–handpuppets,wind-updolls,masks.Duringhislastfewyears,headdedtotheheadaches

hislife–handpuppets,wind-updolls,masks.Duringhislastfewyears,headdedtotheheadachesofhispersonalsecretary,LamaGyaltsen,byinsistingthattoyshecollectedinforeigncountriesbeaddedtotheiralreadymountainousbaggage,tobestoredbackhomeatthemonastery,wheretheyremaineduntilhisreincarnationwasrecognized.

(ThenextincarnationwasbornasthesonofLamaGyaltsen;KaluRinpochehadeffectivelybeengivingtoystohisfuturefathertolookafterforhim.)ButforallhischildlikeinnocenceKaluRinpochecouldbeasterntaskmaster,

andhisuncompromisingapproachtotheBuddhistteachingsprovedashocktomanynewWesternstudents.BeingsenttoSonadawastheequivalentofBuddhistbootcamp.Conditionswererudimentarytothepointofprimitive.Deprivedofanycreaturecomforts,studentswereinstructedintheNgongdru,or‘foundationpractice’,thefirststageofwhichinvolvesperforming100,000prostrations–aback-breakingexerciseevenforthefittest.NorwastheremuchcomforttobefoundinKaluRinpoche’steachings.NgawangZangporecountshowhewoulddelightinconfoundinghisstudents’expectations.Tostrait-lacedChineseBuddhistshewoulddescribetheoriginsoftheBuddha’steachingsontantra–akingwhohadfaithintheBuddhabutwouldonlypractisehisteachingsifitdidn’tinterferewithhisroutineofmakinglovewith500queensduringthedayandafurther500atnight.To‘liberated’Americanshewouldstressthebenefitsofcelibacy.Buthisgreatestenthusiasm,itseemed,wasforshatteringanyidealisticimagethathisstudentsmighthavehadofattainingnirvana,warningofthemyriadtormentsthatawaitedindigentbackslidersinthehell-realms.‘IcamefromaSwedishrationalbackground,’remembersDechen,anearlystudent,and‘nothinghadpreparedmeforthat.Ithought,thisisincredible,unbelievable!ThenIrealized,thissweetlittleoldman,he’snotlyingtome.’LikemanywhoendedupatSonada,Dechenandherhusbandhadcometo

Indiaonthehippietrail,makingtheobligatoryroundofashramsandbeathotels,beforefindingtheirwaytoRumtek.Herhusbandwasanenthusiasticdopesmoker.AttheirfirstaudiencetheKarmapapointedafingerathisvisitorandtoldhim,‘Ifyoukeepusingbadmedicineyouwillbecomelikeavegetable.’‘Idon’tknowhowheknewmyhusbandsmokeddope.Wehadn’tsaid

anything.’WithinafewweeksofherarrivalatRumtek,Dechenhaddecidedtobecome

aBuddhistandtookrefuge.‘HisHolinessleanedover,lookedathiswatchandsaid,youhaveto

rememberthistimefortherestofyourlife.Itwastwenty-fivepasttenonthe

10thApril,1972.AndafterItookthebodhisattvavowhesaid,nowyoucanneverbeselfishagain.’

In1954,returningfromhisvisittoBeijingwiththeDalaiLama,theKarmapahadstoppedatPalpungmonasteryinKham,toperformtheenthronementceremonyofthenewincarnationoftheTaiSitupa.Monks,lamasandrinpochesfromalloverKhamhadgatheredforthecelebrations.Atthesametime,theKarmapagaveaseriesofempowerments,includingtheMahakala,theempowermentoftheprotectordeityoftheKagyuorder.Thirteenyoungrinpochesreceivedtheempowerment;allthirteenwouldsubsequentlyescapesafelyintoIndia.AmongthemwereChögyamTrungpaRinpocheandAkongRinpoche.The

11thChögyamTrungpawasoneoftheseniormostlamasintheKagyuorder.TheabbotoftheSurmanggroupofmonasteriesineasternTibet,hehadbeenfoundandenthronedbythe16thKarmapaeighteenmonthsafterhisbirthinFebruary1939.The1stAkongRinpochewastheabbotofasmallmonastery,SowaDermaLakum,ineasternTibet.HeandTrungpahadbeeneducatedtogetheraschildren,andbecomefirmfriends.Inthewinterof1959,bothescapedfromTibet,inapartyofsome200peoplewhichalsoincludedAkong’syoungerbrother,JamdrakwhowouldlaterbecomeLamaYesheLosal.IttookthepartythreeweekstocrosstheHimalayas.Atonestage,attemptingtotraversetheBhramaputrariver,withtheChineseinclosepursuit,theyhadbeenobligedtofabricatecoraclesfrompiecesofleather,usingthegumfromtreesasglue.Theycrossedtheriverundergunfire.‘Wehadtohideontheothersideinthetrees,’remembersLamaYeshe.‘Foralmostawholeweekmyclothes,everyone’sclothes,werefrozen.Wehadnothingtoeat.Westartedtoeattheleatherofourclothes.Everythingwastorture,andfear.Butitwasthisfear,andtheneedtoescape,thatkeptusalive.’ArrivinginIndia,theywereplacedinarefugeecampatBaxainAssam.The

BritishhadbuiltthecampduringtheSecondWorldWartoimprisonseditionaries.Ithadnowbeenhastilymadeserviceabletohousesome1,500lamasandmonksfrommonasteriesfromalloverTibet.Thecampwasringedbymetalfencesandlookouttowers.Therewereonlyahandfulofwoodenbuildings;therefugeessleptinbamboohutsundergrassroofs.Intheovercrowdedandunsanitaryconditions,diseasequicklyspread.‘Manyimportantrinpocheswerethere,’remembersLamaYeshe.‘Unlessyouwereverywealthytherewasnowhereelsetogo.Itwassohotthetarwasmelting.

verywealthytherewasnowhereelsetogo.Itwassohotthetarwasmelting.Hundredsofpeoplediedbecausetheycouldnottaketheheat.’ItwastherethatAkong,TrungpaandYeshemetFredaBedi.Bornin1911,thedaughterofaDerbyshirewatchmaker,Fredahadstudied

politicsandphilosophyatOxford,whereshemetayoungIndianstudent,BawaBedi.AdirectdescendantofGuruNanak,thefounderoftheSikhreligion,BediwasacommunistandanardentIndiannationalist.Thecouplemarriedand,firedbyherhusband’sdreamofindependenceforhishomeland,FredareturnedwithhimtoIndiatojointhestruggleagainsttheBritish.BawaBediwastospendsomefouryearsinjailforhispoliticalactivities.FredabecameinvolvedintheGandhiannon-violentstruggleandwasarrestedonthreeoccasionsforleadingdemonstrations.Withthecomingofindependencein1947,BawaBeditookapositioninthenewgovernmentofKashmir,whichhadbecomeanautonomousstatewithintheIndianunion,whileFredathrewherselfintohelpingrefugeesdisplacedbythepartitionofIndiaandPakistan.Bynow,shehadalsodevelopedaninterestinBuddhism.ShetravelledtoBurmatostudymeditation,andtookBuddhistvows.ReturningtoIndia,shewasinvitedbyIndia’sPrimeMinister,PanditNehru,toworkforthegovernment’sCentralSocialWelfareBoard.ItwasthisworkthatbroughtherintocontactwiththefirstTibetanrefugeeswhobegantofloodacrosstheborderintoIndiain1959.Beditookaparticularinterestinthefateofthelamasandrinpocheswhohad

comeintoexile,andshewasimmediatelydrawntoAkongandTrungpaonmeetingthematBaxa.Movedbytheirpredicament,sheinvitedthemtolivewithherfamily.‘Trungpawasobviouslyverybright,’remembersBedi’sson,Kabir,whowasinhisearlyteensatthetime,andisnowaHollywoodactor.‘Hewashighlyvoluble,expressive–inhisownwayveryflamboyant;anaughtyboy,butabrilliantteacher.Akong,ontheotherhand,radiatedagreatcalmandagreatsolidity.Hedidn’ttalkmuchaboutthings;hejustwentoutanddidthem.’BedibelievedthatitwasvitalthattheyounglamasshouldlearnEnglishand

thebasicsofaWesterneducationiftheyweretogointotheworldandengagewithWesternscholarsandstudents.InconsultationwiththeDalaiLamashefoundedaschoolforyounglamas,whichwasoriginallybasedinDelhiandthenmovedtoDalhousie,aformerBritishhillstationinthefoothillsoftheHimalayas.Initsspiritofecumenism,Bedi’sYoungLamas’HomeSchoolwasameasureofhowmuchthingswouldchangefortheTibetansinexile.Sometenstudents,alongwithaseniorlamawhoactedasteacher,representedeachofthefourmajorschools.Aswellasmaintainingtherespectivepracticesofeach

school,studentsweregiventhebasicsofasolid,traditionalTibetaneducation–calligraphy,Tibetanhistory,language,poetryandBuddhistdoctrine.TheywerealsotaughtEnglish.Trungpabecametheschool’sprincipal,andAkongitsmanager.Hisyoungerbrother,Jamdrak,wastheschool’sonlylaystudent.Bynow,FredaBedihadmetandbecomefriendswiththeKarmapa,andin

1964heordainedherasaBuddhistnun.ShetookthenameAniKarmaKhechogPalmo.HersonKabirremembersbeingprofoundlyshockedbyherdecision.‘Shehadn’ttoldusinadvance.Shesimplycamehomeonedayinherrobesandsaidshehadbeenordained.Shesaid,“Anapplehasnochoicewhenitfallsfromthetree.”Iwasveryresentful,althoughlateron,ofcourse,Icametounderstandthatitwassomethingshefeltshehadtodo.Shewasanextraordinarilycompassionatewoman,whodedicatedherlifetohelpingotherpeople.’AniPalmoleftherfamilyandmovedtoRumtek,wheresheworkedcloselywiththeKarmapa.Shewouldalsogoontofoundanunnery,Tilokpur,nearDharamsala.Shediedin1977,attheageofsixty-sixinNewDelhi,whereshewasrepresentingtheKarmapaataWorldBuddhistCongress.TrungpaandAkongleftIndiain1963,boundforEngland.Withthehelpof

FredaBedi,TrungpahadbeenawardedaSpaldingScholarshiptostudycomparativereligionandphilosophyatOxford.Akongtookajobasahospitalportertosupportthemboth.AnotheryoungTibetanexpatriate,ChimeRinpoche,joinedtheminOxford.ChimewouldsubsequentlyfoundhisowncentreinSaffronWalden,Essex.Trungpaquicklyacclimatizedtohisnewsurroundings.HethrewhimselfintohisstudiesofPlatoandKantandatweekendstravelledtoLondontovisitmuseumsandgalleries.In1966hisautobiography,BorninTibet,waspublishedinBritain,andaffordedarespectfulwelcome.ForTrungpa,itwasallresearch,alltobeabsorbed,asheputit,‘asalearningprocess,always,sothateverythingwasrecordedasifinanotebook’.FreedfromtheconstraintsofTibetanculture,Trungpasetouttofindawayto

demystifytheteachingsofTibetanBuddhismandmakethemaccessibletoWesterners.In1967,alongwithAkongRinpoche,heacquiredJohnstoneHouse,apropertyintherollinglowlandsofScotland,nearDumfries,whichhadgonethroughvariousmetamorphosesasaprivatehouse,anursinghomeandaTheravadinBuddhistretreat.ThenewpropertywasnamedSamyeLing,afterthefirstBuddhistmonasteryfoundedinTibet,byPadmasambhavaintheeighthcentury.ThefirstpeopletoturnupatSamyeLingwereahandfulofBuddhistscholars,whohadcomeviatheEnglishBuddhistSociety,leavenedwithasmatteringofunreconstructedhippies,veteransforthemostpartoftheIndia

smatteringofunreconstructedhippies,veteransforthemostpartoftheIndiatrail.FewhadanythingbutthemostcursoryacquaintancewithTibetanBuddhistteachings,andmost,asTrungpawouldlaterobserve,‘seemedtobeslightlymissingthepoint’.LifeatSamyeLingfellintoacuriousregimethatcombinedtherigoursofamonasterywiththelibertarianismofacommune.Morningandafternoonprayersandmeditationwerepunctuatedbylong,leisurelywalksthroughthesurroundingcountryside.AnAmericancookedmacrobioticfood.Thedistinctivearomaofcannabishungoverthehouseandthewoodshedwheremostvisitorsslept.Localvillagerstradedluridgossipaboutsexanddrugorgies.WhileTrungpaattemptedtoinstilthebasicprinciplesofBuddhistmeditation

andphilosophyinhisstudents,Akongcontentedhimselfwithmoremundaneduties.‘Iwasthebedmaker,’henowrecallswithalaugh.‘Butmymainjobwascleaningthefloors.Iwasn’tinterestedinteaching.Ifyouwanttoteach,youhavetoknow;andIdidn’tfeelIknewenough.’Whileclosefriends,thereweremarkeddifferencesbetweenthetwomen,whichbecamemorepronouncedinthehothouseatmosphereofSamyeLing.Akongwasastolid,conservative–somesaidunimaginative–man;atraditionalist.Trungpawasmercurialandunconventional,abrilliantscholarwhowoulduseanytacticstogethisstudentstopayattention.Hedrankalcoholandwouldoftensmokedope.(Ononeoccasionheandsomestudentsbakedhashbrownies,whichtheysurreptitiouslyslippedtoAkong.‘Ithadnoeffectwhatsoever,’remembersonestudent.‘Akongwaslikearock.’)Trungpaalsoshowedadistinctlyunmonklikeinterestintheoppositesex.Akongtookstrongexceptiontowhatheregardedashisfriend’smoralslippage,andmatterscametoaheadwhenTrungpaannouncedhisintentiontomarryalocalgirl,namedDianaPybus,whowasjustsixteen.‘MyownfeelingwasitdidnotsuitsomeonewhowaspresentingthemselvesasaBuddhistmonk,’saysAkong.‘Hewasstillwearingmonk’srobes.IfeltitwoulddamagehisBuddhistimageasateacher.Ifyou’rewearingarobeyouhavetobecelibateandyoudon’tdrink.Andifyouwanttomarryyouhavetogiveuptherobe.’Inhisautobiography,Trungparecountshowthiswasaperiodofanguishand

confusioninhislife,whilehedeliberatedonwhetherhismissiontoteachBuddhismintheWestwouldbebestservedbyhimremainingasamonkorgivinguphisrobes.Hisquandarywasresolvedinacuriousfashionwhen,drivinginNorthumberland,heblackedoutatthewheelandcrashedhiscarthroughthewindowofajokeandnoveltyshop.(Typically,Trungpadidnotholdadrivinglicence;astudentatSamyeLinghadtakenhistestonhisbehalf.)TheaccidentleftTrungpaparalyseddownhisleftside.Helaterwrote:

TheaccidentleftTrungpaparalyseddownhisleftside.Helaterwrote:

Inspiteofthepain,mymindwasveryclear.Therewasastrongsenseofcommunication–finallytherealmessagehadgotthrough–andIfeltasenseofreliefandevenhumour.IrealizedthatIcouldnolongerattempttopreserveanyprivacyformyself,anyspecialidentityorlegitimacy.Ishouldnothidebehindtherobesofamonk,creatinganinscrutabilitywhich,forme,turnedouttobeonlyanobstacle.

HegaveuphisrobesandshortlyafterwardsmarriedDianaPybusandleftSamyeLingforAmerica.HesettledinBoulder,Colorado,whereasmallgroupofstudentsbegantogatheraroundhim,andwherehefoundedameditationcentre,KarmaDzong(FortressofAction).WithinafewyearsthiswouldgrowintoanationalBuddhistorganization,Vajradhatu,includingAmerica’sfirstBuddhistuniversity,theNaropaInstitute,whichwasfoundedin1974.WithTrungpa’sdeparture,amoreorderlyregimewasimposedatSamyeLing.AmongthefirstofthenewrulesintroducedbyAkongwasonestipulatingthat‘nobodywastobreaktheEnglishlaw’.Thedaysofhashbrownieswereover.

In1974,the16thKarmapaarrivedintheWestforthefirsttime.Travellingwithhimwasasmallentourageofmonksandattendants,includingSisterPalmo(theformerFredaBedi),whoactedashistranslator.HisfirststopwasinLondon.ChimeRinpocheandahandfulofhisstudentswerewaitingtogreethimatHeathrowairport.AmongthemwastherecordproducerTonyVisconti.‘Karmapawaswhiskedthroughwithentourageintow,onelamacarryingtheBlackHatinanelaboratelydecoratedbox,’Viscontiremembers.‘Karmapawaswearingshades.HelookedatusallindividuallyandwhenitwasmyturnhiseyeskindofzappedmeandIfeltasthoughIweighedonlyafewounces.IthoughtIwasgoingtolevitate.WhenItoldChimeaboutthis,hesaid,“That’snothing;waituntilhetakesoffhissunglasses.”’ItwastobethefirsttimethatthemajorKagyuceremoniesofempowerment

hadeverbeenperformedintheWest.ThemostimportantofthesewastheVajraCrownceremony,whichwouldcustomarilybeconductedinthemainshrinehallsofgreatmonasteries,drippingwithsplendour,beforecongregationsseveralhundred,eventhousand,strong.ButinBritain,TibetanBuddhismwasinitsnascentstages;therewerefewBuddhistcentresinthecountry,andstudentswereobligedtohirewhateverpremisestheycouldfind.SoitwasthattheVajraCrownceremonywasperformedinaconservatoryattheBotanicalGardensinEdgbaston;inarentedchurchhallinManchesterandinamarqueeinagardeninSaffronWalden.

Theceremonyhadremainedunchangedformorethan500years,sincetheBlackHathadfirstbeenpresentedtothe5thKarmapaDezhinShegpabyhisdiscipletheChineseEmperor.Tothesoundofdroninghornsandgyalingsandthedeafeningclamourofcymbals,theKarmapawouldseathimselfcross-leggedonathickcushionanddontherichlyembroideredceremonialmeditationhatofGampopa.Themonkswouldthenperformthreeprostrationsinfrontofhim,andrequestingthatheassumetheformofAvalokiteshvara,thebodhisattvaofcompassion,offerasilverplateheapedwithrice–amandalasymbolizingtheuniverse,andallitsbeautyandriches.Respondingtotheirsupplications,theKarmapawouldremovethehathewaswearingandbegintoenterastateofdeepmeditation.Anattendantwouldthenpasshimabox,fromwhichhewouldtaketheVajraCrown,wrappedinsilk.Holdingitfirmlyinhisrighthand(foraccordingtolegend,suchisthepowerofthecrownthatifnothelditwillflyawayofitsownaccord),theKarmapawouldplaceitwithregaldeliberationonhishead.Holdingacrystalmalainhisotherhand,hewouldthenrecitethemantraofAvalokiteshvara,ommanipadmehung,108times.TheKarmapawouldthenremovethehat,wrapitcarefullyinitssilkcoveringandreplaceitinthebox.Allpresentwouldthencomeforwardtobeblessedwithatouchonthehead,sometimeswithasmallreliquary,sometimeswitharibbonedstick.Morethansymbolic,theceremonyisaninvocationofpower.Inplacingthe

Crownonhisheadandchantingthemantra,theKarmapa,itisbelieved,isactuallytransformedintoanemanationofAvalokiteshvara.HeretheliteralmeaningofKarmapa–‘manofactivity’–becomesmanifest.Inthismoment,itissaid,thekarmaofallwhobearwitnesstotheceremony,accumulatedthroughcountlesslifetimes,isimmeasurably‘ripened’.InBuddhismthisripeningisconsideredextremelybeneficial,foritisbetterforkarmatomanifestinthislife,whenyouareinthepresenceofgreatteachersandabletodosomethingaboutit,thantocarryoveratthemomentofdeath,andperhapsdictateabadrebirth.Whilefew,perhaps,whowitnessedtheVajraCrownceremonyfullyunderstooditstheologicalcomplexities,itseffectcouldbenonethelessprofound.MaryFinnigan,anEnglishBuddhiststudentwhowitnessedtheceremonyin

London,remembersexperiencingitas‘somethingtotallytranscendental’.FinniganhadfirstmettheKarmapaatSamyeLing,soonafterhisarrivalinBritain.Shewroteinherjournal,‘HeisthefirsthumanbeingIhaveevermetwhohasconvincedmeheisnotentirelyofthisworld.’WatchingtheVajraCrownceremony,shesaysshebecameconsciousof:

various,moresubtlelevelsofawarenessopeningupwithinmyselfastheceremonyprogressed.OnemomenthewasafatTibetandressedinwonderfulregalia,holdingacrystalmala;andthenext,hewasChenresig[theTibetannameforAvalokiteshvara].Quiteliterally,he‘disappeared’tobereplacedbythismostglorious,translucentvisionasthedeitymanifested.Thewholeroomseemedtobebathedinrainbowlight–everypersonandobjectintheroom.Peoplewerefallingontheirfacesinprostration.Isattherethinking,I’mnotseeingthis.SoIclosedmyeyes,centeredmyself…comeon,commonsense…andIopenedmyeyesagain,anditwasexactlythesame.TherewasChenresig,asdepictedinTibetaniconography,justradiatingthislightinalldirections.Andastheceremonyendedheveryslowlytookthehatoffandputitbackinthebox,andbecametheKarmapaagainandtherainbowlightdisappeared.Iranontheenergyofthatoccasionforyears.

Noteverybodywouldexperiencetheceremonywithquitethesameintensity.ButitseemedtheKarmapaleftanindelibleimpressiononallwhomethim,amanwhocouldbeallthingstoallpeople.OneEnglishdevotee,whospentanumberofweeksdrivinghimononeofhistoursofEurope,talksoftheKarmaparadiatinga‘forcefield’sopowerfulthat‘Iwasalmostafraidtolookathim.’Toothersheappearedasafigureofbountifulcalmandopenness.Evenhisappearanceseemedtoalteraccordingtowhoeverwaslookingathim.Whilepicturesshowthathewasadistinctlyrotundfigure,sometalkofanappearanceof‘astonishinglightness’,almostasifhisphysicaldensitywasobscuredbehindascreenofsomemoreevanescentpresence.Heseldomgaveteachingswhiletravelling.Infact,heseldomseemedtosayverymuchatall.HespokeonlyafewwordsofEnglish.YetitwasasiftheKarmapadidn’thavetodoorsayanything,hesimplywas–thewalkingembodimentofaprinciple,apalpablepresencethatseemedtoexerciseamagneticeffectonalmosteveryonewhomethim.KenHolmes,whowasthenayoungstudentatSamyeLingandisnowa

Buddhistteacher,remembersaccompanyingtheKarmapaonavisittoacathedralinScotland,wherethedeanreceivedhim.‘Heshowedusaround,andwhenwegottothealtar,theKarmapaasked,“Whathappenshere?”Thedeansaid,“Thisiswherewepray.”TheKarmapapointedtothegroundandsaidveryquietly,“Showmehowyoupray,”andthemanjustfelltohiskneesandstartedpraying,lookingupatKarmapalikeaschoolboy.ThentheKarmapasaid,“Thankyou”,andhestopped.Itwaslikewatchingalittlechildwithagreatfather.Karmapahadsuchapresence.’Onanotheroccasion,HolmestooktheKarmapaonashoppingexpedition.‘At

thetimetherewasanadvertisementonthetelevisionforaparticularbrandofluggagewhichshowedsomebodyjumpingupanddownonittodemonstrateitsstrength.TheKarmapahadevidentlyseenthis,andhegotthesalesassistanttojumpupanddownonthissuitcaseintheshop.Theassistantwasobviouslyquite

takenwiththeKarmapa,completelyunderhisspell.ThentheKarmapaaskedhimtojumpupanddownonanothercase.Eventuallythemanagercamedowntofindthisgoingon;hewasn’tatallhappy.TheKarmapadidn’tbuyanyluggage,ofcourse.Infact,heneverboughtverymuchatall.’EdwardHenning,ayoungBuddhiststudentandTibetanspeaker,

accompaniedtheKarmapaonpartofhisfirstvisitashisdriverandtranslatorinLondon.‘Iremembersomebodysayingtomehowextraordinaryitmustbetospendtimewithamanwithnopersonality,becausethere’samisunderstandingaboutthiswholeBuddhistideaofovercomingego.ButthatwascompletelytheoppositeofexperiencingtheKarmapa.Itwasasifhehadpersonality,andtherestofusdidn’t,becausehewassofulloflife.Iwouldn’tsayfullofenergy–hewasanoldermanandfairlyheavy.Buthewassofullofjoiedevivre,charisma,whateveryouwanttocallit.Hewasabsolutelyradiant.Thereseemedtobeaqualityabouthimthatremindedyouconstantlythatyouwereinthepresenceofsomebodywhowasnotanormalhumanbeing.Andifyouwerewithhimoveraperiodofseveraldays,somanylittleeventswouldoccurthatwouldconfirmthatview;eventsthatinthemselvesseemedquiteinsignificant,buttakentogethersuggestedyouwereinthepresenceofsomebodywhowasveryextraordinary.’OnhisfirstdayinLondon,HenningtooktheKarmapatotheBritishLibrary,

whereChimeRinpocheworked,cataloguingthelibrary’scollectionofTibetantexts.‘HisHolinesswasexamininganumberofbooks,’Henningremembers,‘pickingthemup,touchingthemtohisheadasamarkofrespectandsaying“good,good”.Andashewasputtingdownonebookhefrowned,pulleditbackuptohisheadandsaid,“Thisusedtobelongtome.”HenamedapreviousKarmapa,andpassediton.Afterwardswewentthroughthebooksandfoundtheonehe’dsingledout.Examiningthecolophon,itappearedthebookhadbeensponsoredbysomebodyasagiftfortheKarmapahehadnamed.Nobodyhadexaminedthebookbeforehand,andtheKarmapahadnotexaminedthecolophon.Itappearedthathegenuinelyrecognizeditoveraspanofseveralhundredyears.’Onanotheroccasionheaskedtobetakentoapetshop,expressingadesireto

seeaparticularlyrarebreedofdog.HenningtookhimtoHarrods–not,herecalls,thewisestchoice.‘Hetoldmeoffforhavingtakenhimtoanexpensiveshop,hewouldhavepreferredcheapshops.Ashewalkedinhisfirstwordswere,“Theoceanofsufferingofsamsara”.’Inthepetdepartment,theKarmapawalkedaroundstrokingandtalkingtotheanimals.‘Therewasonedoghe

particularlyliked.Heplayedwithitalittlebitandthensaid,“Let’sleave”.Whenwegotoutsidewerealizedwe’dlostoneofhismonks,sohesentmebackupstairstothepetdepartmenttofindhim.Icouldn’tfindthemonk,butitsuddenlystruckmethattheplacewasabsolutelysilent;everycat,everydogwasfastasleep.Itwasquiteeerie.Irememberwalkingaroundthinkinghe’ddonesomething.’Thefollowingday,Henningrecalls,theKarmapaaskedhimtotelephonethe

petdepartment.Enquiringaboutthefavoureddog,theKarmapahadbeentoldbytheassistantthatitwaspricedat£90.‘Karmapadidn’tthinkthiswasright.Hetoldmetoringherupandmakeanofferof£65.Isaid,withallduerespectYourHoliness,youdon’tbarterwithHarrods.Hejustlookedatmeandsaid,“Goandringthem.”Igotthroughtothedepartmentandthewomansaid,“Iremember;youwerewiththeTibetangentleman.I’mawfullysorry,butImadeamistakeonthepriceofthatdog;itwasn’t£90,itwas£65.”SoIwentbacktoKarmapaandtoldhimitwas£65andhejustlookedatme,basically,withnointerestatall;asiftosay,youdon’tunderstand…Ofcourse,hedidn’tbuythedog.‘OneofthemostinterestingexperiencesIhadwasduringaninitiationof

KarmaPakshi,the2ndKarmapa.Iwassittingtherewithmyeyesclosed;Karmapawassittingonhisthrone,chantingandreciting.Ijusthappenedtolookupathim,andInoticedthathiseyesweremovingaroundtheroom,lookingateveryoneintheroomforabouttwosecondseach.Andashedidthishiswholefacewouldchange.Sometimeshewouldhavealookofjoyonhisface,sometimescuriosity,sometimesdisgust.Itwasasifhewaslookingrightinsidethem.Ishutmyeyesbeforehegotaroundtome,butthatmadeadeepimpressiononme.Itsuggestedhewascapableofadeepintuitionthatcouldberelatedtoanyindividual.’FromBritain,theKarmapamovedontoAmerica.ChögyamTrungpamethim

onhisarrivalinNewYork.InthefiveyearshehadbeeninAmerica,Trungpa’sapproachtoBuddhistteachingshadgrownevenmoreidiosyncratic.Heranhisorganization,Vajradhatu,alongthelinesofaquasi-feudalfiefdom,surroundinghimselfwithanélite‘praetorianguard’ofhisfavouredstudents,sometimesamusinghimselfandhisfollowersbydressinginapseudo-militaryuniformofhisowndesign.Hierarchy,hetaughthisstudents,wasimportantbecauseitcreatesasettingforthedevelopmentofcompassionanddevotion.Inagoodsociety,theupperclassdisplayscompassiontoitsinferiors,andthelowerclassmaintainsdevotiontoitssuperiors.‘Therealfunctionoftheguru,’Trungpaexplained,‘istoinsultyou.’Andhiseffortstoshakehisstudentsoutoftheir

explained,‘istoinsultyou.’Andhiseffortstoshakehisstudentsoutoftheircomplacencyandwhathewoulddescribeastheir‘spiritualmaterialism’couldoftenleavethembemused.Hewouldfrequentlyarrivelate,andoftendrunk,forlectures.Sometimeshewouldn’tbothertoturnupatall.Therewerestoriesthatheoperatedaformofdroitdeseigneurwithhisfemalestudents.Heexplainedtohisstudent,thepoetandsexuallibertarianAllenGinsberg,that‘IcomefromalonglineofeccentricBuddhists.’GinsbergwasevidentlysoenamouredwithTrungpathatheonceofferedtosleepwithhimasasignofhisdevotion.(Trungpapolitelydeclinedtheoffer.)WiththearrivalofKarmapainAmerica,however,Trungpawassuddenly

transformedintothestaunchtraditionalist.Underhiswatchfuleye,atVajradhatucentresinVermont,NewYork,ColoradoandCalifornia,newbuildingswerehastilyconstructedandexistingonesrefurbishedinTibetanstyletoaccommodatetheKarmapaandhisparty.Teamsofcarpenters,wood-carversandseamstressesweremobilizedtoproducefurnishings,fabricsandartefactsforshrineroomsandlivingquarters,includingspecialtablesandtraysonwhichtheKarmapa’sfoodwascarriedandserved.Threehugethroneswerebuilt,elaboratelycarvedandpaintedandhungwithdazzlingbrocades.AmericanstudentshadalsobeentutoredintheproperprotocolforreceivingtheKarmapa.Thehippietrappingsofoldhaddisappeared.ThewelcomingpartywhogreetedtheKarmapaonhisarrivalinNewYorklookedmorelikeaconventionofinsurancesalesmen,insuits,tiesandneatlyclippedhair.TrungpahadbookedtheentiretopfloorofthePlazaHotel,overlookingCentralPark,fortheKarmapa’sparty.FromNewYork,theKarmapatravelledfirsttotheVajradhatuCentrein

Vermont,andthentoBoulder,whereherecognizedChögyamTrungpa’snew-bornsonastheSurmangTengaRinpoche,thefirsttulkutobeidentifiedintheWest.FromColoradohetravelledtoArizona,whereameetinghadbeenarrangedwithrepresentativesoftheHopitribeofNativeAmericanIndians.TheKarmapahadspokenoffeelingaparticularconnectionwiththeHopi,andthemeetingseemedtobethefulfilmentoftwoprophecies.AmongtheHopithemselvesthereissaidtobealegendthatmanythousandsofyearsago,theTibetansandHopiwereonepeople.Withthecomingofagreatfloodthetribehadbeenbroken,onebranchgoingeastandtheotherwest.AnancientHopiprophecyheldthatoneday,atatimeofspiritualdeclineintheWest,abrotherwouldcomefromtheEast,wearingaredhat,andrevealhimselftobeatruefriendoftheHopipeople.TheKarmapaarrivedinagoldCadillac,whichhadbeenprovidedbysome

TheKarmapaarrivedinagoldCadillac,whichhadbeenprovidedbysomeBuddhiststudentsinPhoenix,BuddhistflagstrailingfromitsradioaerialasitledanoddconvoyofcarsandbusesacrossthehighArizonamesatoareservationneartheGrandCanyon.Therehemetwithagatheringoftribalelders,amongthemSunChiefDan,GrandfatherDavid,thetribe’sladyprophetGrandmotherCarolyn,andChiefWhiteBear.TheKarmapaandChiefWhiteBearexchangedrings,eachexquisitelywroughtinturquoise,silverandcoral.Thosepresentwerenotintheleastsurprisedtoseethattheringswereidentical.ErmaPoundsranasmallBuddhistgroupinPhoenix.Twoofherstudents

joinedtheKarmapaontheexpeditiontothereservation.Attheendofthemeeting,accordingtoPounds,SunChiefDantoldtheKarmapathatthelandwassufferingdrought.‘TheKarmapasaid,“Iwillprayaboutit.”AndallthewaybackfromthereservationtothemotelwheretheKarmapawasstaying,hedidpray.Andthemomenthegotoutofthecarandopenedthedoortowalkintohisroom,outofaperfectlycloudlessskysuddenlycameallthisthunderandrumblingandrainlikeyouneversaw.’OverthenextsixyearstheKarmapawouldreturntoEuropeandAmerica

severaltimes.Forhissecondtour,in1976,AkongRinpochehadinstructedsomestudentsfromSamyeLingtopurchaseacoach,andonewaseventuallyfoundinHolland.Itwasrepaintedinmaroonandgold;seatswereremovedandamakeshift‘throne’–anarmchaircoveredinredbrocade–installedintheirplace.Asleepingplatformwasalsoinstalled,althoughtheKarmapaneveractuallyusedit.Instead,itwasquicklycoveredwithanassortmentofcages,accommodatingthebirdsthatheaccumulatedonhistravels.ThetourbeganintheDordogne,inFrance,whereanewcentrewasinthethroesofbeingbuiltonlandthathadbeendonatedbytheinventorBernardBenson.FromtheDordogneasmallcaravanofvehicles,ledbytherefurbishedbus,setoffacrossEurope,makingstopsinHolland,Belgium,Denmark,Sweden,Norway,Germany,AustriaandSwitzerland,finallyarrivinginBritain.Asonhispreviousvisittwoyearsearlier,hisitinerarytookhimtosomecuriousplaces.OnavisittothestudiosoftheBBCWorldService,inLondon,heblessedalltherecordingequipment.OneceremonywasconductedinafarmhouseontheWelshbordersbelongingtoaBuddhiststudent.NormaLevine,whohadtakenrefugeasaBuddhisttwoyearsearlierduringavisittoSamyeLing,rememberstheoddspectacleoftheantiquatedbus,withtheKarmapaseatedonhis‘throne’andaccompaniedbyhisretinueofmonks,navigatingitswaydownthenarrowcountrylanesandfinallypullingthroughthefarmhousegates.Inthefrontparlour,whichhadbeentransformedintoatemporaryshrine

Inthefrontparlour,whichhadbeentransformedintoatemporaryshrineroom,theKarmapaperformedtheKarmaPakshiinitiation.‘JamgonKongtrulwastravellingwiththeKarmapaatthetime,’Levineremembers,‘andIaskedhim,“WhyshouldItakethisinitiation?”Ididn’tknowanythingaboutit.Andhesaid,“Justtakeit;it’sgood.”Sothat’showmostofustookit.ReallyitwasjustablessingoftheconnectionwithKarmaPakshi.Butitwasverypowerful.TheKarmapawasinanalteredstate,ifthat’sthephrase;therewasdefinitelyanotherbeingthere,inhiscore.Hegotoffthisthrone,andhehadthisskullcapfilledwithliquidinhishandandaspoon,andhewasputtingtheliquidintoourhands.Hewasbarefoot,andhewasdancing–thisbig,heavyman–asifhewasinanecstaticstateofexperience,completelyblissedout.TherewasnowayyoucouldeverforgetaboutKarmapa.Never.’LeavingEurope,theKarmapamovedontoAmerica,thenHawaii,wherehe

wasreunitedwithWardHolmes,whoactedashisdriverandwhohadnowtakentheTibetannameYongdu.Herecallsanincidentwhen,drivingalongatwisting,coastalroad,theKarmapasuddenlyinstructedhimtostopthecar.‘Therewasnothingaround.Ithought,whyarewestoppinghere?Buthegotoutandwalkedtotheedgeofthecliff,andwhenwelookeddowntherewasacarontherocksbelow.Ithadturnedoverandtherewasawomanlyingbesideitwithherheadbleeding.Helookeddownandmadesomeprayersandthensaid,“She’llbeOK.”Thenhejustgotbackinthecar,andsuddenlyalongcametheseambulancesandrescuevehicles.Youcouldn’tseeanythingfromtheroad.’Thesesupra-normalfacultiescouldsometimesbeusedinamischievousway,

orwithamotivethatwasnotimmediatelyapparent.TheKarmapa,saysHolmes,wasparticularlyadeptatavoidingcertainsituationsby‘skilfulmeans’.Onthesamevisit,hehadbeeninvitedbyalocalBuddhistcentretoattendareceptionwhichwouldincludeaperformancebyHawaiiansingersandhuladancers.‘Hejustwasn’tinterested.Iwassupposedtobedrivinghimthere,andhesaid,“Nowwe’regoingtogoforlunch.”Isaid,“ButKarmapa,we’resupposedtogotothereception.”Hesaid,“No,no,we’llgoforChineselunch.”Sotherewasthislong,longlunch,andfinallyitwastimetoleave.Wedrovehalfwaytothecentre–ittookmaybeanhour–andthenhesaidhe’dforgottenhisspittoon;hetooksnuff.Sowehadtodriveallthewayback;andjustaswegottotherestaurant,thecarbrokedown.Abrand-newcar.Ihadjustenoughpowertorollintoaparkinglot.SothenIhadtocallupthecentreandsaynotthatKarmapahadbeenataChineserestaurant,butthatthecarhadbrokendown.Theyhadtosendavanfromtheothersidetopickusup.Itturnedoutitwasjustsomesmallfuseorsomethingthathadblownonmycar.ItwasalmostasifKarmapahadmadeit

orsomethingthathadblownonmycar.ItwasalmostasifKarmapahadmadeithappensomehow,thetimingwassoperfect.Sonowwe’redrivinginthisvan,andKarmapasuddenlyrealizeshisspittoonisstillbackintherestaurant;we’dforgottenitinalltheconfusionoverthecar,sowehavetoturnroundagain…Andbythetimewearrivedatthecentre,thesinginganddancing–thestuffhedidn’twanttosee–wasover,buteverybodywasstillabletomeethim.‘Sothiswasaveryskilfulmeansofhimextricatinghimselffromthesituation.

NobodyforamomentthoughtthatKarmapahadn’twantedtocome.Itwasmostlyblamedonme–oh,Yongdu’scarbrokedown,andheforgotthisandthat.Andmeanwhile,Karmapawasoverinthecorner,giggling.’

‘Thebodhisattva,’saysLamaYesheLosal,‘islikeafisherman,reelingsomebodyin.’Hisownstory,hesaid,wasanexampleofthis.LamaYeshehimselfhadgrownupinTibetinthemonasteryofhisolderbrother,AkongRinpoche.Buthehadnointerestinthereligiouslife,andnodesirewhatsoevertobecomeamonk.NorwasheanymoreinterestedwhenworkingwithAkongandChögyamTrungpaatFredaBedi’syounglamaschool.WhenAkongandTrungpaleftforEnglandin1963,Yesheremainedbehind

inIndia,workinginDelhiasatranslatorfortheTibetanadministration.Itwasthere,in1967,thathemettheKarmapaforthefirsttime.‘WhenIsawhimmywholephysicalstructureseemedtochange,’heremembers.‘Ihadmetmanygreatlamas,andIwasquitearrogant.Ididn’thavethatkindoffaithanddevotion.ButwhenImetKarmapamyheartwasrollingwithexcitementandfear,asifIcouldn’tthinkthisordothatwithouthimseeingit.Ireallyfelt,whateverhesaid,Ihadtodo.’KarmapainstructedYeshetoreturnwithhimtoRumtek.‘Iwasstilla

laypersonthen.HesaidIhadtostayinthemonastery.Isaid,“No,there’sabigguesthouseoutthere,I’llstaythere.”Buthesaid,“No,you’llstayinthemonastery.”Sothat’swhatIdid.Therewasnoroomthere.Manypeople,includingsomerinpoches,hadtosleeponthefloor.SoIsaid,“Idon’twanttosleeponthefloor.”Iwasveryarrogant.IcouldspeakEnglish.IthoughtIkneweverything!AndKarmapasaid,“No,I’llgiveyouaroom.”Andhegavemearoom!Nobodycouldunderstandwhyhewasgivingmespecialtreatment.Iwasn’tevenamonk;Iwasjustanarrogantlittleboy.‘ThenonedayhecalledmeandsaidgodowntoThranguRinpoche–thatwas

theabbot–andaskhimtoteachyoutheFourFoundations.AndnowIhadtodoalltheseprostrationsforpurification.Ithought,I’mnotgoingtodothis!ButtherewasnothingelseIcoulddo.Iwastrapped!SoIendedupdoingmany

therewasnothingelseIcoulddo.Iwastrapped!SoIendedupdoingmanythousandsofprostrations.Butmymindwasn’tinit.AllIcouldthinkofwasescaping!IwastornbetweenmyconnectiontoKarmapaandbeingdrawntotheworldlylife.’WhenChögyamTrungpareturnedtoRumtekforavisit,Yeshepleadedwith

himtobetakentoEngland.‘IleftRumtekwithoutseeingKarmapa.Ididn’tevensaygoodbye,becausehewouldn’thaveallowedmetogo.’YeshearrivedatSamyeLingin1969.‘ItwasevenmorecrazythanIexpected.’Dopesmokingwasrifeamongthestudents.‘Itooksomeinterestinthesesortofthings.’Hegrewhishair,acquiredamotorbikeandtookuptheelectricguitar.‘PeoplecalledmetheTibetanJimiHendrix!’Withmoneyborrowedfromhisbrother,Akong,heopenedaboutiqueinthenearbytownofDumfries.‘IstayedinSamyeLingforfiveyears,andneveronedayinthemeditationroom.Ithought,thisisforcrazypeople,andI’mnotcrazy!Ithought,nowI’veescaped!Butkarmaissostrange…’In1974,whenKarmapavisitedtheWestforthefirsttime,Yeshemethim

onceagaininLondon.‘Hewassmiling,saying,“Nowyouwillnotescape!”’HetoldYeshethathemustaccompanyhimonhistourofAmerica.Andatthetour’sconclusion,heinstructedhimtoremainbehindtoworkwithanotherlamaestablishingateachingcentreinupstateNewYork,inahousethathadbeendonatedbyawealthyChinesedevotee,MrC.T.Shen.‘Karmapadidn’taskmewhetherIwantedtostayornot,’saysLamaYeshe.‘Hejusttoldme,“Youwillbethesecretaryandtreasurerandhelpbuildthecentrethere.”TherewasnoquestionaboutwhatIwanted.ButIcouldneversaynotoKarmapa.’HewasjoinedbyWardHolmesandahandfulofTibetanmonks,andtheylabouredtoconvertthehouseintoateachingcentre.Aftertwoyears,however,theyreceivedwordfromKarmapa;hehaddecidedthesitewasunsuitable.Thehouseandlandweresold,andanewpropertypurchasedinthesmalltownofWoodstockinupstateNewYork,madefamousbythehugerockfestivalwhichhadtakenplacetherein1969.ItwasnamedKTD,KarmaTriyanaDharmachakra.Yeshewastoremainthereforthenextthreeyears.In1980hefinallysuccumbedtotheinevitableandtookordinationfromKarmapaasamonk.Thegoodfisherman,hesays,hadreeledinhiscatch.AndsohebecameLamaYeshe.‘KarmapatoldmeImustgointosolitaryretreat.ButbeforeIdidthat,IheardthathewasinhospitalinChicago.Ihad$15,000inthebank,andmanyreligiousobjects.Ithought,thisisthetimeformetooffereverythingIhave,soIsentitalltoHisHoliness.AndthenIreceivedamessage.Hesaid,“IfYesheissendingme

everything,whydidn’thesendmehisbedtoo?”Ihadaverybeautiful,fancybedinmyroom,whichIlikedverymuch.Karmapahadneverbeentomyroom,butheknew!’LamaYeshewentintoretreatin1981.Hewouldnotemergeforthenextfiveyears.Norwouldheeverseethe16thKarmapaagain.

TheKarmapahadlongbeensusceptibletohealthproblems,butinmiddle-agehisconditionwentintoamarkeddecline.LikemanyTibetans,alifelongdietofbutterteahadplayedhavocwithhisarteries.Hisweightballooned,hemovedponderously,andhebegantoshowsymptomsofdiabetes.In1976,duringtheKarmapa’svisittoHawaii,WardHolmes’physicianfathercheckedhisbloodsugarlevels.‘MyfathersaiditwasthreetimesoverwhatitshouldbeandKarmapashouldgettohospitalstraightaway,’Holmesremembers.‘TheKarmapasaidnottoworry,andthathewascontrollingitbyyogicmeansandknewwhathewasdoing.Myfatherwasshocked.’Onanotheroccasion,C.T.Shenarrangedforhimtobeexaminedbyatopconsultant.Toeverybody’sbemusement,theexaminationsuggestedhewasinperfecthealth.‘Peoplecouldn’tunderstand,’saysLamaYeshe.‘Buthewasgivingalessoninthenatureofimpermanence;oneminutehewouldbesick,thenextminutenothingcouldbefound.’By1980,however,itwasclearthathishealthwasworsening.Hehadlost

weight,andhisphysiciansbegantosuspectthathewassufferingfromcancer.HeflewtoSingapore,whereagastrectomywasperformedandpartofhisstomachremoved.Apathologyexaminationconfirmedthathewassufferingfromcancer.Buttheoperationappearedtobesuccessful,andlaterthatyearheflewtoAmericatoundertakeanothertourofteachingcentres.InNewYorkhestoppedtotakemoretests.HerehewasjoinedbytheyoungAmericandoctorwhowastoactashispersonalphysicianuptothemomentofhisdeath.MitchellLevywasaspecialistincriticalcaremedicine.HewasalsoaBuddhist,astudentofTrungpaRinpoche,andTrungpa’spersonalphysician.HenowtookchargeofthetreatmentofKarmapa.FromNewYork,theKarmapacontinuedonhisAmericantour.HehadnowdevelopedBell’spalsy,aconditioncommonlyassociatedwithcancer,causingoneofhiseyestodroop,andgivinghisfaceadistressinglylopsidedappearance.WardHolmes,whoaccompaniedhimforpartofthetour,recallsthattheKarmapawouldhardlyeat.‘He’dsay,let’sgoforice-cream,butitwasreallyjustforthepeoplearoundhim.He’dhavealickortwo,thenpassitonandpeoplewouldbesohappytogettheice-creamofKarmapa.’Holmesrecallsbeingwithhimonanotheroccasionwhenhewastryingonsomenewshoes.‘Iaskedhim,howdotheshoesfit?Andhesaid,shoesfitgood,but

newshoes.‘Iaskedhim,howdotheshoesfit?Andhesaid,shoesfitgood,butbodydoesn’tfitgoodanymore.’HereturnedtoRumtek,buthisconditioncontinuedtoworsen.Nowhe

orderedcraftsmentoconstructanumberofwoodenandmetalcases,tostorethemonastery’smostprecioustreasures,includingrelicswhichhadbeenpasseddownfromtheancestorsofthelineage,Naropa,Tilopa,MarpaandGampopa.Amongthemwasthemostpreciousrelicofall–theVajraCrown.Thetreasureswereplacedfirstinwoodencabinets;inturnthesewereplaced

incabinetsmadeofsteel.Thelocksweresealedwithwax.TheKarmapainstructedthattheyshouldnotbetouchedbyanyone,andshouldbeopenedonlybyhisnextincarnation.ItwasnowcleartoeveryonethattheKarmapa’sconditionwasbecomingcritical.HewantedtostayatRumtek,buthecededtothewishesofhisthosearoundhimtobeflowntoHongKongforfurthertreatment.‘Hisstomachcancerhadspread,’remembersMitchellLevy,‘andhewasalso

sufferingfromTB.ItwastheopinionofhisWesterndoctorsinHongKong,includingmyself,thatthesituationwasverybleak,andthatanyfurthersurgeryorchemotherapywouldnotbeproductive.Itwasterminal.Itwasvery,veryhardfortheheartsonstohearthis.Hehadraisedthem–hewastheirspiritualfather,andinmanywaystheirphysicalfather,inthesensethattheywerejustkidswhenhefirststartedtakingcareofthem.TherewasaperiodwhenIwasatclearoddswiththem.Ihadthesetwohats;thespirituallydevotedBuddhist,andtheWesterndoctorwhowastrustingtohisskills.Isaidtothem,HisHolinessisgoingtodie,andthebestthingyoucandoistakehimtoRumtekandallowhimtospendtherestofhisdaysinhismonastery.Buttheyfelttheyhadn’tdonealltheycoulddo,anditwasveryimportantforthemtofeeltheyhaddoneeverythingtheycould.ItwasalsoveryimportanttoHisHolinessthattheyfeltthattoo.’LevyflewbacktoAmerica.Inhisabsence,everypossibletreatmentforthe

Karmapawasconsideredandemployed.Chinesedoctorswereconsultedonherbalremedies;afaithhealerlaidonhands;anotherswungapendulumovertheKarmapa’sstomach.Finally,anAmericanworkinginalternativetherapies,whoclaimedtohavehadsomesuccesstreatingHollywoodpersonalities,prevailedontheKarmapatobeflowntoAmericafortreatment.InOctober1981,theKarmapaflewfromHongKongtoSeattle,wherehewas

metbyMitchellLevy.TheKarmapawassufferingfromlowbloodpressureandinastateofshock.Levystabilizedhiscondition,andaccompaniedhimonthe

inastateofshock.Levystabilizedhiscondition,andaccompaniedhimonthelaststageofhisjourneytoChicago,andthentoMountZion,Illinois,athirty-minutedrivefromthecity,wherehewasadmittedtotheAmericanInternationalClinic.TheKarmapawasgivenaprivateroomintheIntensiveCareUnit.Theroomnextdoorbecameadormitoryforhisclosestdisciples.JamgonKongtrulhadaccompaniedhimfromHongKong;TaiSituhadcomefromEnglandwherehehadbeengivingteachings,andShamarRinpochealsoflewtoAmericatobeathisside.OfthefourheartsonsonlyGyaltsabRinpochewasabsent;theKarmapahadinstructedhimtoremaininRumtek,totakecareofthingsinhisabsence.AlmostfromthemomenttheKarmapaarrivedatMountZion,saysMitchell

Levy,everybodyinthehospitalbecameawareofapeculiarparadox.‘Itwasasifhe’dcomeintocheereveryoneup.Youwouldexpectsomebodyinhisconditiontobeveryweakandsickandexperiencingalotofpain.Butinfacthewashisusualbeaming,magnificentself.Allthosethingsyoureadaboutinthebooksaboutthegreatmasters–openness,warmth,equanimity–hewouldsitthereinbedandradiateallthosequalities.ThestaffintheICU[IntensiveCareUnit]–andthesearepeoplewhoarenoteasilyimpressed–justfellinlovewithhim.Theycalledhim‘grandfather’.Hedidn’tspeakanyEnglish–JamgonKongtrulwasusuallyhistranslator.Thedoctorsandnurseswouldask,“Areyouhavingpain?”AndKarmapawouldlaugh,andaskthemhowtheyweredoing.Everybodywasjustamazedthathegenuinelywasmoreinterestedinhowtheywere,thanhowhewashimself.Thefactthathewasilldidn’tappearfromhisdemeanourtobethereasonthathewasinthehospital.Weallgetsick;youwindupinhospital,andthere’snodoubtthatthereasonyou’rethereisforyou.You’renottheretofindouthowthedoctorsandnursesaredoing.ButKarmapa’sdemeanouralmostmadeyouwonder,areweherelookingafterhim,orisheherelookingafterus?And,daybyday,thatreallybegantohaveaneffectonthestaff.They’dgotohisroomtobringhimfoodandendupsittingtheretellinghimtheirlifestory–“Well,I’mmarried,andI’vegotacoupleofkids…”’WhattheKarmapawasdemonstrating,Levynowbelieves,wasanexemplary

lessonintheartofpreparingfordeath.‘IthinkyoucouldsaythatHisHolinesswassomeonewhounderstoodhowtobringtobeartheresourcesofhisattitudeandhisspirituallifetoworkingwithaphysicalillness.Andinmanywaysthat’sthewholemessage.It’snot,“OhGod,thatwasHisHoliness;Icouldneverdealwithmyillnesslikethat.”ThefoundationofBuddhistprinciplesisthat

everybodypossessesbodhicittaandthepossibilityofbecomingenlightenedand,momenttomoment,youhavethepossibilityofdiscoveringsomethingofthatinyourself.Andbecausetheylivedwithhisexampleeveryday,thestaffunderstoodthat.Theydidn’tfeeltheywerewitnessingamiracle;theyrealizedthatherewasaguywhowassettinganexampleofhowtodealwiththis.Itwasjustinspiringtoseesomeonereallyabletomakepeacewiththeirillnessandcareaboutothersasmuchashimself.’ThroughoutthefourweeksthathelayintheICU,saysLevy,theKarmapa

refusedallsedativesorpainkillers.HisEnglish,limitedtoonlytothemostbasicpleasantries,nowincludedanewphrase:‘Nopain.’Ononeoccasion,theKarmapa’susualsurgeonwasoffdutyandLevywaslatearrivingatthehospital.Thecoveringphysician,unabletobelievethattheKarmapawasnotinacutediscomfort,administeredmorphine.‘Heimmediatelygotverygroggyanddrowsy,andhisbloodpressurewentdown.Itwasaverystrikingexampleofthewayhisstateofmindwascontrollinghisbody,becauseonceyouinterferedwiththatwiththemorphine,hisphysicalconditiondeterioratedveryrapidly.Icameinandveryquicklygavehimanagentthatreversesmorphine,andhewasabsolutelyfine.’Intheselastdays,asuccessionofseniorlamasfromtheKagyuordermade

thepilgrimagetohisbedside.Therewasunfinishedbusinesstosettle.IntheyearssincetheyhadbeentogetheratSamyeLing,thediscordbetweenAkongRinpocheandTrungpaRinpochehadfestered.Trungpahadpublishedarevisededitionofhisautobiography,BorninTibet,inwhichhehadtalkedabouthisdisagreementswithAkongatSamyeLingandmadedisparagingremarksabouthisoldfriend.OthershadencouragedAkongRinpochetoreply.Now,inhislastmoments,Karmapacalledthembothtohisbedsideandtoldthemthereshouldbenomoredisputesbetweenthem.‘Hesaid,“Iconsiderbothofyouasmysons,”’remembersAkong.’“Nowyouhavetopromisetherearenomorebadfeelingsbetweenyou,onlyfriendship.”’HetoldTrungpatoremovethereferencestoAkonginhisbook,andmadeAkongpromisenevertospeakofitagain.‘Sowebothagreed.AndKarmapawasveryhappy.’Healsomadeadecisionthatsomewouldinterpretasbeinganimportant

indicatorabouthisfeelingstowardstherespectiveheartsons.TherewasaBuddhistconferencegoingoninBelgium,towhichTaiSituhadbeeninvitedastheKarmapa’srepresentative.ButtheKarmapasaidhewantedTaiSitutostaywithhim,andthatShamarshouldgotoBelgiuminstead.AkongwastoldtogowithShamar.

withShamar.OnthedayofAkong’sdepartureforBrussels,theKarmapaagaincalledhim

tohisside.‘Heaskedmetodrawthecurtain,’remembersAkong,‘andthenhesaid,“AlltheKagyulineagehavebeenheretoseeme,sonowIcandie.”Ididn’treply.Iaskedhimtorepeatit,becauseIwantedtobesurewhathe’dsaid.Andherepeated,“I’mgoingtodie.”ThenIcalled[Tai]SituRinpoche,andheandJamgon[Kongtrul]Rinpochecamein,andtheKarmapatoldthemalso,nowhewouldbedyingsoon.Theywereveryupset.Theysaid,youcannotdie.Andtheyofferedlonglifeprayers,andKarmapasaid,“Yes,yes”,butitwasnotaverystrongresponse.’Bynowpneumoniahadsetinanddoctorsinsertedatubeintohislungstohelphimbreathe.‘Weaskedhimifhewantedthat,’saysMitchellLevy.‘HesaidwhatevertheheartsonsandIfeltwasnecessaryhewoulddo.Heneveronceexpressedtomethathewantedanyofit;buthemadeitveryclearthatheputhisfaithandtrustintheheartsonsandinmymedicalrecommendations.Thatmadeitharderinaway,becauseasaphysicianyouwanttodowhatyourpatientwantsyoutodo;youwanttoactasapatient’sadvocate.ButHisHolinesswasbasicallysaying,itdoesn’tmattertomewhathappenstome,I’lldowhatyouwant.’Atlast,ontheeveningof5November1981,theKarmapasufferedamassive

cardiacarrest.Itwasclear,saysMitchellLevy,thattherewasnopossibilityofresuscitation,andhewasallowedtodie.‘Thestaffwerejustdevastated,’saysLevy.‘They’dcometoregardhimastheirgrandfather,andtheywerejustdevastated.’AccordingtoBuddhistteachings,realizedpractitioners,atthemomentof

death,gointoastateofsamadhi,inwhichconsciousnesscontinuestoresideinthebody.Thisstateofsamadhiisregardedasacriticalmomentinthetransitionofconsciousnessintothebardo–theintermediarystatebetweendeathandrebirth.Itisregardedasagreatblessingtobeinthepresenceofanenlightenedbeinginsuchastate,‘likethefirstraysoflightfromthespringsun’,anditisconsideredimportantthatduringthistimethebodyisnotdisturbed.Thenormalhospitalruleswerewaived.Forthreedays,thebodyofthe

Karmapalaywherehehaddied,ashisdisciplesgatheredaround.Inthisperiod,MitchellLevywitnessedtheremarkablephysiologicaleffectsofspiritualrealization.‘IthinkTaiSituandJamgonKongtrulwantedmeasawitnessinsomeway,andalsobecauseIhadgainedtheirtrustandwasdevotedtoHisHoliness,theydidn’tfeelthatmybeingnearHisHolinesswoulddisturbhim.Soonceortwiceaday,they’dbringmeintoputmyhandoverhisheart,orfeelhisskintexture.AndforthreedaysIcouldfeeltherewassomewarmthcoming

skintexture.AndforthreedaysIcouldfeeltherewassomewarmthcomingfromhisheart-centre.[Threedaysis]alittlebittoolongtoexplainfromamedicalpointofview.Also,there’sapliancy,aresiliencetonormalskin,andthatwasdefinitelystillthereafterthreedays.AsaphysicianIhavenoexplanation.AndasfarastheheartsonswereconcernedIwasthescribe,thewitness.Itwaslike,let’sshowthesewhiteboyswhatit’sallabout.Therewouldbetheseknowing,pleasedglanceswhentheywouldseetheastonishmentonmyface.’LevydescribescaringfortheKarmapauptothemomentofhisdeathas

‘muchmoreofaspiritualeducationthanallmyyearsofBuddhistpractice’.TheKarmapa,hesays,‘allowedyoutheillusionoftakingcareofhim,whenwhathewasreallydoingwasteachingonaverydeeplevelwhatitmeanstooffercare.Asadoctoryouwanttoformapartnershipwithsomeonetohelpthemgetbetter,butultimatelyit’suptoeachindividual.AndthatwasparticularlytruetakingcareofHisHoliness.Iwouldcomeininthemorningandhe’dhaveabowlofgrapesinfrontofhim.I’dsay,“Thosearegrapes!”Andhe’dsay,“That’sbecauseIcan’teatsugar.”I’dsay,“That’sstillsugar…”Andhe’djustlaugh,becauseheknewthat.Thedayafterhedied,JamgonRinpocheandSituRinpochesatmedownandsaid,“WerealizeHisHolinessdidallofthisforourbenefit.WerealizenowthatheknewhewasdyingandthatitwashiscompassionthatbroughthimtoChicago.Heallowedustodothisforhimsothatwewouldfeelwehaddoneeverythingwecould.”AndIthinkthat’sabsolutelytrue.Heknewtheyneededtofeeltheyhaddoneeverythingtheycouldforhim.’Inaccordancewithtradition,theKarmapa’sbodywasplacedinacasket

packedwithsalt.AflightfromChicagotookthecasketfirsttoNewYork,whereintheVIPloungeatJFKairportsomefortyBuddhistsfromlocalcentressatinmeditationasthecasketwastransferredtoanotherflight,fortheKarmapa’slongandfinaljourneyhometoRumtek.

Amongdevotees,whosoughtintentionandmeaninginallthings,theKarmapa’sdeathwasacausenotonlyofgriefbutalsoofbewilderment.Whatdiditmeanthathehaddiedofcancer,andinAmerica?Ifhewasomniscient,astheBuddhistteachingssaid,whyhadhesuccumbedtoillness,andatsucharelativelyyoungage?

Infact,historysuggeststhattheKarmapashadtendedtodieyoung.The4th

Karmapa,RolpeDorje,diedattheageofforty-three;the5th,DezhinShegpa,at

theageofthirty-one,andthe11th,YesheDorje,whenhewasjusttwenty-six.Butratherthanbeingasignofphysicalfrailty,itwassaidthatthiswasasignofthebodhisattva’scompassion,takingontheillnesses,thebadkarma,ofothers.Tibetanlegendprovidedcountlessstoriesaboutthis.ThegreatTibetanyogiMilarepawassaidtohaveoncedemonstratedjustasmallfractionofthepainthathewascarryingonbehalfofhisdisciplesbyshatteringawoodendoorwithasingleglance.ForMitchellLevy,caringfortheKarmapaupuntilthemomentofhisdeath

wasalessoninthebodhisattvaideal.‘Ithinkit’strueofalotofTibetanlamas,anditwastrueofTrungpaRinpocheaswell,thattheytakealotofculturalandkarmicillnessesonthemselves,andtheydefinitelyshowtheeffectsofit.Thereisnoquestionofthis.Andthat’swhyhistoricallyalotofthemdon’tliveverylong.Butthehumanbodyisthehumanbody.Ifyougethitbyatruck,youbleed.Ifyougetdiabetesiteventuallytakesitstoll.Inmanyways,thegiftthesepeoplegiveisamessagethatenlightenmentisenlightenmentandit’stimeless;butwhenyou’reborn,there’sbirth,oldage,sicknessanddeath,andthat’sinevitable.Andit’scomingtogripswiththatinevitabilitywhichallowsusthepossibilityofdiscoveringtheenlightenedmind.’Othersconsoledthemselveswiththethoughtthat,aspainfulashisdeathmay

havebeen,itwassurelyintentioned,theunfoldingofsomegreaterkarmicdesign,thetruemeaningofwhichwouldberevealedinthefullnessoftime.PonlopRinpoche,thesonoftheKarmapa’sgeneralsecretaryDamchoe,remembershisfather’sdistressonfirstlearningthattheKarmapawasdying.‘ThiswasinHongKong,beforeHisHolinesswastakentoAmerica.HisHolinesstoldmyfatherthatsoonhewouldbegoingintoparanirvana[dying].Myfatherwasveryupset.HewascryingandbeggingwithHisHolinessnottodie.ButHisHolinesstoldhim,youdon’thavetoworry;Iwillcomeback.AndIwillappearevenmorepowerful,muchgreater,muchmorelearned.Soitseemslikethereisthispurpose.Timeschange,maybehecanbenefitmoreinthebodyofayoung,energeticKarmapa.’On9November,ahelicoptercarryingtheKarmapa’sbodylandedata

militaryairstripnearGangtok.AMercedestruckcarryinghiscoffin,withthefourheartsonssqueezedontothefrontseat,woundupthenarrow,twistingroadstoRumtek.Agroupofpeople,includingOleNydahl,carriedthecoffinintothemonastery.Hisbodywasenshrinedinanupstairshall,inapostureofsittingmeditation,

surroundedbyashimmeringseaofbutterlamps.Forthenextforty-ninedaysthesoundofchanting,thebeatingofdrumsandthedroneofgyalingsandlong-hornsechoedthroughthemonasteryasthefourheartsonsledpujastopurifyobstaclesandrequestthespeedyreturnoftheKarmapa’sreincarnation.On20Decemberacrowdofmorethan10,000people,includingpoliticaldignitariesfromIndiaandtheBhutaneseroyalfamily,gatheredatthemonastery.Atmidday,thebodywascarriedinceremonytotheroofofthemainbalconyandplacedinanewlybuiltclaystupa,constructedintheshapeofamandala.Inthegroundsbelow,trumpetersfromtheSikkimesedivisionoftheIndianNationalGuardsoundedthelastpost,andacontingentofsoldiersfiredatwenty-one-gunsalute.TraditiondemandsthatsomeonewhohasnotreceivedteachingsfromtheKarmapashouldlightthefuneralpyre.AmonkwhohadrecentlyarrivedfromTibetsteppedforwardwithatorchtoignitethedrysandalwoodheapedatthefootofthestupa.Withinminutes,itwasenvelopedinflames,whichleapedtwentyfoothigh.NormaLevine,whohadtravelledfromBritainforthefuneral,foundherself

carrieduptotheroofofthemonasteryinthethrong,barelyabletobreathebecauseofthecrush.Watchingthestupaburnshewasstruckby‘afeelingofsomekindoflightgoingoutoftheworld’.Asthesmokespiralledupwards,mournerswereastonishedtoseewhatLevinedescribesas‘ahalo’appearingtoencirclethesuninanotherwisecloudlesssky.Someclaimedtohavealsoseenaflockofbirdscircumambulatingthemonasteryroof,asifintribute.Thefourheartsons,cladinceremonialrobesandcrowns,hadtakenup

positionsaroundthestupainthefourcardinaldirections,tomakepujasandofferingsofwater,oilandgheeatthe‘gates’ofthestupa.AsTaiSitusteppedforwardtomakeanoffering,somethingsuddenlyseemedtoleapoutoftheblazingstupa.Unsurewhattodo,TaiSitudespatchedamonktothemostvenerablelamainthegathering,KaluRinpoche.Afewminuteslater,themonkreturnedtotellTaiSituthattheobjectwasundoubtedlysomethingverysacredandshouldbepreserved.Itwasplacedinasilverchaliceandcarriedaway.Theobject,itwasdeclared,wastheKarmapa’sheartandtongue,tugjagjensum,representinghisspeechandmind,fusedtogetherintheheatofthefuneralpyrebutonlypartiallycharred.Itwasthesamesacredobjectwhich,legendhadit,hadbeenfoundamongtheashesofthefuneralpyreofthefirstKarmapa,DusumKhyenpa,andinthefuneralpyreofGampopa.Theceremonycompleted,thestupawassealed.SmallsachetsofthesaltinwhichtheKarmapa’sbodyhadbeenpackedforitsjourneyfromAmericawerehandedouttodevotees.Some

peoplesaidthatitwouldguardagainstcancer,sogreatwastheKarmapa’spower.ThesilverchalicecontainingtheKarmapa’sheartandtonguewasplacedinashrineroom.Onthefollowingday,theseniorlamasandrinpochesoftheKarmaKagyu

schoolandrepresentativesfromcentresallovertheworldgatheredtogetherinthemeetinghallofRumtek’sNalandaInstitute.Theheartandtongue,saidTaiSitu,signifiedtheKarmapa’shearttransmissiontohisfourheartsonsandthefactthathewasstillwithhisfollowersand‘allsentientbeings’.HewouldtakeittohismonasteryatSherabLingandconstructastupaofsolidgold,‘atleasttwoorthreefeethigh’,andplacetheheartinsideit.ThenDamchoeYongduspoke:thestupa,hesaid,shouldbeatleastfivefeethigh,andbuiltatRumtek.Theywouldneedtocollectgold.Peoplebegantotakeoffweddingrings,necklaces,andearringsandpassthemforward,theofferingsjanglinginaboxthathadbeenhastilyprovided.

CHAPTERFIVE

TheGoldenRosary

SherabLing:August2000.ThedeathoftheKarmapaleftagapingvoidatRumtek,andanimmediate

necessity–tofindtheinstructionspertainingtohisnextincarnation.TraditionheldthataKarmapawouldentrusthispredictionletter,orsomeindicationofhisnextbirth,toatrusteddisciple.Butthe16th,itseemed,hadleftnosuchletter,nosuchinstructions.Withtheashesfromhiscremationpyrenotyetcold,DamchoeYongduandtheyoungestoftheheartsons,JamgonKongtrul,madeasystematicsearchoftheKarmapa’sroomsandbelongings,butwithoutsuccess.Amongtheinnercircle,consternationbegantogrow.TulkuUrgyenRinpoche,aclosefriendofthelateKarmapaandoneofthefourheartsons’mostrespectedteachers,suggestedthattheysaynothingabouthavingfailedtofindaletter.TheKarmapa,heargued,wouldnothavediedwithoutleavingsomeformofinstructions.Findingthemwasjustamatteroftime.OverthecenturiesthetaskofdecipheringtheKarmapas’predictionletters,

andfindingandenthroningthenewincarnations,hadfallentoanyoneofanumberofthesenior-mostlineageholders.Thefourheartsons,the16thKarmapa’sclosestdisciplesandlineageholders–Shamar,TaiSitu,JamgonKongtrulandGyaltsab–werenowintheirtwenties.Alloftheirpreviousincarnationshad,atsometime,beeninvolvedinbringingKarmapastothethrone,anditwastothemthattheresponsibilityfell,notonlyofensuringthe

recognitionoftheKarmapa’snextrebirth,butoffulfillinghisdyingwishes.Beforehisdeath,theKarmapahadinauguratedaseriesofmajorprojects.Of

these,theconstructionofanewmonasticcollegeatRumtek,theNalandaInstituteforHigherBuddhistStudies,wasalmostcompleted.InDelhi,foundationshadbeenlaidforanothercollegeofBuddhiststudies,whichwouldbecalledtheKarmapaInternationalBuddhistInstitute(KIBI),onlandwhichhadbeendonatedtotheKarmapabytheIndiangovernment.TheKarmapahadalsosetintraintheprintingof500setsoftheTengyur,thecompletecollectionofcommentariesontheBuddha’steachings,tobedistributedtomajorBuddhistlibrariesanduniversitiesaroundtheworld.ItwasagreedthatJamgonKongtrulwouldsupervisethecompletionoftheNalandaInstitute,whiletheconstructionofthenewschoolinDelhiwouldbetheresponsibilityofShamarRinpoche.TheprintingoftheTengyurwasalsotobecompletedinDelhi.In1961,theKarmapahadalsoestablishedtheKarmapaCharitableTrust,with

thebroadaimofmaintainingRumtek,raisingmoneyformedicalandeducationalprojectsandsupportingrefugees.ItwastheresponsibilityoftheTrusttomanagetheaffairsofRumtek.ButtheKarmapahadleftnospecificinstructionsastowhoshouldserveashisRegentuntilsuchtimeashisnextincarnationwasfound.ItnowfelltoDamchoeYongdutodeviseaplanwherebythefourheartsonswouldsharetheresponsibilityforthemanagementofRumtekandtheKarmapa’saffairsuntilthecomingofageofthe17threincarnation.Eachoftheheartsons,Damchoedecreed,wouldholdtheofficeofRegentforthreeyears,byrotation,supportedbytheotherthree.ShamarRinpoche,astheseniorofthefour,wouldbethefirsttoholdoffice.Forthefirstthreeyears,thisplanheldgood.Then,asonelamawouldputit,‘thingsbegantogowrong’.

ToreachSherabLing,themonasteryoftheTaiSitupa,Itookatwo-hourtaxiridefromDharamsala.TheroadsnakedthroughtheDhauladharvalley,thefoothillsoftheHimalayasvisibleonthenorthernhorizon.Thedriverdroveasifhewereplayinganarcadegame,atbreakneckspeed,throwingmefromsidetosideaswespedthroughsmallhamletsandacrossbridgesunderwhichthewater,sluicingdownfromthemountains,foamedandtumbled,swollenbythesummerrains.Ateveryturnoftheroad,menstoodtopiss,apparentlyincapableofeitherbladdercontrolorembarrassment.Occasionally,flocksofcyclistspassedbyintheoppositedirection,redandgoldflagsflyingfromtheirhandlebars–pilgrimseffectingalaboriouscircuitofallthetemplesintheregion.Theroadnarrowedaswepassedthroughsmallvillages,littlemorethanasinglestreetofshopsand

stalls;scrumsofpedestrians,dodgingthetraffic;musicjanglingfromshopdoorways;thesmellofwood-smokeandcooking;theinevitablestand-offbetweentrucksandbuses,fightingtosqueezethrough.AtthevillageofBaijnathweturnedtowardsthemountains,thenarrowroadwindingeverupwards,twistingandturningonitself.Swathesofwhitecumuluscloudhadsettledintothefoldsofthemountainsaheadofus,completelyobscuringtheirpeaks.Nowwepassedintoapineforest,thedriverdownshiftinggearstoaccommodatetheprecipitousclimb.Tatteredprayerflags,theirblessingsbleachedbytherainandsun,werestrunginthetreesandacrosstheroad,signallingthatwewerenearingthemonastery.Weroundedacorner,andlurchedtoasuddenhalt.Atruckstoodinourpath,skewedatanangleacrosstheroad.Comingdown

thehill,ithadseeminglycomeoffitsrearaxle.Onlyamiraclehadpreventeditswervingofftheroadintotheravine.Thedriverandhismatestoodbesidethetrucksmoking,apparentlyatalossastowhattodonext.Theprospectofitbeingmovedintheimmediatefutureseemedremote.Ihoistedmyluggageoutofthetaxiandsetoffonfootupthehill.AfterafewhundredyardsIpassedunderawhitearch.Totheright,visibleamongthetreeswereaclusterofmagnificentstupas,somemorethanthirtyfeethigh,mouldedinwhiteplaster,andsurmountedbycupolasofgold.Theroadforkeddownthehilltowardstheroofsofsomemonasterybuildings,crownedbyashininggoldpagoda,visibleatsomedistancethroughthetrees.SherabLinghadbeenbuiltintwostages.Half-waydownthehillwerethe

originalmonasterybuildings,shroudedinscaffoldingandevidentlyunderreconstruction.Atthebottomofthehillwasthenewmonastery,ahugebuildingthreestoreyshigh,itsfasciadecoratedinthetraditionalTibetanstyle.Passingthroughanarchway,Iemergedintoawideflagstonedcourtyard,flankedonthreesidesbybarrack-likeblockscontainingdormitories,officesandclassrooms;onthefourthside,abroadflightofstepsleduptothedoorsofthetempleitself.Twocarved,goldenlionsstoodguard.Theheavywoodendoors,elaboratelyplaitedtasselshangingfromtheirhugebrasshandles,wouldhaveservedtorepelinvadersinamedievalcastle.Oneithersidethewallswerecoveredinvividlycolouredfrescoesdepictingprotectordeities–adazzlingbestiaryofscowling,bulging-eyedcreatures,crownedwithaureolesoffire,drapedintigerskinsandnecklacesofskulls,stridingthroughmythicallandscapesoffoamingriversandmountainsunderbillowingpsychedelicskies.SteppingthroughthedoorsIwasassailedbyasmellofincenseandwoodpolish.Thetemplewasbathedinahalf-light.Brightlycolouredthankas–highly

detailedreligiouspaintings,framedinsilk–decoratedthewalls,andornatetapestrieshungfromtheceiling.Atthefarendstoodaforty-foot-highstatueofMaitreya,theBuddhaofthenextkalpa,orage–sohighthatitsheadprotrudedintothefloorabove.Climbingthestairstothenextfloorbroughtyoulevelwiththestatue’seyes.Theheadwasundergoingrestorationandwasswathedinscaffolding,itspendulousearsalreadygilded,butitsexquisitelyshapedfeatureswereyettobepainted.ItookaseatoutsidetheroomwhereTaiSituwasreceivingvisitors.Ahandful

ofmonkswasalsoawaitinganaudience,alongwithaTibetanfamily,ahusbandandwifeandteenagedaughter,clutchingkhatas,lookingnervous.Onebyone,theywereusheredintotheroom,emergingafterafewminutesuntil,atlength,itwasmyturn.TheTaiSitupasatcross-leggedonanelevatedplatform.Hegreetedmewitha

warmsmile,butdidnotgetup.Protocol.Hewasdressedinayellowsleevelesssilkshirt,ashawloffinebutterycottonthrownoverhisshoulder.Hisskinwaspale,almostwhite;hiscomplexionsmoothandunlined.Helookedtobeinhislatetwenties,althoughhewastwentyyearsolder.Hishairwascroppedshort,accentuatinghislongsideburns–anintimation,perhaps,ofvanity.Hislargegold-framedspectaclesseemedasmuchasignatureasanecessity.Icroucheddowninfrontofhimtopresentmykhata,whichhedrapedaround

myneckbeforebeckoningmetotakeaseatbesidehim,setatalowerlevelthanhisown.Anattendantstoodsilentlytooneside,holdingastringofredsilkprotectioncords.IaskedTaiSitu,‘Howareyou?’–apleasantry,buthesigheddeeply,

apparentlyweighingthequestionatfacevalue.Beingarinpoche,hesaid,wasagreatresponsibility.Hesmiled.‘PerhapsI

wouldhavebeenbetteroffifIhadbeenbornasashoeshineboy.’Didheactuallysayshoeshineboy?Iwasunsurehowtorespond.‘Notsomuchresponsibility,perhaps,’hewenton,‘butthenagain,hard

work.’‘Atleastyouwoulddevelopyourarmmuscles,’Isaid,disarmedbythe

directiontheconversationwastakingandclutchingforsomethingtosay.Hegavemeaquerulouslook.‘Armmuscles?’Hemimickedshiningshoes.‘Wristsperhaps…’Theconversationmovedon.IhadcomearmedwithquestionsaboutTibetan

Buddhism,TaiSitu’slife,thequestionoftheKarmapa,but,forthemomentat

Buddhism,TaiSitu’slife,thequestionoftheKarmapa,but,forthemomentatleast,heclearlyhadnointentionofansweringanyofthem.Isensedhewassizingmeup.Somehow,overthenexttwentyminutesourconversationhoppedfromthevicissitudesofmonasticlife,totherarityofwomenrinpoches,toRomangladiatorialcombat.Womenrinpochesmayberare,Isaid,butdidheknowthattherewerewomengladiatorsinRome.(Whatonearthwaspossessingmetosaythesethings?)‘Really?’TaiSitulaugheduproariously.‘Verygood!Equality!’Ihadbeentoldthathehadalighthumour,butthiswaspositivelysurreal.Andhowlong,heasked,didIintendtostayinIndia?Wediscussedmytravel

arrangements,thepossibilitythatIwouldbechangingmyitinerary,theavailabilityofseatsoftrains.‘Youknowtheykeepallocationsforforeigners,’hesaid.‘Ithinkit’sbeenstopped…’Isaid.‘Oh,that’sapity.’‘Morefair,perhaps…’Iventured.TaiSitulaughed.‘Whyshouldyouthinkthat?You’reaforeigner!’Ishould

stayinthemonasteryaslongasIliked,hesaid.Iwashisguest.Hegesturedtohisattendanttogivemeaprotectioncord.‘AndcomeandseemeonWednesday.’Themeetingwasapparentlyover.

Itookaroominthemonasteryguesthouse,locatedabrisktwenty-minutestrollthroughthewoodsfromthemainmonasterybuildingitself.Therewashotwaterintheshowers,anobligingstaffinthekitchenprovidingriceandvegetablesandendlesscupsofsweettea.ItwasevidentthatbyusualmonasticstandardsSherabLingwasawealthyandextremelywell-orderedinstitution.Itaccommodatedmorethan400monks,themajority,itseemed,intheirteensandtwenties.Therewasalargeshedra,orschool,andamedicalinstitute;ahugesatellitedishsatontheflatroofoftheadministrativeoffices;smartfour-wheeldriveArmadajeeps–India’sluxuryutilityvehicle–cameandwentdowntheruttedroadatregularintervals,ladenwithmonksandmonasterydignitaries.Outsidethemonasterywallwasalargepatchofdustygroundwherethemonksplayedvolleyball,orloungedoutsideasmallcafesellingfoodandbasicprovisions.Itisafallacythatmonasteriesareplacesofquietandtranquillity.Fromdawn

untildusk,SherabLingechoedtothesoundsofworkmenhammering,thechatterofyoungmonksastheycrossedbackandforthacrossthecourtyard,

chatterofyoungmonksastheycrossedbackandforthacrossthecourtyard,runningbetweenclassesandpujas.Themournfulsoundofhornsandtheclatterofdrumsdrewmetothetemple.Somethirtymonkswereseatedcross-leggedonthefloor,enactingoneoftheobligatorydailyrituals,chantingfromprayersheetsbalancedinfrontofthemonwoodenlecterns.Aboymonk,nomorethaneightyearsold,measuredtimebybangingonadrumhungfromanornatewoodenframe.Anothernoisilycoughedupphlegmintoascrapofclothandamusedhimselfbyfurtivelyflickinggrainsofrice,droppedfromtheofferingstray,atafriend.Thechantwentonforaboutthirtyminutes,incessantandrhythmic,gatheringinpaceuntil,atsomeunseensignal,itclimaxedinacacophonyofhorns,drumsandcymbals.Themonksgatheredtheirrobesaroundthemandfiledoutofthetemple.Walkingbackacrossthecourtyard,Icaughtadriftofthedistinctivemonasterysmell:apeculiarcompoundofincense,wood-smoke,thepungentaromaofkitchensandlatrines.BeforeTaiSitucamehere,therehadbeenonlyjunglewherethemonastery

nowstood.Thatwasin1975,heexplained.Hewastwenty-two,andhavingspentthepastnineyearsatRumtek,growingupundertheprotectionoftheKarmapa,hehadbeeninvitedtovisitLadakhbyanotherseniorKagyulama,DrupönDechenRinpoche.OnhiswayfromRumtektoLadakh,TaiSitustoppedatBir,afewmilesfromwhereSherabLingnowstoodandwherethereisalargeTibetancommunity.There,thelocalpeopleofferedhimalargetractofjunglewhichhadbeengiventothembytheIndiangovernment,butwastoofarawayfromtheencampmenttobeturnedtogooduse;furthermore,therewasnoelectricity,nowater,andnoroad.TaiSituhikedintohillstoreconnoitrethesite.‘Anditwasveryinteresting.AsIwasclimbingthislittlehillImetaTibetangirl,walkingtowardsmefromtheforest.Shewasleadingadonkey,packedwithfirewood,andshewascarryingabundleofpeacockfeathers.Ifeltthiswasveryspecial.Ourprotector-deityisMahakala,andMahakala’sconsortisMahakali.Mahakaliisalwaysdepictedridingadonkey,andshealsohasapeacockfeatheronhercrown.Sothatwasveryauspicious.Iaskedthegirlhername,andshesaidTseringTara.TseringmaisoneofthefivedeitiesofMountEverest,Milarepa’sdeity.WhenMilarepawasdoingmeditationinthecaves,thesedeitiesofferedfoodforhim.AndTaraisaveryimportantdeityfortheTaiSitus.The8th,9th,10thand11thalldidTarapractice.Then,woodismyelement–Iamhorse,butawoodenhorse.’Hepausedandsmiled.‘WeTibetansaremaybealittleeccentricaboutthesethings…‘Andthen,whenwegottothesite,therewerethreefamilieslivingthere,and

‘Andthen,whenwegottothesite,therewerethreefamilieslivingthere,andoneoldladygavemeyoghurt;yoghurtisoneoftheeightauspiciousingredients.Thenshebroughtanakedboytometobeblessed–alittlefat,nakedboy,maybeoneyearold,andhelookedlikeafrog.Idon’tmeanthatinabadway!Iaskedher,“Whatishisname?”Andshesaid“Frog!”Laterhebecamemymonk.Soallthiswasveryinteresting…’‘Anditwasallthesesigns,’Isaid,‘thatconvincedyoutobuildthemonastery

here?’‘Notonlythat.Itwasaquietplace,verybeautiful,andthelandwasthere.So

whynot?EveniftherehadbeennosignsIwouldhavetakenit!’TaiSituburstintolaughter.Itwasoursecondmeeting,thistimeinhisoffice,highabovethetemple,

adjacenttohisprivatequarters.Asmallwhitelapdogwastetheredtohisdoor.TaiSituwasseatedbehindalaminatedesk,surroundedbyfilingcabinetsandbookshelves.Acomplimentarycalendarfromastationerysupplierhungonthewallbehindhim.Thiswastherinpocheasadministrator.Atonepoint,tocheckadate,heriffledthroughhisdeskandproducedanEconomistdiary,red,pocket-size,embossedingoldletters‘H.E.TaiSitu’.(Iwasalwaysstruckbythesestrangeculturalnonsequiturs;alsoforinstancethefactthatthemonastery’stelephoneansweringmachineplayedaparticularlytreaclyversionofthethemefromLoveStory.)Amonkbroughtteaandbiscuits.IaskedTaiSitutotellmesomethingabout

thehistoricalrelationshipbetweenhislineageandtheKarmapas.Hesmiledandsettledbackinhischair.‘InTibetanculture,younevertalk

aboutyourself.Butnowadayseverybodyhastoputtheirrésuméupthere;anditisnotashamefulthing,butanexpectedthingtodo,soI’lltry.I’msupposedtobe12thTaiSitu.ThefirstTaiSituwasactuallyareincarnationofagreatTibetanmasterwhoselinegoesbackmanygenerations.Duringthetimeofthe1stKarmapahewasDrogenRechen,thefirstKarmapa’sdisciple[andtowhomheentrustedhispredictionletter].Beforethatthere’sone,thenanotherone,andthenthere’sMarpa…’‘SohewasthereincarnationofMarpa?’Heshrugged.‘Wellthat’swhattheysay.AndthenbeforeMarpaitgoesback

toIndia…’Hewavedhishand,suggestingalineagestretchingbackintothemistsoftime.‘Sointhatway,foreachincarnationofGyalwaKarmapatherewasaTaiSitu,alwaysadisciple;andforquiteafewtimeshewastheguruaswellasthedisciple.’

wellasthedisciple.’ThenhespokeabouttheGoldenRosary,theseriesofteachingstransmitted

fromtheKarmapatohisdisciples,andbackagain,inanunbrokenchainoverthecourseofmorethan900years.‘TheKarmapasarethebackboneoftheGoldenRosary;thenthereareothermasterswhoareintheGoldenRosaryaccordingtotheirservicetoKarmapa.’SomeTaiSituswereintheGoldenRosary,hesaid,somewerenot.SometimesShamars,Gyaltsabsorotherswereinit.‘ButallofthemasterswhowereatleastonceintheGoldenRosaryintheirincarnationareconsideredtobeintheKarmaKagyulineageofwhatwecall“TheGloriousFatherandSon”.’Thecementthatheldthelineagetogether,hesaid,wassamaya,abondoftrust,loyaltyanddevotiontotheguru(inthiscaseKarmapa)whichensuredthepurityoftheteachingsandtheirbenefitforall.Tobreaksamayawastheequivalentofacardinalsin,threateningnotonlythedestructionofthelineagebutalsoone’sownfuturerebirths.TheteachingsoftheGoldenRosarycomprisedinnumerabledifferent

practices,andtherewasalineageforeveryoneofthem–foreachinitiation,everyritual,foramultitudeofmeditationpractices.TheheartandessenceofitallweretheMahamudrateachingsonthetruenatureofmind.Thiswasthehighestformoftransmissionfrommastertodisciple,likenedtonectarbeingpouredfromonevaseintoanotherandbackagain.Attheheartofthisteaching,hesaid,wasthebeliefthateveryaction,everyexperiencehasanultimate,essentialandsacredvalue,apotentialfargreaterthanitmayappear.‘Andthatisregardlessofwhethersomethingissupposedtobeholyorunholy,goodorbad.Andalsowedon’tbelievethatouressenceandtheBuddhaisaseparatething;weareBuddha,always–butwejustdon’trealizethat.’‘SoourtrueBuddhanature,’Isaid,‘isobscured,likeadiamondcoveredin

mud?’‘Actually,thatisoneexampleusedbyLordMaitreya.Therearenine

examplesthatdescribeBuddhanature;anotheroneisthatanEmperorisinthewombofabeggarlady.Thisladyissopoor,shehasnothing,noteventoeat,andsheisbegging,butsheiscarryingtheEmperor.’Hesmiled.‘That’swonderful,isn’tit?’

Ourtalkturnedtothe16thKarmapa.TaiSituhadcometoRumtekwhenhewasthirteenyearsold,andsaidhehadspentvirtuallyeverydaywithKarmapauntilheleftRumtekattheageoftwenty-two.‘Ithinkhethoughthighlyofme.HealwaysdescribedJamgonRinpocheandIashisgurus’incarnations,because

the11thTaiSitu,mypredecessor,washismainguru;andthesecondJamgonKongtrulwashisguruaswell.Sothatwayhereallyalwaystookveryspecialcareofus.Ofcourse,hetookveryspecialcareofShamarpaandGyaltsabRinpoche,equallyactually.ButbecausehehadtremendousrespectforthepreviousTaiSitu,thatwasatremendousencouragementforme;Ifelt,Ihavetodowell,Ihavetostudyhard,Ihavetopractisewell,becauseIhavethisresponsibility.Ican’tlethimdown.Ifeltthatverystrongly.’TheKarmapa,TaiSituwenton,was‘awarmman–reallylikeafather,butmorethanafather.Butalsoverystrict!Maybe,inthefirstplaceitwasbecauseRumtekmonasterywasverynew,withlotsofmonksandeverythingjuststartingtobeestablished.Ithinkhehadtobesevereforeverybodytostartwell.Butformeitwasagreatinspirationthathewasstrict.Iwasthere[for]studying.’IntheyearsbetweenleavingRumtekin1975andthedeathoftheKarmapain

1981,hehadseenKarmapamanytimes.‘Hewastravellingtoo,butwewouldmeet–inDelhi,Calcutta,Rumtek,manyplaces.Iwouldtalkaboutmyprojectsandhewouldgivemeadvice,andhewouldgivemeteachings.’WhentheKarmapafellillinHongKong,TaiSituwasinBritain,onateachingtour.HeflewtoHongKongtobeattheKarmapa’sside.‘ThenIhadtogoback.HisHolinesswassupposedtogobacktoSikkim,that’swhathetoldme.IwasinLondonwhenIheardhehadbeentakentoAmerica,soIcancelledeverythingandflewtoAmerica.Iwaswithhimallthetimeuntilhepassedaway.AndthenbringinghisbodybacktoRumtek…’Hefellsilent.Thinkingabouttheteachingsontheintermediarystatebetweendeathand

rebirth,Iasked,wheredidtheKarmapa‘go’afterhisdeath?Helaughed.‘Idon’tknow!Hecouldbegonesomewhereelse,ormaybestay

insomemeditativestate.Hecouldbereborninanotheruniverse.Maybeonlyheknowsthat…’Sodoeshe‘choose’toreincarnateintheformofKarmapa,oristhat

reincarnationspontaneous?‘It’sthesamething.WebelieveKarmapaisomniscient,andomniscience

transcendsanydualism.Andinthatcasethereisnodifferencebetweenintentionorspontaneity.’Myconfusionmusthavebeenapparent.‘It’slikethis.WhatevertimeKarmapadiesistherighttime;whatevertimehe

isrebornhastobetherighttimetoo.Therecanbenodoubtinthis.’Accordingtothetradition,TaiSitutoowasabodhisattva.Didhe,Iwondered,

Accordingtothetradition,TaiSitutoowasabodhisattva.Didhe,Iwondered,seetheworldinanon-dualisticway?Heponderedthequestion.‘Sometimes.WhenIdomeditationandpracticein

myshrine,onmycushion,infrontofmyBuddha,andwheneverything’sgoingwellIhaveglimpsesofthesethings.Butglimpsesdoesnotmeanverymuch.It’slikeaverygoodkungfumasterwhocanbreakbricksandallthesethings,butwhenhegetsattackedbyfourbigmenheforgetseverything,andtheonlythingheknowsishowtorunaway!’Butisn’titthecase,Iasked,thathewasbelievedtobeMaitreya,theBuddha

tocome?‘That’swhattheysay!Butthat’salongtimeinthefuture.Doyouhavea

pen?’Ipassedhimoneandhescribbledsomefiguresonascrapofpaper.‘It’swrittenintheAbidharmaandtheBhadrakalpaSutrawhenLordMaitreyawillattainenlightenment.Roughly20,000times100,alittlebitmore–somaybetwotothreemillionyearsfromnow!Butthat’sifIamtherealincarnationoftheLordMaitreyahimself–ifIamnottheincarnationofhissandal.Althoughwhenheattainsenlightenment,Ithinkevenforhissandalsomethingwillhappen!’Helaughed.‘Youhavetobealittlebitpragmaticaboutthesethings.YoucanneverbecomeBuddhabymistake.I’mveryhappy.IfIcanimprovebyjustonepercentinmylifetime,thenin100lifetimesperhapsIwillbeBuddha.WhatmorecanIask?’

GrowingupinRumtek,TaiSitutoldme,thefourheartsonswere‘likebrothers’underthefatherlygazeoftheirspiritualguru,Karmapa.HeandJamgonKongtrulwerelinkedbytheircommonaffiliationtoPalpung,TaiSitu’sseatinTibet,wheretheJamgonRinpochesalsotraditionallyresided.HewasclosetoGyaltsabRinpochebecausetheystudiedtogether,andbecausetheirpreviousincarnationshadbeenfriends.‘ButShamarpa,’hesaid,‘wastherealfriendofmine.HeandIarefromthe

sameregioninTibet,Derge.Iamfrom–howdoyousayit?–ordinarypeople,butShamarpa’sfatherwasoneofthetopfourministersofourKing.HisfatherwasKarmapa’sbrother.SoIhavelotsofrespectforhimfromthatpointofview.AlthoughIamTaiSitu,weareKhampassowerespectourKingandLords.Weconsiderloyaltyvery,veryimportant.Butatthesametimewewerereallyfriends.Wewouldspendhourstogetherplayingandsharingmanymanythings.’TaiSitu’sparticularinterestwasdrawingandcalligraphy.TheShamarpa,hesaid,wasalsoveryartistic.‘Helikesflowers.Ithinkhelikedtodraw.Heisverygoodatpoetry,andhiscalligraphyisreallygood.Andhislamadancingisvery

goodatpoetry,andhiscalligraphyisreallygood.Andhislamadancingisverygood,reallythebest.He’svery,verytalented;veryintelligent.Wewoulddrawtogether,readepicsandplaychess–allkindofthings.Sometimeswe’devenhavelittlecookingpartiesandthingslikethat.Wewereteenagersandyoucooksomething…itdoesn’tmeanyou’rehungry,youknow!’Helaughed.‘It’snotasifwecouldorderpizzas.’Behindthisidyllicpictureofsharedchildhoodpleasures,however,layamore

uneasyrelationship,rootedinthetangledwebofreincarnation,familyconnectionsandtheologicalpoliticswhichconstituteKagyuhistory.ThepresentShamarRinpoche–the14th–wasrecognizedbythe16thKarmapain1956,whenhewasfouryearsold.Therecognitionwasimportantfortworeasons.Firstly,thenewShamarwastheKarmapa’snephew.Secondly,itmarkedthereturntothefoldofperhapsthemostcontroversialfigureinthehistoryoftheKarmaKagyuschool.TheKarmapasandShamarpashadarelationshipgoingbacktothebeginning

ofthefourteenthcenturywhenthe3rdKarmapa,RangjungDorje,bestowedthetitleShamarpauponamonknamedKhedrubDrakpaSenge,givinghimaruby-redcrown,whichwasanexactfacsimileofhisownblackcrown.TheShamarRinpochesquicklyrosetobecomethesecondmostimportantlineageintheKagyuhierarchy.IntheByzantineworldoftheologicalhierarchy,statuswasmeasuredbytheheightofthethrone.Bythetimeofthe5thShamarpainthesixteenthcentury,itissaidthathisthronehadbeenraisedtoaheightonlyfourfingerslessthanthatoftheKarmapahimself.ButtheShamarpashadapoliticalaswellasaspiritualimportance.WhiletheKarmapastendedtoavoidwhereverpossiblethelabyrinthineintriguesofTibetanpolitics,theirreputationrestingontheirskillsasteachersandmiracleworkers,theShamarpasshowedadistinctproclivityandtalentforpoliticalmachination.

The4thShamarpaactedascardinal-counsellortothePhamoDrupadynastythatruledcentralTibetatthetime,andwhosepatronageestablishedtheKarmaKagyuasthedominantreligiousschoolinTibetanaffairs.AftertheGelugpawrestedpoliticalcontrolinthesixteenthcentury,underMongolpatronage,theShamarpasprovedaconstantthornintheirside.Matterscametoaheadwiththe10thShamarpaandaneventthatwouldhaveconsequencesthatwouldresonateintothetwenty-firstcentury.The10thShamarRinpochewasbornintoawealthyaristocraticfamilyintheU-TsangregionofcentralTibetin1742.Evenbythe

querulousstandardsofidentifiablereincarnation,hewasbornintoaparticularlyblessedfamily,forhistwoelderbrotherswerealsorecognizedasreincarnates.OnewastheChungpaHutuktuTulkuaGelugparinpoche;theother,moresignificantly,wasthe6thPanchenLama–thesecondmostimportantfigureintheGelugpahierarchyaftertheDalaiLamahimself.The10thShamarpawasabrilliantscholar;fluentinChinese,NepaliandHindi,hetravelledextensivelythroughouttheHimalayanregion,cultivatingcloserelationswiththeNepaleseroyalfamily.Itwastheseconnectionsthatweretolead,ultimatelytohisdownfall.Thereareconflictingaccountsofwhatactuallyoccurred.In1780,thePanchenLamadiedofsmallpoxinBeijing,wherehewasvisitingtheChineseEmperor.Astribute,theEmperormadeagiftofalargequantityofgoldcoinstothePanchenLama’sfamily.ButtheChungpaHutuktu,whowasalsothePanchen’sRegent,supposedlyrefusedtosharethegiftwiththeShamaronthegroundsthathewasoftheKagyuschool,maintaininginsteadthatthemoneybelongedtothePanchen’smonasteryofTashilhunpo,inthetownofShigatse.Consideringhimselfill-served,theShamarfledtoNepal,where,itissaid,heincitedtheKingtoinvadeTibetinordertosecurethespoilsfromTashilhunpo.Evidently,notmuchincitementwasrequired.Tibet’srelationswithNepalhadbeenstrainedeversincetheGurkhashadseizedpowerinNepalin1769,festeringinalong-runningdisputeovercurrencyandcustomsduty.In1791theGurkhasattackedTibet,reachingasfarasthetownofShigatse,wheretheylootedthehomesofaristocraticfamiliesandTashilhunpomonastery.ItwasatthispointthattheChineseEmperorintervened.Historically,theTibetanshadalwaysregardedtheirrelationshiptothe

MongolandChineseemperorsasoneof‘Cho’yon’,thetermgiventotherelationshipbetweenareligiousfigureandalaypatron.TheChinese,however,regardedTibetinamoreproprietoriallight,andstationedambans,orenvoys,inLhasatoprotecttheirinterests.Earlyin1792,theChineseEmperordespatched13,000troopstojointhe10,000TibetansalreadyamassedagainsttheGurkhainvaders.Together,thecombinedChineseandTibetanforcedrovetheGurkhasbackacrosstheborderintoNepal.Asaconditionoftruce,theGurkhaswereorderedtohandovertheShamarRinpoche,hisfamilyandhisfollowersandtoreturnallthetreasuretakenfromTashilhunpo.Bythistime,however,theShamarwasalreadydead;oneaccounthasitthatratherthanbeinghandedbacktotheTibetanshehadtakenhisownlifebypoison.ThegovernmentinLhasabrandedhimasatraitor.Hisestateswereconfiscated,hismonasteryatYangpachenhandedovertotherulingGelugpasect,andalawenacted

YangpachenhandedovertotherulingGelugpasect,andalawenactedforbiddinganyfutureShamarincarnations–apunishmentthattheTibetanhistorianTseringShakyalikensto‘freezingtheassetsofthecompanyandstoppingittrading’.TheShamar’sredcrownwasburiedunderthestepsofthecourthouseinLhasaasamarkofdisgrace.Thereisanotherinterpretationofthisstory,however.SomeKagyuhistorians

holdthatratherthanbeingatraitortohiscountry,the10thShamarpawasactuallythevictimofaplotbytherulingGelugpapoliticalestablishment.FearingtheShamar’sinfluence,andseeingtheopportunitytoridthemselvesofalong-standingpoliticalrival,theGelugpatookadvantageofhispresenceinNepalatthetimeoftheGurkhainvasiontobrandhimasatraitor.Accordingtothisversion,theShamardidnottakehisownlifewithpoison,butdiedofjaundice.Whateverthetruth,thebanishingoftheShamarRinpochewastoleavea

lastinglegacynotonlyforhisownlineageandtheKarmaKagyuschool,butalsoforthefateofTibetitself.Foronething,theinterventionoftheimperialarmytohelprepeltheGurkhainvadersgavetheChineseEmperorgreaterleverageoverTibetanaffairs–afactwhich200yearslaterthecommunistswouldciteasahistoricalprecedentfortheiroccupationofTibet.MoreimmediatelyitledtotheChineseinterveningintherecognitionofreincarnates.ThefactthatthePanchenLama,ShamarRinpoche,andChungpaHutuktuTulkuhadallbeenbornintothesamefamily–andthetroublethishadcaused–apparentlypromptedtheEmperortowonderwhethertheclairvoyantprocedurestraditionallyusedinrecognizingreincarnatescouldaltogetherbetrusted.In1793heintroducedasystemofdivinationknownastheGoldenUrn,tobe

usedintheeventofanydisputesovertherecognitionoftheDalaiandPanchenLamas.Inthissystem,thenamesofthecandidateswouldbeinscribedonivorytilesanddrawnfromaGoldenUrn.TheTibetansacceptedtheGoldenUrnontheunderstandingthatitwouldbeusedalongwiththeothertraditionalformsofdivination,buttheyattachednogreatsignificancetoit,anditwasusedonlyoccasionally.Itwastobeafurther200yearsbeforetheprecedentoftheGoldenUrnwouldbefullyexploitedbythecommunistChineseintherecognitionofthe10thPanchenLama.WhethertheShamarRinpochehadbeenjustlypunishedorwastheinnocent

victimofanactofpoliticalrevenge,theconsequenceswerethesame–acompletelossoftheauthorityofhislineage:nomonasteries,nolandholdings,

nolabrang,nopower.Commentingonthisperiod,the16thKarmapasaid,‘Meritwasbecomingsmallerandsmaller.Therewasmuchpoliticalinterference.Blackwasbecomingwhite.Therealwasbecomingunreal.AtthattimeitwasnotpracticabletohaveanyShamarpasrecognizedorenthroned.Everythingwaskeptsecret.Theincarnationsappeared,butwerenotrevealed.’TheShamarpasweretoplaynofurtherpartintherecognition,enthronementoreducationoftheKarmapasforthenext150yearsandtheirincarnationsconstitutebarelyafootnoteinKagyuhistory.BythepresentShamar’saccount,the11thofthelinelivedahermit’sexistenceinnorthernTibet.The12th,bornin1880,wasoneofthesonsofthe15thKarmapa(whowasnotacelibatemonk);whilethe13thsupposedlydiedwhenonlyayearold.

In1956thelineoftheShamarpawasfinallyreinstatedwhenthe16th

Karmapaformallyrecognizedhisfour-year-oldnephewasthe14thShamarRinpoche.However,itwasnotuntil1963thattheDalaiLama’snewgovernment-in-exileinDharamsalafinallygaveitsofficialimprimatur,andthe14thShamarRinpochewasenthronedattheageofelevenatRumtek.Reinstatedhemayhavebeen,buttheShamarpanolongerpossessedthepowerandprestigethathehadenjoyedinearlierincarnations.Havingbeenbanishedformorethan150years,hisplaceintheKarmaKagyulineagehadbeenusurpedbyotherfigures,notleasttheTaiSitupas.ThepreviousTaiSitu–the11th–hadbeenresponsibleforrecognizingthereincarnationofthe16thKarmapa,andhadbeenhisguruandthecruciallinkintheGoldenRosary.The16thKarmapa,therefore,understandablylookedfondlyonthe12thandpresentTaiSitu.Itmightbeargued,then,thattheShamarhadgoodreasontoresentboththeGelugpaestablishmentwhohadbanishedhisline200yearsearlierandtheTaiSituwhohadsupplantedhimintheKagyuhierarchy.Equally,itmightbearguedthattheTaiSitupahadgoodreasontoviewthereturnoftheShamarpawithunease.Butwhateversuspicionsmighthaveexistedbetweenthetworinpocheswerekeptincheckforaslongasthe16thKarmapawasaliveandinchargeofRumtek.EverybodywhomettheShamarpaagreedthathewasanextremelybright,

intelligentboy.‘Hewasveryastute,withaverycheekysenseofhumour,’remembersEdwardHenning,whospentseveralmonthswithhiminKathmanduandRumtek.‘Hehadaboundlesscuriosityabouttheworldaroundhim.’

AnotherWesternvisitor,whotaughttheyoungShamarEnglishforanumberofmonths,recallsthat,inacuriousechoofhispreviousincarnations,theShamarwas‘absolutelyfascinatedbypolitics.HeapparentlydemonstratedaparticularlykeenawarenessofKagyupolitics,theharshtreatmentthathadbeenmetedoutbytheLhasagovernmenttohispredecessor,the10thShamarpa,andhistraditionalpositionassecondintheKagyuhierarchy,whichheseemedanxioustoreaffirmateveryopportunity.‘PreviouslyShamar’slineagewasveryhigh,butthenwhenthelineagewaslosttheSitu’stookthatplace,’saysLamaYeshe.‘AndIthinkShamarwasfindingitdifficulttofitinafterlosinghisplace.’Healsoseemedtohaveanambivalentrelationshipwithhisuncle,the

Karmapa.‘HisHolinessalwayshadaparticularfeelingforTaiSitu,becausethepreviousTaiSituhadbeenKarmapa’srootguru[principalspiritualteacher],’remembersLamaYeshe.‘SoSituwashonouredinthisrespect.ButwithShamar,HisHolinesswasalwaysjokinglysmackinghimallthetime.Butwewouldconsiderthisasablessing,apurification.WhatevertheKarmapadid,itwasalwaysforthebest.’

Forallfourheartsons,thedeathofthe16thKarmapaandtheirowncomingofagepresentedafurther,pressingnecessity–thatoffinancialsurvival.Itwas,ofcourse,aproblemthatalllamascomingintoexilehadbeenobligedtoface.InTibet,animportantrinpochecouldrelyonthepatronageoflocalnobles,theincomefromtheirmonasticestates.Inexile,theyhadtolookelsewhereforsupport,usingalltheirinitiativeandingenuitytosurvive.Thereweretwodirectionstolook;totheEast,towealthyChineseBuddhistsinMalaysia,HongKongandTaiwan;andtotheWest.ThearrivalofthefirstTibetanlamasinEuropeandAmericainthelate1960s

andearly1970sconsummatedtheWest’slong-runninginfatuationwiththemysteriesofTibetanBuddhism.AstheAmericanscholarDonaldLopezhasputit,TibetanBuddhismappearedtooffer‘thecureforanever-ailingWesterncivilization…atonictorestoreitsspirit’.ThemorefeudalaspectsofTibetanBuddhism–itsrigidlyhierarchicalstructure,itschauvinism–tendedtobeoverlookedinthisromanticembrace;sotoowerethecomplex,andoftenbloody,internecinerivalriesthathavemarkedTibetanhistory.TibetanlamasprovidedanidealizedimageofperfecthumilityandcompassionforWesterners;theWest,inreturn,providedtheatmosphereofaspiration,unquestioningbeliefandfinancialsupportthelamasneededtoflourish.Rinpocheswouldbeinvitedtoteach,togiveinitiationsandempowerments,allcostspaid.Thesetoursinturn

teach,togiveinitiationsandempowerments,allcostspaid.Thesetoursinturnopenedthedoorstomorewealthydonors,eagertosupportthedharmaandtogainpersonalmeritintheprocess.ThelamasoftheKarmaKagyuschoolweretoprovethemostenergeticandindustriousinthisspreadingofBuddhistteachings,andbytheearly1980sthemajorityofthemajordharmacentresinEuropeandtheUSAwereKarmaKagyu.

OnhistravelsthroughEuropeandAmericainthe1970s,the16thKarmapahadestablishedastringofcentres,smallandlarge,inhiswake.UnderthedirectionofAkongRinpocheandhisbrotherLamaYeshe,whohadmovedthereafteremergingfromhislengthyretreatin1985,SamyeLinggrewtobethelargestTibetanBuddhistcentreinEurope,afullyfunctioningmonasterywithagrowingcomplementofmonksandnuns,mostofthemyoungWesterners,andalargecommunityoflaypeople.AlmostaslargewastheKarmapa’sAmerican‘seat’,KTD.TheKarmapahadestablishedanothercentreintheDordogne,France,whichwasnowunderthecontroloftheShamarpa’sbrother,LamaJigme.KaluRinpochehadalsoestablishedanumberofcentresonhisWesterntravels.FollowingthetraditionalmodelinTibet,theseinstitutions,whileallbelongingtotheKagyuschoolandrecognizingtheultimatespiritualauthorityoftheKarmapa,wereself-determiningandfinanciallyindependent.Astheycameofage,allfouroftheKarmapa’sheartsons–TaiSitu

Rinpoche,JamgonKongtrulRinpoche,ShamarRinpocheand,toalesserextent,GyaltsabRinpoche–travelledextensivelythroughoutEurope,AmericaandtheFarEastonteachingtours.Shamar,inparticular,establishedareputationasabrilliantscholarandteacherwhocouldconveytheessenceofBuddhistteachingsinareadilyaccessiblewaytoWesternstudents.Healsohadagiftforraisingfunds.OneWesterndevoteerecallsbeingwithhiminNewYork,inanapartmenton5thAvenue,withawealthysponsor,‘andheextractedthis$25,000donation,justlikethat.Hehadenormouscharmandpersonality.Itwasjusthisway.’ShamarbecameclosetoOleandHannahNydahl,theDanishdevoteesofthe

KarmapawhohadbeenenergeticallyestablishingtheirowncentresthroughoutScandinaviaandEuropeunderthebannerof‘TheDiamondWay’.ShamarwasregularlyinvitedtoteachatOle’scentres,andreciprocatedbylendinghisimprimaturtoOleasabonafideBuddhistteacher.TheKarmapahadwrittenlettersgivinghisformalblessingtoNydahlopeningcentresinEurope,butin1983Shamarwentfurther,issuingalettertoOlecertifyinghimas‘anappointed

Buddhistmaster’,authorizedtotransmitthe‘blessingandactivity’oftheKarmaKagyulineage,citingasOle’squalificationsthefactthathehadtakeninitiationsandMahamudrateachingsfromtheKarmapaandthehighestKagyulamas,whichhehadpractisedaccordingly.The‘authorization’wasunusualtosaytheleast.TraditionallythereisnosuchpositioninTibetanBuddhismas‘appointedBuddhistmaster’,butthetitlebroughtNydahlvaluablecredibilityamongWesternstudents.Hedisplayeditprominentlyinthefirstvolumeofhisautobiography,EnteringtheDiamondWay.Underthe‘rotatingregency’schemedevisedbyDamchoe,ShamarRinpoche

remainedinoccupancyofRumtek,actingastheKarmapa’ssurrogateinofficialdutiesandthetitularheadoftheKagyuschool.JamgonKongtrulalsostayedatRumtek,developingtheNalandaInstituteinaccordancewiththeKarmapa’swishes.TaiSituwasmostlytobefoundathisownmonasteryatSherabLing.Gyaltsabhadalsoestablishedamonasteryofhisown,inSikkim.Forthefirstyear,therotatingregencyworkedsmoothlyenough.Butthen,in1982,DamchoeYongdudied,andanewgeneralsecretary,TopgaYulgal,wasappointedtotakehisplace.LikeShamarhewasanephewoftheKarmapa;heandShamarwerecousins.Morethanthat,theyweretobecometheclosestofalliesastheunfoldingeventsofthenextfewyearsdroveanirreparableriftintotheKagyuschool.

CHAPTERSIX

HoneyontheRazorblade

Gyuto:August2000.InDharamsala,itseemedyoucouldseetheKarmapaeverywhere,oratleast

hisimage.Hisphotographhungonthewallsinshopsandrestaurants,andwasreproducedinseveralvariationsonthepostcardstallsinthemarket,amongtheimagesoftheTibetannationalflag,thesundryHindudeitiesandtheubiquitousportraitsofasmilingDalaiLama.(ThemostcharmingpicturewasaportraitoftheKarmapaandtheDalaiLamatogether,photographedshortlyaftertheyoungboy’sarrival,claspinghandslikefatherandson,andsmilingbroadlyintothecamera.)YettheKarmapahimselfremained,ashehadbeenforthelasteightmonths,

imprisonedbehindthewallofsecurityatGyuto.Themoodofastonishmentandcelebrationwhichhadgreetedhisarrivalhadgivenwaytoamoresoberoneoffrustrationandbemusement.TheIndiangovernmenthadstillnotmadeadecisiononwhetherornottoallowhimtoremaininthecountry.Hisapplicationforrefugeestatushadbeenfiledandgreetedwithsilence.PermissiontotraveltohisancestralseatatRumtekhadbeencategoricallyrefused.NorwasheallowedtotraveltothenearbymonasteryofTaiSituatSherabLing.ConfinedinGyuto,hecouldmakeonlytheoccasionalvisittoDharamsalatomeettheDalaiLama,andthenonlywiththepermissionofhisIndianminders.

Inhisofficeatthesecretariatofthegovernment-in-exile,TashiWangdi,theMinisterofReligionandCulture,washisusualwelcoming,smilingandopaque

MinisterofReligionandCulture,washisusualwelcoming,smilingandopaqueself.TheKarmapa’sstatus,hesaid,remaineduncertain.HehadnotbeentoldhecouldstayinIndia;butthenagainnobodyhadactuallysaidthathecouldnotstayeither.Butitwasjustamatteroftime.Onehadtobepatient.ThegovernmentofIndiawasahugebureaucraticmachine;somanyministries,andsomanyagencies.TheDalaiLamahadmaderepresentationstothegovernmentofIndia,emphasizingthattheKarmapahadfledtoIndiaforpurelyreligiousreasons,andpleadingforhimtobegivenpermissiontotravel.Theserepresentationshadbeenacknowledged,but…TashiWangdi’sshrugspokevolumes,itsmessageclearenough.TheTibetans,afterall,wereguestsinIndia;theycouldmakepoliterequests.Buttheycouldnotpush.Therehad,hesaid,beenmanyrumoursabouttheKarmapa’sescape.Itwas

saidthattheTibetangovernment-in-exilehadbeenresponsible.Thatwasnotthecase.‘TheKarmapacameonhisown.’TherehadbeenrumoursthattheCIAwasinvolved.Allnonsense.ThentherewasthesuggestionthathisescapewasallsomekindofChineseplanorploy;thatiftheKarmapagoestoSikkimhewillcreateproblemsthereandstiruppublicagitation.IndianintelligenceofficialshadquestionedtheKarmapaandtheothermembersoftheescapeparty,hesaid;theywouldrecognizethathewasnotaChinesespy.TashiWangdigaveadeepsigh.‘Really,it’sallnonsense.RightfromanearlyagetheKarmapahasbeenastrongnationalist,andputhisfaithinHisHoliness.’Hepaused.‘HisheartledtheKarmapaawayfromtheChinese.Attheendoftheday,everythingwillbequitenormal.’Hesaiditagain.‘Butthesethingstaketime.’

AtGyuto,thesamesoldierspatrolledthemonasterysteps,carbinesslungovertheirshoulders;thesameplainclothedsecuritymenstoodpoker-facedatthedoor.Thepopulationofthemonasteryhadbeenfurtherswollenbyothernewarrivals,monksandadministrativestafffromRumtek,lendingthetiny,crampedquarterstheprovisionalandshambolicairofarefugeeencampment.Monksweresleepinguptofourtoaroom.MyattemptstointerviewtheKarmapahadnotbeenaltogethersuccessful.

Sincemyfirstmeeting(‘Besureyourmotivationiscorrect’)Ihadmethimonlyonce,afleetingencounterinoneoftheprivateaudiences.HeremainedshutoffbehindawallofIndiansecurityandTibetanprotocol.TheIndiangovernmenthadforbiddenhimtogiveanypressinterviews.Myaudienceswereostensiblyasadevotee.Atthedoor,theguardsconfiscatedmytaperecorder.Themembersofhisimmediatecirclewereunfailinglypolite,yetatthesametimeunmistakably

distant.TenzinNamgyal,thegeneralsecretaryofthelabranghadarrivedfromRumtekandwasbilletedinaroomatthebackofthemonastery.Iwasintroducedtohimonedaywhilstwaitingoutsidetheaudienceroom.Ioutlinedmyplanstowriteabook,andhopedthathewouldbekindenoughtotalktome.Hesmiled,pondered,nodded.ThenexttimeIsawhimheignoredme.Everywheretherewererumours.TheKarmapawassaidtobegrowingrestless

andunhappyinhisconfinement,sounhappythathehadconsideredwalkingoutofGyutoindisguise.OccasionallyhewouldbedriventoDharamsalaforameetingwiththeDalaiLama.Butforthemostparthisdayswerespentinamonotonousroundoflessonsandpublicandprivateaudiences.Hewasnotallowedeventowalkoutside.Otherthanpacingthecorridorsofthemonasteryorstretchinghislegsinthesunshineontheroof,hereceivednoexercise.Formostfifteen-year-oldboystheconstraintswouldhavebeenintolerable.Yetamonghisinnercirclethemoodremainedstoical.‘Fromthehumanpointofview,theKarmapa’sconditionsaredifficult,’PonlopRinpochetoldme.‘Butatthesametimeitdoesn’tmeanthatit’sdrivinghimcrazyandmakinghismindgoinsane.Thatisnotgoingtohappen.HisHolinessisarealizedmaster.’PonlopRinpochetoldmehowoneday,shortlyafterKarmapa’sarrivalat

Gyuto,inthemidstofpujas,hehadsuddenlyturnedtoPonlopandtoldhimtofetchhislaptop.‘Iwassurprised,itwassokindof…notrespectful;andalsosomeoldermonksgetupset;theythinkwe’replayingorsomething.Butitwashiscommand,soIfetchedthecomputer.’Whilecontinuingwiththeceremonies,theKarmapahadbeguntoreciteapoem.ItwasonlyasPonlopwastypingitintothecomputerthatherealizedthattheversewasactuallytheinstructionsconcerningthediscoveryofanewincarnate.‘Itwasinthetraditionalform.Itmentionedthefirstsyllablesoftheregionandtownwheretheboywastobefound,theparents’initialsanddifferentdetails.Itdidn’tspecifyacountry.Usuallytheseletterswillgiveyouadirection–northfromhereorsouthfromhere,soperhapsthislettermeantfromGyuto,inwhicheverdirectionhewrote.Iwasshocked.TheKarmapawasn’tmeditating,orcheckinghisdreamsoranything…maybehedidhaveadreambefore,Idon’tknow.Butitseemedcompletelyspontaneous.Really,itwasquiteremarkable.AfterthepujawhenHisHolinessshowedthattohisattendants,theywerereallyhappy.Itwasnotreallyasurpriseforus,knowingthat’swhataKarmapadoes.Butatthesametimetherewastremendousjoy,becauseit’sproofofthetruthoftheteachings,andthetruthofthereincarnation.Thisisnotreallysomethingyoucantrainin.Youcanbetrainedinthescriptures,ortobeagoodsittingpractitioner,butto

traininrecognizingnewincarnatesisimpossible.It’sthequalityofthe16thorthe15thorthe14ththatcontinues…’

TheKarmapa’sappointmentsdiarywasmanagedbyLamaPhuntsok,oneofthepartywhohadarrivedfromRumtek.PhuntsokwastheuncleofPonlopRinpoche.(ThemorefamiliaronebecamewiththecircleofpeoplearoundtheKarmapa,themoreonewasremindedofthefinenetworkoffamilialrelationsonwhichthehierarchyofTibetanBuddhismisbuilt.)PhuntsokwasresponsibleforarrangingaudienceswiththeKarmapa;inshort,hewasthegatekeeperbetweenKarmapaandtheoutsideworld.Hewasaserious-facedmaninhisforties,withhooded,melancholiceyes,whoseemedperpetuallyharassedbyhisresponsibilities.Intheante-roomofthemonastery,agroupofpeoplehadarrivedforthe

Karmapa’smorningaudience;ahandfulofdevoteesfromTaiwan,dressedintheirbestsilksuits,wrappedgiftsundertheirarms.SomeTibetanmonksandnuns,patientlynavigatingthelabyrinthofredtapeatthedoor.AWesternerinasuitwasbadgeringLamaPhuntsokwitharequest.TherewasabigrockconcertcomingupinBrazil.CouldtheKarmapabepersuadedtotape‘amessageofhope…?’LamaPhuntsoklookedpainedandshookhishead.‘Notinthepresent

circumstances…’Iwasledupstairsandlefttowaitontheverandaoutsidetheinterviewroom.

Halfanhourpassed,andfinallyIwasusheredinside.TheKarmapasatonadaisatthefarendoftheroom,awoodenlecternholdingsomepapersinfrontofhim.Amonkattendant,andaplainclothesIndiansecurityofficerstoodofftooneside.TheKarmapagaveaslightsmile,anodofrecognition.Hisheadhadbeenfreshlyshavedandhewaswearingapairofrimlessreadingglasses,thebrandnamestampedonthebottomofthelens.HelookedineverywayheavierthanthelasttimeI’dseenhim;theglowinhischeeks,whichhadbeenevidentonhisarrivalfromTibet,hadgivenwaytoadullpallor.Helookedlikeanathletewho,unabletotrain,wasquicklyfallingoutofshape.Isatcross-leggedonthecarpetinfrontofhimandreachedformynotebook,

awareonceagainofthegazeofthesecurityguardsboringintome.Ifelt,morethanever,asifIwastalkingtoaprisoner.Hewas,hesaid,frustrated.‘Mymainreasonforcomingoutwastofulfilthe

wishesofmydevotees,manyofthemrelatedtothe16thKarmapa,throughouttheworld.ManytriedtocomeandseemeinTibet,butnotallcouldcome.Thatisonereasonformyfrustration,buttherearemanyreasonswhichIcannotsayrightnow.’Hedidnotknow,hesaid,whyhehadconsistentlybeenrefusedpermissionbytheIndiangovernmenttoleaveGyuto.‘Maybetheystillhavesomedoubtaboutmyescape,ormaybebecauseofthesecuritysituation,ormaybethere’sanotherreasonIdon’tknow.’Hisadministrationhadmadeseveralrequests,andhehadpersonallywrittentothePrimeMinisterofIndia,requestingpermissiontoleave.‘Sofarthereisnoreply.’Hespokequietlyanddeliberately,watchingtheinterpreterasmyquestions

andhisanswersweretranslated,occasionallyshiftinghisgazetothebackoftheroom,mindfulperhapsofhowhiseverywordwasbeingoverheardandmentallynoted.Watchinghim,Ifoundmyselfonceagaintryingtoseparatetheboyfromthelegendthatsurroundedhim.Ihadnotmetthe16thKarmapa,butfromtheearlypicturesofhimitwasclearthattheyoungmaninfrontofmeboreastrikingphysicalresemblancetohispredecessor;thesamebroadface,thesamesteadyexpressionwithasuggestionofsternnessintheeyes;thesamebig-bonedphysique.PonlopRinpochetoldmethathehadfirstmettheKarmapainTsurphu

monasterywhenhewasnineyearsold,andimmediatelyrecognized‘imprints’fromthe16thintheyounglama.‘Hespokeofthingswhicharepersonaltome,whichIhaddiscussedwiththe16th,andwhichnooneelseknows,butwhich[came]fromhismemoryorsomething.Thereisnodoubtinmymind.Hisqualities,hiswisdom,everythingisexactlylikethe16th,exceptthathehasadifferentbody,adifferentage.’Helaughed.‘Sometimesit’salittledifficulttorelatetothat.Suddenlyyourealize,Iamolderthanhim!That’shardtotake!SometimesIfindmyselfactingyoungerthanhiminfrontofhimandrealizehowstupidIam.’Icouldunderstandthis.Hewas,patently,afifteen-year-oldboy;yetlikeno

fifteenyearoldIhadmetbefore.Hisairofcomposureandauthoritywasdisconcerting.TaiSituhadtoldmethatevenheattimesfelthimselfquailingundertheKarmapa’sstare.‘Honestly,Igetveryscaredinhispresencemostofthetime.’BeingwiththeyoungKarmapa,TaiSitusaid,was‘verymuch’likebeinginthepresenceofthe16th.‘Hismovements,thelook,hiswayofthinking,hisperceptions–eventhoughhe’sateenagerhisreactionstoimportantthings

areunbelievable,likesomeoneofeighty.No,noteighty,’helaughed.‘Eightywouldbesenilemostofthetime!Likefifty.It’sreallyunbelievable.’TheKarmapatappedhisfingersabsentlyonthelectern.‘Iamstilltryingto

thinkpositively,’hesaid.‘Indiaisaverybigcountry.Theyhavelotsofthingstodealwith,notjustmysituation.Iamaveryminorsubject.Iamnotthinkingnegativelytowardsanyone,andnotfulfillingmywishesdoesnotmeantheyarenotdoingwhattheyshoulddo.’Inthemeantime,hesaid,hewascontinuingwithhisstudies.Fourhourseachdaywithhistutor,sessionsofmeditationandprayers.‘Onapersonallevel,Ihaveanintentiontostudyalot.Butknowledgedoesnotmeanjuststayinginoneroom.Tobeascholarandtobenefitothersyoumusthavefreedom…Fortheindividual,freedomisthemostimportantthing.TherearemanythingsIcando,butstillthereareboundaries.’Hegaveasadsmile.‘Livinglikethis,it’sliketryingtotouchthesky.’

Afterseveralrequests,TenzinNamgyalhadagreedtoaninterview.OncemoreItookataxidownthehillfromDharamsalatothemonastery.Itwasaglorious,sun-struckday.Pilgrimshadarrivedinacaravanoftaxis

andminibusesfromanotherTibetansettlementtotheeast;apartyperhaps100-strong.Themoodwasdistinctlyfestive.Themenintunicsandboots,beardscombedandhairbraided;thewomenintheirmostcolourfulsilkblousesandchubas.Laughterandgreetingsfilledtheair.Somesatonthegrass,improvisingpicnics.Alineofpeoplestoodatthedoortothemonastery,clutchinggiftsfortheKarmapa:packetsofbiscuitsandincense,smalldevotionalstatues,boltsoffabric,banknotesofvaryingdenominationstuckedintoenvelopesorwrappedinwhitesilkkhatas.Amonksatatawoodentable,carefullynotingeachofferinginaledger,andissuingreceipts.Ipressedthroughthecrowdandpresentedmyselfatthesecuritydesk.Theplainclothesofficernotedmydetailsinhisregisterfortheumpteenthtime,showingnosignofrecognition.TenzinNamgyalwasinhissixties:adusty-lookingman,squintingmyopically

throughthickeyeglasses.Heworeanill-fittingsuitjacketoveranopen-neckedshirt.Hehadtheweary,beleagueredairofahousemasterinaminorEnglishpublicschool.Heledthewaythroughthecorridorstoasmallroomatthebackofthemonastery.Thereweretwocampbeds,abattereddeskstrewnwithpapers.Everyotheravailableinchoftheroomseemedtobefilledwithtrunksandcardboardboxes,adetritusofpots,pans,clothesandprovisionspiledinthecorners.This,explainedTenzinNamgyal,washisbedroomandhisoffice.Heshruggedasiftoacknowledgethepreposterousnessofattemptingtoadminister

shruggedasiftoacknowledgethepreposterousnessofattemptingtoadministertheaffairsoftheKarmapainthemidstofsuchchaos.Hegesturedformetositononeofthebeds,clearedsomepapersfromachairandpulleditupbesideme.ThegeneralsecretaryspokenoEnglish.Hisassistantandtranslator,Gompo,aslim,moist-eyedmandressedinatweedjacketandtie,perchedattheotherendofthebed.

TenzinNamgyalexplainedthathehadknownthe16thKarmapasincehewasaboy.HehadcomewithhimfromTibetin1959,andhadworkedashisprivatesecretary,assistingDamchoeYongdu.‘HisHolinesswasagreatbodhisattva,’hesaid.‘Hisleadershipwasexcellent.Andhewasaverygenerous,compassionateman,veryspacious-minded.Peoplecouldopentheirheartstohimandhewouldlisten.’Hepulledamalafromhispocket,andbegantomethodicallyworkthebeads

throughhisfingersashespoke.‘HisHolinesstaughtmealot.Oneexample:whenweescapedfromTibetwehadsomanydifficultiessuchasillness,difficultieswiththeclimate.Wehadnomedicine,nodoctors.Butwhenevertherewasaproblem,HisHolinesswasthedoctor,theguide.Alwayswewerebringinghimproblems,andhewouldalwayshavetheanswer.Itisbecauseofhimthatwesurvived.Iowemylonglifetohim.’Hepaused,obviouslymovedbythememory.‘Ilovedhimverymuch.The

Karmapaisthehighestofallreincarnatedlamas,spirituallyspeakingheisperfect.Andwithinhumansociety,Ihavenevermetanyoneelselikehim.Hewasthemostperfectmanintheworld.Alwayssmiling,alwaysthesame.IfIthinkabouthim,Ifeeltearsbecausehisbodyhasgone.IfIthinkbackonhimandhisqualities,there’snoquestion,Ijustcrybecausehiskindnesswasbeyondwords.’Hepaused,reachedintohispocketandtookoutasmallsnuffbox.He

carefullytookapinch,spreaditonthebackofhishand,sniffeddeeplyandlaunchedintoaprolongedsneezingfit,thenwipedhiseyeswithahandkerchief.Atthatmoment,thedoorburstopenandamonkcamein,abulgingsack

thrownoverhisshoulder.Heupturnedthecontentsunceremoniouslyonthegeneralsecretary’sbed.ItwasthegiftsfortheKarmapawhich,anhourearlier,themonkhadbeenfastidiouslyrecordinginhisledger.Nowhebegantosortthroughthem.Thesticksofincense,thesmallgiftshopstatues,thepacketsofbiscuitsandotherfoodstuffs,heputtooneside;thekhatasweretossedintoacorner,asnowdriftofwhitesilk,presumablytoberecycledintheendlessroundofaudiencesanddevotions.Nowthemonksettotearingopentheenvelopes,

pullingoutcrumpledrupeenotes.Besidethebedwasasmallstrongboxwithaslitinthetop,likealetterbox.Themonkbegantomethodicallyfeedthenotes,onebyone,intothebox.TenzinNamgyaltuttedinirritation,gesturedformetoturnoffmytaperecorderandrosetohelphim.Themeeting,itwasclear,wouldtakesometime.

Intheaftermathofthe16thKarmapa’sdeath,TenzinNamgyalwenton,hisoldgeneralsecretary,DamchoeYongdu,didhisbesttomaintainequilibriumatRumtek.ButthenDamchoeYongdudied,andTopgaYulgalbecamegeneralsecretary.Andthat,saidTenzinNamgyal,iswherethetroublestarted.TopgaandDamchoecouldhardlyhavebeenmoredifferent.Theyearsin

exilehaddonenothingtodampenDamchoe’sconservatismorhisgrouchiness.Hehadcontinuedtofavourthetraditionalchubaandlonghair,totongue-lashanyonewhoincurredhisdisfavour.Topgawasinhisearlyforties,smoothandpolished,amanwhofavouredwell-cutWesternsuits,spokefluentEnglish.‘Hewasatall,handsomeman–hecarriedhimselfverywell–andhewasvery,verycharming,’remembersoneAmericanstudent.‘Fromadistancetherewasarealcharisma,butgetclosetohimanditfeltlikesomeonehadopenedarefrigeratordoor–thisdraughtofcoldenergy.HewastheperfectMephistopheles.’

‘Topga,’saysNgödrupBurkhar,the16thKarmapa’stranslator,‘washoneyontherazorblade.’Asayoungboy,TopgahadbeenamonkatTsurphu,andhewasamongthe

partythatescapedwiththeKarmapaintoSikkimin1959.AtRumtek,herosetothepositionofDorjeLopon,orRitualMaster,apositionthatentitledhimtousethehonorificRinpoche,althoughhewasnot,infact,recognizedasareincarnatetulku.Butin1966hegaveuphisrobesandmarriedAshiChoekiWangchuk,thesisteroftheKingofBhutan,JigmeDorjeWangchuk,andadevoteeoftheKarmapawhomTopgahadmetonhervisitstoRumtek.However,heretainedthehonorific,andcontinuedtobeknownasTopgaRinpoche.Itwasnotthatunusualforamonktoleaveorderstomarry–butitwassomewhatoutoftheordinaryforamonktotakeaprincessashisbride.ButTopga,itseemed,hadalwayssethissightshigh.‘HeandIweretogethersincechildhood,’TenzinNamgyaltoldme.‘Iknew

himverywell.[From]thepersonalitythathewearsexternally,youwouldthinkhewasawonderfulperson;averypleasingpersonality.Hehadbeenamonk,it’strue,butstudyingthedharmaisonethingandpractisingitisanother.Ineveryindividual,humannatureisfordesire,tobeabigman.ButTopgahadmoreego,

individual,humannatureisfordesire,tobeabigman.ButTopgahadmoreego,morepride,moredesire.Hewasalwaysuptosomemischief.’Topga’smarriageincensedtheKarmapa,whoregardedthemonasticlifeas

thehighestpossiblecallingandtookadimviewofthosewhogaveuptheirrobes.ItissaidthatinthecourtyardatRumtekhesmashedhisnephew’sseattosmithereens,andorderedthedebristobethrowndownthemountainside,proclaiming,‘Letnotamoteofdustriseuphereagain.’Butin1968,whentheKarmapatravelledtoBhutan,Topgapleadedwithhimforforgivenessandtobegivenatitlethatwouldlendhimsomestatusinhisnewlife.TheKarmapaapparentlyrelented,partlyforsentimentalreasons,perhaps–Topgawashisnephewafterall–andpartlyforpragmaticones,astheBhutaneseroyalfamilyweregenerouspatronsofRumtek.HeconferredonTopgathetitleofhonorarygeneralsecretary.Itwasbasicallyasinecure.Topga’sdutiesconsistedmostlyofmaintaininggoodrelationswiththeBhutaneseroyalfamilyandnotionallykeepinganeyeontheKarmapa’sinterestsinBhutan.Theseincludednotonlytwonewmonasteries,whichwereunderdevelopment,butalsoasmallportfolioofbusinesses,includingshopsandacinemathathadbeendonatedtoKarmapabytheKingofBhutan.‘HisHolinessneverassignedhimanyofficialwork,’TenzinNamgyaltoldme,‘andTopganeveronceshowedupatRumtekbeforetheKarmapa’sdeath.ButaftertheKarmapadied,thenhestartedtoshowup.Topgawasreallyabusinessman.’Whatsortofbusiness?Iasked.TenzinNamgyallaughed.‘Smuggling!’ThisaspectofTopga’sactivitieswaswellknowntotheIndianauthorities.In

March1980,customsatCalcuttainterceptedsevenpackagesbelongingtoTopgacontainingsilverworth400,000rupees(around£50,000)whichhewasattemptingtosmuggleoutofthecountryintoHongKong.ButfollowingtheinterventionoftheBhutaneseroyalfamily,thesilverwasreturnedtoTopgaandnochargeswerebrought.InMay1982,hewasoncemoreintroublewhenhewasagainstoppedbycustomsatCalcuttaairport,thistimearrivingonaflightfromHongKong,alongwithhiswifetheprincess,andherdaughterbyapreviousmarriage.IndianofficialshadbeenwatchingTopgaforsometime,noticinghisfrequentmovementsinandoutofthecountryandtheinordinateamountofbaggageheseemedtorequireforhistravels.Onthisoccasionhe(orratherhisattendant)wascarryingeightextremelyheavysuitcases,which,whenquestioned,Topgaclaimedcontainedonlyclothes.Infact,theywerefoundtocontain150kilogramsofgold,which,atthattime,wouldhavecostaround£1.26minHongKongandbeenvaluedat£2.6minIndia.Hisluggagewasalso

£1.26minHongKongandbeenvaluedat£2.6minIndia.Hisluggagewasalsofoundtocontaintwentyexpensivewristwatches–andawell-pressedmonk’srobe.ThegoldwasconfiscatedandaprosecutionbroughtagainstanIndianbusinessmanwhomTopgaclaimedhadfinancedhimandforwhomhewascarryingtheconsignment.Butagain,afterarequestfromtheBhutaneseroyalfamily,nochargeswerelaidagainstTopgahimselfandhewalkedawayscot-free.Topga’sskirmishwiththeauthoritieswaswidelyreportedintheIndianpress,

yetheprovedremarkablyresilientinthefaceofscandal.Followingthedeathofthe16thhebegantoappearmorefrequentlyatRumtek,sweepingintothemonasteryinamotorcadewithaposseofflunkies,cultivatinghisconnectionswithRumtek’strustees,and,mostnoticeably,withhiscousintheShamarpa,whowasnowinstalledasactingRegent.Topga’sincreasinginvolvementinRumtek’saffairsputhimatloggerheadswiththegeneralsecretaryDamchoeYongdu.ThefirstargumentcameovertheconstructionofthenewKarmapaInstituteinDelhi.ThelandonwhichtheInstitutewasbeingbuiltwasownedbytheIndiangovernment,buthadbeengrantedonleasetotheKarmapaforaperiodofninety-nineyears.However,theKarmapahaddiedbeforetheleasecouldbesigned.TopgacalledameetingofmonasteryofficialsandaccusedDamchoeYongduoftryingtoputthenameofhisson,PonlopRinpoche,onthelease.Damchoefiercelydeniedthecharge.Infact,accordingtoPonlopRinpochehimself,hisfatherDamchoehadgonethroughaprotractedlegalprocedureattemptingtoputtheKarmapa’snameonthelease,postmortem,whichhadinvolvedsolicitingtestimoniesfromthegovernmentsofSikkimandBhutanaboutthehistoryoftheKarmapas’reincarnations.Facedwiththeevidence,Topgawithdrewhisallegations,buttheriftbetweenthetwomencontinuedtofester.InDecember1982,DamchoetravelledtoBhutan,tocheckontheaccounting

oftheKarmapa’sbusinessinterestsandtoseekaloanfromtheBhutanesegovernmenttocompletethebuildingofKIBIinDelhi.TravellingwithhimwerehisassistantGompoandtwootherattendants.On10December,DamchoevisitedTopgaathishome.Gompoandthetwoattendantswereshownintoawaitingroomupstairs,whileDamchoetookteawithTopgainanotherroom.Lessthananhourlater,Damchoewasdead.Adoctorwassummonedwhodeclaredthatthegeneralsecretaryhaddiedofaheartattack.‘Therewastalk,’saidTenzinNamgyal,choosinghiswordscarefully,‘ofsuspiciouscircumstances.’ItwassaidthatblotchescouldbeseenonDamchoe’sbody,perhapsconsistentwiththeuseofcertainpoisons.Therewas,however,no

perhapsconsistentwiththeuseofcertainpoisons.Therewas,however,noevidenceoffoulplayorofTopgahavingbeenresponsibleforDamchoe’sdeath.Hewassixty-two,andlikemanyTibetans,rearedonalifetimeofbuttertea,susceptibletohighbloodpressure,butotherwiseingoodhealth.Therewasnopostmortem.Damchoe’sbodywascarriedbacktoRumtek,wherehewasceremoniallycremated.AtthattimeTenzinNamgyalwasDamchoe’sdeputy.Hemighthaveexpected

tobeconsideredforthepositionofgeneralsecretaryonDamchoe’sdeath.ButwhilenobodydoubtedTenzinNamgyal’sdevotionanddedication,Topgawasamanofthemodernage:educated,charmingandurbane.Hishistoryasasmugglerwasoverlooked.InJanuary1983hewasappointedasgeneralsecretaryofRumtek.Sixteenyearsafterleavingthemonasteryunderacloud,hereturnedfirmlyholdingthereinsofpower.TenzinNamgyal’schagrinwasstillevidentalmosttwentyyearslater,ashe

satinhiscrampedroomatGyuto,relivingtheevents.FromthemomentofTopga’sarrivalatRumtek,hetoldme,thenewgeneralsecretaryhadonlyoneambition:toasserttheprimacyoftheShamarpaintheKagyuhierarchy,andtofurtherhisownambitionsintheprocess.‘TopgawantedtomakeShamarRinpocheashighandaspowerfulashecould,andhewanted100percentcontrolofRumtek.ItwasalsoveryimportantforthemtohaveaKarmapawhowastheirownKarmapa.…TopgaledShamarpabythenose.’ShortlyafterTopga’sarrival,TenzinNamgyalwenton,hewasapproachedbyTopgaandShamar.‘TheytoldmethatShamarRinpochewastheonlyRegentofHisHolinessandthereforehewastheonlyownerofRumtek.TheytriedtoimpressonmethatShamarandKarmapawereofonemindandeachhaveequalrighttothepropertiesandtreasuresofRumtek.Icouldnotacceptthis.Isaid,“Noyou’renot.”’ThosepeoplewhodidnotrecognizeShamarashavingequalstatus,TenzinNamgyalsaid,graduallyleft.AmongthefirsttoleavewasTenzinNamgyalhimself,alongwithhisassistantGompo.HewasfollowedbyThranguRinpoche,whohadbeenkhenpo,orteacher,tothefourheartsons,andwhosesisterwasmarriedtoTenzinNamgyal.AnewabbotwasappointedatRumtek,KhenpoChoedrakTenphelRinpoche,ShamarRinpoche’scousin.WithTopganowincontrol,thedisputeaboutthenewKarmapaInstitutein

Delhiflaredoncemore,thistimeamidallegationsthatShamarRinpochewasattemptingtoalterthedeedsofthepropertytomakehimselftheleaseeasthesuccessortoKarmapa.TaiSitu,JamgonKongtrulandGyaltsabthreatenedalawsuit.ButtheShamarvociferouslydeniedthecharges,andthethreatofalawsuitwaseventuallydropped.Intheensuingargument,theagreementabout

lawsuitwaseventuallydropped.Intheensuingargument,theagreementabouttherotatingregencywasalsodissolved.Shamaremergedfromthedebacleasthesoleholderoftheregency.AcloakoffraternalharmonywasthrownovertherowforthebenefitofKarmaKagyufollowersaroundtheworld.Butbelowthesurface,thebattlelinesweredrawn.

NewDelhi:November2000.WhenIcontactedtheShamarRinpocheinDelhitoarrangeameeting,I

expectedhimtosuggesttheKarmapaInstitute.EverymeetingIhadeverhadwithaTibetanlamahadtakenplaceineitheramonasteryorateachingcentre.TheShamarpasuggestedtheHyattRegencyHotel.InthelobbyofthehotelIwasmetbyoneoftheShamarpa’sassistants,ayoungTibetan,dressedingreyslacksandablazer.Hewascarryinganattachécaseandamobilephone.WetookthelifttoanupstairsloungewhereShamarRinpochewaswaiting.Hegreetedmewarmly,beckonedmetositdown,makemyselfcomfortable.Hewasashort,powerfullybuiltman,wearingasimpleyellowshirt,aredrobedrapedaroundhisshoulders.Hiscrumpledfeaturesweresetinanunwaveringsmile,hismannerwarmandexpansive,asiftosay,wearebothmenoftheworldwhounderstandathingortwo.‘Morecoffee?Ofcourse,youcansmoke,yes.I’mnotoneofthoseconservativelamas!’Anotherassistant,ayoung,smartlydressedIndian,alsoclutchingamobilephone,hoveredinthebackground;anAustrianwomaninhermid-forties,wellturnedoutinabrownsuitandhighheels,satdownbesidehim,anotebookinhand.TheShamarpaspokeinafluting,brokenEnglish,occasionallyturningtothewomanforhelpintranslatingdifficultterms.Behindusonthewall,aflat-screentelevisionwastunedtotheBBCWorldService.Itwasallverysurreal.Couldhe,Iasked,tellmesomethingofthehistoryoftheShamarpalineage?

HelaunchedintoalengthymonologueaboutTibetanhistory,theriseandfalloftheSakyaschool,theroleplayedbytheMongoliankhansandChineseemperors,theemergenceoftheKarmaKagyuasthedominantschoolinTibetanaffairs.Shamarwasevidentlyakeenhistorian,althoughIsensedhisperspectivewassomewhatsubjective.

HadIrealized,heasked,thatduringthefifteenthcenturythe4thShamarpaofthedayhad‘ruled’centralTibet?‘ThiswasduringthePagdrudynasty.ThePagdruKingpassedaway,theCrownPrincewastooyoungtorule,andsoaccordingtothewilloftheKingthe4thShamarpatookthepositionofruler.So

hesatonthethroneforfouryearsandruledTibet.Andhedidverywell–heruledverypeacefully.ButafterfouryearshesaidhewasaspiritualteachersohedidnotwishtobeKing.TheCrownPrinceassumedthethrone,buttheShamarpawasbehindhim,theactualpowerwasinhishands,andheruledforanothersevenyears.’Andthat,saidShamar,washowtheKarmaKagyubecamethemostpowerfulschoolinTibet.Then,some200yearslater,cametheriseoftheGelugpaandtheascendancy

oftheDalaiLamas.Underthe5thDalaiLama,twentymonasteriesbelongingtotheKarmapaandtwenty-onebelongingtotheShamarpahadbeenforciblyconvertedtotheGelugschool,leavingonlytheprincipalseatsoftheKarmapaatTsurphuandtheShamarpaatYangpachen.Eventually,the10thKarmapahadtofleeforhislife,flyingthroughtheskysothelegendhadit,andlandinginArunachal,inIndia.HethentravelledthroughChina,livingasabeggar.TheChineseEmperor,adevotee,offeredtosendanarmy300,000-strongtorestorehispower.‘AndKarmapasaidno,Idon’twanttoharmevenalittlebug!Hesaidtherewilleventuallybebenefit.Andthen,whenhewasalmosteighty,theDalaiLamafinallyallowedhimtocomebacktoTsurphu,becauseeverythingwasalreadysuppressed,sowhatcouldanoldmando?PoorKarmapa!’Shamargaveawistfulsmile,satbackinhischairandcalledformorecoffee.

Hehadgivenmethishistorylesson,Isensed,toclearlyestablishtherightfulplaceofhislineageinTibetanhistory,thepersecutionoftheKagyu,theiniquityoftheGelugpa.ManypeopleintheWestwhoharbouredmoreromanticnotionsaboutTibet,I

suggested,wouldfindthislitanyofdispute,warfareanddouble-dealingintenselydisillusioning.TheShamargavemeanindulgentsmile.‘Yes,Iunderstand.Actually,I’m

quitecriticalofthenon-Tibetanpeople’sconceptsaboutTibet.NotonlyTibet,butallAsians.YouhavetoknowhowtojudgetheAsianculture,andespeciallyHimalayanculture.Noteverythingisasitseems.Youseesomethingisgreen,itdoesnotmeanitisalwaysgreen.Igiveyouanexample.’IntheperiodofthepresentDalaiLama’sminority,Tibetwasgovernedbyhis

Regent,theRetingRinpoche.TheReting,saidShamar,wishedtopursuehisspiritualpracticeforsomeyears,soheaskedhisfriendandteachertheTaktraRinpoche–‘hisgoodfriend,hisspiritualfriend’,saidShamaremphaticallywithasmile–totakehisplaceuntilhereturned.Afterthreeyears,theRetingwasreadytoresumehisposition,anditwasthenthatTaktraRinpochehadhim

readytoresumehisposition,anditwasthenthatTaktraRinpochehadhimkilled.‘Hedidn’twanttosacrificehispositionnow!TaktraRinpoche’simagewasofavery,verylearnedlama,agreatspiritualmaster.Buttheheartisstillhungryforpower!HowcouldhekillthisRetingLama?HypocrisyisverybiginAsia…’

Ourtalkturnedtothe16thKarmapa.He,Isaid,wasamanofwhomIhadheardonlygoodthings.‘Iamhisnephew,’saidShamar.‘Hisbrother’sson.Yes,hewasaverygood

man.HeopposedtheDalaiLamaverystrongly!’Helaughed,delightedathisownjoke.Seatedbesidehim,theAustrianwomangaveathinsmile.‘In1962theDalaiLamastartedsayingthatallthefourschoolsshouldunify.AndKarmapachallengedthat.ManyNyingmapalamasdidn’tagreewithDalaiLama.ButtheNyingmapalamaswereweakandKarmapawaspowerful.SotheyappealedtoKarmapatoleadthem,andhehappilyaccepted.’ThiswasastoryIhadheardbefore,butwithadifference.MyunderstandingwasthatKarmapahaddonehisbesttoavoidanydirectpoliticalconfrontationwiththeDalaiLama.Butwhatsortofman,Iasked,wasKarmapahimself?Shamarsighed.‘Actually,Iliketobefrank.Iwillnotgivespecialsupportto

KarmapabecauseheisKarmapa.IfthereareanymistakesIwillsayso.KarmapawaslikemanyhighlamasinTibet.Hismoralconductwasexcellent–nohypocrisy.Buthewasveryconservative,verystubborn,andverystrongonhierarchyandprotocol.Andauthoritarian.Iorder;theyshouldfollowme;doasIsay…Hewasthatkindofperson.’Heshrugged.‘Hedidnotunderstandmodernlife.’AsayoungboygrowingupatRumtek,Shamarpawenton,hehadbeenvery

impressedbytheteachingsofMahatmaGandhi.‘Iamthesonofalord!Very,verydictatorship!ButIaminfavourofdemocracy.WhenIwasyoungerIalwayslikedtheDalaiLama’sattitudebecausehesaidhefollowedGandhi.Ilikedthat!Ididn’tagreewithmyuncleKarmapa’sattitude.’Helaughed.‘IthoughttheDalaiLama’sideaofunificationanddemocracyandGandhi’sviewwasexcellent!WhywasKarmapaopposingthis?ButlaterIfoundoutthattheDalaiLamaisactuallyveryattachedtohisleadership.HemadeafutureconstitutionforTibetbasedondemocracy,butinfacttheDalaiLamadecideseverything.Whatkindofdemocracyisthat?Hedoesn’twanttogiveuphisleadership.Karmapaalso.They’reallthesame–veryattachedtotheirposition.’Ihadtheimpression,Isaid,thatgrowinguptogetherinRumtek,thefour

Ihadtheimpression,Isaid,thatgrowinguptogetherinRumtek,thefourheartsonswerelikebrothers.Shamarshotmealook,asiftosay,wherehadIgotthatidea?‘No,no,notlikethat!InKarmaKagyuhistorytherewasalwaysahierarchy.

Karmapaisthespiritualleader.Shamarpaisthesecond,TaiSitupaisthethird,Gyaltsabisthefourth,PawoRinpocheisthefifth,andDawoRinpocheisthesixth.Thissystemwasknownasthesixspiritualleaders.Sowecontinuedthat.’ButatRumtek,Isaid,youandtheotherheartsonswerefriends?

‘Yes,wewereveryclosefriends.Andthenthe16thKarmapapassedaway,andthegeneralsecretaryformedtheregency.Andthatinvitedpolitics.Soin1984wedissolvedthat.Andthenweremainedasbefore–numberone,two,three,four.’Why,Iasked,wastheregencydissolved?Shamarshrugged.‘Itinvitedpolitics.Andpoliticsstillcontinues.Therewere

peoplerunningbackandforthmakingslanderandmakingtrouble.Enormoustroublewasmade.Sowedissolvedit.’Whodissolvedit?‘Thesuggestionwasmadebyme.AndthenagreedbyJamgonKongtrul.Then

GyaltsabRinpocheagreedfinally.Andthenallthreeofthemsignedtodissolve,givingtworeasons:becauseitwasnottraditional,andbecauseitinvitedpolitics.’Hepaused.‘Youknow,youmighthaveagroupofpeoplewhoareverymuchrenownedforproperconduct.Andwithinthatgroupyouwillhavesomewhoreallyonlywantpower.It’sveryconfusing.’Hesmiled.‘Andyouneverknowwhichiswhich…’Wehadbeentalkingformorethananhour.NowtheShamar’sIndian

assistantappearedathisshoulder,toremindhimthathehadaluncheonappointment.Hisguestswerewaitingdownstairs.‘Please,youwilljoinusforlunch…’Hisguestswerealreadyseatedatatableinthehotelrestaurant:acorpulent,

florid-facedGermaninhissixties,andhisChinesewife,pretty,expensivelydressed,andperhapstwentyyearsyounger.TheShamarpaandhispartysatdown.TheGermanexplainedthathewasabusinessmanwhohadownedafactoryinHongKongmakinggarments;nowhehadsoldhisbusinessandretiredtotraveltheworld.Thelunchpassedindesultoryconversationaboutexoticdestinations,theHongKongeconomy;Shamarsmiling,themembersofhispartysayinglittle.Attheendofthemeal,theGermanreachedforthebill.

TheShamarledhisguestsoutoftherestaurantandintothelobby.‘Nowwemustgoupstairs,’hesaid.Heturned,smiledandshookmyhand.Ihadbeendismissed.

CHAPTERSEVEN

TheLetter

ThetenyearsoftheChineseCulturalRevolutionfrom1966to1976,instigatedbyMaoZedong,hadseenthedecimationofBuddhisminTibet.InanattempttotamewhattheChinesecalledthe‘wildanimal’ofreligion,thousandsofmonksandnunshadbeensubjectedtoimprisonment,tortureandexecution.Morethan6,000monasteriesandgompasweredestroyed;booksandmanuscriptsburnedorthrownintorivers;preciousbronzeimagesmelteddownandcastintoguns.ButthisbarbarismwasunabletoextinguishtheTibetanspirit.Thedeathin1976ofMaoZedongallowedthereturntoamorepragmaticapproachtoengineeringsocialchange.TheregimewhichreplacedMaoandhis‘gangoffour’wasinitiallyledbyHuaGuofeng,butin1977DengXiaoping,whohadsuffereddisgraceandhumiliationduringtheCulturalRevolution,wasrehabilitatedandreturnedtoseniorpositionsinbothpartyandgovernment,andby1978hehadtriumphedinaninternalpowerstruggletobecomeChina’sparamountleader.UnderDeng,theCulturalRevolutionwasdenouncedas‘tenyearsof

catastrophe’;thenewprioritybecameeconomicmodernization,andwithitanattempttosalvetherawwoundsofpastexcesses.ForTibet,thismeantthatforcewasabandonedinfavourofapolicyofco-option.ThefirstsymbolicgestureofthisnewapproachcameinFebruary1978,withthereleaseofthePanchenLamaafterfourteenyearsofimprisonment.ThePanchenhadbeenthemostseniorfigureintheBuddhisthierarchytoremaininTibetfollowingtheflightintoexileoftheDalaiLamain1959.ThePanchenhadinitiallywelcomedtheChineseoccupation,arguingthatitofferedthebestprospectforamodernized,

occupation,arguingthatitofferedthebestprospectforamodernized,progressiveTibet.TheChinesehadrewardedhisenthusiasmbyappointinghimasactingchairmanoftheTibetanAutonomousRegion(TAR).Yetwithinacoupleofyears,asthefullconsequencesofChineserulebecame

apparent,thePanchenhadbeguntoexperienceseriousmisgivings.In1962hesubmittedaconfidentialreporttotheBeijinggovernmentoutliningarangeofcriticismsofChinesepolicyinTibet.Thereport,knownasthe‘70,000CharacterPetition’criticizedthearrestsandexecutionswhichhadbeencarriedoutbytheChinesetoavengethe1959uprising,andattackedthecollectivizationpoliciesofMao’s‘GreatLeapForward’,whichhadresultedinfamineanddeathacrossTibet.(ItwouldlaterbeestimatedthatthefaminearisingfromtheGreatLeapForwardcausedthedeathsofsomethirtymillionpeoplethroughoutChina.)ChinesepolicieswithinTibet,thePanchenLamawarned,wouldresultinthecompleteextinctionofTibetancultureandreligion.Theletterwastantamounttoasuicidenote.MaoZedongdescribeditas‘apoisonedarrowshotatthePartybyreactionaryfeudaloverlords’.ThePanchenLamawasorderedtoundertakeaperiodofrigorous‘self-criticism’,andayearlaterhewassenttoBeijing,wherehewastospendthenextfourteenyearsindetentionandthenunderhousearrest.Hisreleasesignalledawatershedinthenew‘enlightened’liberalpolicy.In

June1978,Beijingannouncedthatforthefirsttimesince1959Tibetanswouldbepermittedtocontactandpossiblyvisittheirrelativesabroad,andthatexileswouldbepermittedtoreturntoTibettovisittheirrelatives.Inthesameyear,theDalaiLamareceivedaninvitationfromDengXiaopingtoreturntohishomeland.Hecautiouslyrepliedthathewouldfirstliketosendaseriesoffact-findingdelegationstoinvestigateconditionsinTibet.ThefirstdelegationarrivedinTibetinAugust1979toahero’swelcome.ThediscomfortthisoccasionedtheirChineseminderswasamplifiedwiththearrivaloftheseconddelegationthefollowingyear,whenthecheersfromthecrowdsinLhasagavewaytoshoutsforTibetanindependence.Thevisitwasquicklycutshort.Thethirddelegation,ledbytheDalaiLama’ssisterJetsunPema,wasalreadyinthecountryandhadcompleteditsmission,butaplannedfourthdelegationwaspostponed.ItwouldnotarriveinTibetuntil1984.Encouragedbytheseexchanges,inSeptember1980theDalaiLamamadea

furtheroverturetoBeijing,offeringtosendfiftytrainedteachersfromtheexilecommunitytohelpwiththedevelopmentofeducationinTibet.HealsosuggestedopeningaliaisonofficeinLhasa,tobuildtrustbetweentheChinesegovernmentandtheTibetansinexile.Therewasnoresponse,butinJuly1981

governmentandtheTibetansinexile.Therewasnoresponse,butinJuly1981theChinesegovernmentraisedthestakesstillfurtherbyissuingadirectinvitationto‘theDalaiLamaandhisfollowers’toreturntotheirhomeland,butwiththestipulation‘nottogotoliveinTibet’[i.e.withintheTAR,includingLhasa]orholdlocalpoststhere.‘Hisfollowers,’theChinesestatementwenton,‘neednotworryabouttheirjobsandlivingconditions.Thesewillonlybebetterthanbefore.’TheDalaiLamarefusedtheoffer.WhilethevisitsofthedelegationsfromDharamsalahadachievedverylittleintermsofreconciliationbetweenBeijingandtheTibetangovernment-in-exile,theydidhavetheeffectofsignallingtotheChineseleadershipthedeeplevelofpopulardissatisfactionwithinTibet.In1980,thePartysecretaryinTibet,RenRong,wassacked,andasenior

governmentministerHuYaobangwasdespatchedfromBeijingwiththedutyofsortingouttheTibet‘problem’.Hu’sappointmentopenedthedoorforarevivaloftheinfluencewithinTibetoftheUnitedFront–China’s‘partywithinaparty’.TheUnitedFronthadmoreorlessdictatedpolicyintheearlyyearsofChineseoccupation,employingatacticofco-optingTibet’soldrulingclasswithpromisesofofficialjobsandlargesalaries,therebyattemptingtocreatealoyalanddocileTibetanélitethroughwhichthecountrycouldberuled.TheUnitedFronthadallbutvanishedduringtheCulturalRevolution,butinthechangingpoliticalclimateitsinfluencebegantorevive.AloyaldiscipleofDeng’sreformistphilosophy,HuYaobangmovedswiftly

toimplementanewpolicyof‘Tibetanization’.OnhisfirstvisittoLhasain1980heorderedtheimmediaterecallofonethirdoftheChineseofficialsstationedthere,pavingthewayforthereturntolocalleadershipoftheoldergenerationofTibetanswhohadbeenthrownoutduringthepurgesoftheCulturalRevolution.TherewasofficialencouragementfortherevivalofTibetanculture,andmoneywasallocatedtorebuildmonasteriesthathadbeendestroyedduringtheravagesoftheCulturalRevolution.Later,anewlanguagelawwouldbeintroduced,makingTibetantheofficiallanguageoftheTARadministration(althoughthiswasneverproperlyimplemented).Inthisnewclimateofliberalism,lamaswhohadfledintoexilewereallowedtoreturntodevelopprojectswithinTibetandrebuildtheirmonasteries.AkongRinpoche,theabbotofSamyeLinginScotland,wasamongthefirst.In1983,AkongmadehisfirstjourneybacktoTibetsincehisescapetwenty-fouryearsearlier,andwiththepermissionoflocalofficialshebegantosetupanumberofschoolsandwelfarecentresforTibetansunderthebannerofhischarityRokpa.In1984,TaiSitualsoreturnedtoTibetforthefirsttimesincehisescape,visitinghisancestralseatofPalpunganda

forthefirsttimesincehisescape,visitinghisancestralseatofPalpungandanumberofitssubsidiarymonasteriesintheregion.ElsewhereinTibet,anotherimportantmonasterywasundergoingrenovation:

theKarmapa’sancestralseatofTsurphu.DrupönDechenRinpochehadbeentheretreatmasteratTsurphubeforetheexileoftheKarmapa.HehadleftTibetwiththe16thin1959andtakenuphispositioninRumtek,thengoneontoestablishhisownmonasteryinLadakh.OneoftheKarmapa’slastinstructionsbeforehisdeathentrustedDrupönDechenwiththereconstructionandadministrationofTsurphu,ifandwhencircumstancespermitted.In1982,DrupönDechenmadehisfirstvisittotheoldmonastery,andtwoyearslaterhereturnedtoassumethepositionofabbot.Theoncegreatmonasterywasnowinruins.In1966,attheheightofthe

CulturalRevolution,Chinesesoldiershadforcedlocalvillagersatgunpointtoteardownthemonasterybuildingsbrickbybrick.TheyhadalsodestroyedTsurphu’smostimportantmonument,afifty-five-foot-highstatueofShakyamuniBuddha,castinbrass,andsaidtocontainrelicsoftheBuddhahimselfandhisdisciples.Chinesesoldiershadinitiallyusedthestatueasatargetfortheirfieldartillery,finallyorderingamonktodemolishitwithdynamite.Thepricelessrelicssealedinthestatuehadbeenblowntosmithereensandscatteredaroundthevalley.WhenDrupönDechenarrivedatTsurphu,themonasterycomprisedjustonehabitablebuilding.Withasmallcommunityofsometwentyorthirtymonks,hebegantheslow,painstakingprocessofrestoringittoitsformerglory.In1986,WardHolmesarrivedfromAmerica.Followingthedeathofthe

Karmapa,Holmeshadspentthreeyearsinameditativeretreat.OnhisarrivalatTsurphu,DrupönDechenpointedhimtoacaveabovethemonasterywheresuccessiveKarmapashadmeditatedoverthecourseoftheprevious800years.‘Ispentamonththere,’saysHolmes,‘justsitting.Karmapacametomeeverynight,sayingthiswasmywork,tobehereandtohelprebuildthemonasterybyraisingmoney.IarguedwithhimthatIdidn’tknowhowtofundraise.Hesaid,“Butyouweretreasureratmymonastery”–I’dbeenthebookkeeperatKTDforthreeorfouryears.Iknewallthewealthypeople,whatmoneycamein.Still,Isaid,Ididn’twanttodoit,Ididn’tknowhowtodoit.Buthesaid,startsmall…’HolmesbeganbysellingChinese-madeprintsoftheBuddhatofriendsand

Buddhistcentresfor$10apiece.In1989,Holmes’sfatherpassedaway,andhecameintoasmallinheritance.Withthemoney,hefoundedtheTsurphu

Foundation,andbegansolicitingdonationsfromAmerica,Malaysia,HongKongandTaiwan.Slowly,Tsurphubegantogrowfromtherubbleuntil,thirtyyearsaftertheKarmapa’sdepartureforIndia,itwasfitforhisreturn.ButwherewastheKarmapa?

SherabLing:August2000.InhisofficeatSherabLing,theTaiSitupacalledformoretea.‘Andthen,’he

saidcarefully,‘thingsbegantogetmoredifficult.Forme,itwasveryconfusing,andverydifficult,butatthesametime,veryclearandveryeasy.It’sstrange…’Hepaused.‘Let’sjustsay,weweretryingtodoourbest.’

ThewheelsturnslowlyinTibetanBuddhism.The16thKarmapahaddiedin1981.Asearchofhisroomsandbelongingshadrevealednosignofhispredictionletter,noindicationofwhenhisreincarnationmightappear,orwherehemightbefound.Buthistorysuggestedthesethingsdidnotworkonatimetable.Therehadbeenlonginterregnumperiodsbefore.Allthatwasrequiredwaspatience.Thefourheartsonswentabouttheirbusiness,travellingandteaching.Havingassumedcontroloftheregency,ShamarRinpochehadbasedhimselfatRumtek.SotoohadJamgonKongtrul.TaiSituwasbusyestablishingSherabLing.ThedisagreementsandtheairofmutualdistrustamongtheheartsonswerekepteffectivelysecretfromthelegionsofKagyufollowers,whowerewaitingwithgrowingexpectancyandimpatiencefornewsoftheKarmapa’sreincarnation.Intheabsenceofanyannouncementfromtheheartsons,eachpassingmonth

seemedtobringanewrumour.In1983,wordspreadthataboyborninBodhGayawhohadbeenbroughttoTaiSitu’smonasteryatSherabLingwastheKarmapa.Butthechildwassubsequentlyrecognizedasthereincarnationofanotherlama,GongkarRinpoche.Thefollowingyear,theKingofBhutangavebirthtoason.Topga(who,ofcourse,wasmarriedtoaBhutaneseprincess)happenedtobeathishomeinBhutanatthetime.HedespatchedalettertoRumtek,stating,‘Consideringwhateveryoneissayingfromallsides,youcantrustthatthepreciousreincarnationofourprotectorandrefuge,HisHolinesstheGyalwangKarmapa,hasarrived.Afterconsultingthecalendarforanauspiciousday,allmonksandlaypeopleshouldputupprayerflagsandperformsangandsolka(offeringpujasmadeoutdoors).’TheBhutaneseroyalfamilywereobligedtoissueastatementdenyingthatthechildwastheKarmapa.InFebruary1986,thefourheartsonsconvenedonceagaininRumtekto

discussthesituation.Theynowfacedanimpossiblequandary.TheKarmapahadbeendeadformorethanfouryears,andtheclamourforsomeannouncementabouthisreincarnationwasbecomingdeafening.Yetnoneoftheheartsonswasanythewiseraboutwhenorwherethereincarnationmightbefound.Iftheyweretoannouncepubliclythattheyhadbeenunabletofindaletter,oranysortofinstructionsabouttherebirth,theresultwouldbewidespreadpessimismanddespondency.Andwhatif,havingmadethatannouncement,thelettersuddenlyturnedup?Thentherewouldbewholesaleconfusion.Whatwasrequiredwasaholdingplan.Intheabsenceofaletter,perhapstheycouldatleastfindsomethingwrittenbythe16thKarmapahimself,whichwouldserveasasurrogateuntiltheletteritselfturnedup.Butitseemedthatnothingsuitablecouldbefound.Atlength,GyaltsabRinpocherememberedthathehadaverseonthenatureof

mindthattheKarmapahadwrittenandgiventohimsomeyearsearlier.Gyaltsabmadeathoroughsearchofhisquarters,onlytoreportbackthathewasunabletofindtheoriginaldocument.However,hecouldrecitethefour-lineversefrommemory.JamgonKongtruldutifullywroteitdown;theversewassealedinanenvelopeandthenputintoagau,orrelicbox.Together,thefourrinpochessworethattheywouldneverdisclosetherusetoanyone,andwouldtakethesecretwiththemtotheirgraves.Theythenannouncedthattwolettershadbeenfoundpertainingtothereincarnation–an‘innerone’andan‘outerone’.Theinnerletter,itwasexplained,wassupposedtobeopenedon‘acertaindate’inthefuture(whichwasnotspecified),butonlyafteranumberofreligiousceremonies,describedintheouterletter,hadbeenperformedtoremoveobstacles.ThelogicbehindthiscuriousexercisewaspurelyTibetan.Itwastogivehope.

‘IftheRegentshadtoldpeopletherewasnopredictionletter,thatwouldhavebeenalie,’saysPonlopRinpoche.‘Justbecausetheycouldn’tfindaletterdidn’tmeanitdidn’texist.Itwasjustamatteroftime.’AtKagyucentresthroughouttheworld,devoteesdutifullyappliedthemselvestoperformingtheritualssupposedlyspecifiedintheouterletter:100millionrecitationsofthe100-syllableDorjeSempamantra,apracticebelievedtobeparticularlyefficaciousintheremovalofobstacles.AninstructionfromRumtekalsoencourageddevoteestochanttheKarmapaChennomantra[‘Karmapa,heedme’]‘asmanytimesasyoucan’.AtSamyeLing,therecitationofDorjeSempabecamethecentralpracticeatpujaeveryevening.Eachdevoteewouldcountthenumberofmantras

theyhadrecitedontheirmala,andthetotalswereenteredinarecordbook,tobeeventuallydespatchedtoRumtek.Forthenexttwoyears,thesameritualwouldbeenactedatKagyucentresandmonasteriesaroundtheworld.Atlast,inMay1988,anannouncementcamefromRumtekthattherituals

werecomplete,andtheobstaclestoopeningthe‘inner’letterhadbeenovercome.ThereincarnationoftheKarmapa,itwasannounced,wouldbefound‘verysoon’.Notwithstanding,ofcourse,thesimplefactthatnobodyappearedtohavethefaintestideawherehemightbe.

In1989,TaiSituwasapproachinghisthirty-seventhyear.InTibetanBuddhism,thirty-sevenisregardedasan‘obstacleyear’–atimewhenunforeseendifficultiesmightarise,andwhenitisregardedasexpedienttomakearetreat.Withthisinmind,TaiSitucancelledhisteachingcommitmentsfortheyearandembarkedonaseriesofmonth-longretreatsathismonasteryinSherabLing.Itwasthen,hetoldme,ruminatingonthematteroftheKarmapa’spredictionletter,thathesuddenlyrememberedsomething.Eightyearsearlier,inDecember1980,hehadbeeninBodhGaya,layingthe

foundationstoneforanewmonasterythatwasbeingbuiltbyanotherKagyulama,KhyentseRinpoche.FromtherehehadtravelledtoCalcuttatomeetwiththeKarmapa,whowasreturningfromSingapore.CancerwasragingthroughtheKarmapa’sbody.Nobodywishedtoacceptthefact,buthewasdying.TheKarmapawasoccupyingthePresidentialSuiteattheOberoiGrandHotel,andheaskedTaiSituifhewouldsharehisroom.‘Iwasverysurprised.Ofcourse,inretreatsIhadsharedaroomwithhim,butneveranywhereelse.Butitwaswhatheasked,soofcourseIagreed.’WhileTaiSitumovedintohisguru’sbedroom,GyaltsabRinpocheandanotherlamaoccupiedthelivingroom.Overthenextfewdays,theKarmapagaveteachingsandadvicetohisprotégés.Onthelastnight,beforegoingtobed,saidTaiSitu,theKarmapapresented

himwithagiftofaprotectiontalisman:apouch,sewedinbrocade;thiswouldnormallycontainasquarepieceofpaper,withamandalaprintedonit,blessedandfoldedinaspecificwayandtiedwithacord.‘Idon’trememberexactlywhatKarmapasaidwhenhegaveittome,’TaiSitutoldme.‘Thiswillprotectyou,orthiswillbeverybeneficialinthefuture–somethinglikethat.Itwasalittlebitunusual,Ithought,butnothingthatwouldmakemethinkaboutwhatwasreallyinsidethere.’Tenmonthslater,theKarmapadiedinChicago.Forayearorsoafterhisguru’sdeath,TaiSitusaid,hecontinuedtowearthe

pouchonacordaroundhisneck.‘ThenIwenttoSouthEastAsiaandinthose

pouchonacordaroundhisneck.‘ThenIwenttoSouthEastAsiaandinthoseplacesit’svery,verydifficult.Itstinks,andyoucan’twash,youknow!SoImadeaspecialbeltwithzipsandIputitinthere.Andallthistimewehadmanymeetingsandtalkedaboutwheretofindthepredictionletter,butwedidn’tfindanything.Wemadeourdecisionstokeepeverybodycalm,andwedidmanythings,andsomethingswerenotthatwisebut,youknow,wewerekids.Andwewereverysincere.Wewerejustdoingourbest.’Hegavearuefulsmile.‘Actually,ourbestwasalittlebitweak.’In1989,inhisretreatquartersinSherabLing,TaiSitu’sthoughtsturnedto

theeventsinCalcutta.‘Itwasn’tthatIwasinameditativestate;Ididnothaveanyvoicesoranythinglikethat.Iwassimplythinkingaboutthisandwondering,andforsomereasonIopenedtheamulet.’Inside,hesaid,wasanenvelope.Writtenonit,intheKarmapa’shandwriting,wastheinstructionthatitshouldbeopenedintheIronHorseYear–1990.‘Ninetypercentsure,ormaybemore’thatitcontainedthepredictionletter–‘Ithought,whatelsecoulditbe?’–TaiSitudraftedalettertothethreeotherheartsons,andtothegeneralsecretaryTopga.Itread,‘Iamwritingconcerningaparticularissue,namelyH.H.16thKarmapa’sinstructionsindicatinghisnextreincarnation.IwillcometoRumtekonthefifteenthofthefirstmonthoftheTibetanIronHorseYear[i.e.March1990]todiscussthis.’ThereisasayinginTibetthatwhenpeacockshearthesoundofthunder,heraldingthecoolingsummerrains,theysingwithhappiness.‘Ihavegoodnews,’TaiSituwrote,‘similartothejoyfulcriesofpeacocks.’Theambiguitywasnecessary,TaiSitusaid.‘Icouldnotsayexactly“I’vefoundtheletter!”becausewehadbeenmakingsomanystories.We’dbeentellingpeoplethatwe’dalreadyfoundtheletter.’Buthisnewswasnotreceivedwithquitetheunconfinedjoythathemight

haveanticipated.InFebruary1990,membersoftheKarmapaCharitableTrustgatheredinNewDelhifortheofficialopeningoftheKarmapaInstitute,theprojectthatShamarRinpochehadsteeredtocompletion,andwhichhadbeenthesubjectofsuchacrimonyinthepast.NeitherTaiSitunorGyaltsabRinpochewasinattendance.Aftertheceremonies,ameetingwasconvenedtodiscussTaiSitu’sletterandhisrequestforameeting.Thenextday,Topgadespatchedareply.Itstonewascuriouslyequivocal:‘IfatthispointthereisreliableinformationconcerningH.H.the16thKarmapa’sreincarnation,Irejoice,’wroteTopga.‘Ifnot,aprematureannouncementconcerningthiswouldcreaterumoursanddoubts…ThereforetheTrustdecidedthatforthetimebeingitispreferabletowaitbeforepresentingyetanotherreportontheprogresstodate.’However,

hewenton,iftherewas‘reliableinformation’astothereincarnation,itwouldbe‘likeacurefortheblind,likethesunwhichilluminatesall’.HadTopgaguessedthatTaiSituwasabouttoproducesomecrucialnewsof

theKarmapa’sreincarnation?Whatwasclearwasthatthegeneralsecretarywasinnogreathurrytofindout.TaiSitu,ontheotherhand,couldapparentlycontainhimselfnolonger.InhisroomatSherabLingwherehehadfirstlookedinsidethepouchwhichtheKarmapahadgivenhim,henowopenedtheletteritself.Acursoryglance,hetoldme,wasenoughtoconfirmthatitwasindeedthepredictionletterofthe16thKarmapa.‘Iwasoverjoyed.Iwasalmostinastateofgrace.’Theletter,hewenton,was‘verysimpletounderstand.Butofcourse,interpretationtakestime.Ididnotgothatfar.’Instead,hesaid,hecarefullyputtheletterbackintheenvelope,andplaceditinasafeplacewithhiscrownandotherrelics.‘Ididn’tdaretocarryitanymore.’

Bythebeginningof1990,itwascleareventothoseoutsidetheclosedcircleofthefourheartsonsthatallwasnotwellwiththesearchforthenextincarnationoftheKarmapa.IthadnowbeenalmostfouryearssincetheheartsonshadannouncedthediscoveryoftheinnerandouterlettersatRumtek;twoyearssincethecompletionofthepujaswhichweresaidtobenecessarybeforetheinnerlettercouldbeopened,andtheannouncementthatthereincarnationoftheKarmapawouldbefound‘verysoon’.Yetsincethentherehadbeenonlysilence.Despitetheurgencyofthesituation–what,afterall,couldbemoreimportantthantofindthereincarnationoftheKarmapa?–thefourheartsonshadapparentlybeenunabletofindtimeintheirbusyschedulestomeetanddiscussthematter.Intheabsenceofanynewdevelopments,therumourmillhadcontinuedtochurnevermorewildly.WhispereddoubtsabouttheexistenceoftheletterintheRumtekgauboxgreweverlouder.Fromallsides,letters,petitionsandgossipaccusedbothTaiSituandShamarRinpocheoffollowingtheirownagendas.InMarch1990,Shamar,TaiSituandJamgonKongtrulconvenedonceagain

foraninformalmeetinginNewDelhi,attheOberoiHotel,whereTaiSituRinpochewasstaying.GyaltsabRinpochewasteachinginTaiwan.Theoretically,therecouldonlyhavebeenonethingontheagenda,butcuriously,thematterofTaiSituhavingnews‘similartothejoyfulcriesofpeacocks’seemsnottohavebeenmentionedatall.TaiSituwouldlaterexplainthatitwouldhavebeen‘inappropriate’tohaveraisedsuchaseriousmatterinahotel,ratherthaninthesanctifiedenvironsofRumtek.Butnor,itseems,didShamarandJamgon

Kongtrulseefittomentioniteither.Instead,theheartsonsissuedwhatamountedtoa‘holding’statementtotheKarmapaCharitableTrust,reaffirmingtheirbeliefintheproceduresbywhichpreviousKarmapashadidentifiedthemselves,andemphasizingtheneedforpatienceandforallto‘remainfirminallcircumstances,untilwearriveattheappropriatetime’.Thestatementwentontorequestthetrusteesto‘giveseriousthought’astowhetheritwouldbeappropriatetomakeanykindofpublicannouncementconcerningthecurrentstateoftheeffortstofindtheKarmapa’sreincarnation.Noannouncementwasmade.InNovember,respondingtowhattheydescribedas‘persistentenquiries’from

allquarters,thefourheartsonsissuedyetanotherstatement,thistimepublicly,attemptingtoquellthegrowingunrest.‘Wedonothaveintentionstoobtainpersonalgain,whichwouldbedivisive,’itread.‘Therehavebeenfalseandunfoundedrumoursclaimingthatoneofushaspersonalintentionsandthatthereisnotestament.Weadviseeveryonenottolistentoorfollowsuchrumours.’Theletterwentontoreiteratethatthe‘indestructibleinstructions’oftheKarmapawouldbethebasisfortherecognitionofthenextreincarnation,andtopleadforpatience.‘Ifallofyouareableto…exertyourselvesinbeingpatientthereisnopossibilityoftheKarmapa’sactivityfailingyou,hewillappearattheappropriatetime.’Buttheappealsforfaithwerebeginningtowearthin.InSeptember1991,TaiSitujourneyedonceagaintoTibet,tohisancestral

seatofPalpungmonastery.ThemonksofPalpungandotherKagyumonasteriesthroughouttheregionhadbeenrequestingTaiSitutogiveoneofthemajorinitiationsoftheKagyulineage,DamNgakDzo.Forfouryears,theChinesehadrefusedTaiSitu’srequestsforavisa,butnow,atlast,ithadbeengranted.EnroutetoTibet,TaiSitustoppedforaweekinBeijing,wherehemetwithanumberofChineseandTibetanofficials.FromBeijing,TaiSitucontinuedonhiswaytoTibet.FinallyarrivingatPalpung,hetookhisplaceontheRedThrone.ThethronehadsurvivedthesackingofthemonasteryduringtheCulturalRevolutionafteraRedGuardhiditinthestoreroom,andhadrecentlybeenrestoredandreplacedinthetemple.Thousandsofmonks,lamasandtulkusfromalloverKhamandbeyondhad

cometoPalpung.Theempowermentslastedforsixweeks.Eachdaypujaswereconductedinthemainshrineroom.Aspartofhisduties,itwasalsoincumbentonTaiSitutoratifytherecognitionofanumberofnewreincarnates.Inthequietsolitudeofhisroomsabovethemainshrineroom,TaiSitumeditatedandmade

divinations,watchedforsigns,thenmadehisdecrees.Overthecourseofafewweekshewouldrecognizealmost100newtulkus.MostwereKagyu,butthenumberalsoincludedNyingma,GelugandSakyatulkus.Notallofthemwereyoungboys.SomewerethereincarnationsofmasterswhohaddiedduringeithertheCulturalRevolutionorthesubsequentfamineswhichhadsweptTibetunderChineseoccupation–monkswhowerenowintheirtwentiesandthirtiesandwhohadnoinklingoftheirspecialstatus.AmongthoserecognizedbyTaiSituwasthereincarnationofChögyam

Trungpa,whohaddiedinAmericafouryearsearlier.OnestoryhaditthatbeforehisdeathTrungpa,incharacteristicallyidiosyncraticfashion,hadannouncedhisintentiontoreincarnatenotasarecognizedtulkubutasaJapanesefisherman.Butevidently,therehadbeenachangeofplan.TaiSituhadreceivedthefirstrequesttofindTrungpa’sreincarnationfromthemonksinTrungpa’straditionalseatinTibet,SurmangDutsithil,afewmonthsafterhisdeath.InMarch1991,TaiSitugavehisfirstinstructionstothemonks,tellingthemhowtoconductthesearchandwhatritualsshouldbeperformed.Theyrespondedbysubmittingalistofnamesresultingfromthesearch,andthenewincarnationwasconfirmed.ThenewTrungpa,the12thwasbornintoafamilyofnomadicherdsmen.Onthedayofhisbirth,itwasreported,thelocalwatersourcehadrunwhite,likemilk,forseveralhours.Nowthetwo-year-oldboyhadbeenbroughttoPalpung,andwasamongthehundredsofmonkswho,takingadvantageofTaiSitupa’spresence,cameforwardtobeordained,andtohavealockoftheirhaircutinthetraditionalmanner.Amongtheyoungestofthesemonkswasasix-year-oldboy,thesonofa

nomadicfamilyfromKham.Hewassmallforhisage,withthevividlyruddycheeksofaKhampa,andnoticeableforhisunusuallyfierceandpenetratinggaze.Forthepasttwoyearshehadbeenlivinginasmallmonastery,orgompa,calledKarlek,wherehehadbeenrecognizedasatulku,butnotyetidentifiedandformallynamed.InsteadhewasknownsimplyasApoGaga.Nobodycouldhaveguessedquitehowimportanthewouldprovetobe.

InJanuary1992,JamgonKongtrulandGyaltsabRinpocheissuedajointcommuniqué.Theyhadheardrumours,theysaid,thatactingon‘avision’ShamarhadgonesecretlytoTibettoinvestigateindicationsaboutachildwhomhebelievedmightbethenewincarnationofKarmapa.Otherrumours,theysaid,hadsuggestedthatTaiSituwasalsoworkingindependentlyoftheotherthreerinpoches.Theydismissedtheserumoursasbeingof‘apoliticalnature’.

‘Furthermore,allkindsofrumoursprevailandallkindsoflettersaredistributedhereandabroad.WeseeadangerthatthesewillobstructourgoalwhichistofindtheincarnationofHisHoliness.’ItwasadesperateattempttostitchtogetherthethinfabricofunitybetweentheRegentswhichwasnowbeinginexorablytornapart.AnattempttodisguisethefactthatTaiSituandShamarwerenowpursuingquiteseparateagendas.On21January–somethreeweeksaftertheletterfromGyaltsabandJamgon

Kongtrul–ShamarwrotetoTaiSituRinpoche.Topga,hesaid,hadcalledameetingoftheKarmapaCharitableTrustinRumtekfor25March.BecauseTaiSituhadbeeninTibet,Topgahadbeenunabletocontacthim,soShamarwaswritinginsteadtoinformhimofthemeeting.ItisameasureofthedeepenmityandmutualsuspicionbetweenthetwolamasthatwhilebothwereinHongKongatthetime,theydidnotmeetpersonally.Shamarsenthisletterbymessenger.On1February,TaiSitureplied,inaletteraddressedtoShamar,GyaltsabandJamgonKongtrul,requestingtheheartsonstomeetinRumtekthefollowingmonth.Atthesametime,ceremonieswerebeingheldatRumtektoconsecrateanewfourteen-foot-highBuddhastatueinthemainassemblyhall.Shamarhadsponsoredthecastingandgoldplating;JamgonKongtrulhadprovidedthefundsforthegoldleaf.Duringtheconsecrationrituals,liquidstarteddrippingfromthestatue’sforehead.Itwastakentobeabadomen.On15March,TaiSituarrivedatRumtek,carryingwithhimtheprediction

letter.JamgonKongtrulwaswaitingtogreethim;GyaltsabandShamarhadyettoarrive.Thatevening,TaiSitucalledameetingofthemonastery’sadministrativestaff.Sayingnothingabouttheletter,heinformedthemonlythathebroughtgoodnewsaboutthereincarnationoftheKarmapa,andthathewouldbeenteringathree-dayretreatintheshrineroom,meditatinginthepresenceofthe16thKarmapa’srelicsinthehopethatGyaltsabandShamarwouldarriveinthemeantime.BeforeenteringretreathetookJamgonintohisconfidenceandshowedhimtheletter.‘Hewasvery,veryhappy,’TaiSitutoldme.‘Heevencried,actually.’Onthemorningof19March,TaiSituemergedfromhisretreat.Leavingthe

shrineroom,hesawthreechildrenfromthevillage,twoboysandagirl,approaching,eachcarryingafulljarofmilk.TaiSitutookthisasapropitiousomen.GyaltsabandShamarhadnowarrivedatRumtek,andthatmorningthefourheartsonsfinallyconvenedinthesittingroomoftheKarmapa’sresidencebehindthemonastery.Theatmospherewasdistinctlystrained.TaiSituasked

eachoftheothersinturnwhethertheyhadfoundtheinstructionsoftheKarmapa.Theyrepliedthattheyhadnot.ThenTaiSiturosefromhisseatandwalkedovertotheemptychairwheretheKarmapausedtosit,madethreeprostrationsandunfurledalongsilkkhata,whichheplacedonthechair.Fromhisrobesheproducedayellowsilkpouch.‘Theletterishere,’hesaid.Hethengavehisaccount:ofhow,inhissuiteattheOberoiGrandHotelinCalcuttatheKarmapahadgivenhimtheprotectionpouch;ofhowhehadwornitfirstaroundhisneckandtheninabelt,foreightyearswithoutoncesuspectingthetruenatureofitscontents;andofhow,inhisroomatSherabLinghehadfinallyopenedthepouchtodiscoverthepredictionletter.ThethreeotherRinpochesgatheredroundtoexamineit.Therearesharplyconflictingaccountsofwhathappenednext.‘WhenIshowedthemtheletter,GyaltsabRinpochewasveryhappy,’TaiSitu

toldme.‘ButShamarRinpocheshowedsomeunhappiness.Iwasveryshocked.Thatwasthefirsttime,likethat.Butthenlaterwhenwediscussedeverything,allthedetails,hewasnotshowinganydissentordisagreement.’SittingintheloungeoftheHyattRegencyHotelinNewDelhi,Shamar

Rinpochetoldadifferentstory.‘TaiSitusaid,“Theletterishere.”AndJamgonKongtrulsaid,“Oh,verygood,verygood!Theletter!”JamgonKongtrulwasquiteinnocent…ThenTaiSituopenedtheletter.Iamquitegoodatnoticingthesethings,everybodyknowsthis.Iwasthefirstpersonwhotookit.AndInoticedthatTaiSitu’snamewasthere,intheletter,itwassayingthatKarmapashouldfollowTaiSitupa.’Shamarshrugged.‘OK…thatdoesn’tmatter.ButtheletterwasclearlyinSituRinpoche’shandwriting.Hehadtriedhisbest,buthecouldnotdisguiseit.AndthenthesignaturewasdefinitelynotKarmapa’ssignature.IhavesomanyexamplesofKarmapa’ssignature.InRumtek,whenwepassedexamination,everysubjectwepassthereisasignatureofKarmapa.Andtherewerewaterstainsonthesignature,almostdisguisingit,asiftheyhadbeenputtheredeliberately.‘Isaid,“Howcanthisbe?”AndTaiSitusaid,“Becauseofmysweat!”He

said,“Ihavebeenwearingthepouchforthelastelevenyears,allthetime,anditwentthroughmyclothes.”ThenIsaid,“Buttheenvelopeisverynew!Thereisonlywaterhereinthecorner.Buttheletterinsideisterriblydamaged.Sohow?”Hesaid,“Idon’tknow:youmustaskmysweat!”Ontheenvelopeitwaswritten,itshouldbeopenedintheIronHorseYear.SothenIsaid,“Youopenedthispouchjustrecently?”AndTaiSitusaid,“Yes,justrecently.”SoIsaid,“Youdon’tknowanyboywhoanswersthedescriptionwrittenhere?”Sohesaid,

don’tknowanyboywhoanswersthedescriptionwrittenhere?”Sohesaid,“Now,accordingtotheseinstructions,thegeneralsecretaryandapartyshouldgotosearchfortheboy.HereitismentionedthattheboyshouldbeintheEastregionsomewhere.”Isaid,“InIndiaorTibet?”Hesaid,“Idon’tknowwhereitis.”Thisiswhathesaid.HecouldhavesaidthataccordingtotheletterI’vesearched,foundtheboy,thisistheletter,theboyisthere.Buthedidn’tsaythat.Isuspectedthattheboyhadalreadybeenfound.That’swhyIsaid,“Whereistheboy?”Andhesaid,“Idon’tknow.”SoIsaidagain,“Idon’tthinkthisisKarmapa’shandwriting.”GyaltsabRinpoche,evenbeforehereadtheletter,hewassaying,“Oh,that’stheauthenticletter.”Isaid,“Youdidn’tevenseetheletter.Howcanyouknowit’sauthentic?”“No,no,authenticletter,”hewassaying.ThatshowedmethatheandSituRinpochewerealreadytogetherinthis.‘ThenJamgonKongtrulwenttohisroomtogetanexampleofKarmapa’s

handwriting.IhadaletterfromSituRinpochewithme.Sowordbywordwetested.TherewasonecharacterinparticularwhichwasverydifferentfromhowtheKarmapawrote.AndtherewasaspellingmistakewhichSituRinpochehadmadeinhisletterwhichalsoappearedintheKarmapa’sletter.SonowIsaid,“Rinpoche,youmusttellthetruth,whetheryouhavewrittenthisletterornot.Ifyouhavewrittenthis,thenwewilltearitupandwewillsaynothing.Andifyoureallyhavearemarkableboy,wewillfollowyou.Youshouldsaynow.”Isaidthis.Buthedidn’treply.’Shamarshrugged.‘Perhapshedidn’ttrustme.Isaid,“Ifwerevealthisletter,hundredsandhundredsoflamasandrinpocheswillmakeresearchonthis.Andthenlaterpeoplewillsay,Karmapa’sletterisafake!Itwillruintheprincipleofourhistory.Soifyouwon’trevealthis,thenithastogotoforensicscientists.InLondonthereisaforensicsciencetestcentre.InLondonthelawisapplicableforIndiaalso,sowegotoLondon.”“Oh,”hesaid,“you’dhavetospend$11,000.”Isaid,“Idon’tmind.Wecanraisethefunds.”Hesaid,“Itwouldtakeustenyears.”Isaid,“Wehavenochoice.”Thenhesaid,“IwilldieninetimesbeforeIletthisgoforaforeignforensictest.Iwilldieninetimesforthis…”’

Thepredictionletterreadasfollows:

EmahoSelf-awarenessisalwaysbliss;thedharmadatu[1]hasnocentreoredgeFromheretothenorth[in]theeastof[thelandof]snowIsacountrywheredivinethunderspontaneouslyblazes[2][In]abeautifulnomad’splacewith

[In]abeautifulnomad’splacewiththesignofacow[3],ThemethodisDöndrubandthewisdomisLolaga[4][Bornin]theyearoftheoneusedfortheearth[5][With]themiraculousfar-reachingsoundofthewhiteone[6][This]istheoneknownasKarmapaHeissustainedbyLordDönyöDrupa[7]

BeingnonsectarianhepervadesalldirectionsNotstayingclosetosomeanddistantfromothers,heistheprotectorofallbeings;ThesunoftheBuddha’sDharmathatbenefitsothersalwaysblazes

‘Weworkedonitforalmostawholeday,’TaiSitutoldme.‘Therewereafewinterpretations,butallprettymuchthesame.Itwasreallyveryclear.Oncewereallysatdown,veryclear…’Theinterpretationwasmadeasfollows:

[1]:Choskyidhying,theexpanseofallphenomenaandequivalenttosunyataoremptiness.

[2]:InTibetan,divineislhaandthunder(inthetextpoeticallycalled‘gnamchugs’,or‘skyiron’)isthok.‘Divinethunder’wasthereforetakentobeLhatok,theKarmapa’sbirthplace.

[3]:ThenameofthenomadiccommunitywheretheKarmapawasbornisBakor:bameans‘cow’(thedharmatermfor‘cow’,usedinthetext,isdodjo).

[4]:Methodreferstothefather,andwisdomtothemother.[5]:‘Theoneusedfortheearth’wastakentorefertotheKarmapabeing

borninWoodOxYear:atreelivesfromtheearthandanoxisusedtoploughit.

[6]:The‘whiteone’isaconchshell,oftenblownonholyoccasions.[7]:ReferstotheTaiSitupa.

‘Andthen,’TaiSitusaid,‘wemadeacalculation…’JamgonKongtrulhadbeeninvitedtogotoTsurphuinafewweeks’timeto

giveaseriesofinitiations.Hewouldtakeacopyoftheletterwithhim,and

instructtheabbotofTsurphu,DrupönDechenRinpoche,toorganizeasearchpartytoinvestigatetheinstructionsintheletter.Inthemeantime,theheartsonswouldsaynothingpubliclyaboutthecontentsoftheletterorthepossiblewhereaboutsofthenewKarmapa.TheywouldsayonlythatafurtherannouncementwouldbemadeinOctober,bywhichtimetheinvestigationsshouldhavebeencompleted.JamgonKongtrulmadeaphotocopyoftheletter,andtheoriginalwascarefullyplacedinsideagaubox.Throughouttheday,asthefourheartsonsdeliberatedovertheletterandits

contents,alargegrouphadgatheredoutside.AmongthemweredevoteesfromLadakhandNepal,adelegationfromthesixmajorBuddhistassociationsofSikkimandsomeWesterndevoteeswhohappenedtobeonpilgrimagetoRumtek.AlsotherewasAkongRinpoche,whohadbeensummonedbyTaiSitufromScotland.Finally,atthreeo’clock,agroupofdelegateswasinvitedintothesittingroom.WhateverdiscordhaderuptedbetweenTaiSituandShamarpawasnowcarefullyconcealedbehindaveneerofunity.Thelongyearsofwaiting,itwasannounced,wereatanend.Theprediction

letterofthe16thKarmapawashere.Therewasamurmurofexcitementfromthedelegates,thenKunzangSherab,thechairmanoftheSikkimBuddhistAssociation,steppedforward.Couldtheyseetheletter?JamgonandGyaltsabremoveditfromthegoldenrelicbox.Explainingthatsuchasacredobjectshouldnotbetouchedbyanybody,Gyaltsabheldthelettergingerlybetweentwofingersaspeoplejostledaroundtoinspectit.Therewerenodsofapproval,thenanotherquestion.Thedateontheenvelope

specifiedthattheletterwastobeopenedinIronHorseYear[1990]–thatwastwoyearsago,saidonedelegate.‘Perhaps,’thedelegatesaid,‘theRinpochesdon’tloveHisHolinesssomuchsincetheyhadnotopenedthelettertillnow…’JamgonKongtrulrosefromhisseattoreply:‘WasitthejoboftheRinpoches

tofindthereincarnation,’hesaid,‘orthejobofthedelegates?’ThenAkongRinpochespokeup.‘Wasn’tthisthesameletterthattheRegents

weresupposedtohavefoundsixyearsago,intherelicbox?Ifso,whywastheenvelopesooily,andwhydidtheletterlooksooldandworn?’‘Wehaveanswersforthat,’saidTaiSitu,‘butnotatthepresenttime.’Withthemeetingatanend,thedelegatesandheartsonsfiledoutoftheroom.

AmongthosewaitingoutsidewastheGermanfilmdirector,ClemensKuby,whowasfilminginRumtekatthetime.JamgonKongtrulwasfilmedafterthemeeting,speakingstraighttocameraandsaying,‘Theinstructionsarevery

meeting,speakingstraighttocameraandsaying,‘Theinstructionsareveryclear.’Thefollowingday,20March,therewasanofficialmeetingbetweenthefour

heartsonsandmembersofahastilyformeddelegationmadeupofrepresentativesfromthegovernmentofSikkim,membersoftheSikkimLegislativeAssembly(theSingha)andarepresentativeofthemonasteriesofSikkim.Hereitwasformallyannouncedthatthepredictionletterhadbeenfound,andthatthenewincarnationwouldbeidentifiedandenthronedwithinsixtosevenmonths.Thistime,theheartsonsdeclinedtoshowtheletter,explainingthatitwouldloseitsjhinlap,orblessings,ifitwashandledindiscriminately.MicheleMartin,anAmericanBuddhistscholar,whowasinRumtekhelpingJamgonKongtrulwithtranslations,translatedthepredictionletterintoEnglish.‘Ihavenodoubtwhatsoeverthat[JamgonRinpoche]totallybelievedthiswastheKarmapa’sletter,’sheremembered.‘Everybodywasjustecstatic.We’dbeenwaitingforsolong.Andthefactthatthefourheartsonsweretogetherandthisannouncementhadbeenmade…everybodywasjustglowingwithexcitement.’Noteverybody.Topgawasincandescentwithrage.Inameetingwiththefour

heartsonsheechoedShamarRinpoche’saccusationthattheletterwasaforgery,andthreatenedthathewoulddoeverythinghecouldtopreventa‘false’KarmapaassumingcontrolofRumtek.Thefollowingday,TaiSituleftRumtekforameetinginDharamsalawiththe

DalaiLama.TaiSituwouldlaterdescribethemeetinginaspeechatRumtek.HehadinformedtheDalaiLama,hesaid,aboutthediscoveryofthepredictionletter,andthediscussionthathadtakenplacebetweenthefourheartsons.TheDalaiLamahadthentoldhimthathehimselfhadexperiencedasacredvisionpertainingtotheKarmapa’srebirth.Inthisvision,theDalaiLamawasinaplacethatwasgreenandhadnotrees,averybeautifulplace.Themountainswerenothigh,andthereweresmallstreamsflowingoneachside,rightandleft.Hesaidhedidnotseeanypeopleoranyanimals,andheheardthesound‘Karmapa’intheair.‘HisHoliness,’TaiSiturecounted,‘feltvery,veryhappywhenhewokeupfromthatsacredvision.’Duringthatmeeting,TaiSituwenton,hehadtoldtheDalaiLamathatitwasclearfromthepredictionletterthatKarmapahaddecidedtobeborninTibet.Sincethatwasthecase,theDalaiLamareplied,therewasundoubtedlyasacredmeaningtoit,addingthat‘everythingshouldbedoneverycarefully’.On26March,TaiSituissuedaletterfromSherabLingaddressedto

‘followersofBuddhismandparticularlytheKagyulineage’,statingthat‘the

organizationandrecognition’ofthe17thincarnationofKarmapawasnowinplace,andthat‘withtheprayersandblessingsofHisHolinesstheDalaiLamaandotherVajrayanaleaders,thefinalconfirmationoftheincarnationwillbemadeandannounced.’TheagreementtosaynothinguntilOctoberhadlastedlessthanaweek.

SittinginhisroomatSherabLing,TaiSituoutlinedtheplanwhich,hesaid,theRegentshaddevisedintheirdiscussionsatRumtek.JamgonKongtrulwouldgotoTibettoinitiatethesearchfortheKarmapa.ApartywouldbedespatchedfromTsurphutoinvestigatetheinstructionscontainedintheletter.Oncetheboyhadbeenfound,thefindingswouldbereportedbacktoTaiSituhimself,whowouldtheninformtheDalaiLama.‘AndifheapprovesthenwewillsendthepartybacktocollectKarmapa;ifhedoesn’tapprove,wewillhavetosearchagain.’Inthemeantime,TaiSituwenton,JamgonKongtrulwouldtalktohisgrandfather,NgaboNgawangJigme,andrequesthimtotalkwiththeChineseandTibetanofficialstoarrangeavisaforthenewKarmapatocometoIndia.HewouldthenbetakentotheDalaiLamaforthehair-cuttingceremony,andfinallyenthronedinRumtek.Itallsoundedtoogood,tooeasy,tobetrue.‘Wewerenotsophisticated

politically,youknow,’TaiSitutoldme.‘Wethoughtallthesethingsweregoingtowork!JustlikeyougetavisaandgotoAmerica,youknow?Youneedsomebodytohelpgetallyourstuff,butthenyougothereanddoyourthings.Wealmostthoughtlikethat.BecausewhenIwenttoTibetalso,that’showIfunctioned;nothidinganything.’ItwasthenthatJamgonKongtruldied.InlateApril,inthemidstofmaking

preparationsforhisjourneytoTibet,Jamgontookdeliveryofagift–anewBMW525–fromhisbrother,abusinessman.Onthemorningof26April,Jamgondecidedtotestdrivehisnewacquisition.Withhimwashisdriver,afriendLamaKunga,andJamgonKongtrul’spersonalsecretaryTenzinDorjee.DrivingnorthofSiligurithecarsuddenlyveeredofftheroadandstruckatree.Thespeedometeronthewreckedcarwasstuckat110k.p.h.JamgonKongtruldiedalmostimmediately.ThedriverandLamaKungadiedinhospital.OnlyTenzinDorjeesurvivedthecrash.Fivedayslaterheissuedalengthystatementontheaccident.Thetragedy,he

wrote,had‘befallenusduetoourlackofmeritandforpurposesbeyondoursightorcomprehension’.HewentontodescribehowthecarhadbeenspeedingalongtheNationalHighwaynorthofSiliguriwhenthedriverhadsuddenly

alongtheNationalHighwaynorthofSiliguriwhenthedriverhadsuddenlyswervedtoavoidaflockofbirds.Astheroadsurfacewasslightlydamp,thevehiclewentintoaskidand‘fishtailed’forsomethirtyorfortymetresbeforecollidingwithatree.Alloftheoccupantswerethrownfromthevehiclebytheimpact.DorjeehadregainedhissensesstraightawayandgonetoJamgonRinpochewhowaslyingnearthevehicle.‘WhileIwasholdinghim,’hewrote,‘heseemedtobreathehislast.’Afterflaggingdownapassingvehicle,Dorjeerecounted,hetookthebodyofJamgontothestupaatSalugara,afewkilometresaway,whereKaluRinpochehadoncelived,andplaceditonKaluRinpoche’sbed.‘[JamgonKongtrul]Rinpochelookedcompletelylifeless,butwhenIcleanedhisfacewithadampcloth,hisexpressionchangedtoonewhichIhaveoftenobservedwhileRinpocheslept.Rinpoche’sheartareawasalsowarmandIbegantofeelreliefthathewouldsurvive.Thiswasabouttwohoursaftertheaccident.AdoctorwascalledintoexamineRinpoche,buthestatedthatRinpochehadexpired.’ThefirstofJamgon’sfellowheartsonstoarriveonthescenewasShamar

Rinpoche.ThatmorninghehadbeenvisitingalocalschoolwhenhereceivedatelephonecallfromaSikkimesegovernmentofficialinforminghimabouttheaccident.Herushedtothescene.Hetoldme,‘Whenyouseeapersonwhoisdeadbyaccidentthen…greatshock.Thentearswerecomingout.Itwasverydisturbing.Ialmostbecomemad,tearskeepcoming…’Examiningthebody,hedeclaredthatJamgonwasinthug-dam,orsamadhi,astateofluminosity.Gyaltsabandanotherhighlama,BokarRinpoche,arrivedshortlyafterwards.Becauseoftherisingheatoftheday,itwassuggestedthatJamgon’sbodyshouldbetakenimmediatelytoRumtek.Together,theRinpochesmadeprayersrequestingJamgontoemergefromhisstateofsamadhi.‘Astheydidso,’TenzinDorjeewrote,‘Rinpoche’sthug-damconcluded,andhisfacebecameasbefore.’Jamgon’sbodywascarriedinstatebacktoRumtekwhereitwasplacedinthe

CrownCeremonyShrineHall.ThatnightahailstormraineddownonRumtek,buryingthemonasteryandthesurroundingcountrysideundertwocentimetresofhailstones.‘Itseemed,’rememberedoneWesternvisitor,‘asiftheskywascrying.’Vistorsquicklybegantoarrivefromallovertheworldtoparticipateintheforty-nine-dayfuneralpujas.Rumtekwasinastateofshock,‘awash’,asonepersonremembered,‘ingriefand‘disbelief’,theatmosphereheavywithfearandtrepidation.AstorybegantocirculatethatbeforeJamgon’sfatalaccident,GyaltsabRinpochehadhadadreamoftheuppershrineroominRumtek–theKashiDungGye,or‘four-pillared,eight-beamedroom’–inwhichtwoofitspillarshadcollapsed,causingtheroofofthemonasterytocavein.Thefour

pillarshadcollapsed,causingtheroofofthemonasterytocavein.Thefourpillars,itwassaid,werethefourheartsons,andclearlythecollapseofoneofthemsignifiedJamgon’sdeath.Whatwouldhappennext?Jamgonhadbeenjustthirty-eight.Hehadbeenuniversallylovedandrespected,andhissudden,terribledeathlefteverybodyshaken,‘asifsomethingimpossiblehadhappened,somethingunspeakable’.Indeed,soshocking–soinconceivable–wasJamgon’sdeaththatitwashard

tobelieveitcouldactuallyhavebeenanaccident.Whatpossibleforcesofkarmacouldhavemadeitso?Rumoursquicklybegantomultiply.Photographsshowedthattheenginehadbeenfoundsomethirtyyardsawayfromthecrashedcar,suggestingthattheenginehadbeencatapultedfromthecar,asifbyanexplosion.ThesolesofJamgon’sfeetweresaidtobescorched.Onthedaybeforetheaccident,thecarhadbeenservicedbymechanicswhohadbeensummonedfromDelhi.Clearly,theyhadplantedabomb.Ortheyhadtamperedwiththebrakes.No,themechanicshadactuallycomefromBhutan,organizedbyTopga.Rumoursandmorerumours:itwasn’tJamgon’sdriverwhohadbeenatthewheelatthetimeoftheaccident,butJamgonhimself.Butthiscouldnotbeannouncedpubliclybecauseitwasamajorinfractionofprotocolforrinpochestodrive.ButwhostoodtogainfromJamgonKongtrul’sdeath?Hehadbeenonhis

waytoTibettofulfiltheinstructionsofthepredictionletterpresentedbyTaiSitu.Onlysomeonewhowishedtopreventthatwouldbenefit.ThenamesofTopgaandShamarRinpochewerewhisperedincorners.Buttherewasnoevidenceofplotorsabotage.Thepolicedeclinedtolaunchaninvestigationintotheincident.AndsotoodidJamgonKongtrul’sfamily.TaiSituwasteachingataconventionofbusinessmen,theYoungPresidents,

inTaiwanatthetimeofJamgon’sdeath.HeimmediatelycancelledhisprogrammeandhurriedbacktoRumtek,arrivingsomefourdaysaftertheaccident.TheplanlaidbytheheartsonsinMarchtosendJamgonKongtrultoinvestigatethecontentsofthepredictionletterwouldneedtoberedrawn.Whattodo?Thelogicalthingwouldhavebeenforthethreesurvivingheartsons,allofwhomhadnowgatheredinRumtek,tomeetanddecidewhatcourseofactiontotake.ButsuchwasthedistrustandsuspicionbetweenTaiSituandShamarthatnosuchmeetingtookplace.FollowingthedeathofJamgon,andbeforeTaiSitu’sarrival,Shamarhad

joinedinthefuneralpujas.Then,heletitbeknownthatfollowingadreamwhichhehadinterpretedas‘abadomen’,heintendedtoretreattohishouse,ashortdistancedownthehillfromthemonastery,foraperiodofintensive

shortdistancedownthehillfromthemonastery,foraperiodofintensivemeditation.Shamar’sretreatapparentlypreventedhimfrommeetingwitheitherTaiSituorGyaltsab.Healsohadotherplans.RatherthanstayinginRumtekforthedurationofthepujas,hehadannouncedthathewasshortlytoleaveforaconferenceinAmerica.On9May,heemergedfromhisretreattoattendameetingwiththeChief

MinisterofSikkim,N.B.Bhandari,inGangtok,todiscussthequestionofthepredictionletter.AccordingtoShamar,heexplainedtoBhandarithathewasleavingforAmerica,andrequestedtheMinistertodespatchapoliceguardtoRumtekas‘protection’fortheletter.Bhandariagreed.TheMinisterhadalsoinvitedTaiSitutothemeeting.‘IsuggestedGyaltsab

shouldjoinus,’TaiSitutoldme.‘ButwhenwearrivedShamarpawasalreadywiththeChiefMinister.Thesecretarysaidhe[Shamar]hadcomeearlierthanplanned.Sowewaited.IhadevenpreparedkhatasforShamarpa,becauseIhadn’tseenhimformonths.AndallofasuddenIheardacardoorslam,anditwasShamarpaleaving.’AtthemeetingwiththeChiefMinister,TaiSiturequestedaninvestigationintoJamgonKongtrul’saccident.‘Weallfeltalittleuncomfortableandwantedtohaveitclearedupforus.Andhesaid,therewasaproblem,becausetheaccidenthadoccurredinadifferentstateandsoon.’ThetwoRinpochesreturnedtoRumtek.‘AndthenextdayShamarpaleftforAmerica.Ihadnotspokentohimoneword.’WithShamarhavingabsentedhimselffromRumtek,TaiSituandGyaltsab

nowdevisedanotherplan.‘Wegotworried,’TaiSitutoldme.‘WehadtoldpeoplewewouldmaketheannouncementinOctober.AndwewereworriedthatifsomanypeopleheardthesethingsinTibetthatunpredictablethingscouldhappen.TheKarmapa’ssecuritycouldbecomeaproblem.Sowethoughtwehadtorush.ThenwehadameetingwithGyaltsabandtheotherseniorrinpochesleftthere,andwedecidedthatGyaltsabwouldsendhisgeneralsecretarySherab,andIwouldsendAkong,becausehehasmuchexperienceofTibet,hehaslotsofprojectsthere.AlsoGyaltsabRinpocheandIfromthePalpunglabrangwantedtosponsorlotsofprayersforJamgonRinpoche,lightingthebutterlampsinJokhang,Lhasa,Drepung,Sera,allthedifferentmonasteries,becausethisalsoisnecessary.SowegaveacopyofthelettertoSherabandAkongandwesentthem.’On9May,AkongRinpocheandSherabTharchinleftRumtek,carryingwith

themacopyofthe16thKarmapa’spredictionletter.Itwouldbethreeweeks

beforewordfinallycamefromTibet.ThenewincarnationoftheKarmapahadbeenfound.

CHAPTEREIGHT

TheSoundoftheConchShell

Gyuto:August2000.Hisfirstmemory,hesaid,wasofhorses.‘Iwasveryyoung,butIhavea

feelingIwasinatent,andthensomepeopleareridingtowardsme.Itisn’tveryclear,butthehorsesarecoveredwithscarves.Lateron,Iunderstoodthatatthattimeoneofmysistersgotmarried,andaccordingtothetraditionofTibetthepeoplecametherewiththeirhorsesfortheweddingparty.’TheKarmapaglanceduptowardsthebackoftheroom,wheretheIndiansecurityofficerstood,eavesdroppingonourconversation.Hisbirth,hischildhood,hisupbringing…EverytimeIraisedthesesubjectsinconversation,alookofpalpableindifferencewouldflickerintheKarmapa’seyes,asiftosay,whatpossibleinterestcouldthesethingsbetoanybody?TheTibetanBuddhistteachingsondeathandrebirtharequiteprecise.Atthe

momentofdeath,thesensesshutdownonebyone,lightsonastrand,flickeringanddarkening.Vision,touch,smell,recollection,discrimination,allcease.Deprivedofitssenses,themindbecomesawareofitsownnature,withoutanyprojectionsordelusions,manifestasaclear,whitelight.Fortheordinarymind,thelightofthemind’sowntruenatureissopiercingthattheinstinctistoturnaway,desperatelysearchingforthefamiliar.Inthiswaythebeingentersintothebardo,whereitremainsforsevendays,orsevenmultiplesofseven,untilonceagainbeingdrawnbytheinexorableforcesofkarmatoseekrebirthinanewform.Butfortheyogi,whohastrainedhismindforjustsuchamoment,the

clearlightrepresentsthepossibilityofliberation,astateinwhichhecanrestinmeditationforhours,orevenweeks,andmayevenattainreleasefromsamsara.

Thearithmeticofreincarnationpuzzledme.The16thKarmapadiedin1981.Hisreincarnationwasbornin1985.Wheredidhespendthemissingfouryears?WheneverIaskedthisquestionitwouldbegreetedwithanindulgentsmile.ThePureLands,peoplesaid;andevenjokingly,‘HewastakingavacationinthePureLands.’AccordingtotheMahayanateachings,thePureLandsareamentalrealmmanifestedbythecompassionofBuddhasandbodhisattvas,aplacedevoidofpoverty,sufferingorhunger,wheretheconditionsareconducivetoprogressalongthepathofthedharma.‘SowithKarmapa,’TaiSitutoldme,‘itcanbePureLand.Ormaybehestaysinsomemeditativestate.Hecouldbereborninanotherrealm,anotheruniverse.Maybeonlyheknowsthat.’

Ifallthiswastrue–ifhewasindeedthereincarnationofthe16thKarmapa,andif,asthehistoriessaid,theKarmapaswereomniscient–thenwhatmemoriesdidhehaveofhispreviouslives,andoftheperiodsbetweenlives?These,itseemed,werequestionsthatwereneverasked,becausetheycouldneverbeanswered;athreadintheveilofmystery,beyondwordsandcommoncomprehension.ItwasaconditionoftakingBuddhistvowsthatonenevertalkedofspiritualattainments;aconditionofbeingenlightened,itseemed,thatsuchquestionsshouldbedeflectedwithaself-deprecatingsmile.‘Eveningeneral,ifyouhavethereincarnationofyourpreviouslife,stillyou

willnotrememberthingsfromyourpast,becausetherearelotsofobscurationstothat,’theKarmapatoldme.‘Evenifsomeoneisagreatenlightenedone,likethe16thKarmapa,andnowI’mthe17th…evendespitethe16thKarmapa’swisdomtheremightbemoreobscurations,andthenothercausesandconditionsmightobscuretherecollectionofthepast…’Hepaused.‘Sofranklyspeaking,Idon’tremember.Butreadingthebiographiesofthe16thKarmapaandwatchingthevideosIenjoyverymuchtheactivitiesofmypredecessor…’Hesmiled.

Andwhy–Istruggledtoformulatethequestion–whydidhethinkthe16thKarmapachosehisparentsasthevehicleforhisbirth?Ifhethoughtthequestionodd,heshowednothinginhisexpression.‘Thatis

verymuchbecauseofkarma,andalsobecauseoftheteachingsoftheBuddha–themanifestationofinterdependentrelationsplaysaveryimportantrole,Ithink;somaybethatisbecauseofthat.’

Icouldfeelmyselfswimmingfurtheroutofmydepth.Ihadbeentold,Isaid,thatasachild,hisfatherhadoncemetthe16thKarmapa,andthattheKarmapahadnamedhim.Didhethinkthismeetinginanywaysignificantinthecircumstancesofhisownbirth?

‘It’strue,the16thKarmapatravelledalloverTibet,andhewouldgiveanametoanyindividualsaccordingtorequests.Myfatherwasoneofthem.And,asyousay,Imyselfalsohavesometimesthoughtthatmaybeatthattimetheconnectionwasmade,likethat.’Hisparents,hewenton,weredevoutpeople,‘goodpractitioners’,andgrowinguptherewouldbemanydiscussionsaboutthedharma.‘SoIbelievethatsometimestheywouldalsotalkaboutthe16thKarmapa.WhatIclearlyrememberisthatinourfamilywehadasmallshrine,andonthatshrinewasaphotographofthe16th.’Perhaps,Isaid,itwasbecausetheyweresuchdevotedpractitionersthatthey

werechosen.‘WellIcan’tsaythatistherealreason,becausetherearemanyotherfamilies

whoareasdevotedasmyparents–evenmoreso,perhaps.ButsinceHisHolinessthe16thKarmapamadeadecisiontobeborninmyfamily,thatmeanshedefinitelyhadcertainaspirationstobethere.’

YouneededonlytolookatNgödrupPelzomandtheKarmapatoknowthattheywerebrotherandsister.Thoughshewassevenyearsolder,theymightalmosthavebeentwins:thesamebroad,moon-likeface,perfectlyproportionedfeatures,ruddycheeksandalmond-shapedeyes;thesamesudden,dazzlingsmilelightingupanotherwiseseverecountenance.Thesamemaroon,clericalrobes:NgödrupPelzomwasanun.ShehadfledfromTibet,throughNepal,twomonthsbeforeherbrother,andhadstayedatTaiSitu’smonasterySherabLinguntilwordcameofhisescape.OnthemorningofhisarrivalinDharamsala,shehadbeenwaitingattheBhagsuHoteltogreethim.Now,shetoowaslivinginGyuto.WetalkedinoneoftheroomsinGyuto.Shewasashygirl,gigglingbehind

herhand.ShespokenoEnglish,andamonktranslated.WhenIswitchedonmytaperecorder,sheaskedmetoturnitoffwhenshewasspeakingandrecordonlyhistranslation.Shedidnotexplainwhy.Shetalkedaboutherchildhood.Herfamily,shetoldme,camefromthe

villageofBakor,intheLhatokdistrictofKham,easternTibet.Bakorwasanomadiccommunity,madeupofsomeseventyfamilies,comprisingaround430

nomadiccommunity,madeupofsomeseventyfamilies,comprisingaround430people.Inwinterherfamilylivedinawoodenhouse;insummer,inatent,herdingtheiranimalstothegoodpasturesforgrazing.‘Ourwholelifewasspentwithanimalsandourlivingdependedonanimals.’Thefamilyhadsevenoreighthorses,some200sheepandgoatsandfiftytosixtyyaks.‘This,’shesaid,‘madeusmiddleclass.’Therewereninechildreninthefamily.Life,shesaid,wasverysimple,‘butwewereveryhappy.Mydutiesweretotakecareoftheyoungersistersandbrothers.’Sucheducationasthechildrenreceivedwasmostlyrelatedtoreligion.‘Myparentswouldsitwithbooks,andwe’dstudyTibetanscriptureandpujasandprayersandmemorizetexts.’TherewerethreemonasteriesintheregionofLhatok.Traditionally,her

familyweremostcloselyconnectedtoKhampaGa,themonasteryofKhamtrulRinpoche,whobelongedtoasubsectoftheKagyucalledtheDrukpaKagyu.TheothertwomonasterieswereKarmaKagyu.Eachyearalamawouldcomefromoneorothertogiveteachingsandblessings.Itwasthemostimportantoccasionoftheyear;therewouldbesinginganddancing,andthemenwoulddrinkchang,aparticularlypotentTibetanbeer.Herfamily,likeallthoseinthevillage,reveredtheKarmapas.Apictureof

the16thstoodonthefamilyshrine.‘OurfatherusedtotellusverymuchaboutKarmapa.AndIrememberin1981whenHisHolinesspassedaway,whenthatnewscametoTibet,myfatherwasverysad;hetoldeveryone,“ThisisasignthatnowisatimeofdarkagebecauseHisHoliness[has]passedaway.”Sowerespectedhimverymuchasoneoftheenlightenedbeingsinthisworld.’Butnobodyexpected,Isaid,thatKarmapawouldbebornintoherfamily?Hereyeswidenedwithlaughter.‘No,therewasnosuchexpectation.’Inaccordancewithlocalcustom,thefamily’sfirstson,herelderbrother,was

givenuptothecareofthelocalmonastery,KhampaGa,asamonkwhenhewassevenyearsold.Thenextfourchildrenweredaughters–shewasthethird.Butherparents,DöndrubandLoga,longedforanotherson.Theyconsultedalocalyogi,KarmaNorzang,whoadvisedthemtodothepropitiousactsoffeedingbeggarsandfishintherivers,todoahundredthousandrefugeprayersandtomakeapilgrimagetoLhasa.Theyfollowedhisinstructions,buttheirnextchildwas,again,adaughter.Bythetimetheywerereadytotryforanotherchild,KarmaNorzanghaddied.Stillyearningforason,DöndrubandLoganowturnedtoanotheryogi,ThogdenAmdoPaldenRinpoche,theabbotofKarlek,agompaaday’sridefromBakor.AmdoPaldensaidthathewouldhelp,onthe

conditionthatwhentheirsonwasbornDöndrubandLogawouldgivehimuptoAmdoPaldenasamonk.Theyagreedtohisterms,andshortlyafterwards,Logafellpregnant.InTibet,greatbirthscomeaccompaniedwithgreatlegends.Loga,itwassaid,

dreamedofthreewhitecranesofferingherabowlofyoghurt;ofeightauspicioussymbolswreathedinrainbowlight.Werethesestoriestrue,Iasked?NgödrupPelzomnoddedherhead.Yes,shesaid.Allofthiswastrue.Thechildwasbornshortlybeforesunrisenextmorning,on26June1985.

‘Therewasalotofexcitementwhenhewasborn,’saidNgödrupPelzom.Thereweremanychildreninthefamily,soinawaythereshouldn’thavebeenexcitement.Butmanythingshadhappenedbeforehewasborn.Inthatyear,theweatherwasextraordinary.Becauseofthattheflowerswerebloomingmorethanusual.Andeverybodyintheareaexpressedthatatthattimetheyweresomehowfeelingveryhappy,withoutanyparticularreason.Thatfeelingwasthereforeveryone,notonlyourfamily.AndthenwhenHisHolinesswasborn,hewasaboy.Inthefamilyeverybodyhadbeenexpectingaboy,soeverybody,especiallymymother,wasveryhappyaboutthat.Andmyfather,becauseofthesignsthathadhappenedforhim,hadconfidencethatthisboywassomehowanextraordinaryperson.’Itissaidthatontheafternoonofthethirddayfollowinghisbirth,thesoundof

aconchshellresonatedthroughthevalleyforonehour,fulfillingtheprophecycontainedinthe16thKarmapa’spredictionletter:‘[With]themiraculous,far-reachingsound/ofthewhiteone;[This]istheoneknownasKarmapa.’NgödrupPelzomnodded.‘Yes,Iheardthat.Everybodyheardit.’Shegiggled.TheyoungboywastakentoAmdoPalden,tobegivenaBuddhistname.But

theyogitoldtheparentsthattheirsonwasspecialandonlyahighlamacouldnamehim.Instead,theparentscalledhimApoGaga,or‘happychild’,anamethat,hissistersaid,shehadheardamagpiesingshortlyafterhisbirth.Hewas,shewenton,aparticularlypleasing,sweet-naturedchild.‘Asababyhebehavedverywell.Andnotjustwellbehaved;hewasveryextraordinary.Normally,anychild,whetheraboyoragirl,theyplayandtheykillinsectsandthisandthat;theydon’tknowwhatisaliveornot;theyhaveaverywildwayofplaying.ButevenwhenhewasveryyoungHisHolinessalwayscaredforeventhesmallestinsect,nottokill.Andalso,inhisgestureofplayinghewouldtrytobuildasmallhouseinsandormudandcallitamonastery.Andthenhewouldbring

smallhouseinsandormudandcallitamonastery.Andthenhewouldbringsmallpiecesofwoodandsay,“Thatismythrone!”Inthiswayhewasaveryextraordinaryboy.Notonlymyself,butthewholefamilyhadconfidencethathemustbeveryspecial.Everybodyinthevillagehadthatconfidence,butnobodyknewwhohewasexactlyorthathewasgoingtobeaKarmapa.’WhenApoGagawasfour,hisparents,honouringthepromisetheyhadmade,

gavehimovertoAmdoPalden,theabbotofKarlekgompa.AmdoPaldenwasatall,gauntfigurewithalong,wispymandarinbeard,hishairtiedinasnakeofplaitsabovehishead.Hehadspenttwenty-fiveyearsasaprisoneroftheChinese,andhehadareputationasahardtaskmaster.KarlekhadbeenfoundedintheseventeenthcenturybytheKingofLhatok,whowasadiscipleofthe9thKarmapa.Therewasnorunningwater,noelectricity.Itwashometo100monks.BoththemiraculoussignsthathadaccompaniedApoGaga’sbirthandAmdoPalden’sowninstinctssuggestedthattheyoungboywascertainlyatulku,althoughatthisstagehehadnotbeenidentified.Assuch,hewasaccordedsomeprivileges.Hehadhisownattendant,andhisownsmallthronetoonesideoftheshrineroom,setbelowtheleveloftheabbot’sthrone.Hisdaysfollowedastrictregime.Hewouldriseatfiveeachmorningforprayers.Afterasimpleofbreakfastoftsampa(roastedbarley),powderedandmixedwithbutterandcheese,andstrongtea,therewouldbelessonsinreading;thenafterlunch,lessonsinwriting.Intheeveningshewouldrevisewhathehadlearnedduringtheday.HewastaughtthelifeoftheBuddha,andthebasicprinciplesofhisteachings;howtoperformvariousriteswithdrum,dorjeandbell.Becauseofhisage,hewasoftenallowedtoreturnhometohisfamily,ortheywouldvisithim.Andsotheyearspassed.Inthesummerof1991,arippleofexcitementpassed

throughthesmallcommunityatKarlek.TaiSituwouldbevisitingPalpungtogiveempowerments.MonksfrommonasteriesthroughoutKhamwouldbemakingthepilgrimagetoPalpung,andthemonasticcommunityofKarlekwouldbejoiningthem.InlateOctober,thepartyofmonksandlaypeople(theyoungApoGaga’sparentsamongthem)setofffromKarlekinaraggedcaravanofhorsesandpackanimals,ladenwithfoodandprovisions.Thejourneytookfourdays.Snowlaythickontheground,thehorsesscrabblingtonavigatetheicyescarpments,thepartystoppingeachnighttomakecamparoundablazingfire.ApoGaga’sparentstravelledinastateofhighexpectation.TheyhadbeentoldbyAmdoPaldenthattheirsonwascertainlyagreatrinpoche,evenifAmdoPaldenhimselfhaddeclinedtospecifyexactlywhomhemightbe.SurelyTaiSituwouldbeabletoprovidetheanswer.

ThemonasteryofPalpungissethighonthemountainknownasGosela,or‘greyhat’.Accordingtolocallegend,someonemightstandatthebottomofthemountainwithblackhair,butbythetimetheyhavearrivedatPalpungitwillsurelyhaveturnedgrey,sohazardousistheclimb.Themonasterywasenfête.Some3,000monksandnuns,andmorethan100rinpochesfromalloverKhamhadcomefortheceremonies.Everyroominthemonasterywasfilledtoburstingpoint,andthegroundsaroundhadbecomeasprawlingencampmentoftents,pavilionsandimprovisedshelters.Overthenextsixweeks,TaiSitupresidedovertheempowermentceremonies,

madehisdecreesontherecognitionofnewtulkus,andperformedthehair-cuttingceremonyonthelegionofmonkswhoprocessedbeforehim.ItwasherethatTaiSituandtheboywhomhewouldsubsequentlyrecognizeasthereincarnationofthe16thKarmapaweretomeetforthefirsttime.Theexactdetailsofthismeetingareunclear.TaiSituwouldcertainlyhaveseentheyoungmonkApoGaga,andwouldcertainlyhaveperformedhishair-cuttingceremony,ashedidwithdozensofyoungmonks.ItislikelythathewouldhavebeenmadeawareoftheremarkablecircumstancesthathadsurroundedApoGaga’sbirth.InthecourseofhisstayatPalpung,TaiSituwouldrecognizemorethan100newtulkus.Couldhepossiblyhavefailedtorecognizehisformerguru,themostpowerfulfigureintheKarmaKagyuhierarchy?ButTaiSituwouldinsistthathehadnoinklingthattheyoungboypassinginfrontofhimwastheKarmapa.‘NowHisHolinessisgivingmeaveryhardtime,saying,whydidn’tIrecognizehim!’hetoldme.Attheconclusionoftheempowerments,theyoungApoGagaandhisfamily

setoffonthearduousjourneybacktoLhatok,hisparentsdoingtheirbesttodisguisetheirdisappointmentthattheirsonhadnotbeenrecognizedasagreatrinpoche.IfApoGagawasindeedspecial,TaiSituhadsaidnothingofittohisparents.Andyet,itseemsthattheyoungboyhadmadeanimpression.InNovember,

TaiSituleftPalpungtoreturntoIndia.HisjourneytookhimthroughBeijing.There,inhishotelroom,hepreparedgiftstobesenttotheyoungmonkfromKarlek:alargesilkkhata,onwhichhewroteafour-lineverseofpraisetotheboy,invokingthenameofGuruRinpoche,andacoralmalawhichhadbelongedtoapreviousTaiSitu.Hisaccompanyingletter,however,madenomentionofanysuspicionshemighthavehadthatApoGagawastheKarmapa.IfTaiSituhadmadeuphismindthathehadatlastfoundtheobjectofhissearch,hekept

thisinformationtohimself.TheyoungboyreturnedtoKarlek,whereheremainedforsomemonths.In

thespringof1992,hewasgivenleavebyAmdoPaldentoseehisparents.ThefamilywerepreparingtoleavetheirwinterhomeforthesummerpasturesatBakor,whereApoGagahadbeenborn.Theyoungboytoldthemtheymustmakehaste.Thereweremonks,hesaid,comingfromhismonasterytocollecthim.NotfromKarlek,butfromhismonastery.Threedayslater,thesearchpartyfromTsurphuarrived.

AccordingtotheofficialrecordsofTsurphumonastery,thesearchpartyhadleftTsurphuon12May1992.Aweekearlier,on5May,thelabrangatTsurphuhadmetwithrepresentativesfromthegovernmentoftheTAR,shownthemacopyofthepredictionletter,andreceivedformalpermissiontomountthesearchforthenewKarmapa.TheletterhadbeensentfromRumtekbyTaiSituandGyaltsabRinpoche.Thepartythatsetoutfromthemonasterywascomprisedoffourmonks,ledbyDrupönDechen’sright-handmanLamaTomo,andtwodrivers,travellingintwovehiclesthathadbeenprovidedbythegovernment.TheinstructionsintheletterhadspecifiedthatthereincarnatewouldbefoundinthedistrictofLhatok,intheoldprovinceofKham–ajourneyofsomethreedaysbycarandafurtheroneortwodaysbyhorsebackfromTsurphu.‘ThefirststopforthesearchpartywasthemonasteryofKhampaGa,’

NgödrupPelzomtoldme.‘Theysaidtheywerepilgrimsandthattheyhadaletterfromtheirfriendstogivetoacertainfamily.TheymentionedthenameofHisHoliness’smother,Loga.ThatmonasterydirectedthemtogototheKarlekmonastery.Whenthesearchpartycamethere,theyaskediftherewasaladycalledLogawholivedinthisregion.ThemanagerofthemonasterytoldthemthattherewasaladycalledLoga,whosesonwasarinpocheinKarlek,andthathisfather’snamewasDöndrub.Sothenthesearchpartyaskedtobedirectedtothefamily,andinthatwaytheycametoourhome.’ThesearchpartyarrivedatBakoron21May.Andthentheywaitedfor

twenty-fourhours.ThedatewasdeemedtobenotpropitiousforsuchanimportanteventasgreetingthenewKarmapa.Thefollowingday,thepartypresentedthemselvesatthetentofApoGaga’sfamily.‘AtthattimeHisHolinesswaswiththefamily,’saidNgödrupPelzom.‘Onthatfirstdaywhenthesearchpartyarrivedtheydidn’ttellusthathewasKarmapa.Aftercheckingthoroughly,theytoldusonlythathewasarinpocheintheirmonastery.Andalsoonthefirstdaytheydidn’tmeetHisHoliness.ItwasonlyontheseconddaythattheymetHisHolinessandspentsometimewithhim.Itwasthenthattheytold

theymetHisHolinessandspentsometimewithhim.ItwasthenthattheytoldthefamilythathemightbeKarmapa.’NgödrupPelzom’seyeswidenedatthememory.‘Sowhenwelearnedthis,therewasanextraordinaryfeeling.Nobodyhadeverimaginedthis.’ApoGaga’sparentsweretoldtosaynothingaboutthepossibilityoftheirson

beingtheKarmapa,buttolookaftertheyoungboyandtakehimbacktoKarlekassoonastheycould.Twomonksfromthesearchpartyremainedwiththefamily,whiletherestofthepartyreturnedtoTsurphu,toreporttheirfindingstoDrupönDechen.AttheendofMay,asecond,larger‘welcoming’partysetoutfromTsurphuto

collecttheyoungboy.Onceagain,LamaTomoledtheparty,butthistimeitalsoincludedofficialsfromtheChinesegovernment’sreligiousdepartmentandarepresentativeoftheUnitedFront.TherecognitionofthenewKarmapahadnowbecomeofficialgovernmentbusiness.AkongRinpocheandSherabTharchinhadleftRumtekon9May,boundforTibet.TheplanwasforthetwolamastotraveltoChamdo,wheretheywouldrendezvouswiththepartythathadbeensentfromTsurphu,beforeproceedingontoLhatok.ButinKathmandu,AkongandSherabweredelayed,waitingforvisastoenterTibet.Thedelaywasundoubtedlypolitical.FortheChineseauthoritiesitwasimperativethatthefirstgrouptoformallymeetthenewKarmapashouldbelamasfromwithinTibet,accompaniedbygovernmentofficials,ratherthanlamaswhowereinexile.BythetimeAkongandSherabfinallyreachedChamdo,newshadalreadyfilteredthroughthatthesearchpartyhadlocatedthereincarnate.Theyoungboy,theyweretold,wasnowbackatKarlek.Thetwolamasmadetheirwaythereasquicklyastheycould.ThesmallgompawasdoingitsbesttoaccommodatethefactthatApoGaga,theyoungmonkwhohadbeenlivingthereforthepastthreeyears,hadnowbeenrecognizedastheKarmapa.Hewasinstalledintheabbot’squarters,attendedbythemonastery’sseniormonksandmembersofthepartyfromTsurphu.AkongRinpochehadhisowndutiestoperform.AsTaiSitu’srepresentative,

hetoldme,itwasnecessaryforhimtoconfirmtohisownsatisfactionthattheboywasindeedtheKarmapa.Hewasusheredintotheboy’srooms,wherehemetthenewKarmapaforthefirsttime.‘ThenIknew…’Akongpaused.‘ThereasonIhavenodoubtsisthatthe16thKarmapagavememany,manyrelics–healwaysgavemewhateverIaskedhimfor.ButonethingIaskedhimwas,canIhaveoneofhisteethafterhedied.AndhepromisedmethatIcould.Whenhe

passedawayandwascrematedinRumtek,itwastoomuchformetoface.Ididn’tgo.IhadbeenlookingafterhiminChicago,andgrownveryclosetohimatthattime.SoIaskedpeople,I’msurethereisatooththatdidnotburninthefire,andifthereisone,pleasetakecare[ofit]andmayIhavethat.Whentheyopenedthestupaafterthecremation,theysaidthereweresometeeththatdidnotburn,butsomehowIwasnevergivenone.Iwasveryupset.SowhenIfirstsawKarmapa,Isaidtohim,beforeyoudiedyoupromisedmesomething,sowhereisit?Hehadasmallcarpet,andunderthecarpettherewasoneofhismilkteeth.Andhegaveittome.Sothatsolvedmyproblem.’Akonghadonemoredutytoperform.Accordingtotradition,itwasnecessary

formallytorequestthefamilytogiveuptheirsonfortrainingasarinpoche,andtooffergiftsasrecompense.Atthefamily’shome,Akongpresentedmoney,foodandboltsofcloth.‘Thenthefatherandmotherrequestedthatsincetheirsonissomethingverypreciousforthem,thatheistheirheart,thattheyshouldbegivensomethingpreciousinreturn.’AkongpresentedthemwithapreciousstatueoftheBuddhawhichhehadcarriedwithhimfromSikkim.‘Andthentheywereveryhappy,butinanotherwaytheywereverysadtoo.’InthefirstweekofJune,preparationsbeganatTsurphuforthearrivalofApo

Gaga.Prayerflagswereerectedbesidethenewlylevelledroadleadingtothemonastery,alongwithsmallstonepyresforburningjuniperincensesticks.Inthemonasteryitself,thehugemastfromwhichtheKarmapa’sensigntraditionallyflew,andwhichhadlainonthegroundsincethedeathofthe16th,washauledupright,boundlikeamaypoleinmulticolouredprayerflags.Onthemorningof15June,aconvoyofvehiclescomprisinghalfadozen

jeepsandtwotruckswounditswayupthedirttracktothegatesofTsurphu’ssummerpalace.BehindthemcamealargepartyofKhampasonhorseback,dressedintheirfinestclothes.Thethirdjeep,aChinesegovernmentvehicle,wasswathedinwhitekhatas.SeatednexttothedriverwastheyoungKarmapa,dressedinatunicofhandsomeyellowbrocade.Inthevehiclesbehindweremembersofhisfamily.Withthesoundofgyalingsblowingmournfullyinthewind,andamidcloudsofincense,theyoungchildwasliftedoutofthecarbyhisnewattendantDidi,andcarriedthroughthegateintothesummergarden.Alargecrowdhadamassedforhisarrival,amongthemaChinesetelevisioncrew.Amarqueehadbeenerectedinthesummergarden,wheretheKarmapaandhisfamilytookrefreshment,whilepeoplegatheredaround.Thepartythengotbackintothecarsfortheshortdrivetothemonastery.Bynowtherewasacrowdof

severalhundredpeopletogreettheboy.Therefollowedaroundofceremonies,duringwhichtheboyfidgeted,castinghisquick,curiouseyesaroundhim,absorbingthestrangenewsurroundings.Inthemainshrinehall,theKarmapasatonthehighthroneas,foranhour,hundredsofpeoplefiledpasttogazeattheincarnateandtotakehisblessing.Theyoungboy’slifehadchangedforever.

CHAPTERNINE

TheFoxCries

ThroughouttheweeksofMayandearlyJune,withtheShamarpainAmericaandthesearchpartyalreadyontheirwaytoLhatok,eventsatRumtekhadgatheredanirresistiblemomentum.On17May,TaiSituandGyaltsabgaveatalktothemonasticcommunity,statingthatsincetheyhadbeenunabletomeetShamarRinpochetodiscussthematterofthesearchwithhim,theyhaddecidedtoactaloneinfulfillingtheplanthathadbeenlaidinMarch.AkongandSherabTharchinhadleftRumtekaweekearlier.TaiSituandGyaltsabwaited.On3June,thetwoRinpochesleftRumtekforDharamsala,carryingwiththemacopyofthepredictionletter.WordhadnowcomefromTibetaboutthediscoveryoftheboyfromLhatok.ItwasnecessarytoinformtheDalaiLamaofdevelopments.TheDalaiLamawasshortlytoleaveforBrazil,wherehewasscheduledto

attendthefirstEarthSummit.On5June,TaiSituandGyaltsabarrivedinDelhi.Fromthere,TaiSitutelephonedTibet.TherewasnophoneatTsurphu.AcontactinLhasawasobligedtogobackandforthtothemonasterytocarrymessages.Overthetelephone,thecontactrecountedthefindingsofthesearchparty,howthenamesofthemotherandfathermatchedtheletter,andtheauspicioussignsthatweresaidtohavesurroundedtheyoungboy’sbirth.ThewelcomingpartywerewiththeKarmapanow,TaiSituwastold,readytobringhimbacktoTsurphu.‘Wetoldthem,pleasedon’tdoanythingmore,’saidTaiSitu.‘WewillgototheDalaiLamaandtalktohim,andifHisHoliness

approvesthenwewilldotherightthing;andifhedoesn’tapprove,wemustlookelsewhere.Thisiswhatwetoldthem.’FromDelhi,TaiSituandGyaltsabdrovenorthtoDharamsalatoseetheDalaiLama.Buttheyhadmiscalculated:thespiritualleaderhadleftforBrazilthreedaysearlier.TaiSitucontactedtheDalaiLamainBrazilbyphonefromhisprivateoffice.Thepredictionletterandareportonthecandidateandhisfamilyweresentbyfax.LaterthatsamedaytheDalaiLamacalledbackTaiSitutotellhimthatafterstudyingthedocuments,andbearinginmindhisowndivinations,heapprovedtherecognitionoftheboyfromLhatokasthe17thKarmapa.ThenextmorningTaiSituandGyaltsableftDharamsalawithaletter

confirmingtheDalaiLama’srecognition,signedbyhisprivatesecretaryTendzinChonyiTara.This,itwouldlaterbeexplained,wasmerelya‘holdingdocument’,toserveasproofoftherecognitionuntiltheDalaiLamareturnedfromBrazilandissuedtheformalSealofApproval,theBukthamRinpoche.ThelettersummarizedthedetailsoftheKarmapa’sbirthanddiscovery,beforegoingontostate:‘TheTulkus,lamasandsangharesidingbothinsideandoutsideTibet,fromGangtok’sRumtek’splaceofDharma,TsurphumonasteryandfromalltheKarmapa’smonasteriesrequestedwithone-pointeddevotionandaspiration,thecompassionateadviceforwhetheritwouldbeappropriateornottorecognizethisboy…’WastheDalaiLamaawareofShamarRinpoche’sdissentoverthematterofthepredictionletter,andoftherowthatwasnowbrewingamongtheKagyuRegents?Ifhewas,hehadchosentooverlookit.FromthepostofficeinDharamsala,TaiSitutelephonedhiscontactinLhasa.‘ItoldtheTsurphulamasthatHisHolinesstheDalaiLamahadfinallyconfirmedtherecognition;nowdoeverythingproperly.Andthat’showithappened.’

On7June,ShamarRinpochearrivedbackinRumtekfromhissojourninAmerica.Theforty-nine-daypujasforJamgonKongtrulwerenowenteringtheirfinalstages,andthemonasterywasstillcrowdedwithmonks,Kagyudignitariesandoverseasvisitors.Shamar’sAmericantriphadnot,itseemed,beenaltogethersuccessful.Hewouldlaterclaimthathehadtakenwithhimaphotocopyofthepredictionletter,hopingtofindsomeonetoexaminethehandwritingtoestablishwhetherornottheletterwasaforgery.Buthissearchhadbeenfruitless.Nowthesituationwasquicklyslippingoutofhiscontrol.PassingthroughDelhi,helearnedthatasearchparty,followingtheinstructionscontainedintheletter,hadalreadymadecontactwiththeyoungboy,andthathewouldsoonbeonhiswaytoTsurphu.Now,arrivinginRumtek,ShamardiscoveredthatTaiSituandGyaltsabwereinDharamsala,seekingtheofficial

discoveredthatTaiSituandGyaltsabwereinDharamsala,seekingtheofficialapprovalfromtheDalaiLamafortheircandidate.Shamarhadbeenwrittenoutofthescript.Nor,atthismostcriticaljuncture,

couldherelyonthesupportofhiscousinandprincipalmainstay,thegeneralsecretaryTopga.ShamararrivedatRumtektodiscoverthat,mysteriously,TopgahaddecidedthathispresencewasnolongerrequiredforthepujasforJamgonKongtrulandthathehadmorepressingaffairstoattendtoathishomeinBhutan.Foryears,thefourRinpocheshadbeenabletomaintainaveneerofunity,throughoutthecloisteredmeetingsinhotelrooms,thenumerousfalsedawnsofannouncementsthattheincarnationwouldsoonbefound.Nowthatillusionofharmonywasabouttobesmashedapart.Onthedayafterhisreturn,ShamarconvenedameetingintheNalanda

InstitutewiththemonksofRumtek.Westernerswerenotadmitted.Aseverybodywasnowaware,Shamarbegan,atthemeetingbetweenthefourRinpochesinMarchithadbeenagreedthatJamgonKongtrulwouldgotoTibettoinvestigatethecontentsoftheletterthathadbeenpresentedbyTaiSitu.IthadalsobeenagreedthattherewouldbenofurtherannouncementuntilOctober.Butnow,saidShamar,thesituationhad‘turnedaroundcompletely’.AstheoldTibetanproverbhadit,‘thefoxmustcrybecausetheghostisslappingitscheek’,anditwashisresponsibility,hesaid,‘tospeakmypart’.Apparentlyreferringtothenon-existentletterwhichtheRegentshadclaimed

tohaveputinthegauboxin1986,Shamardeclaredthattherewasan‘unmistakeninstruction’fromthe16thKarmapa,butthatitsmeaningwasnoteasytounderstand.However,hewenton,therewasanotherinstructionwhichactedlike‘akey’fordecipheringthemeaningoftheKarmapa’sletter.He,theShamar,knewwhoheldthisletter,‘butthepersonwhohasthisinstructiondoesnotsayanythingprecisely.’However,whenthetimewasright,hewenton,‘thisperson’wouldrevealwhatheknew.JamgonKongtrulRinpoche,Shamarclaimed,hadalsobeenawareofthis‘key’letter,heldbytheunnamedperson.ButwhetherornotSituRinpocheandGyaltsabRinpochewereawareofit,Shamardeclared,hewasunabletosay.HethenwentontogivehisversionofwhathadoccurredinthemeetingintheKarmapa’ssittingroomon19March:howTaiSituhadproducedtheenvelope,sayingitwasthetruepredictionletteroftheKarmapaandhowhe,Shamar,hadexpresseddoubtsaboutitsauthenticityandcalledforthelettertobeforensicallytested.IfthepredictionletterpresentedbyTaiSituwasprovedtohavebeenwrittenbythe16thKarmapa,thenhewould

acceptit‘100percent’,Shamarsaid.‘OtherwiseIcannotacceptit.’Inthemeantime,hewenton,hehad‘fullconfidence’that,eventually,themeaningof‘thefirstletter’wouldbecomeclear.‘Ifthefinalresultoftheinstructionisnotpositive,IwillrenouncemyfunctionastheShamarRinpoche.’Itwasabafflingproclamation.Thoughhisaudienceatthisstagewere

unawareofthefact,therehadbeenno‘firstletter’,onlytheversewhichGyaltsabhadrecalledfrommemory,whichJamgonKongtrulhadwrittendownandwhichhadthenbeenplacedinthegaubox.Iftherehadbeennofirstletter,howcouldtherebea‘key’letterthatwouldexplainit?Sowhothenwasthispersonwhocouldexplainaninstructionthathadneverexistedinthefirstplace?Perhaps,asShamarRinpocheclaimed,JamgonKongtrulcouldexplain.ButJamgonKongtrulwasdead.HoweverconfusingShamar’sexplanationmayhavebeen,however,onethingwasclear.Theillusionofharmonybetweenthefourheartsons,whichhadbeensocarefullymaintainedsincethedeathofthe16thKarmapa,wasnowbeingblownapart.TotheseniorlamasgatheredatRumtektheimplicationsofthiswereclear.So

far,Shamarhadconfinedhisaccusationstoanaudienceofmonks.Itwasanappealtohisauthorityinthelineage;apoliticalgambit.FormostTibetansthepoliticsofreligionwerenothingnew;theyharbourednoneoftheidealisticideasabouttheimmaculateperfectionofhighlamasthatmanyoftheWesternstudentsdid.ButtheprospectofapublicrowbetweenShamarandtheotherheartsonswouldnotonlydoirreparableharmtothegoodnameoftheKarmaKagyu;itthreatenedtoshakethefaithofdevoteesintheverydharmaitself.AdeputationofyoungtulkusapproachedShamar,begginghimnottomake

anymorestatementsuntilallthreeregentshadfoundtheopportunitytomeettogetherandresolvethematterprivately.AmongthemwasPonlopRinpoche.‘TheShamarpashowedusaphotocopyoftheoriginalpredictionletter,alongsideaphotocopyofanotherletterfromthe16thKarmapa,andaletterwrittenbySituRinpoche,’heremembered.‘Hesaid,“lookatthesethree…”IgrewupwiththeKarmapa,attendinghisHoliness.Icouldclearlyseethepredictionletterwasauthentic.ButShamarRinpochethensaid,“IfyoulookatthisletterthinkingitisKarmapa’shandwriting,youwillseeitasKarmapa’shandwriting;ifyoulookatitthinkingit’saforgedletteryouwillseeitisthat.”Hewassayingwewerelookingattheletterwithprejudicedeyes.Butheagreednottocallthemeeting.Thenhecalledthemeetingthenextday.’On9June,ShamaraddressedtheWesternerswhohadgatheredatRumtek,

repeatingtheallegationshehadmadetotheTibetanstwodaysearlier,sparing

repeatingtheallegationshehadmadetotheTibetanstwodaysearlier,sparingnodetail.HedescribedhowwhenTaiSituhadfirstpresentedhispredictionletter,he,theShamarpa,hadimmediatelydoubteditsauthenticity.WhileGyaltsabhadaccepteditunquestioningly,JamgonRinpoche,Shamarclaimed,hadalsoexpresseddoubts.Together,hewenton,allfourRinpocheshadagreedtosaynothingpubliclyuntilOctober,whenJamgonKongtrulhadreturnedfromTibet.ButnowJamgonRinpochewasdead,andTaiSituandGyaltsabhadbrokentheagreement.TheyhadgonebehindhisbackbyspreadingnewsofthecontentsofthelettertoNepalandTibet.Now,Shamarwenton,thisletter,whichhecouldnotaccept,hadbeenconfirmedbyeverybody.HehadbeentoldthatSituandGyaltsabhadbeentoDharamsalatoseetheDalaiLama,andthattheChinesegovernmentwasprovidingfullsupportforthenewincarnation,‘SothereforeIhadtomakenoisenow.’Hehadalsobeentold,hesaid,thatAkongRinpochehadspreadwordthattheboywouldsoonbeenthronedandthenbroughttoeverycentreinEurope.‘Ifthatboyisnotthetrueone,andtheyenthronehimanddoeverythingandthreemillionpeopleinTibetfollowthat…AndifthetwoRinpoches[SituandGyaltsab]aresupportingitandeverybodyisfollowinglikethat,thenifthisisnotthetrueone–sincesomuchdoubtisthere–andiftheybringthisup,thenonedaywecannotclarifythingsanymore.Thenifthereismaybeonlymeleft,howcanIruntoeachofyousaying,“Thisisnottrue,thisisnottrue”?’Itwasanexpositionofhisworstfears.Hethenwentontotellthemeeting

whathehadtoldtheTibetansthepreviousday;thattherehadbeenanoriginalletterinthegaubox,writteninKarmapa’shand,butnobodyhadbeenabletounderstandit.However,heclaimed,bothheandJamgonwereawareofa‘verytrustworthyperson’towhomthe16thKarmapahadgiveninstructionsonhowtointerprettheletter–the‘key’.‘Maybethefullinstructioniswithhim,’ShamarRinpochesaid.‘Idon’tknow.HemusthavebeentoldbyKarmapatohint[tothe]twoofusthatheistheonewhohasit.Ifyouaskedmewhoitis,whetherheisamonkornot,whetherheisarinpocheornot,Iwillnotsayanything.’Butifthis‘trustworthyperson’provedtobefalse,herepeated,thenhe,theShamarRinpoche,wouldresign.Amonghisaudiencetherewasastunnedsilence,andthenanaudibleintakeof

breath.Itwasthesoundofillusionsshattering.CouldtheShamarpapossiblybeaccusinganotherhighrinpocheoflies,forgery,amassiveactofdeception?Thencameabarrageofquestions.PeopleweredrawntoBuddhismbythe

possibilitiesoftransformation:whythenwasn’tpoliticstransformedinBuddhism?Howwasitpossibleforahighrinpochenottotellthetruth?Weren’tbodhisattvassupposedtobefullyrealizedbeings?This,repliedShamar,dependsontheirbhumis,orlevelsofrealization.‘Sometimestheyarerealized,sometimesnot.Some,theyalwaysrealize,sometheydon’trealize.Butthecauseismakingthembodhisattva.Manyarethere.’How,someoneasked,wouldtheyknowifTaiSitu’sletterwasnotauthentic?

Woulditbesentforforensictesting?‘Shouldbesoon,yes,’repliedShamarpa.‘Wewilldiscussthat.Thesooner

thebetter.’Andwhere,somebodyelseasked,wasTopga?Whatcouldpossiblyhave

takenthegeneralsecretaryawayfromRumtekatsuchanimportanttime?ShamarrepliedthathehadbeentoldTopgawasbusyinBhutan,solving

‘familyproblems’.Buttherewereotherissuesinvolved,hewenton.InAmericaandGermanyrumourswerebeingspreadthatthegeneralsecretaryhadbeenresponsibleforthedeathofJamgonRinpoche.‘Somanystories,really!’Perhaps,Shamarsuggested,thishadsomethingtodowithTopga’sabsence.‘Whoknows?Maybehiswifeisnervous,“Maybemyhusbandwillbekilledbysomebody.”Whoknows…?’Themeetingbrokeupinconfusionanddisarray.Eventsatthemonasterywere

nowunfoldingatabewilderingspeed.Twodaysafterhisspeech,Shamarissuedaformalstatementquestioningtheauthenticityofthepredictionletter.OnthatsamedayTaiSituandGyaltsabreturnedfromDharamsala,bringingwiththemtheletterofconfirmationthathadbeensentoutbytheDalaiLama’soffice.Anannouncementwasmade:onthefollowingdaytherewouldbeanimportantmeetingwhichallshouldattend,Tibetansandvisitors.TherumourcrackledthroughRumteklikeabushfire.ThereincarnationoftheKarmapahadbeenfound.Thenextmorning,12June,some400peopleassembledinthequadranglein

frontofRumtek’smainshrinehall.Thetwodormitoryblocksflankingthecourtyardwereunderreconstruction.Pilesofsandandgravellitteredthecourtyard.Ontheporchinfrontofthedoortotheshrinehall,threechairshadbeensetout:TaiSituandGyaltsaboccupiedtwoofthem.Thethirdwasempty.Shamarwasnotpresent.BehindthetwoheartsonsstoodsomeofthemostseniorlamasoftheKagyulineage,amongthemPonlopRinpoche,ThranguRinpocheandBokarRinpoche.Hiswordscracklingthroughanantiquepublic

addresssystem,TaiSituspoketothegroupinTibetan.ThenGyaltsabspoke,alsoinTibetan.ThenTaiSitubegantospeakagain,thistimeinEnglish.Heexplainedhowfollowingthedeathofthe16ththefourRinpocheshadsearchedeverywhereforthepredictionletterbuthadbeenunabletofindit.ThentheyhadmetinRumtek.Intheabsenceofaletter,Gyaltsabhadrecitedthefour-linepoemoftheKarmapa,whichhadthenbeenputinthegaubox.‘Thenwehadalongdiscussionaboutwhattosaytopeople.Wemadeadecision,wroteitdown,everybodysignedit,andapublicannouncementwasmade.’Hepaused.‘Thatisatruestory.’Hiswordsbegantosinkinamongtheastonishedaudience.Therehadbeenno

‘first’predictionletter.TaiSituthenwentontoexplainhowin1981,inhissuiteintheOberoiGrandHotelinCalcutta,the16thKarmapahadgivenhimtheprotectionpouch,andhowhehadwornit,firstaroundhisneckandthenhiswaistbeforefinallyopeningitinhisroomatSherabLing.Hehadtheninformedtheotherheartsonsthathehadnews‘similartothejoyfulcriesofpeacocks’.Heexplainedhow,aftermanydelays,theheartsonshadfinallygatheredinRumtek,andhehadpresentedthelettertothem–‘OurlateJamgonKongtrulRinpocheandGyaltsabRinpochewereveryhappy,theireyeswerefulloftears,andImyselffeltthatway’–andhowtheyhadthenremovedfromthegauboxthefour-lineversethathadbeenrecitedbyGyaltsabandwrittenbyJamgon,andreplaceditwiththepredictionletterthathe,TaiSitu,hadfound.Thefour-lineverse,hesaid,wasnowinGyaltsab’spossession.HeexplainedhowtheDalaiLamahadtoldhimabouthisownsacredvisionpertainingtoKarmapa’srebirth,andhow,followingthetragicdeathofJamgonKongtrul,neitherhenorGyaltsabhadbeenabletomeetwithShamarRinpocheinRumtek,andhadthereforetakenthedecisiontodespatchAkongRinpocheandSherabTharchintoTibettosearchforthenewincarnation.TaiSituhadthenwrittentoDrupönDechenatTsurphu,informinghimaboutthediscussionsinRumtekandinstructinghimthattheincarnationofKarmapa,oncefound,shouldbebroughttoTsurphuandremainthereuntilarrangementshadbeenmadetobringhimtoRumtekforhisenthronement.Aftersomeweeks,TaiSituwenton,heandGyaltsabhadproceededtoDharamsala,onlytodiscoverthattheDalaiLamawasinBrazil.HehadcontactedtheDalaiLama,whohadconfirmedtherecognitionaccordingtothedetailsofhisownsacredvision.ThenextdaytheDalaiLama’ssecretaryhandedhimaletter,confirmingtheDalaiLama’sdecision.TaiSituwavedtheletterinhishand,andwasabouttoreaditwhentherewas

asuddencommotionatthebackofthecourtyard,‘asound’,asoneonlooker

asuddencommotionatthebackofthecourtyard,‘asound’,asoneonlookerremembers,‘thatdidn’tbelong’.Anarmyjeepwasedgingthroughthecrowd,soundingitshorn,beforefinallypullingupatthefootofthestepsleadingtotheshrineroom.AnIndiansoldierwasdriving;sittinginthebackseatweretwomoresoldiersbrandishingcarbines.RidingshotguninthefrontwasShamarRinpoche.Behindthejeepwasatruck,alsoloadedwithsoldiers.Shamarjumpedfromthejeepandstrodeupthesteps,hisarmedescortfollowingbehind.SituRinpocheandGyaltsabrosefromtheirchairs.SituarrangedthefoldsonhisrobeandextendedhishandstoShamaringreeting.‘Goinside’,saidShamar.BrushingpastthetwoRinpoches,hestrodeintotheshrineroom,beckoningtohisescortstofollow.Insidetheshrineroom,Shamarjumpedontoawoodentableandshouted,

‘Soldiersandrinpochestostay.Everybodyelse,leave!’AnalarmedGyaltsabturnedtoSituRinpocheandwhispered,‘Doyousupposetheyintendtokillus?’Outside,scuffleshadbrokenout,asmonksattemptedtopreventthearmedsoldiersenteringtheshrineroom.‘Theoldmonksweresaying,“ThisiswhywecameoutofTibet,”’remembersoneonlooker,‘“thisisexactlywhathappenedin1959.”’Intheensuingconfusion,TaiSituandGyaltsabRinpochewerehurried

upstairsbytheirattendantsintoalivingroom,thedoorfirmlyshutandlocked.Shamarfollowed,makinghiswaytothe16thKarmapa’sprivateapartment,fromwherehesentamessagedemandingthatTaiSituandGyaltsabcomeimmediately.ThetwoRinpochesrefusedhisrequest.Eventually,Shamarhadnooptionbuttogobackdownstairs.Heemergedfromtheshrineroomandstrodebacktohisjeepthroughthecrowd,peoplestaringindisbelief.QuitewhatShamarwashopingtoachieve,orhowhehadcometohavean

Indianarmyescortwasneverproperlyexplained.HewouldlaterclaimthatonarrivinginGangtokfromAmericahehadbeenalertedbythe‘militarydepartmentofSikkim’thattwobus-loadsofKhampashadleftKathmandhuenrouteforRumtek,intendingtoattackhimandthemonasteryifheinsistedonhavingthepredictionletterforensicallytested,andthathehadbeengivenamilitaryescortforhisprotection.Ontheafternoonof12June,hesaid,hehadbeeninformedbythemonasteryofficethatTaiSituandGyaltsabweregivinganimportantspeechinthemonasteryyardandhehadbeenrequestedtojointhem.‘AtfirstIwasreluctanttogo,’hesaid,‘buttheyinsisted…IsentamessageuptothemonasterysayingthatIwouldcomeandjointhem.Thesoldiershadordersnottoletmegoanywherealone,soIhadnochoicebuttobeescortedby

them.’InasubsequentreportbytheSundayTimesofIndia,SikkimeseChief

MinisterN.B.Bhandarisuggestedanalternativereasonforthemilitaryescort.HeclaimedthatithadbeenprovidedtoShamarfollowinganapproachfromtheBhutaneseroyalfamilytotheIndianMinistryofExternalAffairs.Thestateadministration,Bhandariwenton,had‘notreceivedanycomplaintaboutalawandorderprobleminandaroundtheRumtekmonastery’priortotheincident.Therewereno‘bus-loadsofKhampas’atRumtek.WasallofthisborneofagenuinefearonShamar’spartforhisownsafety?

OrwasitaclumsyattemptbyhimtodisruptTaiSitu’sannouncementaboutthediscoveryofKarmapa?AdesperatebidtoimposehisfadingauthorityoverRumtek?WhateverShamar’smotives,thepresenceofarmedIndiansoldiersinthemonasteryprovokedfuryinSikkim.Thefollowingday,theStategovernmentcalledatwo-daypublicstrikeinprotestagainsttroopsbeingdeployedbycentralgovernmentwithouttheirknowledgeorpermission.On14Junetheforty-nine-daypujasforJamgonKongtrulofficiallycameto

anend.Jamgon’smummifiedbodywasbroughtinsolemnprocessionfromthemonasterytothemainhallintheNalandaInstitute–Jamgon’sfirstmajorproject–whereitwastoremaininstateforafurtherweekwhilemoreofferingsweremade.TheprocessionwasledbyTaiSituandGyaltsabRinpoche.ShamarRinpochewasnowheretobeseen.Thefollowingday,duringpujas,apetitionwascirculatedamongalltheseniorlamas,askingthemtoaffirmtheirsupportfortherecognitionoftheboyfromLhatokasKarmapa.Virtuallyeveryseniorlamaintheorderaddedhissignature.Intermsoftradition,theendorsementofthislamaorthatrinpochemeantnothinginformallyauthenticatingtheidentityoftheKarmapa,butthesymbolicsignificancewasobvious.TaiSitu’sjudgementhadbeenvalidated.Shamarwasbeingincreasinglymarginalized.AmongthemonasticcommunityatRumtek,divisionsbegantoappear

betweenthosemonksloyaltoTaiSituandthoseloyaltoShamar.Bothmen,asoneobserverputit,‘beganfishingformonks.Becausesomearegoodatmeditation,somearegoodatprayers,ritualandsoon.Situgotmostofthem.ButShamargottwoorthreegoodfish.’On15JunecamewordthatthenewKarmapahadarrivedatTsurphu.TaiSitu

announcedthathornsshouldbesoundednextmorningfromthebalconyofRumtek.Shamar,inashowofdefiance,instructedtheseniormonksnottocomply.Tornbetweentheconflictingorders,thateveningthreechant-masters,aDorjeLoponandadisciplinemasterquietlyslippedawayfromthemonastery.

DorjeLoponandadisciplinemasterquietlyslippedawayfromthemonastery.Theceremonieswentonwithoutthem.Thenextday,anothervisitorarrivedatRumtek.TulkuUrgyenRinpochehad

beenaclosefriendofthe16thKarmapa,andateacherofbothTaiSituandShamarduringtheirearlyyearsinRumtek.Hewasauniversallyrespectedfigure.Now,asthecrisisescalated,hehadhurriedfromhismonasteryinNepaltomediateinthedisputebetweenhistwoformerpupils.Onhisfirstday,TulkuUrgyen,alongwithhissonChoekyiNyimaRinpoche,metShamarathishouse.TulkuUrgyentriedtoreasonwiththeShamarpa.Shamar’srefusaltogivehisagreementwouldcausemanyproblems,hesaid.TherewerepeopleinTibetwhowouldexploitthedisagreementbetweenthetwoheartsons;theKarmaKagyuschoolwouldbesplitintwo.Furthermore,thenewincarnationhadalreadybeenrecognisedbytheDalaiLamaandacceptedbytheChinese,andtherewasnothingShamarcoulddotoalterthat.‘TulkuUrgyenpleadedwithmetogivemyagreement,tearfullyprostratingtome,’Shamarwouldlaterrecall.‘Icouldnotrefusehim.HeisaseniorlamatomeandmymainNyingmateacher.Irealizedatthispointthateverythingwasalreadydecidedregardingtheboy.’On17June,Shamardraftedaletteracknowledginghisacceptanceofthe

predictionletter.AnEnglishtranslation,providedbyMicheleMartin,whohadalsotranslatedthepredictionletter,wasissuedthenextday.Itread:

OnMarch19,1992,TaiSituRinpoche,JamgonKongtrulRinpoche,GyaltsabRinpocheandIheldameetinginwhichTaiSitupresenteduswithHisHoliness’handwrittenletterofprophesy,thesacredtestament,whichwasfoundinSituRinpoche’sprotectiontalisman.Atthattime,alittledoubtaroseinmymind,butnowIhaveattainedcompleteconfidenceinSituRinpoche,andthecontentsofthisletter,accordingtowhichthereincarnationhasdefinitelybeendiscoveredandfurtherconfirmedbyHisHolinesstheDalaiLamaastheincarnationofHisHolinesstheGyalwangKarmapa.Ioffermywillingacceptanceandhenceforth,Iwillnolongerpursuethematterofexaminingthesacredtestament,etc.

ThetranslationwasmadeandtheletterdistributedaroundRumtek.Fourweekslater,afterconsultationswithTopga,whohadnowreturnedtoRumtek,Shamarissuedanotherstatement.Hisletter,henowclaimed,hadbeentranslatedincorrectly.Heofferedarevisedtranslation:

OnMarch19th,1992atameetingwithJamgonRinpoche,GyaltsabRinpocheandmyself,SituRinpochepresentedahandwrittenpredictionletterfromhisprotectionpouch,claimingitwasthewritteninstructionsofH.H.16thKarmapa.Ihadsomedoubts.Atthispoint,IrelyonSituRinpoche(givingmecorrectinformationaboutH.H.theDalaiLama’sdecision).Relyingonourconfidentialdiscussion,IgoalongwiththedecisionmadebyH.H.theDalaiLamathatareincarnationhascertainlybeenfoundasreincarnationofH.H.theGyalwaKarmapa.HenceIsuspendmydemands

suchashavingthehandwrittenpredictionletterbeingsubjectedtoa(forensic)test,[myitalics]

Thetrucewasoverassoonasithadbegun.

While,toWesternminds,theShamar’scallforaforensictestmighthaveseemedperfectlylogicalandtherationalsolution,toTibetanmindsitcontainedaninherentparadox,demandingthesortofempiricalproofwhichisnowheretobefoundinTibetanBuddhism.Inthefirstplace,itwouldhavebeendifficult,ifnotimpossible,toconductsuchatest.Whiletherewasnoshortageofwitnessesfromeitherside–formerstudentsorfunctionariesofthe16th,alliesofTaiSituandShamarrespectively,whowerepreparedtostatethatintheiropinion,theletterwas,orwasnot,intheKarmapa’shandwriting–theirtestimonycouldhardlyhavebeensaidtobeimpartial,orconclusive.ItwouldhavebeennecessarytofindaforensicexpertintimatelyacquaintedwithTibetanhandwriting.Noeasytaskinitself.Furthermore,underthenormalcriteriaofforensictesting,anexpertwouldrequireacomparablesamplenotonlyofthesubject’shandwriting,butalsoofadocumentwrittenundersimilarconditions,takingintoconsiderationsuchfactorsasthehealthorstateofmindofthesubjectatthetimethedocumentwaswritten.IfTaiSitu’saccountwastobebelieved,thepredictionletterhadbeenwrittenbyamanwhowasmostlikelyinhislatefifties,inthegripofaterminalillness,andpresumablyinameditativestate.Inthisdocumenthewaspurportingtopredicttheexactcircumstancesofhisrebirthsomeyearslater.Therewasnocomparabledocument.Asevidenceinitself,thedocumentwouldfailonallcountsinacourtoflaw.Whatforensicscientist,evenoneexpertinTibetanscript,wouldarguethatadyingmancouldpredicthisownrebirthsomefouryearshence?Whatcourtoflawwouldevenaccepttheideaofrebirth?BythecriteriaofWesternrationalism,thelettercouldnotbewhatitwaspurportedtobe.Butmorecritically,thedemandforthelettertobeforensicallytestedflewin

thefaceofthemostfundamentaltenetsofTibetanBuddhism,theentireedificeofwhichisconstructedonanebulousarchitectureofprophecy,divination,andsupernaturalprocesseswhich,bydefinition,precludeempiricalproof.Forexample,manyoftheprimarytextsinTibetanBuddhismareterma–or‘treasures’–ostensibly‘revealed’centuriesaftertheywerewritten,eitherthroughdreamsordivinations,orintheformofstatuesandtextsdiscovered,supposedlyhiddeninrocksandtrees.The‘proofoftheauthenticityoftheseteachingsliesnotindeterminingtheirfactualormaterialorigin,butinthe

authorityandreputationoftheterton,ortreasureseeker,whohasdiscoveredthem.AfurtherclaimofverificationforthechoiceoftheboyfromLhatokasthe

authenticreincarnationofKarmapa,andforTaiSitu’sroleinhisdiscovery,wouldcomeintheformofaprophecybytheveneratednineteenth-centurytertonChogyurDechenLingpa,whowassupposedlygiftedwithavisioninwhichGuruRinpoche,orPadmasambhava,appeared,surroundedbytwenty-onemanifestationsoftheKarmapa–thefourteenwhohadbeenbornuptothattime,andsevenwhowouldfollow.ChogyurDechenLingpadescribedthisvisiontoamasterpainter,whorendereditasathanka.Inthis,the17thKarmapaisshownseatedunderaleafytreewithTaiSitu.ChogyurDechenLingpa’scommentarydescribesthescene:‘Underaverdanttree,onarockymountainistheseventeenthincarnationwithKhentinTaiSitupa[TaiSitu]’.ThesurroundingsinthepicturebearnoresemblancetotherockymoonscapearoundTsurphu,buttheydoevokethelandscapeoftheHimalayanfoothillsaroundDharamsala,towheretheKarmapawouldeventuallyescape.(WhileacknowledgingtheauthenticityofChogyurDechenLingpa’svision,theShamarpawoulddisputetheinterpretation.Betweenthe14thand15thKarmapas,hemaintained,anotherincarnationhadbeenbornwhohaddiedataveryyoungage.Whilethisincarnationwasnotformallyacknowledgedinthelineage,the15thcould,therefore,becountedasthe16th,the16thasthe17thandsoon.ChogyurDechenLingpa’sprophecy,theShamarargued,couldthereforebetakentorefertothecloserelationshipbetweenthepreviousKarmapaandthepreviousTaiSitu.)TheentirehierarchyofTibetanBuddhismisdependentonsimilarly

‘magical’,andambiguous,principles.Selectingtulkusisnotascientificorforthatmatterdemocraticprocess,opentopublicscrutinyorrationaldebate.TheauthenticityofthesixteenpreviousKarmapasrestedeitherinlettersofprediction,orintheequallyunscientificcriterionofself-declaration,confirmedbythedivinationsofotherhighlamas.Indeed,theauthorityofShamarRinpochehimself,asofalltheotherhightulkusintheorder,dependedonjustsuch‘magical’procedures.Therecouldbenoscientificevidenceto‘prove’thathewasthe14thincarnationofhisline,anymorethanto‘prove’thatTaiSituwasthe12thincarnationofhis.Formorethan800years,theentiretulkusystemhadbeenconstructedonasleightofhandbetweenpoliticsandthesupernaturalin

whichtheweightofbeliefwasinfinitelygreaterthantheweightofreason.Bythiscriterion,the‘proofoftheKarmapa’sauthenticitywouldonlyemerge

graduallyovertheyears,inhisconduct,hisself-disciplineandthewisdomofhisteachings.‘WhydidShamarsaythepredictionlettershouldbeanalysed?’saysNgödrupBurkhar.‘ThisisapointinhisfavourtothemodernWesternaudience,whowillthink,whynot?There’snoharm.It’sanappealtorationalism;notblindfaith.Butthesecondthingisthatheknewthistestcouldneverbedone,andthatwouldagainbeinhisfavour.Hecouldsay,“Look,Iamaskingforsomethingverystraight,veryplain,somethingthewholeworldacknowledges,andthey’renotgoingtodoit!”Butheknewthatnobodywouldplungethemselvesintohellbydesecratingtheletter.’ButwhateverShamarsaidwasanyway,bynow,irrelevant.On27Junethe

officialNewChinaNewsAgencyreportedthatApoGagahadbecome‘thefirstreincarnatedLivingBuddhaapprovedbytheChinesegovernmentsincetheTibetandemocraticreformin1959’.Thestatementadded,‘Accordingtoconventionalpractice,thechoiceofany

LivingBuddhamustbeapprovedbythecentralgovernment.’Twodayslater,onthemorningof29June,TaiSituandGyaltsabRinpoche

metwiththeDalaiLamainDharamsalatodiscussthereleaseoftheDalaiLama’sformalSealofApprovalfortherecognition.ThatsameafternoontheDalaiLamahadaseparatemeetingwithShamar.ShamarmadeadesperatepleatotheDalaiLamatoreversehisrecognitionandrepeatedhisclaimaboutthe‘trustworthyperson’who,heclaimed,aloneknewthe16thKarmapa’strueinstructions.WhentheDalaiLamaaskedforthisperson’sname,Shamarsaidhewasnotatlibertytodiscloseit.Thefollowingday,theDalaiLamaissuedhisBukthamRinpoche,conferringhisofficialrecognitionofApoGaga,theboyfromLhatokasthe17thKarmapa.Thematterwassettled.

TheChinesegovernment’sapprovalofthenewKarmapawasheraldedasanhistoricevent:thefirsttimethatBeijinghadformallyapprovedtherecognitionofareincarnatesincetheChinesehadassumedabsolutecontrolofTibet.HowhadthelamasoftheKarmaKagyumanagedtonegotiatesuchanunprecedentedoccurrencewiththeirChineseoverlords–andtowhoseadvantage?FortheChinese,therewereclearpoliticalbenefitstobegained.Theatrocities

oftheCulturalRevolutionhadfailedintheirpurposeofextinguishingthe‘poison’ofTibetanBuddhism;faithhadproveddefiantlyimpervioustothetwin

weaponsofpersecutionandridicule.The‘heartsandminds’policyinitiatedunderDengXiaopinginthelateseventiesandearlyeightieshadbeenbornofadawningrecognitionthatTibetcouldnotbeeffectivelygovernedbysuppression,andthatco-option,notleastofTibetanBuddhism,mightproveamoreeffectivecourse.ControllingBuddhismmeanttakingcontrolofthemonasteries;bycontrollingthemonasticadministrativecouncils,insomecasesbyplacinglamasonthestatepayroll,and,aboveall,bycontrollingtherecognitionofthetulkuswhowereattheveryheartofthemonasticsystem.Therecognitionofreincarnates–‘LivingBuddhas’,ortheevenmorebizarreandcomicallyinappropriate‘soulboys’astheChinesereferredtothem–was,ofcourse,completelycontradictorytotheatheistbeliefsunderpinningcommunism,butitwaspoliticallyexpedient.Since1959,therehadbeennomajorrecognitionsoftulkusborninTibet.The

ChinesepolicywastoacknowledgeasLivingBuddhasreincarnateswhohadbeenrecognizedbefore1959,asitsuitedtheirpurposes,buttorefusetoacceptanybornsincethenandparticularlyanyrecognizedbytheDalaiLamaorexilesoutsideTibet.Asaconsequence,suchreincarnatesthathadbeenlocatedwithinTibetwereusuallysmuggledoutofthecountrytoIndiaorNepalasquicklyaspossiblebytheexilecommunity.Bythemid1980s,however,theChinesehadadoptedatacitpolicyofallowingrecognitionstotakeplacewithinTibet,butwithoutinvolvingthemselvesinthecriticalproceduresofidentifyingorsearchingforthecandidates.ForthemostpartsuchrecognitionshadbeenofminortulkusintheoldprovincesofKhamandAmdo,notintheheartlandoftheTAR,andnonehadeverreceivedtheofficialimprimaturofthecentralgovernmentinBeijing.ButtheKarmapaprovidedacasewhereitwouldbepoliticallyadvantageous

forBeijingtobecomeactivelyinvolvedinthediscoveryandenthronementofthenewreincarnate.AsheadoftheKarmaKagyuschool,theKarmapawasthesinglemostimportantlamatohavebeenborninTibetsinceChineseoccupation.FortheChinese,formalapprovalofhisrecognitionwouldsendoutpowerfulsignalstotheTibetanpeople,andtotheworldatlarge,aboutBeijing’snew‘tolerance’ofreligiouspractice.AsaKarmaKagyulama,theKarmapa’srecognitionhadthefurtheradvantageofnotdependingontheDalaiLama.WhileitwastruethattheexiledTibetanleaderwouldlaterconfirmtherecognitionthroughhisowndivinations,thecriticalpartofthediscoveryprocessrestedontheKarmapa’sownpredictionletter,andthedeliberationsoftheKagyuhierarchy.

TheChinesecouldalsopointtothestronghistoricalconnectionsbetweentheKarmapasandsuccessiveChineseemperors.TheofficialannouncementfromBeijingon27JunelaidstressonthefactthatpreviousKarmapashad‘constantlypaidtributetoEmperorsoftheYuan(1271–1368)andQing(1644–1911)dynastiesandreceivedimperialtitlesmanytimes’.ImplicitinthiswasthesuggestionthatanyonewhohadreceivedtitlesfromtheEmperorwas,bydefinition,thesubjectoftheEmperor;inotherwords,thatTibetalwayswas,andcontinuedtobe,apartofChina.Furthermore,thelamasoftheKarmaKagyuhadprovedthemselvestobe

peoplewhowerepreparedtoworkwiththeChineseinaconditionalway,andwhomtheChinesefelttheycouldtrust.TaiSitu,JamgonKongtrulandAkongRinpoche,amongothers,hadallbeenbackandforthtoTibetinpreviousyears,developingreligiousandeducationalprojectswithoutcausingundueproblems.ThedevelopmentofTsurphumonasterywasamodeloftheliberalpolicyofreligioustolerance.TheformalapprovaloftheKarmapa,then,providedanopportunityfortheChinesenotonlytodemonstratetheirtoleranceofBuddhistpractice,butalsotoassertwhattheyclaimedastheir‘sovereignright’overthechoiceoftulkusand,byimplication,oftheirruleoverTibet.EstablishingthisprinciplewasimportanttotheChinesenotonlyinthecaseof

theKarmapabutalsointherecognitionofanother,evenmorepoliticallysignificantreincarnate:thePanchenLama.Followinghisreleasefromprisonin1978,thePanchenLamacontinuedtoliveinBeijing.InJanuary1989hewasallowedtoreturntohisancestralseatatTashilhunpo,torestorerelicsofpastPanchenstotheirrightfulrestingplace.Aweekearlier,hehadspokenoutoncemoreincriticismoftheChinesegovernment,declaringpubliclythatTibethadsufferedmorethanithadgainedfromChineseruleoverthepreviousthirtyyears.Onthenightof27JanuaryhewastakenillinhisroomatTashilhunpo.Bythefollowingmorninghewasdead.Hewasfifty-threeyearsold.RumoursquicklyspreadthathehadbeenpoisonedbyhisChinesedoctors,althoughtherewasnoevidenceofthis.ThePanchen’sdeathleftavacancythattheChinesewereanxioustoseefilled

totheirsatisfaction.ThePanchenLamawasnotonlyafigureofreverenceinTibet.Asthesecond-mostimportantfigureintheGelugpahierarchy,thePanchenLamashavehistoricallybeencloselyinvolvedintherecognitionoftheDalaiLamas.Takingthelongview,acompliantPanchenwouldbeavaluableassettotheChineseintheinterregnumfollowingtheDalaiLama’sdeathandbeforetherecognitionofhissuccessor.By1992whentheseventeenth

beforetherecognitionofhissuccessor.By1992whentheseventeenthreincarnationoftheKarmapahadbeendiscovered–andthreeyearsafterthePanchenLama’sdeath–noreincarnationofthePanchenhadyetbeenfound;butfortheChinese,puttingthesealofgovernmentapprovalontherecognitionoftheKarmapawasawayoftestingthewaters,andofestablishingaformalprecedentforthefuture.ButiftherewereclearpoliticalbenefitsfortheChineseinallowingthe

recognitionoftheKarmapa,whatwerethebenefitsfortheTibetans?TheprocessofseekingChineseapprovalhadnotbeenacasualone.Theexactdetailsarenotknown,butitisclearthatsoundingshadbeenmadelongbeforetheboy’sdiscoveryinLhatok–aseriesofconversationsatlocallevelbetweenthelamasofTsurphuandofficialsinLhasa,perhaps;wordfilteringbacktothedepartmentofreligiousaffairsinBeijing;informaldiscussions,perhaps,betweentheexiledlamasontheirjourneysinandoutofTibet:whatwouldbetheofficialgovernmentpositionif…?FortheKagyulamas,thetimecouldnothaveseemedmorefavourabletoriskpressingfortherecognitionofsuchahigh-profilereincarnateastheKarmapa.Since1985,theChinesehadallowedthedevelopmentofhistraditionalseatatTsurphu;thenewbreathofliberalismcoursingthroughChinesepolicysuggestedthatBeijingwouldbeamenable.ConditionsinTibetweredifficult,butnotimpossible.OneoptionwouldhavebeenquietlytosmuggletheboyouttoIndia,Nepalor

Bhutan,ashadhappenedwithotherreincarnates;butfortheKarmapatoresumehisancestralseatatTsurphuwouldclearlyinferthatBuddhismwasflourishinginTibetinthefaceofallattemptstoquellandcontrolit,anditwouldgivefaithtotheTibetanpeoplethemselves,fanningtheflameofBuddhistdharma.Itwasahigh-riskstrategy,calculatingontheplausibilityoftheChinese‘freedomtobelieve’policy,andcalculatingtoothatthecharacterofthechild,andtheefficacyofhisupbringingandeducationwouldbesufficienttoresistanyattemptsatcoercionbytheChinese.ButtherewasanothercompellingreasonforleavingtheKarmapainTibet,

steepednotinrealpolitikbutinfaith.Bythisargument,theKarmapa’sreincarnationinTibetwasamatterofdesign,notaccident;andwhateverfollowedwouldinevitablybeofbenefit–evenifthatbenefitwerenotimmediatelyapparent.Fromthis,onecouldunfoldawholetapestryofintention,wovenfromthemomentofthedeathofthe16thKarmapainthehospitalinMountZion,Illinois,inNovember1981:theprolongedsearchforthepredictionletter;thedisputeswhichhadarisenbetweentheheartsons;theyearsofwaiting,

andtheeventualdiscoveryofthenewincarnationin1992,atpreciselythetimewhentheChineseweremostaccommodatingtotheideaofrecognition.PonlopRinpocheexpoundedthisargumenttome.‘ThecommonsenseinourspiritualbeliefisthattheKarmapatookbirthdeliberatelyinaplacewherehehadamissiontoaccomplish.Werespectedhisdecision.Andwecanseehispurpose.ItwasthefirstrecognitionofareincarnatelamainthehistoryofChinesecommunism.HecompletedtherebuildingofTsurphu,whichhadbeencompletelydestroyedintheCulturalRevolution.ItwasimportantinkeepingalivetheflameofBuddhism.HereallyhasdoneagreatdealforspiritualpracticeinTibet.’‘ForusitwasKarmapa’smiracle,’TaiSitutoldme,seatedinhisofficeat

SherabLing.‘It’snotthekindofmiraclewherewateristurnedintomilk.ButformethethingsthatworkedforKarmapaweremoreofamiraclethanturningwaterintomilk.ThePeople’sRepublicofChinasaidweacceptthereincarnation!Thisisunbelievable!TheChinesedon’tbelieveinpeopledyingandbeingreborn.Theydon’tbelieveinanything!Ofcourse,politicallypeoplecalculatethattheymusthavehadotherreasons;howimportantKarmapais;howmanydevoteeshehasandallofthat.ButmaybetheChinesethoughtthatrespectinghimwasmorebeneficialthanstoppinghim.Theycandoonlytwothings,right?Oneistosay,you’renotallowed;theotheristosay,OK.AndtheychosetosayOK.’Itwouldbeonlyamatteroftime,however,beforeitbecameapparentthatthe

Chinesewerenottobetrusted.InJuly,TaiSitugaveaninterview(whichwaspublishedthefollowingmonth)totheTibetanReview,ajournalpublishedinDharamsala,inwhichhestatedthatwhiletheyoungboywaspresentlyinTsurphu,heexpectedtheenthronementtotakeplaceinRumtek,‘thoughwecan’tsayatthemomentwhen.WehaveinformedthegovernmentofSikkimofthesedevelopmentsandtheyhavepromisedtodoalltheycantoexpeditetheprocessofwelcomingthe17thKarmapatoRumtek.Iamconfidenttherewon’tbeanyproblemregardingthis.’TaiSitu’sconfidencewastoprovemisplaced.On12July,TaiSituandGyaltsabRinpochearrivedatTsurphutoformally

prostratethemselvesinfrontofthenewKarmapaandmakeofferingstohimforthefirsttime.OverthenextfewweekstheyoungboyandhistwoRegentsweretobealmostinseparable.On2August,intheJokhangtempleinLhasa,TaiSituandGyaltsabperformedthetraditionalhair-cuttingceremony.Theceremonysignifiestakingthefirststeponthepathofthedharma,andfollowsthetraditionoftheBuddhaShakyamuni,whocuthishaironthebanksoftheNairanjaRiver

oftheBuddhaShakyamuni,whocuthishaironthebanksoftheNairanjaRiverbeforeattainingenlightenmentatBodhGaya.The2AugustwastheanniversaryoftheBuddha’sfirstteachingatSarnath.IntheJokhangtemple,theyoungKarmapamadeprostrationsinfrontofthegreatJowoBuddhastatue,thenTaiSituandGyaltsabcutafewstrandsofhishair,tomarkhisordinationandofferedhimhisnewmonasticname:PalKhyabdakOgyenGyalweNyuguDrodolTrinleyDorjeTsalChokleNamparGyalweDe(GloriousMasterOgyen,theEmergingVictoriousOne,theOneWhoseActivityTamesBeings,theVajra’sCreativePlay,VictoriousinAllDirections).HewouldbeknownasOgyenTrinleyDorje,ormoresimplystill,OgyenTrinley.Gradually,theyoungboybegantoacclimatizetohisnewsurroundingsand

status.TheGermanfilm-makerClemensKubywasamongthefirstWesternvisitorsallowedaccesstotheKarmapa,filminghimatplayinthegroundsofTsurphuandporingoverthegrowingmoundoftoysbroughtbydevotees.Hewasalsoshownafilmofhispredecessor,the16th,visitingAmericain1974.ThemomentiscapturedinClemensKuby’sfilm.Atthesightofthe16th,theyoungKarmapaisvisiblygalvanized,hiseyeswideninginanexpression,itseems,almostofshockedrecognition.ButbythebeginningofSeptemberitwasapparentthattheoriginalplanto

enthronetheKarmapaatRumtekhadfaltered.NotonlydidtheChinesehavenointentionofallowingtheirmostprizedreligiousassettoleavethecountry,buttheIndiangovernmentwereprovingnomorekeentoallowhimintoSikkim.Instead,preparationsbeganfortheenthronementceremonytotakeplaceatTsurphuon27September.Inthedaysbeforetheceremony,pilgrimsbegantoarriveatTsurphufromalloverTibet,inconvoysoftrucksandonhorseback,bearinggifts:ritualisticobjects;rollsofsilkandbrocade;bagsoffood;musicalinstruments.Asmallcityoftentsandpavilionsbegantogrowinthevalleybelowthemonasteryassome20,000pilgrimsjostledforspaceandamusedthemselveswithmusicanddancing.Onthenightbeforetheceremonyaheavysnowfellonthemountainsbehindthemonastery.Itwastakenasapropitiousomen.Thenextday,theyoungboywasbroughtintotheGreatShrineHall.

CommunistpartyofficialsfromLhasaandBeijingwerewaitingtogreethim.InashowcaseceremonydesignedtodemonstrateChina’sauthorityovertherecognition,theDirectoroftheCommissionforNationalityandReligiousAffairsannouncedthegovernment’sofficialacknowledgementoftheKarmapa,andreadastatementassuringthegovernment’ssupportofreligiousfreedoms.In

andreadastatementassuringthegovernment’ssupportofreligiousfreedoms.Inaflagrantcontradictionofreligiousprotocol,theDirectorhadinsistedthattheKarmapashouldnotbegivenaseathigherthanhisown.Havingstampedtheirpoliticalauthority,theChinesethenleft,andtheenthronementceremonyproperbegan.Dressedinanornatebrocadedcloakandwearingthesmall,black‘activity’

crown[signifyinghislineage],theKarmapawasledtohisthrone.TaiSitupamovedforward,prostratinghimself,andpresentedtheKarmapawithacopyofthepredictionletterandaletterofformalconfirmationfromtheDalaiLama.Theyoungboywasthenpresentedwithobjectssymbolizingtheenlightenedbody,speechandmind:animageoftheBuddha,alongevitysutraandastupa.Forthenexttwohoursaprocessionofeminentrinpochesandhighlamasgaveteachingsanddiscourses,whiletheyoungboysatimpassivelyonhisthrone.Outsidethetemple,thousandslistenedintentlyastheceremonywastransmittedbyapublicaddresssystem.AmongthecrowdweretheKarmapa’sparents,shownnospecialprivilegeorfavour.Attheconclusionoftheceremony,agreatcheerwentup.Fromtherearofthecrowd,whiteandgoldceremonialscarveswerethrownforward,gatheringmomentumuntiltheskywasthickwithsilk,floatingtowardsthemonasterytofinallybreak,likeahugemulticolouredwave,againstitswalls.Inside,dignitariespassedinfrontoftheKarmapa’sthrone,makingofferingsandreceivinghisblessing.Unabletocontainthemselvesanylonger,theweightofthecrowdpressedagainstthedoorsoftheShrineHall.Thedoorsburstopenandthecrowdfloodedin.Thepeoplehadvoted.TwodayslatertheKarmapa’sparentsleftTsurphu.Theyassembledinhisroomfortheirfarewell.Theboy,oneeyewitnessremembers,showed‘notoneflickerofsadness’.Hegavekhatasandblessingstohisparents.Theyposedforpictures.Andthentheyweregone.OgyenTrinleyDorje,the17thKarmapa,wasabouttobeginhisnewlife.

CHAPTERTEN

Difficult,butPossible

Gyuto:November2000.IfeltsorryforthemonksatGyuto.Theconditionswereovercrowded,

inefficient,absurd.Therewasonlyonetelephonelineintothemonastery,whichoftenrangunanswered.Ifsomebodyhappenedtopickitup,thechancesaretheywouldnotspeakEnglish.Therewasonecomputer,butnoInternetconnection.ItseemedinconceivablethattheadministrationofoneofthemostimportantfiguresinTibetanBuddhismshouldbesohaphazard,sochaotic;amiraclethatanythingwasdoneatall.InthemonthssincehisescapetheKarmapahadbecomeaninternational

celebrity,andpeopleclamouredtoseehim:devotees,journalists,moviestars,wealthysupportersfromAmericaandSingapore;everybodywantedapieceofhim.ItwasLamaPhuntsok’sresponsibilitytoorganizeallofhisaudiences,toliaisewiththemedia(whichmeantrefusingallrequests;theKarmapawasstillforbiddenbytheIndiangovernmenttogiveinterviews),tojuggleappointmentsandrequestsforprivatemeetings.Theseresponsibilitieshadtakentheirtoll.Steadfastandloyal,Phuntsokworeaperpetuallybeleagueredexpression.HewastheonlymonkIhadeverheardutterthewords‘Ineedaholiday’.Didmonkstakeholidays?

LamaPhuntsokhadescapedfromTibetwiththe16thKarmapa’spartyin1959,whenhewasoneyearold.HehadgrownupinRumtek,andbecomea

monkattheageofnine.‘Tobehonest,’hetoldme,oneevening,aswesathavingdinnerinasmallrestaurantinDharamsala,‘itwasnotmychoice.’Hehadfallendangerouslyill,hesaid,andneitherWesternnorTibetanmedicinecouldhelp.Indesperation,hismotherconsultedtheKarmapa.‘HetoldherthatImustchangeclothes,’saidPhuntsok,‘andthenIwouldsurvive.InTibetthatmeansonlyonething;thatyoumustchangefromlayclothestomonk’srobes.’Andsohehadbecomeamonk.Andwashehappywiththis,Iasked?‘TherecouldbenogreaterhonourthantoserveHisHoliness,’hesaid.AsweatePhuntsoktalkedaboutthemotivationofthebodhisattva,theneed

formindfulnessinallthoughts,allactions.‘Forexample,weareeatingthismeal.’Hepointedtotheplates,brimmingwithfood.‘Normally,somewillbethrownaway.Butthinkofwhathasbeennecessarytobringusthismeal.Thereisthepersonwhohasgrownthebellpepper,thepersonwhohaschafedthewheat.Perhapssomepesticideshavebeenusedandsentientbeingshavediedforustoeatthis.Allofthisispartofourkarmaandwemustrememberthis.’SomethinghadbeenpreoccupyingmesincemyarrivalinDharamsala.Onmy

frequentjourneysfromDelhiIhadtriedeveryavailablemethodoftravel.Ihadtravelledbytaxiandbytrain.OnoneoccasionIhadevenflown,anerve-wrackingninety-minuteflightinanantiquatednine-seaterGermanaircraftwhichhadbeenblownaroundtheskylikeascrapofpaperintheupdraughtsfromthemountains.(Bychance,IfoundmyselfsittingnexttotheDalaiLama’syoungerbrother,TenzinChoedrak.Ihadtakenthistobetalismanic,buthepassedtheflightapparentlyevenmoreapprehensivethanme,mutteringunderhisbreath,‘Perhapsweareallgoingtodie.’)Onthisoccasion,Ihadtakentheovernightbus.AtDelhi,thedriver’smatehadthrownmybagintothetrunkofthebusandthendemandedafeeoftwentyrupees–nexttonothing,butstillaliberty,oneoftheminorteststhatIndiaexactsonthepatienceofthetraveller.Reluctantly,Ifishedinmypocket,handedhima100-rupeenoteandwaitedformychange.Heturnedawayandbusiedhimselfcollectingmoneyfromotherpassengers.Atlength,Itappedhimontheshoulderandaskedformychange.Hebrushedmeasideandcontinuedloadingthebagsontothebus.Themoneywasirrelevant.Thishadbecomeamatterofprinciple.Myangerrising,Igrabbedhisarmandshouted,‘Rupees!Rupees!’Withalookofuttercontempthethrewahandfulofcoinsinmyhandandagainturnedaway.Whattodo?Tohavewrestledthemoneyoutofhispocketwouldhavebeenapyrrhicvictory.Notonlywouldithavemeantacompletecollapseofdignityandself-control;it

onlywouldithavemeantacompletecollapseofdignityandself-control;itwouldalsohavecertainlyjeopardizedthechancesofmybagarrivinginDharamsala.ItwouldhavebeenflungoffortradedatsomestopinthejourneywhileIwasdozinginmyseatonthebus.Butsimplytowalkaway,cheatedofmymoney,wouldmeandefeat.Doingmybesttocomposemyself,Ishruggedandclimbedonboard.Forthenexttwohours,aswebumpedandrockedthroughthesprawlingsuburbsofDelhiandnorthtowardsChandigarh,Ibroodedovertheincident,re-examiningfromeveryanglemybehaviour,myoverheatedfeelings,mymotivation.Thedriver’smate,Iwassure,hadforgottenallaboutit,andaboutme,themomentheturnedhisbackonme.ButIhadallowedtheincidenttoweighonmymind,carryingitwithmeasthebusspedonthroughthedarkness.Therewassurelyamoralhere.Carefullyspooningmorericeontohisplate,LamaPhuntsoklistenedpatiently

tomystory.Sowhat,Iaskedhim,wouldhavebeenthecorrectBuddhistresponsetotheproblem?‘Actually,whatIwouldhavedoneisgonetoashopandaskthemforchange,

becauseifyougivethisman100rupeesyouknowhewillkeepit!ThenIwouldhavegivenhimtwentyrupeesandgotonthebus.’Helaughed.‘ThishasnothingtodowithBuddhism.ThisiswhathappenswhenyouareinIndia!’Phuntsokgavemeasweet,understandingsmile,andmotionedtothewaitertoputallthefoodthatwasleftonthetableinabag,forhimtotakebacktothemonastery.

Atthedoortothemonastery,theritualwasalwaysthesame.Theprolongedexaminationatthedeskofmypassport(asiftheyhadneverseenit,orme,before);thelaboriouscopyingofitsdetailsintothelog;thebodysearch;thebagsearch;notaperecorder,nocameras,nobatteries.ThemustachioedIndiansecuritymanraisedaneyebrowatmynotebook–‘Ah,thewriter’:wordhadevidentlygotaround–andallowedmetocarryitthrough.Alongthecorridors,pastthekitchen,thepungentsmellofcooking,theday’ssupplyofvegetablespiledonalargetrestletable,andupthestairs.Outsidetheinterviewroom,thewhitecockatoopacedfretfullybackandforthalongitsperch.ThesecuritymanhadfollowedmeupstairsandidledoutsidethedoorasIwaited,watchingmewatchingthebird.‘ItsnameisNikki,’hesaid.It’sapityforittobechainedtoitsperchlikethat,Isaid.Wouldn’titbe

kindertoletitfly?HeunderstoodthemetaphoraswellasIdid.‘Toodangeroustofly,’hesaid

withasmile.‘Theotherbirdswillattackitanddoitharm…’IhadnowmettheKarmapaonfourorfiveoccasions,butstillIfeltthat,asa

IhadnowmettheKarmapaonfourorfiveoccasions,butstillIfeltthat,asaperson,Ihardlyknewhimatall.MyhopesthatIwouldbeallowedtobecomeaflyonthewall–begivenaccesstohisdailyactivities;sharelunchwithhim;playchessorcomputergames;lendahand,perhaps,inhisEnglishlessons–hadprovedutterlyfanciful.Mymeetingswithhimwouldberestrictedtotantalizinglybriefwindowsinhisregularaudiences–tenminuteshere,twentyminutesthere.Iwouldwalkinthedoor,wewouldtalk,andIwouldthenbeusheredoutagain,whileheretreatedtohisprivaterooms.Requeststospendtimewithhiminformallywerepolitelyevadedorignored,ifneveractuallyrefused.Icouldn’tdecidewhetherthiswasaquestionofsecurity,orsomethingelse.Abitofbothperhaps.ButthenwhowasI?Anoutsider,ausurper.Myconcernswerenottheirs.Isensedthattherewasnointerestindemystification,intearingdownthecurtainofprotocolandformality;thattodosowouldonlydetractfromhisspiritualauthority.TheKarmapawasaspiritualfigure,notaWesternpopstar.Tothosearoundhim,thepersonaldetailofhislifewasimportantonlyinasmuchasitservedtomaintainthisspiritualrole.His‘celebrity’,intheWesternmeaningoftheword,wasirrelevant.Andsoweremostofmyquestions.ThismuchIknew.Hisdailyroutinewasunbending.Hestudied.He

meditated.Heconductedprivateaudiencesonmostdays,andpubliconestwiceaweek.Hewaswritingpoetry,spontaneoussongsofthedharma,long-lifepoemsforTaiSituandhistutorThranguRinpocheand‘mindterma’–poemsthataresaidtoarisefromsomedeeperlevelofmind.Hewasalsopainting.Onedayhebroughtaportfolioofhisworktoshowme:exquisitesketchesinChineseink;afewgracefullinesconjuringaprocessionofsevenlamas,wreathedinsmoke;themorningsunrisingbehindtrees.Andwatercoloursoforientalcharacters,abeardedmanwithflashingeyes,dressedinabillowingtunic,likeafigurefromTheArabianNights,burstingwithlifeandhumour.EachpicturewasstampedwiththesealoftheKarmapas.Heshowedthemwithalookoftentativeself-deprecation,aschoolboybeingjudgedinanartcontest–hisfacelightingupwhenIcomplimentedhimonhisskill,hiseyeforcolour.Doyouhaveateacher,Iasked?‘No,no,Iteachmyself.It’sspontaneous.’Hegaveashysmile.Therewasalso,Iwastold,anotherpainting,ofhisvisionsanddreams,whichhewoulddescribetoamasterpainterwhohadcomefromKathmandu,andwhowasrenderingthemonalargethanka.Iaskedtoseeit.Therequestwasmetwithapolitesmile,butnothingcameofit.Iaskedoneofhisattendants,whatdidtheKarmapatalkabout?Whatwashe

likeasaperson?

likeasaperson?Thequestionappearedtounsettlehim.HisHoliness,hesaid,atlength,enjoys

talkingaboutreligion.‘Ifsomebodyisaskingquestionsaboutthescripturesorphilosophy,nomatterhowtough,heenjoysansweringthem.ButactuallyHisHolinessisverycomfortablesocially.Whetherthetalkisofserioussubjects,orlightsubjects,orjusttellingstories,orchit-chathealwaysputspeopleattheirease.Hehasgreatmaturity.Itdoesn’tmatterwhoiswithhim,heknowshowtotalktothemandmakethemcomfortable.’AndwhatrelationshipdidhehavewiththeKarmapa?Theveilofprotocoldescended.‘Honestly,forme,becauseofhisstatusI

cannottalktohimlikeItalktomyfriends.Ifhe’sveryquietthenIcanfeeluncomfortable.Youknow,sometimeshislookissopowerfulIcanhardlylookinhiseyes.’Hethoughtbetterofthis.‘Buthemakesitveryeasytobewithhim…’ButtheprivateKarmapa,ofcourse,wasnotthepoint.Histruemeasurelay

notinhiscasualpastimes,northeconversationsthatpassedbackandforthbetweenhimandhisattendants,butinhisteachingsathispublicaudiencesontherequirementforcompassion,diligenceanddevotion,thewordsofencouragementandconsolationtothedevoteeswhoprostratedthemselvesinfrontofhim,theirupturnedfacesseekingsomeflickerofrecognitionandinspirationinhisown.Herehisauthoritywaspalpable,hismannereffortlessandassured;itwasherethatonebestunderstoodhispurpose,thetraditionthatunderpinnedhim,theyearsoftraining,allturnedtohoninghimasafocalpointforinspiration,alivingexampleoftheteachingofthepossibilityofperfection.Elaborationsontheteachings,guidanceonpractice,practicaladviceonhowItoocouldbeabetter,happier,person…thesearethethings,perhaps,Ishouldhavebeenaskinginourprivatemeetings,asIsatcross-leggedinfrontofhim,notebookonmylap.ButIhadmoreprosaicquestions.AndsoIaskedabouthisdiscoveryandhisrecognition,andbeingtakenfrom

thefamilyhometoLhasatoassumehisthrone.Itmusthavebeenpainful,Isaid,tohaveleftLhatokandyourfamily.Aslighttiltoftheheadasheconsideredthequestion;thesameimplacable

half-smile.‘Notsopainful.’Youdidn’tfeelsad.‘Perhapsalittlebit…’Butatthesametime,perhaps,knowingthatthisishowthingshadtobe.

‘Yes.’Whatcanyourememberofthesearchpartycomingtofindyou?‘Tobehonest,notsomuch.MaybebecauseIwassoyoungatthattime.ButI

understoodalittleofwhatitmeant.’AndwhendidyoubegintounderstandwhatitmeanttobeKarmapa?‘WhenIstartedthejourneyfrommyhometoTsurphu.FromthatmomentI

startedtounderstandlittlebylittlewhattheyweregoingtodecideregardingme…’Tocomefromaremotevillageasyoudid,andtobethrustintothetumultand

ceremonyofTsurphumusthavebeenexcitingandconfusing.‘Yes,IfeltexcitementwhenIarrivedatthecity.Seeingsomanycarsand

vehiclesforthefirsttime.’Hegaveaboyishsmile,rememberingsomething.‘Theshapeofthecarslookedjustlikesmallhouses.’Andyourenthronement…didyouunderstandwhatwasgoingon?‘Notverymuch.MostoftheimportantpartsIunderstood,becauseI’dbeen

toldwhatitmeant…’Youhavegrownupnotbeingabletoplaywithotherchildren;havetherebeen

momentswhenyouhavewishedyoucouldbehavejustlikeanyothernormalboy,leaveyourstudiesandplay?‘Sometimes.ButwhenIhavethatthoughtorfeelingthatIwanttogoout,like

anormalboy,atthesametimeIrememberandunderstandthatthereisbenefitforthespiritualreasonsinthewayIhavebeenbroughtup,andaveryimportantresponsibilityformetobenefitallbeings.’Outsidetheaudienceroom,thecockatoostretchedandpreeneditsfeathers.I

mademywaybackdownstairs.Atthemonasterydoor,themustachioedsecurityguardrosefromhischairandwhisperedsomethingasIpassed.‘Ihavesomethingtotellyou…’Whatdidthismean?Heglancedaroundand

beckonedmetofollowhimoutside.‘Thebird’sname,’hesaid,‘Igotitwrong.It’snotNikki,it’sKiki…’Ah…Hegesturedformetotakeoutmynotebook,andwatchedasIdutifullywrote

downthisvaluablenewpieceofinformation.Kiki.Ilefthim,strolleddownthemonasterystepsandalongtheruttedpathtothe

road.Ontheroadsidewasasmallgeneralprovisionsshop,andbesideitaphone

booth.Istoppedtomakeatelephonecall.WhenIcameoutofthebooth,thesecurityguardwasstandingoutsidetheshop,drinkingaCoke.Hehadfollowedme.Hesmiled,apantomimegestureofsurprise–fancyseeingyouhere!–andstruckupaconversation.So,howisthebookgoing?ThisKarmapa,he’saninterestingboy,yes?You

askmanyquestions.Whatdoeshehavetosayforhimself?Andwhatwillthisbooksay,andwillIbeabletobuyitinIndia?Ifthiswasaninterrogation,itwasaparticularlyclumsyone.Atlength,I

walkedaway.AhundredyardsdowntheroadIcouldstillfeelhisstare,burningonthebackofmyneck.

DrupngakwastheKarmapa’schamberlain.Hewassixty-three,askeletalfigure,withawispymandarinmoustacheandbeard,andhuge,rheumyeyesstaringoutfromabovesunkencheeks.DrupngakhadbeenamongthosewhohadescapedwiththeKarmapafromTsurphu;arefugee,then.Ihadnoticedhim,sittingonachairontheverandaoutsidetheinterviewroom,prayer-beadsclickingbetweenhisfingers,watchingthelineofsupplicantswhostoodexpectantlyatthedoor,clutchingtheirkhatasandofferings,waitingtobeusheredinside.HespokenoEnglish,butthroughaninterpreterheagreedtotalktome.

Asayoungmonk,hesaid,hehadbeenanattendantofthe16thKarmapaatTsurphu.Whenthe16thKarmapaescapedin1959Drupngakremainedbehind.‘ThentheChinesecameanddestroyedthemonastery.Therewasnothing,nomonks,itwaslifeless.AndsoIwentbacktomyfamily.Then,muchlater,DrupönDechenRinpochewasaskedbytheKarmapatogobacktoTsurphu.Andhesaid,wellifyouthinkdharmaisgoingtospreadinTibetthenIwillgobackthere,otherwiseit’sworthless.AndtheKarmapaassuredhimthatdharmawouldbethereandthatheshouldgobackandrebuildTsurphu,whichiswhathedid.ThenDrupönDechensaidIshouldcomebackandservetheKarmapa.Hesaidtome,youknewthepreviousKarmapa,youknowexactlyhowhelikedthings,whatheate,howtodothingsforhim,soyoumustdoitexactlyforthisKarmapaasyoudidforthepreviousKarmapa.’Drupngakfoldedhishandsinfrontofhim.‘IfyouwanttoknowwhatIdid,

justlookattheKarmapa’sday.WhenhegotupinthemorningIwouldbringhimwatertowash.Iwouldtaketheclotheshesleptinandbringhimfreshclothes.Iwouldtakecareofhisbedding,servehimhisfood.Everything.I’vebeenwiththeKarmapafromthemomenthearrivedatTsurphuuntilnow,frommorningtillnight,andIloveservingHisHoliness.AndIthinkHisHolinessis

morningtillnight,andIloveservingHisHoliness.AndIthinkHisHolinessisveryfondofmeaswell.’TheKarmapawasjustsevenyearsoldwhenhearrivedatTsurphu,hesaid.‘Ithinkitwasallverystrangeforhim.Forthefirstcoupleofmonthshewasjustgettingusedtoit,beingwithpeoplefromcentralTibet.Therewerelotsofceremoniesforhim,andthentheenthronementinSeptember.Andafterthatthingssettleddownintoaroutine.’Thisroutine,ofprayer,ritualandstudy,wasessentiallythesameasprevious

Karmapashadobservedforhundredsofyears.TheKarmapawouldriseeachmorningatsix,saidDrupngak.Hewouldwash,thenhewouldmeditatebeforeeatingbreakfast,andthenhisstudiesbegan.Hehadtwotutors.ForanhourhewouldstudytextswithUmzeThuptenZangpo.ThenAshangLodrowouldteachhimwriting.Hewouldhaveashortbreak,thenlunch.Intheafternoonhewouldconductprivatemeetingsinhissmallaudienceroomdownstairs,andthenpublicaudiencesinthetemple.Thenhewouldstudywritingagain.Atfiveo’clocktherewouldbetheMahakalapuja,lastingsomeforty-fiveminutes,whichhealwaysattended.Afterwardstherewouldbemorestudy,goingoverwhathehadbeentaughtearlierintheday.Hewouldtheneathiseveningmeal,followedbymorestudy,thensleep.TheseprimarylessonswouldbecomplementedlaterbyteachingsindialecticsandphilosophyfromLamaNyima,amonkwhohadstudiedatthegreatmonasticuniversityofSera,andwasthuswelltrainedinGeluglogic,andwhoarrivedatTsurphuin1994.‘Thereweren’tmanyhoursofplaybecausethestudywassoimportant,’said

Drupngak.‘Buthewasn’tattractedtoplayinganyway.Helikedstudyingalot.Andtherewasalottodo.’Muchofhisstudyconsistedofmemorizingtexts,notleastthetwelvemainritualsoftheKarmaKamtsangtradition.Drupngaklistedthem.‘Forexample,theChakrasamvarapracticeis100double-sidedpages;DorjePhagmoissixtysides;Mahakalaisover200sides;Chopaisalsomorethan200sides.Theseweren’tjustshorttexts.Thetextswerethislongandthiswide.’Heheldouthishandtoindicateablockaboutonefootlongandfourinchesdeep.‘Notonlydidhememorizethesetexts,buthestudiedmanyofthemajortreatisesoftheBuddhisttraditionaswell:theBodhicharyavatara,TheGuidetotheBodhisattva’sPath;atextofMaitreya’s,TheSupremeContinuum.Hestudiedpramanatexts,allthetextsdealingwiththereasonings.Andhestudiedmanyofthetextsandcollectionsonpoetry.Helovespoetry,andtherewasakhenpoinTsurphuwhotaughthimallthepoetryhecouldfind.Healsostudiedatextbythe3rdKarmapacalledTheProfoundInnerMeaning;andatextbyPatrulRinpoche,TheWordsofMyPerfectTeacher…’

Drupngakpausedinhisrecitation,pulledahandkerchieffromthefoldsofhisrobe,blewhisnosevolubly,thencarefullytuckedthehandkerchiefbackinhisrobeandcontinued.‘TheKarmapahasalsolearneddifferentstylesofcalligraphyandwritesbeautifully.Hehasaverygoodintellect,verysharp,andhelikestostudy.’(Histutor,UmzeThuptenZangpohadonceofferedamorecriticalappraisal.Theyoungchildwas‘notaparticularlyattentivestudenttostartwith,’hesaid,butsometextsheneededtoreadonlyoncebeforecommittingthemtomemory,‘asifhewasnotlearningthematall,butsimplyremindinghimself.’)WouldDrupngakalsoplaywiththeKarmapa,Iwondered.Helaughed.‘I’mtoooldforthat!HehadayoungerattendantnamedTiti

whomhewasveryfondof,andtheyusedtoplaytogetheralot.Inthesummerhewouldgoouttotheparks,buteventhenhewouldnevermisstheeighthours’studyaday.AtLosa[TibetanNewYear]hegotthreedaysofholidays.’Anddidheevermisbehave,likeallyoungboyssometimesdo?Drupngakshookhishead.‘Thatcouldneverhappen!Histeacherswerevery,

verystrictwithhim.Andhewasalittlebitfearfulofhisteachers,sohefollowedwhattheysaid.Hewasagoodboy.’Theoldattendantwasbeingdiplomatic.OtherstoriesoftheKarmapaarrivingatTsurphutellofachildwhocouldbewilful,boisterous,giventoflashesoftemper(devoteesattributedthistothe‘wrathful’aspectsofKarmapa):aKhampanomadboywhoneededtheroughedgesknockingoff.Onevisitorrecallstheyoungboypeltinghimwiththeheavywoodenpiecesofachesssetwhichhehadbeengivenasagift.LockedinTsurphu,theKarmapawasinsulatedwithinlayeruponlayerof

security.AttheentrancetothemonasterywasapostmannedbyChinesepolice.Therewasaninternalsecuritydepartment,ostensiblysetuptoprotecttheyounglama,butwhichactuallyservedtowatchforanysignsofdissentfromwithinthemonasticpopulationitself.Themonastery’sactivitieswereoverseenbytheDemocraticManagementCommittee,responsiblebothfortheday-to-dayrunningofthemonastery’saffairs,andforcheckingtheteachingandactivitiesofthemonks.TheDemocraticManagementCommitteewasanswerabletothelocalTölungCountyauthorities,whichinturnfellwithinthejurisdictionoftheLhasacityauthorities,whichinturnwasanswerabletotheReligiousAffairsBureauoftheTAR.WhichinturnwasanswerabletoBeijing.Withinthiswallofsecurity,theyoungKarmapaenjoyedarelativedegreeof

freedom.Therewasnointerferenceinhisreligiousteachings.Heheldpublic

audiencesandwasfreetoreceivevisitors.HisfamilyhadtakenupresidenceinLhasa,andwouldoccasionallyvisithiminTsurphu.Buteventheywerenotexemptfromprotocol;likeanyotherdevotees,theywouldbeexpectedtoprostratethemselvesbeforehimandofferkhatas.Throughouttheirmeetings,theKarmapawouldalwaysbesittingonahigherseat.Norwasitallowedforthefamilytobephotographedtogether.Thetoysfromdevoteespiledupinhisprivateapartments,toamusehiminhissparetime:electriccars;Gameboys;boardgames;ahugeLegosetwhichTaiSituhadbroughtfromIndia.Itwasacuriousparadoxthataboywhowassupposedtoembodythephilosophyoftranscendingattachmentlackedfornothing(althoughmostofhistoyswouldbegivenaway).Hisfavouritetoywasaremotecontrolledcar,whichhewouldchasearoundtheroofofthemonastery.‘Hewasabundleofenergy,’remembersonevisitor.IthadbynowbecomeapparentthattheChinesehadnointentionofhonouring

theiragreementtoallowtheKarmapatotraveltoIndia.In1992,followingtheenthronementatTsurphu,TaiSituandGyaltsabtravelledtoBeijingfortalkswithChinesegovernmentofficials.‘WeaskedthemfortraveldocumentsforKarmapa,andtheysaideverythingwouldbefine,’TaiSituremembered,‘thatatthepropertimehecouldgo.Thentheywereaskingussecurityquestions:wouldhebeOK,orwouldShamarpadoanything.Thiskindofthing.Actually,Idon’tthinktheywerereallyconcerned.Theywerejustplayinggames.’Thefollowingyear,theKarmapawasformallydeniedanexitvisa,promptingdiplomaticprotests,includingonefromtheUSSecretaryofStateforHumanRights,JohnShattuck.Atthesametime,theDalaiLamawrotetotheIndianPrimeMinisterNarasimhaRaoaskingforhishelptofacilitateavisitbytheKarmapatoIndia.Nothinghappened.TheIndiangovernment,itseemed,werenomoreinclinedtopressfortheKarmapa,whowouldhavebeentravellingonaChinesepassport,tovisitmonasteriesinIndiaandSikkim,thantheChineseweretogivehimpermissiontoleaveTibet.Overthenextthreeyears,AkongRinpoche,asTaiSitu’srepresentative,

wouldmakethreetripstoBeijingfortalkswithmembersoftheUnitedFront,thedepartmentchargedwithdecision-makingaboutTibetanissues,topleadfortheKarmapatobegivenpermissiontotravel.Themeetings,herecalls,werealways‘veryfriendly’,andtotallyfruitless.‘TherewasneveranyconclusionotherthantheChinesesayingthattheywouldthinkaboutit,’saysAkong.‘Theywouldsayhewastooyoungtotravel,youmustwaituntilhe’solder,orthetimeisnotquiteright.Thereweredifferentreasonseachtime.Theywouldneversayoutrightthathecouldnottravel,butnorwouldtheyeversaythathecould.’

outrightthathecouldnottravel,butnorwouldtheyeversaythathecould.’‘TheChinesecouldseetheadvantageofhavingtheKarmapathere,’says

LamaYeshe.‘Ofcourse,theyhadtheirownmotivation,butifyoulookintoit,eventhentheKarmapahadamindofhisown.Whenhewaslessthaneightyearsold,mybrother[AkongRinpoche]andIwereatTsurphuhavinglunchwithKarmapa,andsomeChineseandhighTibetanofficialscametopayhimavisit.Theybroughtmanypresents.Andtheyweresaying,canwetake[our]picturewithhim?Andhejustgotupandwalkedtothewindow;hewouldn’thavehispicturetakenwiththem.Hedidn’twanttoknow!EventhentheChineseweretellingofficials,youpeoplebecareful;thisboyisgoinginthewrongdirection.’In1994,aftertwoyearsinTsurphu,theauthoritiesdeemedthattheyoung

Karmapawasreadytobeparadedinpublic,andinSeptemberanentourageincludinghisteachers,attendantsandtheheadoftheDemocraticManagementCommitteeofthemonasterysetoutforatourofthemajormonasteriesinTibet,andseveralcitiesinChina.TomarktheoccasiontheChinesegovernmentissuedastatementtrumpetingtheirsupposedlydistinguishedhistoryofsupportingBuddhisminTibet,andreiteratingthe‘freedomtobelieve’policy,underwhich,itwasclaimed,religiousactivitiescontinuedtobe‘wellprotectedandconductedinaccordancewiththelawandrelevantpolicies’.Between1980and1993,itwasclaimed,the‘centralandTibetangovernments’hadearmarked200myuanforrepairing1,600monasteriesandtemplesthroughoutTibet.TheTibetanBuddhismInstitutehadtrained3,000monksandnuns,andthegovernmenthadprinted1,000copiesoftheTengyur.TheKarmapa’sprogresswasdutifullyrecordedbytheChinesegovernment

pressagency,Xinhua.InLhasa,onthefirststopofhistour,hewasreportedtohavemetwithofficialsoftheTAR,thankingtheregionalpartycommitteeandgovernmentfor‘theconstantconcernandsupportfor[Tsurphu]monastery,’andpledgingthathewould‘studywellandalwaysfollowtheCommunistPartyofChina.’IntheJokhangtemple,heprostratedhimselfinfrontofthegiantShakyamunistatueand‘inhighspirits’visitedthenewlyrenovatedPotalaPalace.‘Havingthrownapieceofsnow-whitesilk“hada”[khata]ontoafive-metrestupahousingtheremainsofthe5thDalaiLama,heclappedhishandsandjumpedwithjoy,’Xinhuareported.OneoftheKarmapa’stutorswasquotedassayingthattheyounglamawas‘obsessedinBuddhismandabletorecite500pagesofsutraslikeaneighteen-year-oldlama.’ThepartymovedontoSeraandGandenmonasteries,toTashilhunpo,the

ThepartymovedontoSeraandGandenmonasteries,toTashilhunpo,theancestralseatofthePanchenLamas,andthentoBeijing,wherethenine-year-oldboywasparadedbeforeChinesedignitariesataseriesofofficialfunctions.HevisitedtheForbiddenCity,theGreatWallandtheMemorialHallofMaoZedong,whereitwasreportedthathehad‘chantedforMao’ssoul’(notwithstandingthefactthatBuddhistsdonotbelieveinsouls).AtYonghegong,thelargestBuddhistmonasteryinBeijing,hewasreportedlyreceivedbyonehundredlamas,‘dressedintheirholybest’,andprostratedhimselfbeforeastatueofTsongkhapa.Atareceptiontomarktheforty-fifthanniversaryofthefoundingofthePeople’sRepublicofChina,hostedattheGreatHallofthePeople,hewasfêtedbyLiPeng,thePremieroftheStateCouncil.Afewdayslater,on1October,hejoinedPresidentJiangZeminonthe

rostruminTiananmenSquare,infrontof100,000people,fortheNationalDaycelebrations.Themeetingwasnot,touseafavouriteBuddhistterm,auspicious.OnbeingpresentedtothePresident,theyoungKarmapaasked,‘Whoisthisman?’Officialsstudiouslyignoredthequestion,asdidtheChinesemediawhoinsteadreportedthattheKarmapahadputhishandstogetherandsaid,‘LonglivetheRepublicofChina.’Bytheendofthemonth-longtour,theKarmapahadvisitedBeijing,Nanjing,

SuzhouandShanghai.HereturnedtoTsurphuburdeneddownwiththefruitsofofficiallargess:plaques,scrolls,incense-burners,acolourTV,andmorepicturealbumsofhistoricsites,factoriesandeconomicdevelopmentzonesthananynine-year-oldshoulddecentlybeexpectedtofeigninterestin.China’spromotionofhimcontinuedapace.InOctober1994,XinhuaannouncedthatTsurphumonasteryhadwonanawardforits‘outstandingpatrioticandlaw-abidingperformance’.Butbehindthescenesthemoodhadbeguntosour.InJanuary1995,dissent

flaredatTsurphuwhennewsspreadamongthemonasticcommunitythatinameetingwiththeKarmapa,ChineseofficialshadmadederogatoryremarksabouttheDalaiLama.FivemonksfledfromthemonasteryafterputtingupdissidentpostersaccusingtheChineseofmanipulatingtheKarmapa.Onemanagedtoescape.Theremainingfour,includingthemonastery’sumze,orchant-master,andthegeyok,ordeputydisciplinarian,werearrested.Suchdissentwaskeptwellawayfromthepubliceye.

Justtwomonthslater,Xinhuawerereportingthatthe‘17thLivingBuddha’

hadbeenpresentedwitha‘horizontalinscribedboard’fromtheBureauofReligiousAffairs,inscribedwiththewords‘OurSolemnLand’inChineseandTibetancharacters.InSeptembercameanothergift–anewToyota4500,presentedonbehalfoftheCommunistPartyCentralCommittee,andapparentlyintended‘toinspirepreachingbytheyoungBuddha,whoisthefirstpersoninChinatoacquiresuchagift’.Therewereother,moremagical,storiesfromthistime.InApril1993,while

walkingpastTsurphu’snewlyconstructedtemple,theKarmapahadpressedhisfingersintothesolidrockofthefoundations,leavingindentationsclearlyvisibleintherock.Onadifferentoccasionhedrapedaredrobeoverarockandtracedthewords‘KarmapaChenno’,leavinganindelibleimpressioninredontherock.Amonktoldmeanotherstory.ShortlyaftertheKarmapa’sarrivalatTsurphu,

hewastalkingwiththeattendantofGyaltsabRinpoche,whowasvisitingfromRumtek.TheattendanthadoriginallycomefromthesameareainKhamastheKarmapa,andthetwoweretalkingaboutthenomadiclife,whentheKarmapasuddenlydeclaredthatonthepreviousnighthehad‘travelledthroughspace’toRumtek.Theyoungboy,ofcourse,hadneverbeentoRumtek,yet,accordingtotheattendant,hedescribeditperfectly–theplacementofthebuildings,whichwasTaiSitu’sroomandwhichGyaltsab’s.But,hewenton,therewerenomonksinthemonasteryitself,theywereallinabuildingonthehill,and‘Idon’tknowwhy.’WhattheKarmapawouldnothaveknownwasthatatthattimethemonks’quarterswerebeingrebuilt,andthemonkshadbeentemporarilybilletedintheshedraonthehill.IflifefortheKarmapainTsurphuwas,insomesenses,difficult,itwasalso,

asonelamaputit,‘possible’,hiscontinuingpresenceademonstrationof‘usingskilfulmeanstoreplanttheseedsofdharmainTibet’.Ofcourse,theChinesehadapprovedhisrecognitionfortheirownpurposes,tobringreligiouspracticemorefirmlyundergovernmentcontrolandtoasserttheir‘sovereignright’overthetulkusystem.Butascompromisedashisactivitiesmayhavebeen,hispresenceinTsurphuwasaBuddhistTrojanHorse–awayofkeepingtheteachingsaliveandflourishing,andoffanningtheflameofpopulardevotioneveninthefaceofofficialattemptstocontrolit.Crucially,theofficialapprovalofhisrecognitionalsosettheprecedentforthe

furtherrecognitionsofothertulkus.Thisprocesswasnowenshrinedinafive-pointgovernmentruling.Underthis,lamascouldproceedastraditiondemanded–lookingforsignsofarebirth,despatchingasearchpartyandidentifyinga

candidate.Buttheywouldthenhavetoinformthegovernmentoftheirchoice,andthegovernmentwouldconferofficialapproval.BothsidescouldclaimsomesatisfactioninthisdelicatecompromisebetweenChurchandState:thelamascouldbeassuredthatthechosenchildwastherightone,whilethegovernmentcouldclaimsovereigntyovertherecognition.Thereligiousbeliefandthepoliticscouldcoexist–atleastforthemoment.

In1995,attheageoften,theKarmapamadehisfirstrecognitionofanewreincarnate,thePawoRinpoche–oneofthemostseniorfiguresintheKagyuhierarchy.ThePawoRinpoche’sancestralmonasterywasatNyenangmonastery,sometwenty-fivekilometresfromLhasa.Historically,NyenangandTsurphuhadclosereligiousandsocialaswellasgeographicalties.ThePawolineageextendedbacktotheseventeenthcenturyandsuccessivePawoRinpocheshadbeenbothpupilsandteachersoftheKarmapas.The10thPawoRinpochefledfromTibetin1959.ForfifteenyearshelivedintheDordogneinFrance,closetothecentrethatBernardBensonhaddonatedtothe16thKarmapa.HethenmovedtoNepal,establishingateachingcentreinBaudhanath,wherehediedin1991.InJune1995,adeputationofmonksfromNyenangapproachedtheyoung

KarmapaatTsurphu,toformallyrequesthisguidanceonwhetherthereincarnationofthePawoRinpochehadbeenborn,andwherehemightbefound.Thedeputationwasledbyoneofthemonastery’sseniormonks,LamaTsewang.IhadnoticedLamaTsewangamongthemonksatGyuto.HewasoneofthepartywhohadfledwiththeKarmapafromTibet,and,Iwastold,theprincipalarchitectoftheescape.Hewasastocky,bullish-lookingmaninhislatethirties,withablackmoustacheandgoateebeard.Hisheavilylidded,coal-blackeyesandpokerfacedexpressionlenthimacuriouslyintimidatingair.Wecouldtalk,Iwastold,inhisroom.HewasseatedonthebedwhenIarrived,practisingTibetancalligraphyina

notebook.Herosetoshakemyhand,gesturedformetotakeaseatandthenresumedhiscalligraphy,clearlywishingtofinishonethingbeforestartingonanother.IimmediatelyrealizedIhadmisjudgedhim.Ihadtakenhimasaroughandreadytype,buthistouchonthepaperwasastonishinglylight,hislinegracefulandassured.Atlength,heputhispenandnotebooktooneside,andbegantotellhisstory.Forgenerations,hesaid,hisfamily,hadbeenassociatedwithNyenang

monastery.LikeTsurphu,Nyenanghadbeenvirtuallydestroyedduringthe

monastery.LikeTsurphu,NyenanghadbeenvirtuallydestroyedduringtheCulturalRevolution.When,in1984,DrupönDechenarrivedfromLadakhtobegintherebuildingofTsurphu,LamaTsewangjoinedhimthereasoneofhismonks.HeremainedatTsurphuforfouryears,untilDrupönDecheninstructedhimtobegintherestorationofNyenang.Hehadrebuiltthemonasteryfromnothing,andfoundedaschoolinthevillagenearby.BythetimetheKarmapaarrivedatTsurphu,Nyenangtoowasreadyforthereturnofitsspiritualfigurehead,thePawoRinpoche.ThePawoRinpoches,saidTsewang,hadtraditionallybeenrecognizedbytheKarmapas,andsoitwasthatinJune1995,TsewanghadapproachedtheKarmapa,requestinghisguidanceinthematterofthePawoRinpoche’sreincarnation.TheKarmapatoldthemthatinordertoremovetheobstaclestofindingthereincarnation,andtomakethesituationauspiciousforinvitingthenewPawoRinpochetohismonastery,certainritualsmustbeperformed–namelyarecitationoftheKangyurandTengyur(thecompletecorpusofBuddhisttexts)intheirentirety,and100,000repetitionsoftheconciseritualoftheprotectordeityMahakala.Afterafewmonths,TsewangreturnedtoTsurphutoinformKarmapathattheritualshadbeencompleted.‘HisHolinesstoldusthenthattheincarnationofPawoRinpochewasalready

bornandwehadtomakethesearchnow,andifwefoundhimeasilythenwemustinvitehimimmediatelytothemonastery,otherwisetherecouldbesomeobstacles.Duringthatconversation,HisHolinessstayedinmeditationforawhile.Andrightafterthatheaskedustobringapenandpaperandhestartedtowritetheinstructionsforthesearch.Inthatletterhewrote,“FromTsurphumonasteryitisonthenorth-easterndirection,inthetownofNakchu.AndfromNakchuitselfitistothenorth.”Itsaid,“Therearetenfamilymembersinthatfamily,butnotallofthemarepresentthere.Themaindoorofthehouseisfacingnorth.”Itsaid,“ThereisashrineoutsidetothespiritTsen”–traditionallytheseshrineshavearedroof;theyarecalledTsenkhar[Tsenhouses].Hesaid,“Nearbythereisaheapofmanistones[stonesinscribedwithprayers].”Alsohesaid,“ThefamilycomefromKham;thenameofthemotherbeginswiththesyllableDa;thenameofthefatherbeginswiththesyllable,Lha,andthechildhimselfwasbornintheYearoftheDog.”’Afterhehadfinishedwritingtheletter,theKarmapagaveittoTsewang.‘I

wenttoDrupönDechenRinpoche,todiscusshowtocarryoutthesearch.Headvisedme,“You’dbetternotgoyourself,becauseeveryoneknowsyou’refromNyenangmonastery.PawoRinpocheisaveryhighrinpoche,sothisshouldbekeptsecretortherecouldbelotsofobstacles.”’Instead,saidTsewang,itwas

decidedthatLamaNyima,akhenpoatTsurphuandoneofKarmapa’steachers,togetherwithanotherTsurphulama,shouldconductthesearch.Theirjourneywouldbekeptsecretfromtheauthorities.ThenextdaythetwolamasleftforNakchu,a300-kilometredrivefrom

Lhasa.Arrivinginthecity,theysearcheditsnorthernprecincts.There,truetotheKarmapa’sinstructions,theyfoundtheremainsofaTsenkhar,itsredroofclearlyvisibleamongtherubble.‘Theywentalittlefurther,’saidTsewang,‘andtheyreachedaplacewheretherewasahugeheapofmanistones.Sonowtwothingsareexactlyasdescribed.Andthentheyfoundahousewithadoorfacingnorth.Anoldwomanwascomingoutofthehouse.Theypretendedtobebusinessmen,tofindoutmoreinformation.Andtheoldwomansaidexactlywhatwasintheletter:wehavetenfamilymembers,buttwoarenotpresentinthehouseatthemoment–onepersonhasgoneforpilgrimage,andachildisatschool.Whenthelamasasked,whatisthenameofthemotherinthehouse,itbeganwiththesyllableDa.AndthefatherwascalledLhapa.Thelamassaid,anddotheyhaveayoungchild?Andthewomansaid,yes;andthatchildwasbornintheDogYear.Andthenthetwolamashadnodoubt.’Sayingnothingmoretotheoldwoman,LamaNyimaandhiscompanionhurriedbacktoTsurphu.WithDrupönDechenandTsewang,theywentoncemoretoseetheKarmapa,tomaketheirreport.‘HisHolinesssaid,“Thisisthetrue,unquestionedincarnationofPawo

Rinpoche.”SoHisHolinessmadethefinaldecisionatthattime.’Shortlyafterwards,LamaTsewanghimself,alongwithWongdu,thestewardatNyenang,setoffforNakchu,tobreakthenewstothefamily.‘Weexplainedeverythingtothem.WeshowedthemtheletterthatHisHolinesshadwritten.Thefamilywereastonished,becauseeverythingwassoclear.ThenIsaid,“ThisistherealandtrueincarnationofPawoRinpoche.IamfromRinpoche’smonastery.Willyouletmetakethechildtothemonastery?”Theysaid,“Ofcourse.Howcanwesayno?BecausehehasbeenrecognizedbyHisHoliness,andPawoRinpocheisoneoftheveryhighlamas.IfwecanservetheteachingsofBuddhaandallsentientbeingsthenwemustdothat.Soyoucantakehimanytimeyouliketohismonastery.”Thisiswhattheysaid.’ThenLamaTsewangperformedpurificationritualswithwaterthathadalreadybeenblessedbytheKarmapa–‘I’mnotqualifiedtodosuchaceremonyforsuchahighrinpoche’–andofferedthechildhisfirstmonk’srobes.Tsewangpaused.Herosefromthebed,tookathermosflaskfromthetable

andpouredtwocupsofthickgreentea.Hegesturedformetotakeone,then

andpouredtwocupsofthickgreentea.Hegesturedformetotakeone,thenresumedhisstory.‘Youmightask,whatdidIfeelmeetingthereincarnationofPawoRinpocheforthefirsttime?IhadnevermetthepreviousPawoRinpoche,butassoonasImetthischildIcouldseethathewasveryspecial.Althoughhewasonlyfifteenmonthsold,itseemedtomethathewasolder–morethantwoyearsold.Helookedaverymaturechild,andveryspecial.Usually,littlechildreninTibet,theyliketoplayinthedust,andthingslikethat.Butwhathelikedtodowasgototheshrineandmakeprostrations.Sothischildhadveryspecialqualitiesfromtheverybeginning.TheotherreasonIhadaverystrongconvictionthatthiswastherightboywasthateverythingwasexactlyasithadbeenwrittenintheletter.EveniftherehadbeennothingspecialwiththechildIwouldhavebeenveryhappy.Butontopofthattherewereverymiraculousthingsaboutthechild.‘WongduhadbeenamonkwhenthepreviousPawoRinpochewasalive,and

hehadvisitedhimwherehewaslivinginFrance.AtthattimePawoRinpochehadtoldhim,IwillseeyouinTibet.ThepreviousPawoRinpocheneverreturnedtoTibet;hepassedawayinNepal.ButwhenWongdusawhisreincarnationforthefirsttime,itseemedasifthechildrecognizedhim.HepulledWongdutohimandtouchedforeheads,averyspecialgreetinginTibet.Weofferedthechildsometormaandsomerice,andhetooksometormafromthecupandputitinWongdu’smouth.ThenWongduwasverymoved,andtearsrolleddownhischeeks.’LamaTsewangandWongduleftthefamilythen,hesaid,tellingthemthatatimewouldbearrangedwhentheboywouldbebroughttoNyenang,andthatinthemeantimetheymusttakegoodcareofhim.AsTsewanghadbeentalking,othershadjoinedusintheroom,pausingwhile

engagedonsomeerrandoranother,orperhapscurioustoknowwhatwaskeepingTsewangpreoccupiedforsolongwithaWesterner.Ayoungmonkwithanexcitable,almostgirlishdemeanourwhospokefracturedEnglishhaddrawnupachairandwashelpingwithtranslation.Asecondmonk,tallandshy,stood,armsfolded,bythedoor.Nowawomanentered.Shewasinherfifties,dressedinthetraditionalchubaandstripedapron,herfacestrong-bonedandetchedwithdeeplines,piecesofturquoisebraidedinhergreyinghair.Shesettledherselfontheendofthebed,listeningintently.Everybodylovesagoodstory.NowthatthePawoRinpochehadbeenfound,Tsewangcontinued,itwas

necessarytoinformtheauthoritiesinLhasa.‘TheLhasagovernmenttoldmethatbecausethePawoRinpochewasaveryhighincarnationinTibet,andbecausehehadbeenrecognizedbyHisHolinessKarmapawhohasbeenapprovedbyourgovernment,thenIcouldinvitehimtohismonastery.Butthey

approvedbyourgovernment,thenIcouldinvitehimtohismonastery.Buttheysaidatthatmomenttheycouldnotgivepermission;theywouldhavetotalktoBeijing.’TsewangwasadvisedthathecouldcollecttheyoungPawoRinpocheon‘anunofficialbasis’,butthatheshouldbekeptquietlyinthemonasteryuntiltheChinesegovernmenthadgiventheirapprovalfortheenthronement.Atlength,an‘invitingparty’ofeighteenmonksmadethejourneybackto

Nakchu,tocollecttheyoungRinpoche,andaccompanyhiminprocessionbacktoNyenang.Foralongtime,rememberedTsewang,therehadbeennorain.‘Allthefarmerswereveryworriedabouttheircrops.Butonthatdaytheweatherbecamepleasant,andatthesametimeitstartedraining.Allthevillagersbecameverydevoted,generallytothedharmaandespeciallytotheRinpoche.’ApproachingNyenang,awelcomepartygreetedtheyoungchild.MonkshadcomefromTsurphuaswellasNyenangitself.Tentshadbeenerectedontheroadtothemonastery,andpeoplehadcomefrommilesaroundonhorseback,dressedintheirfinestcostumes.‘Allcamewiththesetraditionalthings,’saidTsewang,‘bellsandbannersanddrums.ThatisacustominTibettowelcomethehighrinpoches.’Thewomanwhohadjoinedusvigorouslynoddedheragreement,‘Yes,yes

…’–apparentlyanauthorityonmattersofreligiousetiquette–andrepeatedafterhim,‘Bells,banners,drums…’Twothroneshadbeenplacedinthemaintent,Tsewangcontinued,ahigher

oneforthePawoRinpoche,aloweroneforDrupönDechenRinpoche.‘PawoRinpochewasnotabletospeak,buthecouldshowhisfeelingsveryclearly.Andveryunexpectedly,hejumpedfromhisthroneintoDrupönRinpoche’slap,justlikeababyjumpingintoitsmother’slap!’Tsewanglaughed.AfewdayslatertheyoungboywastakentomeetKarmapaforthefirsttime.

‘HewasshowingmuchvenerationtoHisHoliness.Whentheolderlamasmadeprostrations,PawoRinpochealsotriedtomakeprostrations.ThenhewenttoHisHolinessandwithoutanyone’shelpheboweddownhisheadtotakeablessing.Helookedveryhappy.’Therewerepujasinthemaintemplewithmonksfrombothmonasteries.ThenKarmapaperformedthehair-cuttingceremonyonthechild,andnamedhimPaldenPawoTsuglakDrayang.LamaTsewanghadbeenspeakingforalmostanhour.Theroomhadgrown

uncomfortablywarm,andthetall,shy-lookingmonkopenedthewindowtoletinsomeair.Butnobodyseemedinclinedtobreakupthegathering.Tsewangsaidtherewasanotherstoryhewishedtotellme,toillustratethegreatnessofthePawoRinpoche.

ThepreviousPawoRinpochehadbeenagreatmeditator;heenjoyedsolitude.Perhapsitwashispreviouslifememory,saidTsewang,butevenwhenhewasveryyoungthepresentPawoRinpochealsoenjoyedsolitude,andlikedtowalkinsecludedplaces.OnedaythePawoRinpocheandasmallpartyofmonkswalkedintothehillsaboveNyenangforapicnic.‘PawoRinpochewentoffonhisown,climbingfurtherupintothemountain.

Oneofthemonkswasalittleconcernedandhewentafterhim.Eventually,hecaughtupwithhim,andPawoRinpochesaidtothemonk,“Doyouneedazistone?”Azistoneisaverypreciousstone.Hesaid,“Ifyouneedone,youshoulddighere.”Themonksaid,“Idon’tthinkwe’llfindonehere.”AndPawoRinpochesaid,“Yes,yes,you’llfindone.”Sotheytookastickandmarkedtheplace,thencamebackdowntowheretheothermonkswere.Themainattendant,thetsimpon,said,“Istherereallyazistonethere?”AndPawoRinpochesaidagain,“Yes,yes.”Andthetsimponsaid,“Ifthere’snozistonethereandyousaythereisthiswillbeabigembarrassmentforyou;youarePawoRinpoche.Ifyousayitandit’snottrue,thenyouwillberedintheface.”Sotheywalkedbacktotheplaceandfoundthestick.Theydugforaboutametreandtheyhadn’tfoundanything.Butthentheysawsomethinggleamingblack.Theydugdownalittlefurtheranditturnedouttobetwoblackstones,oneofwhichlookedlikeabird.Theyleftitlikethat.Thenextdaytheywentbackonhorseback,andthere,wheretheyhaddug,wasazistonestickingoutoftheearth,andtherewascoralandturquoiseandgold,thathadjustappearedintheirabsence.Therewasonelargezistoneandasmallerone,awholevarietyofthings.Sotheypickedthemupandtookthembacktothemonastery.ThenPawoRinpochesaid,“WehavetodoMahakalapuja.”Sotheydidthat.Andallthestoneswerewrappedinsilk,thenplacedinsidetheglasscabinetwherethestatueofMahakalais,andthecabinetwassealed.Anditwassaidthattheblackstonewasaself-arisenBuddha,andthebirdwashisemanation.Theyalsofoundawhiteconchshell,andthatwasaself-arisenemanationofGuruRinpoche.’LamaTsewangpaused,gaveatheatricalcough–amasterstory-teller–and

pulledhisrobearoundhim.‘IwasinLhasaatthetime.IcamebackandIheardthisstory,andIaskedPawoRinpochedirectly,“Howdidyouknowtolookthere?Andwhoburiedthesethings?”Andhesaid,“Theonewhohadburiedthiswasthe8thPawoRinpoche.”Sothisisalmost200yearsago.’Iglancedaroundtheroom.EverypairofeyeswasfixedonLamaTsewang,

raptatthepowerandwonderofhisstory.‘Youmightask,’hewenton,‘what’sthepurposeofburyingthesethings?

‘Youmightask,’hewenton,‘what’sthepurposeofburyingthesethings?Theyarenotanythingspecial,notveryuseful.Muchlater,BokarRinpochewasaskedthisquestion,andhesaidthepointwas,therewouldcomeatimewhentrustandbeliefinthelamashaddiminished,andtherewouldbeaneedforsomethingtoinspirepeopleintheirfaith.’

Andthat,Isaid,iswhythe8thPawoRinpochehadburiedthem?‘Yes’,saidLamaTsewang.‘Sothattheycouldbefound.’

IturnedthestoryofthediscoveryofthePawoRinpocheoverandoverinmymind.Likeallthestoriesofrecognitionsitleftmefeelingconfounded,askingthequestion,howcoulditbe?Lamastendednottotalkaboutsuchthings,toofferexplanations.Thesesupernaturalphenomena,prophecies,divinations,existedbeyondthescopeofrationalexplanation.Theywereheldasself-evidentproofoftherealizationofagreatlama.Extraordinary,butnotmiraculousinthesensethatweintheWestwouldunderstandtheword.OnedayIaskedtheKarmapatoexplaintheprocesstome.Ididnotexpect

himtoanswer,butaftersomemoments’considerationhenoddedandbegan.Traditionally,hesaid,itwasnecessaryforalamatoberequestedtomakea

recognition.Thelamawouldthengointomeditation.‘Inthatquietnessthereisnottoomuchgoinginthewayofdiscursivethoughts.Sointhatmomenttheyremainveryclearandcalm,andinthatmomentcertainvisionscome.Andhowclearthatvisionisdependsontheindividual’slevelofattainment.Alllamasarenotatthesamelevelofenlightenmentorattainmentintheinnersense.Ifsomeoneishighlyattainedintheinnerway,thenatthatmomenttheymightseeaveryclearvision.Buteveniftheindividuallamaisnottooadvancedhemightstillgetacertainvision,butnotsoclear.Andthenaccordingtothathealsomakessomedescription.’Hepaused,tomakesureIwasfollowingthis.‘SowhatI’mtellingyouright

nowisverymuchbasedonwhatIdoandhowIrecognizetulkusandrinpoches.Itdoesn’tmeanthatitistheonlymethod.ButIdon’tknowhowotherrinpochesdoit.Ican’tgeneralize.Thisisnotsomethingthat’staughtbysomeone.Somehow,whenonedoesthemeditationitcomeslikethat,spontaneously.’Isthisfacilityasignofpurityofmind,orisitbasedonsomepreviouskarmic

connection,orboth?Heponderedthequestion.‘Itcanbefrombothsides,fromyourpracticeand

alsotodowiththeindividualsyouhavetorecognize.Butthemostpowerfulormostimportantthingistheindividualwhoistryingtorecognizetheotherone–

mostimportantthingistheindividualwhoistryingtorecognizetheotherone–itisthroughhispowerandthroughhismeditationandwisdom.Forexample,somerinpochesyouhavetorecognize,maybethereisnoconnectioninthepast,soitdoesnotdependonthat.Itpurelydependsontheclarityofyourwisdom.’Soisthisvisionomniscience?‘Youcannotsaythereisnolimitation.Forexample,youmightaskmea

questionthatisrelatedtodailylife,somethingyouwanttofulfil.Imightgiveyouananswer.Butthecauseandconditionsofwhatyouwanttodomightchange,fordifferentreasons.SowhileImightseeveryclearlyatthatmoment,yourkarmiccausesandconditionscouldchangemanythings,soitdoesn’tstayasIpredicted.Recognizingrinpochesortulkusisquitedifferent.Becauseoftheirownattainmenttheyaremakingadecisiontocomeintothisworldagain,tobeofbenefit.Andbecauseoftheclarityintheirmindandintheirdecision,oncetheyhavedecidedtheywillnotchangetheirdecision.SowhenIoranotherlamarecognizerinpocheswhatweareseeingisaclearintentionthatwillnotchange.’Soitistwoclearminds,apprehendingeachother?Henodded.‘Yes,bothsides.’Andatwhatage,Iasked,didyoufirstbecomeawarethatyouhadthis

facility?Hesmiledatthequestion.‘Idon’thowold,butwhenIfirstrecognizeda

tulku,thatwaswhenIgotthisfeeling.’ThePawoRinpoche?‘Yes,thePawoRinpoche.Buttheclearest,Ithink,wasJamgonKongtrul

Rinpoche…’Ihadreadanaccountofthis,publishedbyJamgonKongtrul’slabrangin

Nepal.In1994,twoyearsafterJamgon’sdeathinthecarcrashatSiliguri,adelegationfromhismonasticseatinNepalhadapproachedtheKarmapatomakethepreliminarysupplicationsabouttheKarmapalocatinghisreincarnation.ThesearchandconfirmationprocedureshadtakenalmostayearbeforetheKarmapafinallybestowedhissealofrecognitiononatwo-year-oldchildlivingintheTibetanvillageofKarakShang.ThedetailsoftheKarmapa’sdivinationsandinstructionsconformedineveryparticulartotradition,withonenotableexception.Inordertobetterdescribethehousewheretheyoungboywouldbefound,theKarmapahadconstructedareplicawithhisLegoset.

CHAPTERELEVEN

ARivalCandidate

TheenthronementofthenewKarmapaatTsurphulefttheShamarRinpocheincreasinglymarginalized.Shamarclaimedhewasthevictimofaplot.NotonlyhadTaiSituforgedthepredictionletter,Shamarmaintained,buthehadalsomisledtheDalaiLama.InsubmittingtheoriginaldocumentstotheDalaiLamawhenhewasinBrazil,TaiSituhaddeliberatelygiventheimpressionthatalltheKagyuRinpocheswereinaccordovertheauthenticityoftheletterandthevalidityofthechoice,wheninfacthe,theShamar,wasvehementlyopposedtoit.ItwasonthebasisofthismisinformationthattheDalaiLamahadgivenhisformalconfirmation.TheDalaiLamahadbeendeceived.ButtheDalaiLamahimselfappearedtodenythisversionofevents.InJuly

1992hisofficeissuedaletterofclarification,statingthatwhile‘certaincontroversy’hadarisenovertheSacredLetter,‘therehadneverbeenanytraditionallapseorimproprietyfromHisHolinesstheDalaiLamainhavinggivenhisapprovaltotherecognitionofthe17thKarmapa.’TheDalaiLama,thestatementwenton,hadstudiedallofthedocumentspertainingtotherecognition–acopyoftheSacredLetter,interpretationsofitscontents,aprecisereportoftheconsistentfindingsofthesearchpartyandothersupplementarymaterials–beforemakinghisdecision.On29June,hehadmet,first,withTaiSituRinpocheandGyaltsabRinpocheand,laterintheday,withShamarRinpoche,todiscussthematterbeforefinallygrantinghisformalSealofApprovalandrecognitiononthefollowingday.‘Thus,’thestatementconcluded,‘HisHoliness

theDalaiLamagrantedhisfinalSealofApprovalandrecognitiontothe17thKarmapa,notrandomlyorhastilyforanyreason,butaftersatisfyinghimselfbymeansofhearingaseriesofreportsfromallthoseconcerned;studyingandpayingdueconsiderationtotheoverallmatter;andreconfirmingthefinalindicationswithexclusivetraditionalexaminations.’

ShamarRinpochechangedtack.TheDalaiLamaandtheTibetangovernment-in-exile,henowsuggested,hadbeenpartytotheconspiracyfromtheverybeginning.SeatedintheloungeoftheHyattRegencyHotelinDelhi,Shamarcalledformorecoffee,andthencarefullyoutlinedhiscase.Ishouldunderstand,hesaid,thatthisdisputewasnotaboutreligion,itwasaboutpolitics,thesettlingofoldscores,anditwasaboutambitiouspeoplewhowouldstopatnothingtosecurepower.Hisaccusationwasthis:TaiSituhadjoinedforceswiththeDalaiLamaand

thegovernment-in-exileandcarefullyorchestratedthe‘discovery’andrecognitionofOgyenTrinley,inordertowrestcontroloftheKarmaKagyuschoolfromitsrightfulleader–he,theShamarpa.Thisplotcouldbetracedbacktothe1960s,andthe16thKarmapa’sresistancetotheattemptsbytheDalaiLamaandtheTibetangovernment-in-exiletounifyallthedifferentschoolsofTibetanBuddhism.Togetherwiththegovernment-in-exile,healleged,TaiSituhadconspiredwiththeChinesetoidentifyareincarnatedKarmapainTibet.Inthisway,thenewKarmapawouldbeunderChinesecontrolandhenceposenopossiblechallengetotheTibetangovernment-in-exile,whileatthesametimeallowingTaiSitutoassumethedominantroleintheKarmaKagyuschooloutsideTibet.Theintention,heclaimed,wastodeprivetheBuddhistcommunitiesoftheHimalayasofaccesstothetrueKarmapa,andtounderminetheKarmapa’sadministrationinRumtek,Sikkim.‘So…’Shamarleanedforward,fixingmewithhisgaze.‘Exilegovernment

playdivideandconquer.Theyfoundtheonewhowouldgowiththem;theonewhosaid,“OK,Iwilldestroymyschoolforyourfavour.”AndthisisTaiSituandGyaltsabRinpochealso.ThesearetheoneswhojoinedwiththeDalaiLama.TaiSitu’saim,’hesaid,‘wastocloseRumtek.Hewantedhisownmonastery,SherabLing,astheheadoftheKagyu.TheexilegovernmentalsowantedtocloseRumtek,becauseotherwiseallpowergoestoKarmapaandagainheiscompetingwithDharamsala.Eachhavetheirownreasons,sotheyco-operated.’TherecognitionofOgyenTrinleyastheKarmapa,hewenton,wasinflagrant

TherecognitionofOgyenTrinleyastheKarmapa,hewenton,wasinflagrantdefianceoftheKagyutradition.AstheseniorRegentwithintheKagyuschoolShamar,andhealone,hadtherighttorecognizetheKarmapa.Furthermore,hemaintained,theDalaiLama’sofficialconfirmationwas,effectively,meaningless:‘bytraditionandhistory’theDalaiLamashadneverplayedaroleinrecognizingKarmapas;itwasstrictlyaKagyuaffair.Infact,thiswasonlypartlytrue.WhiletheDalaiLamahadtraditionally

playednopartinthemagicalprocessesofrecognitionoftheKarmapas,fromtheseventeenthcenturyonwardsandtheascendancyoftheGelugschooltheDalaiLama,asthetemporalheadofTibet,hadtraditionallyconferredhissealofconfirmationaftertheKarmapahadbeenrecognizedandbeforeenthronement.The16thKarmapa,forexample,hadreceivedtheimprimaturofthe13thDalaiLama.Indeed,the14thandpresentDalaiLamahadofficiallyratifiedthereinstatementoftheShamarpa’sownlineageinthe1960s,attherequestofthe16thKarmapa.NorwasitthecasethathistoricallytheShamarpashadsoleresponsibilityforidentifyingandrecognizingKarmapaincarnations.Bytradition,theKarmapashadidentifiedthemselves,eitherbymeansofapredictionletter,orbyself-declarationatanearlyage,andavarietyofdifferentlineage-holdershadbeeninvolvedinrecognizingandenthroningKarmapasatdifferenttimes.TheShamarpaswerenotinvolvedatalluntilthetimeofthe5thKarmapainthefifteenthcentury.AndwhilesubsequentShamarpashadbeeninstrumentalinconfirmingtherecognitionofKarmapas,andservedastheirlineageholdersandteachersoverthecourseofthenext300years,theyhadplayednopartintheprocessafter1792,followingthebanishingoftheShamarpaline.Butitwastheechoofthatfatefuleventwhichcouldnowbeheardagain,

some200yearson.ForinhisallegationsagainsttheDalaiLama,theShamarpawasonceagaininvokingtheoldspectreoftheannihilationoftheRedHatbytheYellowHat,andcastinghimselfasthetruedefenderoftheKagyufaith.Thepoliticsoftheeighteenthcenturywerebeingplayedoutoncemore.Justasthe10thShamarpahadbeenframedbytheGelugpafordaringtostandupfortheKagyuteachings,sothepresentShamarmaintainedhetoowasthevictimofaGelugpaplot.Shamar’svoiceroseinindignation,hisgesturesgrewmoreanimated.From

theverybeginninghesaidhehadactedwiththebestofintentions.Hehadnot

concurredwiththeplan,hesaid,toputtheverseofthe16thKarmapainthegaubox.‘JamgonandGyaltsabwerethetwopeoplewhosaidweshouldmaybeusethisastheauthenticletter.Ididn’tagree,andnordidTaiSitu.’Hesaidhehadbeenthevictimofslanderandfalsehood.‘Many,manyblameswereputonme…’HehadbeenblamedfortryingtobringforwardthesonoftheKingofBhutanastheKarmapa’sreincarnation.HehadbeenblamedforthedeathofJamgonKongtrul.‘TheysaidthatIwasthepersonwhoplantedthebombinJamgonRinpoche’scarandkilledhim!Theserumourswerespreadeverywhere.Isaid,“Ididn’tkill!”Buteverywherepeoplesaythis,becausetherumourspread.Therewasnoplacetogoforme!’Hesigheddeeplyandshruggedhisshoulders.Therumours,thestories,the

aspersionsthathadbeencastonhischaracter.‘It’ssocruel.Thisisveryruthlesspoliticians’behaviour,notatallBuddhistteachers’behaviour.Notevenagoodpolitician’sbehaviour!ButthengraduallyIrealized,perhapstheyaresomehowpossessed.SometimesinBuddhistdoctrinethereisabeliefinmara,thatwhentheevilwishisstrongsometimessomebodhisattvasalsocanbepossessedbytheirgreed.Somethinglikethatcanhappen…’Hepaused.Ishouldunderstand,hesaidagain,thatthiswasnotjustabout

religionandpractice;itwasalsoaboutculture,politics,faultlinesandaffiliationsthatwouldnotbeapparenttoWesterners.‘PeoplewhosupportHisHolinesstheDalaiLamaknowclearlytheyhavetodothatforthepoliticalreason.Theydon’tcarewhoistherightorwrongKarmapa.Amongthe[Kagyu]followersmaybesomeareblindlybelieving,othersareopenlyunderstanding.Butthenthereisthesocialquestion:“Ah,SituRinpocheisdoingwrong,butsinceheismymotherorfather’sguruImustsupporthim,”or,“ShamarRinpocheismygrandfather’sgurusoImustfollowhim.”’Hegavearuefulsmile.‘Actually,thereismoreofthatforSituthanforme,becauseShamarhasonlybeenreinstatedafter200years,soShamarhaslessfollowers…’

Inthis,atleast,hewascorrect.HisresistancetoOgyenTrinley’srecognitionastheKarmapa,andhisdefianceoftheDalaiLama’sauthority,leftShamaranincreasinglyisolatedfigurenotonlywithintheKarmaKagyuschool,butalsowithintheTibetanBuddhistcommunityatlarge.VirtuallyalloftheseniorfiguresintheKagyuschoolhadacceptedthevalidityofthepredictionletterandacceptedOgyenTrinleyastheauthenticreincarnationofthe16th.ThemajorKagyucentresinBritainandAmerica–SamyeLinginScotlandandthe16th

Karmapa’sAmericanseatatWoodstock–hadimmediatelywelcomedtherecognition,ashadthemajorityofcentresthroughoutAsiaandtheFarEast.FormostTibetans,theDalaiLama’srulinghadsettledthequestiononceandforall.WhateverShamar’sargumentsabouttheDalaiLamahavingnoroleinKagyupolitics,hisimprimaturasthespiritualleaderofTibetanBuddhismwasparamount,hisintegrityheldtobebeyondquestion.FormostTibetans–and,forthatmatter,mostWesterners–whenitcametomattersofTibetanBuddhismthewordoftheDalaiLamawaslaw.Shamar’ssupporterswererelativelyfew.HecouldcountontheloyalityofhisbrotherJigme,whowasinchargeofthe16thKarmapa’scentreintheDordogne;hehadthesupportofanumberofKagyulamasandrinpochesinIndiaandNepal,anddevoteesinMalaysiaandTaiwan.Healsohadonesignificantally.OleNydahlhadcomealongwaysinceopeninghisfirstcentreinDenmarkin

1973.Blessedwithaseeminglyindefatigableenergy,abundantcharismaandamessianiczeal,NydahlhadfoundedcentresthroughoutEurope,inAustralia,AmericaandSouthAmerica.HeopenedthefirstBuddhistcentrebehindtheIronCurtain,inPoland,followedbycentresinHungary,CzechoslovakiaandRussia.Bytheearly1990shehadestablishedmorethan150centresaroundtheworldundertheaegisofhis‘DiamondWay’organization.NolongerplainOleNydahl,hehadnowbecome‘LamaOle’,anothertitletoaddtohiscredentialas‘BuddhistMaster’,whichhadbeengiventohimbyShamarRinpochein1983.Nydahlrejoicedinalustforlife.Helikedskydiving,drivingfastcarsand

motorbikes.InhisautobiographieshedepictedhimselfashalfViking,halfTibetanwarrior,asortofBuddhistJean-ClaudeVanDamme,ceaselesslytravellingtheworld,anevangelistandprotectoroftheVajrayanateachings.ThebookswereliberallylacedwithphotographsofNydahl,frequentlystrippedtothewaist,thebettertodisplayhisboxer’sphysique,posing,Zelig-like,withseniorTibetanlamas.Likethebest-sellingbooksof‘LobsangRampa’,Nydahl’saccountsofhislifedemonstratedanenthusiasmforthemorefantasticalaspectsofTibetanBuddhism.Nydahlhintedatpast-lifeexperiencesasaTibetanwarrior-king,andclaimedaparticularconnectiontotheprincipalKarmaKagyuprotector-deityMahakala,orasNydahlcalledhim,‘BlackCoat’.AccordingtoNydahl,the16thKarmapahimselfhadanointedNydahlas‘DharmaGeneral’oftheKarmaKagyuandononeoccasionhadturnedtohimamongagroupofpeopleanddeclared,‘ThisistheBeareroftheBlackCoat.’EverywhereNydahlwent,itseemed,extraordinarythingshappened.ArrivinginIcelandin1984his

presenceapparentlypromptsstrangemeteorologicaldisturbances.‘Thiswasnothingnew.ItoftenhappenswhenIintroducethepowerfieldofKarmapaandBlackCoattoanewplace.Everyquarterhourtherewasanewcombinationofrain,snow,wind,sunandhail.’VisitingTibettwoyearslaterheisbesiegedoutsidetheJokhangtempleby‘thousandsofpeoplewhoallwantedablessing’.LamaOle’sbarnstorming,ElmerGantrystyle,didnotendearhimto

everyone.In1984anorderwentoutfromOselTendzin,theheadofDharmadhatu,theorganizationthathadbeenfoundedbyChögyamTrungpa,warningAmericancentresnottoentertainNydahlasateacher.AllegingthattheDanishteacher‘blessespeoplewithareliquaryamuletwhichheclaimsholdsasinglehairfromeachofthesixteenKarmapas,alongwithotherrelics’,theorderaccusedhimofprovoking‘considerableconfusion’amongthecentres’studentsintheBayAreainCalifornia.

Accordingtoallreports,histeachingstyle,morethanthecontent,runscontrarytoeverythingwehavebeentaughtandhavecometorecogniseasgenuine.Ourstudents’basicperceptionofhisapproachisoneofself-aggrandisementaccompaniedbyaso-called‘spiritualzap’whichheseeminglytransferstootherpeople…Therehavebeeninstancesinthepastwherestudents,outofconfusion,havemisusedtheseprecious[Vajrayana]teachingstocreateapersonalfortressofcharlatanismandegohood.ThisappearstobethecasewithMrNydahl.

Olelaughedoffthecriticism,publishingtheprohibitionorderinhisbookasevidenceofDharmadhatu’snarrow-mindedandreactionaryattitude.Accordingtooneformerstudent,Nydahl’spublicappearancesoftenseemed

tobearmoreresemblancetoarockconcertthantraditionalBuddhistteachings,‘withOleasthestar’.ThecentrepieceofhisteachingswasthePhowapractice,anesotericVajrayanapractice,designedasapreparationfordeath.Thisinvolvesthestudentlearningaparticularvisualizationthatraisespowerthroughthebody,andsometimesresultsintheopeningofasmallholeatthecrownoftheheadfromwhichbloodseeps.Itisgenerallyheldthatitrequireseightorninedaysofintensiveinstructionfromanexperiencedlamaforastudenttoachievethisremarkableeffect.ButNydahl,whofirstgavethepracticein1987,couldapparentlyachieveitinhalfthetime.HisaccountofavisittoRussiain1990displayedtypicalindustriousness:‘NeverhaveIworkedharder,’Nydahlwrote.‘ThejobwastogiveseventychronicallydisillusionedpeopletheirfirstintroductiontoBuddhism,[togivethem]Refuge,atrustfulcontacttoKarmapaastheBuddhaofLimitlessLightandaholeintheirheads–allinfivedays.Duringthethirdafternoon,thechangehappenedandwegainedRussia.’Formanypeople,particularlyinEasternEurope,Nydahlhadprovidedtheir

firstintroductiontoBuddhism.Initially,lamasfromallfourTibetanBuddhist

firstintroductiontoBuddhism.Initially,lamasfromallfourTibetanBuddhistschoolswerewelcomedtoteachinhiscentres.ButNydahlbegantodisplayagrowingdisenchantmentwithTibetanteachers,criticizingtheminhisbooksandnewslettersasreactionary,hypocriticalandobscurantist,peddlingahideboundBuddhismstillstuckinfeudaltimes.‘AtfirsthisgroupwastheonlyplaceforTibetanteacherstocome,’rememberedoneformerPolishstudent.‘Butthenitbecamemoresectarian,andhewasopposedtoinvitingteachersfromtheGelug,SaykaandNyingma.Itwas,“KarmaKagyuisthebest.”ThenitbecamenotalltheKagyuteachersaresogood.Andthenitbecamethere’sonlyoneteacherwhoisanygood…AnearlycriticismofhisteachingwasthatitwastoomuchShangri-La–deifyingandglorifyingTibetanteachersinacompletelyunrealisticway.Lateronitbecamethecompleteopposite.ItbecamelikesomepeoplewerefollowersofTibetanBuddhism,andotherswerefollowersofOleNydahl.AndintheenditappearedthatonlythepeoplethatfollowedOleNydahlwerewelcome.’OnelamaenjoyedspecialexemptionfromNydahl’sincreasingcastigationof

Tibetanteachers.Throughoutthe1970sand1980s,ShamarRinpochewasaregularvisitortoOle’scentres,andShamar’sblessinghaddonemuchtogiveNydahlastampofinstitutionalauthority.Ole’swifeHannahhadalsobecomeclosetoShamar,accompanyinghiminhistravelsaroundEurope,AmericaandAsia,actingashistranslator,confidanteandadviser.FollowingtheeventsatRumtekin1992,andthediscoveryandenthronementofOgyenTrinley,NydahlthrewhisweightbehindtheShamarpa,echoinghisdemandsforthepredictionlettertobeforensicallytestedandsupportingShamar’sclaimthatas‘theseniorRegent’he,andhealone,wasentitledtorecognizetheKarmapareincarnation.Nydahlspeltouthisviewsinanopenlettertohiscentres:

When[such]blatantlyegotisticaltraitssurfaceasduringtherecentsearchfortheofficialKarmapacandidate.Whentheexaminationoftheletterisrefusedwhichallintelligentbeingsmustinsistupon…Whensomanyanddistastefulrumoursarespread…Where,then,canweplaceourtrust?WhoisstilluptothestandardsofWesternidealism?…KunzigShamarpaisnotanoratortothemasses,avictoriousgeneralnoraslypolitician…HisBodhisattvaqualities,however,haverecentlycometoimpressHannahandmemorethanever.Hehasmanifestedabalanceandendurancewhichareworthyofasaint.

Henceforth,Nydahlwrote,hewouldplaceallhiscentresaroundtheworldundertheShamarpa’sguidance.

On17November1992Shamarissuedaformalstatement,inwhichhedeclared

thathewouldnotobjecttotheChinesegovernment’sdecision‘inrecognizingachildasKarmapaasIhavenorightandjurisdictioninChinaandamcompletelyunabletostopit.’However,henceforth,hewenton,hewouldcontinuetodevotehisenergiestofollowingthe‘genuineinstructions’ofthe16thKarmapa,‘wheneverthetimewasright’.Inordertodothis,hedeclared,hewouldgiveuphiscommitmentsatRumtek,andthemonasterywouldbeleftexclusivelyinthecustodyofitsmonksandtheKarmapaCharitableTrust.ShamarannouncedthathewouldberelocatingtothecentreintheDordogne,administeredbyhisbrotherJigme.TopgahadalreadyleftRumtekandreturnedtohishomeinBhutan.WithShamarandTopgahavingabsentedthemselvesfromRumtek,on30

November1992ameetingofdelegatesunderthenameoftheKagyuInternationalAssemblyconvenedatthemonastery.AmongthemwererepresentativesfromKTDatWoodstock,fromSamyeLing,Australia,Tibet,India,NepalandBhutan.AlsopresentwererepresentativesofthefiveKagyumonasteries,sixBuddhistorganizationsandeightTibetanorganizationsinSikkim.ConspicuousbytheirabsencewereShamarRinpoche,oranyrepresentativesfromOleNydahl’snumerousgroupsthroughoutEurope,AmericaandAustralia.InhisopeningaddressTaiSituproposedthatthepresentboardofDirectorsoftheKarmapaCharitableTrustbedissolvedandanewboardappointedintheirplace.

TheKCThadbeensetupin1961bythe16thKarmapa.Followingthedeathofthe16th,itwastheTrustthathadtheresponsibilityformanagingaffairsatRumtek,untilsuchtimeashisreincarnationwasfound.TheoriginalboardhadbeenmadeupofamixtureofmembersoftheKarmapa’sinnercircle,includingthegeneralsecretaryDamchoeYongduandlocalpatronsandsupporters.Intheyearssincethedeathofthe16th,themake-upoftheTrusthadchangedasoriginaltrusteesdiedorretired,tobereplacedbynewnominees.FollowingthedeathofDamchoeYongdu,Topgahadbecomechairman.ShamarRinpochehadalsobeeninductedontotheboard,ashadTaiSitu.ButtheboardwasweightedinShamar’sfavourinthedispute.Theoretically,onlythetrusteesortheKarmapahimself,havingattainedtheageofmajority,couldchangethecompositionoftheboard.Nonetheless,TaiSitu’sresolutionwaspassedbythedelegates.Atthesametime,Topgawasrelievedofhisdutiesasgeneralsecretary.A

resolutionspelledoutthecaseagainsthim.Topga,itstated,hadrefusedtoaccepttheevidenceofthepredictionletterandtheconfirmationoftheDalaiLamainrecognizingOgyenTrinleyasthereincarnationofthe16thKarmapa.Hehad‘repeatedly’attemptedtoestablishShamarRinpocheastheownerofRumtek,andhadhimselfmadeattemptstotakeoverthepropertiesofthe16th

Karmapa,and‘soldforaprice’theTashuiChoelingmonasteryofthe16thKarmapainBumthang,Bhutan.Hisactions,theresolutionwenton,hadpersistentlycreated‘disruptions’betweendharmateachersandtheirdisciples.Inshort,itconcluded,sincethedeathofthe16thKarmapa,Topgahadbeenguiltyofcausing‘destructionofthedharma’andwasnolongerfittoholdofficeastreasurerandgeneralsecretaryoftheKarmaKagyuinstitutions.TenzinNamgyalwasappointedinhisplace.Onthefinaldayoftheconferenceanotherresolutionwaspassed,declaring

‘thecompletefaithofallthefollowersoftheKagyuorder’inHisHolinessthe17thKarmapa,OgyenTrinley,andpledging‘nevertoacknowledgeanyotherpersonwhomaybefalselygiventhetitle’.AnuneasypeacesettledoverRumtek.Topgawasnowprohibitedfrom

comingtothemonastery,andsubjecttoaStategovernmentorderdenyinghimentrytotheeasternregionsofSikkim.Theoldadministrationhadgone.ButthedivisionsinthemonasticcommunitywhichhadbecomeapparentduringthepujasforJamgonKongtrul,whenthetwofactionshadbeen‘fishingformonks’,continuedtofester.WhileShamarhadleftthemonastery,asignificantbodyofmonksloyaltohimremained.TaiSitu’ssupportmeanwhilehadbeenswollenbythearrivalofnewstudentswhohadenrolledattheNalandaInstitute.Thetensionbetweenthetwofactionsgrew.On27June1993,celebrationswereheldtomarkOgyenTrinley’sbirthday.TaiSituandGyaltsabRinpocheofferedlong-lifeprayersforthenewKarmapainthemainprayerhall.Arainbowwasseentoappearoverthemonastery–aportent,itwasbelieved,ofgoodfortune.Fourweekslater,Rumtekexplodedintoviolence.TheYarney,orsix-weeksummerretreat,datedbacktothetimeofthe

Buddha,andhadbeenobservedatRumteksincethemonastery’sinception.Itwastraditionallymarkedbyaceremonytoannounceitsbeginning.On12JulyShamarRinpochesentwordtothestudentsattheNalandaInstitutethattheInstitutewouldbeclosedforholidaysfrom1Augustto1September.This,Shamar’slettermaintained,wasbecausetheperiodmarkedthesummerholidaysinEuropeandstafffromtheInstitutewerebeingsenttheretoteach.Attheend

inEuropeandstafffromtheInstitutewerebeingsenttheretoteach.AttheendofJuly,ShamarhimselfdepartedforalecturetourofOleNydahl’scentresinEurope.TheclosureoftheInstitutemeantthatthetraditionalYarneypujaswouldnotbeperformedatthemonasteryafterall.TaiSitu,however,decreedthatinaccordancewithconvention,theceremoniesshouldgoahead.BowingtoShamar’sinstructions,onthenightof1Augustmonksloyaltohimlockedthedoorsofthemainshrinehall.ThenextmorningTaiSituandGyaltsabpresentedthemselvesinfrontofthelockeddoors.Acrowdbegantogather,quicklyjoinedbyacontingentofpolice.Themonkswereorderedtohandoverthekeystotheshrineroom,andfightingbrokeout.Windowsweresmashed;monksfromtherivalfactions,joinedbytheagitatedcrowd,exchangedpunchesandthrewbottlesandstones.Finally,thepolicequelledthedisturbance,thekeyswerehandedoverandtheceremonywentahead.Bloodiedandindignant,themonksloyaltoShamar,morethan150innumber,retreatedfromRumtek,takingsanctuaryinhisresidenceamileaway.Theywouldremainthere,bivouackedinthegrounds,foryearstocome.Now,undertheguidanceofGyaltsabRinpoche,peaceatlastsettledon

Rumtek.Butwithinfivemonths,therewouldbeanew,andevenmoredramatictwistinthesaga.Shamarwasabouttoplayhistrumpcard.

ThenewsthatShamarhadfoundacandidatewhomheclaimedtobethe17thKarmapacameinabriefstatementon26January1994.‘Iherebyannounce,’itread,‘thattheauthenticreincarnationofthe16thKarmapaRangjungRigpeDorje,hasbeenfound.H.H.KarmapaispresentlyinIndia.Detailsregardingthetraditionalproceduresofhisinstallationwillbemadeknowninthenearfuture.’Theyoungboyinquestion,itseemed,hadarrivedinIndiafromTibetsometwoweeksearlierandwasbeingkeptatasecretlocationunderShamar’sprotection.WordquicklybegantospreadamongShamar’sfollowers.OleNydahl’swife,Hannah,wasinDelhiatthetimeoftheboy’sarrival.NydahlhimselfwasinRussia,butHannahnotifiedhimthatshehadseen‘Karmapa’andhadnodoubthewasauthentic.ShehadshownhimphotographsofOleandhehadapparentlyremarkedonhowOle’shairstylehadchangedovertheyears.AttheendofFebruary,studentsatKIBIwereinvitedtomeettheyoungboy.

Twobus-loadsofstudentsweredriventoaparkoutsideDelhi.Inacuriousceremony,hesatonaplasticchairwhilestudentswereinvitedtocomeforwardforablessing.TwoWesternstudentswhowerepresentattheceremonywrotealetterdescribingthescenethatwassubsequentlyphotocopiedandcirculatedaroundKagyucircles.Theboy,theywrote,was‘paleandtrembling.Hewas

aroundKagyucircles.Theboy,theywrote,was‘paleandtrembling.Hewasperplexed.’Theyoungboy’snamewasTenzinKhyentse;ShamarRinpochewouldsubsequentlygivehimthemonasticnameThinlayThayeDorje(Thinlaymeaning‘Buddhaactivity’;Thaye,‘limitless’;andDorje,‘unchanging’).ButwhoexactlywasTenzinKhyentse,andwherehadhecomefrom?Shamar

wouldofferalengthyexplanationofhisdiscoveryoftheboyheclaimedwasKarmapaataconferenceofhissupportersatKIBI,inMarch1996.AccordingtoShamar’saccount,TenzinKhyentse’smotherwasDechenWangmo,thedaughterofanoblefamily,saidtobedescendedfromthelegendaryKingGaesarofLing–Tibet’sversionofKingArthur.Hisfather,Shamarclaimed,wasthe3rdMiphamRinpoche.Thiswascurious.The1stMiphamRinpoche,whowasbornin1846,wasadistinguishedNyingmapractitionerwhoimmediatelybeforehisdeathin1912issaidtohavestatedonatleasttwooccasionsthathehadnointentionofreincarnating(‘NowIwilldefinitelynotstay,norwillItakerebirth.IhavetogotoShambalahinthenorth’).Butspiritualstatusapparentlyabhorsavacuum,andtheMipham’sproclamationdidnotpreventtheemergenceofasuccessionofpeopleclaimingtobehisreincarnation.ShamarsaidthathehadfirstheardaboutTenzinKhyentsein1986,whenhe

wasvisitedinDelhibyaneminentSakyalamanamedChobgyeTriRinpoche.Shortlybeforethe16thKarmapapassedaway,ChobgyeTriRinpochetoldhim,hehaddreamedoftheKarmapacircumambulatingthestepsatBoudenath,inNepal.Heappearedtobesad.Then,justrecentlyChobgyehadagaindreamedofKarmapa,againwalkingaroundastupa.Thistime,herecounted,Karmapa’smoodwascheerful.Thatsameday,arelativeofChobgye’sarrivedfromLhasa,bringingwithhimaphotographofachildwhowassaidtohavedeclaredthathewastheKarmapa.Soimportantwasthisnews,Chobgyesaid,thathehadhastenedtoDelhitoinformtheShamarpa.Actingonthisinformation,Shamarwenton,hehadaskedhisfriendLoponTsechuRinpoche,whowasvisitingLhasa,tomakefurtherenquiries.LoponTsechu,Shamarclaimed,haddiscoveredthattheboy’sfatherpossessedreligiousobjectsandlettersbelongingtothepreviousMiphamRinpoche,amongthemaletterstatingthatintheMipham’snextincarnationhewouldhaveason,RigpeYesheDorje.Shamarhadtakenthewords‘RigpeDorje’torefertothe16thKarmapa’sname,RangjungRigpeDorje.Ahandwrittencopyofthisletter,hewenton,wasnowinhispossession.ShamarhadthendespatchedtoTibetanotheremissary(whomhedeclinedtoname)topursuetheinvestigation.ArrivinginLhasa,thisperson

hadcontactedthefamilyonthepretextofrequestingspiritualadvice,andonenteringtheirhometheboyinquestionhadimmediatelytoldhim,‘You’vecometolookforme.’This,saidShamar,wasaclearsignof‘ahighspiritualcapacity’.Shamarhadthenbegunhisownspiritualinvestigations.Inthecourseofa

meditativeretreat,hesaid,thelateKarmapahadappearedtohim,sittingonaseatperformingaritualtofreeadeceasedpersonfromthesufferingoftheworld.Inthedream,Shamarsaid,theKarmapahadtoldhim,‘I’veliberatedthepersonIsetouttoliberate.NowIcancometowhereveryouwant.’ConvincedbythesesignsthattheboyinLhasawasthereincarnation,Shamarwenton,hehadtravelledtoLhasahimselfincognito,butondiscoveringthefamily’shomehehadrealizeditwouldbeimpossibletoapproachthemwithoutbeingrecognizedandthatanycontactcouldhave‘undesirableconsequences.IhadlearnedthattheauthoritiesknewIwasinthecountryandthattheywereprobablywatchingmymovements.’Instead,‘inordertodiverttheauthorities’attentionfrommyrealpurpose’,hehadtravelledtoatouristareacalledNamtsobeforereturningtoLhasaandleavingthecountry.Followingthisvisit,hehadinstructedyetanotherlama,TsultrimDawatotraveltoParphing,nearKathmandu,whereaspontaneouslyarisenimageofTaraservesasaplaceofworship.There,TsultrimDawahadusedaformofdivinationemployingdoughballsthatdeclaredthatTenzinKhyentsewasthereincarnationoftheKarmapa.Thesameexerciserepeatedatthreeotherholysiteshadproducedthesameresult.Allofthis,saidShamar,hadledtohisbeliefthathiscandidatewastherightone.Thisstorybeggednumerousquestions.IfShamarhadbeenfirsttoldabout

TenzinKhyentsein1986–atatimewhenalltheheartsonsweresupposedlyworkinginunisontofindthepredictionletter–whyhadhenotmentionedthiscrucialinformationtotheothers?Andwhyhadhecontinuedtokeepsecrethisnumerousinvestigationsafterthat?Shamar’sexplanationwasthatthevariousmeetingsbetweenthefourheartsonstodiscussthereincarnation‘hadbecomeincreasinglypolitical’andhefeltunabletosharetheinformationhehad.‘Iwasn’tconvincedthatIcouldtrusttheotherswithit.ThiswasnotbecauseIlackedrespectforthem.’ButwhatthenofhisearlierdeclarationinhispublicspeechatRumtek,in

June1992,whenhehadnotonlyappearedtoperpetuatetheuntruestatementaboutthe‘first’predictionletterinthegaubox,butdeclaredthatheknewofan

unnamedpersonwhosupposedlyhelda‘key’letterwhichwouldexplainthe(nonexistent)instructions?Therewas,Shamaracknowledged,a‘contradiction’betweentheaccounthehadgivenatRumtekin1992andtheaccounthewasgivingnow,butin1992,heexplained,hehadstillfeltitnecessarytomaintain‘afacadeofgoodwill’withtheotherheartsons.‘IfeltatthetimethatIcouldn’tdisclosethetruthaboutourresolutioninthemeeting.IfeltthatIcouldn’tbreakmypromisetotheothers.’Sowhat,then,oftheunnamedpersonwhoheldthe‘key’letter?Shamarnow

offeredanexplanation.In1987,heclaimed,hehadbeenapproachedbyapersonwhowasadevoteeofthelateKarmapa,‘andwhoiswellrespectedbymany’.ThispersontoldhimthathehadbeenleftinstructionsbytheKarmapaindicatingwhothenextreincarnationwouldbe.Throughoutthecourseofhis–theShamar’s–owninvestigationsintoTenzinKhyentsehehadfrequentlyconsultedwiththisunnamedperson‘toseeifhehadanyobjections.Healwaysansweredthathedidn’t,’Shamarwenton,‘butthathecouldn’trevealtheinformationhe’dbeengivenuntilthetimehewasinstructedtodosohadcome.’In1992,followingTaiSitu’sdisclosureoftheletterintheprotectionpouch,Shamarhadagaincontactedthisunnamedpersonandaskedwhethertheletterwasauthentic.‘Heansweredthatitisnotauthentic,butasnothingcouldbedoneIshouldlettheothersdowhatevertheyhadsetouttodo.’Hehadwaitedforayear,Shamarwenton,beforedecidingthatthetimehadcometoinviteTenzinKhyentsetoIndia.Theunnamedperson,Shamartoldhisaudience,hadraisednoobjectiontothis.‘Hesaid,“YouaretheShamarincarnation;Ican’tseeanythingimproperinyourcourseofaction.”’ButwhenShamaroncemoreaskedthispersontorevealthedetailsoftheinstructionsentrustedtohimbythe16thKarmapa,hehad,again,repliedthathewasunabletodosountilthespecifiedtime.‘Heinsistedondoingthingsexactlyashehadbeeninstructed.’ThelateKarmapa,Shamarwenton,‘haddefiniteintentionsinleavinghisinstructionsinthisway.Hisintentionsandpurposescannotbefathomedbyordinarypeople…’Butwhowasthispersonwhowasapparentlysocriticaltoauthenticatingthe

Karmapa’sreincarnation?ItwasthequestionShamarstilldeclinedtoanswer.But,hetoldhisaudience,‘Ifyou,individuallyor[as]agroup,feelthatitwouldbebeneficialtorevealhisidentity,Icouldintroducehimtoyou.Butfirstyoumustknowwhetherthiswouldbebeneficialornot.’Remarkably,nobodyseemedtofeelthatitwouldbebeneficial.Shamarwasnotcalledupontonamehismysteriouscontact.

Infact,theremaybesomeevidencetosuggestthatTenzinKhyentsewasfamiliartotheotherheartsonslongbeforehisarrivalinDelhiin1994.Sometimeinthe1980s,itseems,aletterwasdeliveredtoTaiSitu,JamgonKongtrulandGyaltsabRinpochebyamonknamedGendunGyatso,writtenonbehalfofTenzinKhyentse’sfatherandrequestinganinvestigationintowhetherornothissonwastheKarmapa.Accordingtothisletter,attheageofthreeTenzinKhyentsehaddeclaredthat,‘MyteachersareMarpaandMilarepa,mymonasteryisTsurphu,’andthatonseeingthePotalaPalaceinLhasaforthefirsttimehiswordswere:‘Todayisgood.IhavetwobirdsandtheyhaveflowntoTsurphu.’Localpeople,thelettersaid,had‘saidthiswaswondrousandthathewasthereincarnationofKarmapaandhadgreatreverenceforhim’.Whenthe16thKarmapawasalive,theletterwenton,hehadtoldarelative,DorjeKhandro,thateventhoughshewasold,shewouldseehimagain.‘Hesaidthis,butnoopportunityarosetomeethimagain.ShesaidthattheincrediblethingsbeingsaidbythegreatsonofJuMiphammeantthathemustbethereincarnationoftheGyalwangKarmapa.Andinaccordancewithwhathehadsaid,beforeshediedshewasabletoseehimagain.ShethenborrowedahousefromwithintheMiphamInstituteinordertoservehim.ThisoldrelativeDorjeKhandrohassincedied.’CouldthisbethesameletterthathadbeendeliveredtoChobgyeTri

Rinpoche?‘Allofussatdownanddiscussedit,’TaiSitutoldme.‘I’mnotsureifwediscusseditwithShamarpa,butit’spossible.Butwedismissedit.AnybodywhosaystheirsonisKarmapa,it’squiteobviousthey’renot.’

CHAPTERTWELVE

TheTwistedKnife

Delhi:November2000.On17March1994,anenthronementceremonywasconductedforThaye

DorjeinthetempleofKIBIinNewDelhi.ThemajorityofpeopleinsidewereWesternersfromvariousOleNydahlgroups.Outside,alargegroupofmonksandlaypeoplefromanumberofBuddhistassociationswhohadgatheredtoprotestagainsttheenthronementwavedbannersandmaintainedasteadychorusofcatcallsandboos.Asthedemonstratorssurgedaroundthemonasterygates,somebeganthrowingstonesandbottlesoverthewallintotheInstitute,smashingwindowsandinjuringseveralpeopleinside.TheyoungThayeDorjewasswiftlyusheredtotheupperenclavesoftheshrineroom,andpolicereinforcementseventuallyarrivedtobreakupthedisturbance.Followinghisenthronement,ThayeDorjemovedtoahouseinKalimpong

providedbytheShamarpa,tobeginhiseducation.In1997hemadeapilgrimagetoBodhGaya,theplacewheretheBuddhahadattainedenlightenment,andinthesameyearhetravelledtoBhutantoattendthecremationofRumtek’soldgeneralsecretaryTopga.Topga’sbanishmentfromSikkimin1992hadlastedalmostthreeyears.In

December1994,N.B.BhandarilosttheelectionsandhisplaceasChiefMinister.ThebanagainstTopgawasrevoked.InAugust1995,heled100ofthemonkswhohadbeenbivouackedinShamar’shome,togetherwithanumberofothersupporters,onamarchtoRumtekmonastery.TheyweredeniedentrybytheRumtekadministrationandmonksandwerefinallydispersedbypolice.It

theRumtekadministrationandmonksandwerefinallydispersedbypolice.ItwasTopga’slastthrowofthedice.InSeptember1997,hediedofcancerinDelhi,reportedlyinastateofmeditation.TheerstwhilemonkandsmugglerwascrematedinfullstateinaceremonyattendedbytheBhutaneseroyalfamily.In1999,ThayeDorjewasdeemedreadytoconducthisfirstteachings,andhe

embarkedonanextensivetourofEuropeancountries,includingFrance,Austria,Hungary,Germany,Poland,DenmarkandSwitzerland.ManyoftheseteachingswereorganizedundertheaegisofOleNydahl,whofeaturedprominentlyinThayeDorje’sappearances.Bytheendof2000,ThayeDorjehadreturnedtoIndia,andwasensconcedinKIBI,continuinghisreligiouseducation.KIBIwaslocated,somewhatincongruously,onacommercialestateonthesouthernfringesofNewDelhi;alargebuildinginthetraditionalTibetanstyle,setbehindahighbrickwall,flankedbypurpose-builtofficeblocks,housingcorporationsandinstitutions.Thefrontgatewaslocked.Istatedmybusinesstotheguardatthesentrybox,

andwaitedwhilethisinformationwasprocessedbackandforthuntileventuallyIwasallowedtopass.Broadstepsleduptothemainshrinehall,whichwasflankedoneithersidebythree-storeyblockscontainingdormitoriesandclassrooms.Studentscouldbeseensittingoutonthebalconies;allappearedtobeEuropean.Thereseemedtobefewmonksinresidence.TheDirectorofStudiesatKIBI,andThayeDorje’sprincipaltutor,was

KhenpoChoedrakTenphelRinpoche.AcousinofShamarRinpoche,ChoedrakhadbeenthekhenpoatRumtekuntiltheclimacticeventsof1993,whenhehadleftthemonasteryforgood.Heoccupiedafirst-floorroomthatservedashisbedroom,officeandsittingroom.Awoodenbedwaspushedagainstonewall.Therewereshelves,linedwithtextbooks,aphotographofthe16thKarmapaandapictureoftheShamarRinpocheasayoungboy.Inthecentreoftheroomasofaandchairswerearrangedaroundalowtable.Acurtainwaspulledacrossanopendoorwayleadingtoanadjacentroom,fromwhichdriftedthesmellofcookingandthechatterofwomen’svoices.Aswetalkedasuccessionofpeoplecameandwent:Westernstudents,droppingoffpapers;Khenpo’stwonieces,ferryingfoodandtea.Atall,dark-hairedandangelicallyfacedWesternboyinhisearlytwentiesloungedonachairwithanairofsulkylanguor.This,Iwastold,wasTrinleyTulku,whohadbeenrecognizedbythe16thasatulku;oneofthefirstWesternerstohavebeenrecognizedasthereincarnationofaTibetanlama.KhenpoChoedrakwasashort,stockymaninhisfortieswithabullish,

KhenpoChoedrakwasashort,stockymaninhisfortieswithabullish,purposefulmanner.HistranslatorwasanintenseSwedishwomanofsimilarage,whoappearedtoenjoyafamiliarrelationshipwithhim,teasing,cluckingandtickinghimoffinfluentTibetanlikeanindulgentwife.Choedrakseemedtotakethisallingoodgrace.ThereappearedtobeapreponderanceofWesternwomenofacertainageinTibetanBuddhistcircles,actingastranslatorsorsecretaries,particularlyinShamar’scircle;alegacy,Iassumed,ofhiscloserelationshipwithOleNydahl’sorganization.Wetalkedaboutpolitics,KhenpoChoedrakextemporizingatsomelength

aboutthehistoricalstrugglesbetweentheKagyuandtheGelugpa,andemphasizingtheauthorityofhiscousin,theShamarpa,intheKagyuhierarchy.Whenthe16thKarmapaenthronedShamarin1964,Choedraksaid,heannouncedthatShamarwouldbethenextlineageholder,andtocommemoratetheeventhehadwrittenaprayerofauspiciousnessfortheShamarpa.‘Itsays,“Iempoweryouastheabsoluteownerofthedoctrineofthislineageofmahasiddhas.”’This,Choedraksaid,wasproofofthe16th’swishforShamartoleadtheorder.‘IgrewupwiththeKarmapa.Hemadeotherannouncementstothesameeffectmanytimes.ThisisoneofmyreasonsforfollowingShamarRinpoche.’Ishouldunderstandthis,Choedrakwenton:thedisputewas‘apowergame.

It’sanissuethathasarisenoutofpolitics.Ithasnothingtodowithreligion,theKarmaKagyulineage.It’sacreationofpeoplewhoarepoliticallymindedandpowerhungry.’Whatthiswasreallyabout,hesaid,wasanattemptbytheGelugpatotakecontroloftheKagyu;theoldargumentthathadbeenragingfor500years.TaiSituandGyaltsabRinpochehadsoldouttheKagyutotheGelugpaestablishmenttofurthertheirownends.‘SituRinpocheandIwerechildhoodfriends,’saidChoedrak.‘Heknewaboutmyancestralloyalties,andheknewIwouldnevergivethemup.Igrewupundertheguidanceofthe16thKarmapa.That’swheremyloyaltieswere.IwouldonlyfollowacourseofactionthatmaintainedtheindependenceoftheKarmaKagyuschoolwiththeKarmapaasitshead.SituRinpocheknewIwouldnevergoalongwithmakingthisaGelugaffair–theDalaiLamarecognizingtheKarmapa.’OurtalkturnedtoOgyenTrinley.HadIreadthereport,Choedrak’s

interpreterwantedtoknow,thatrevealedthathewasnotaboyatallbutafullygrownman?Ihadreadit.ItwasanewsstorythathadallegedlyappearedinaHindinewspaper,AmarUjala,andwhichIhadreadintranslationontheweb

siteofOleNydahl’sDiamondWayorganization.InApril2000,fourmonthsafterhisarrivalinIndia,theKarmapahadbeentakentoahospitalinChandigarhforaseriesofroutinemedicaltests.Thatmuchwasfact.However,thereportwentontoallegethataspecialistwhohadexaminedtheKarmapahadconcludedthat‘accordingtothemeasurementdataprescribedinmedicaltextandthevein,thymus,thyroidandthewholestructureofhisbody’ithadbeendeterminedthattheKarmapawasnotafourteen-year-oldboybut‘afullygrown-upman’whohad‘crossedtwenty-oneyearsold’.IhadcheckedwiththeChiefAdministratorofthehospitalinChandigarhandbeentoldthatthestorywascompletelyuntrue.Buttheinterpreterhadanevenmorefantastictwisttooffer.Khenpo

Choedrak’sfather,shesaid,hadbeenaministeroftheKingofDerge.Throughhisconnections,hehadlearnedthatshortlyafterhisenthronementasKarmapain1992theyoungOgyenTrinleyhadsufferedaseriousstroke.Halfparalysedandunabletospeakhehadbeenkeptawayfromvisitorsinthehopethathisconditionwouldimprove.‘Theyletpeopleseehim,’shesaid,‘buthewouldonlyblessthemwithastick.Weweretoldthatthemonkswhowereinchargetriedvariousmedicaltreatments,havingbeentoldthatonecantrainapersonwhohashadastrokesotheyregaincertainfaculties.Theytriedeverything,andthentheythought,thisisn’tworking.’In1997,shewenton,OgyenTrinleywentintoayear-longretreat.‘Andwhenhecameouthehadchanged.Hewasthisverytallyoungman.Andthefactthathehadchangedsomuchwasattributedtosomesortofmysticalpowersbecauseofhismeditationsandsoon.ButaccordingtoKhenpo’ssources,itisrumouredthatitishisolderbrother–thatOgyenTrinleywassubstituted.’Ihadnoideawhattosaytothis.Ihadspokentocountlesspeoplewhohad

beenwiththeKarmapasince1992.Nobodyhadevermentionedastroke.Surelythestorywaspreposterous.Instead,IaskedaboutThayeDorje.How,Iasked,hadhebeenbroughtfromTibetintoIndia?ShamarRinpoche,Choedrakreplied,hadkeptthedetailstohimself,toprotect

thoseinvolved.‘Ican’trevealhispointofexit.Itwouldendangertoomanypeople.’ButhehadarrivedinDelhibyplane?‘Yes!HelandedatIndiraGandhiairport.’Andwhere,Iasked,didtheplanecomefrom?Choedrakslappedmeonthekneeandroaredwithlaughter.

Whatthen,Iasked,hadconvincedChoedrakhimselfthatThayeDorjewastheKarmapa?Hehadknownthe16thwell:couldheseeanysimilaritiesbetweenthem?‘Intermsofhismannerismsandsoon,no,’hesaid,‘Icanseenoparticular

similarities.’However,headded,therewasonenotablethingthatgavehimconviction.In1977,the16thKarmapa,usingChoedrakashissecretary,hadnarratedaseriesofaccountsofhispreviousincarnations.Choedrakhadwrittenthemdown.Atthetime,hesaid,itseemedthattheKarmapaintendedtopublishtheseaccounts,buthelaterchangedhismind.‘Hesaidthatthemajorityofpeoplewillnotbelievetheseaccounts;theywillhavenopurposeandnoonewillbenefit.HisHolinesstoldmetoburnthemanuscript.Ihadtodoitinhispresence.’Choedraklaughed.‘HeknewIwantedtokeepit.Inoneoftheseaccounts,’hewenton,‘theKarmapatoldmethathehadbeenborninAfrica–thiswasbeforewhatwecallcivilization,atatimewhenwrittenlanguagedidn’texist.Andinthatrebirthhehadcollectedherbsfromtheforestandinitiatedasystemofherbalremediesasmedicationforvariousailments.Anyway,in1995IwasgivingKarmapaThayeDorjesometeachings,andhedidadrawingofalandscapeandhetoldme,thisisAfrica,aplacewhereIwasbornaverylongtimeago,andthenhetoldmethatsamestory.’Choedrakwatchedmewithasmileasthiswastranslated,anticipatingmy

lookofastonishment.‘Howwouldhehaveknownthis?’hewenton.‘Iwastheonlyonewhoknewthisstory.SoI’mconvinced.’Therewereothersigns,hesaid.Tibetanlamasperformdivinationsusinga

varietyofmethods,sometimesbyrosary,sometimesbydice.ButthelateKarmapaneverusedsuchmeans.‘Hewouldbeaskedaquestion,andjustgivetheanswer.Andthisonedoesthesame.Andjustlikethepreviousone,I’veneverknownthisKarmapatobewrong,ever.’HadThayeDorje,Iwondered,beendoingrecognitionsofothertulkus?Choedraknodded.‘Oneortwo.Hehasrecognizedareincarnationofa

DrugpaKagyumaster;andareincarnationfromaborderareainNepal.’Asweweretalking,anothermonkhadenteredandsatdownquietlyatthe

backoftheroom.ThiswasChoedrak’sbrother,TsultrimNamgyal.Hehadbeentheattendantofthe16thKarmapa,Iwastold.FollowingtheKarmapa’sdeathhehadremainedatRumtek,leavingwithChoedrakandShamarafterthetempestuouseventsof1993.HewasnowtheattendantofThayeDorje.Tsultrimreachedintohisrobeandproducedahuntingknife,itseight-inch

Tsultrimreachedintohisrobeandproducedahuntingknife,itseight-inchbladebentdoubleonitself.KarmapaThayeDorje,theinterpretersaid,hadgiventhisknifetoTsultrimNamgyal.Karmapahadthentakentheknifeandbentitlikethatwithhisbarehand.‘AndhetoldTsultrimNamgyal,“It’sagift,foryourdevotion.”LateragentlemanfromSikkimexamineditcarefully,andaccordingtohimyoucannotbendmetallikethatbecauseitwouldsnap.’Tsultrimputtheknifebackintohisrobewithasmile.IfIwantedtomeetThayeDorje,saidKhenpoChoedrak,Ishouldcome

tomorrow.

IreturnedtoKIBIthenextday.ShamarRinpoche’sAustrianinterpreterwaswaitingtogreetme.Sheledthewaythroughadoorbesidethemaintemple,anduptwoflightsofstairstoadesertedcorridor,wheresheleftmetowait.Karmapa,shesaid,wouldbealongshortly.Theairofcasualinformalitywasdisconcerting.IhadnotexpectedtohavetonegotiatethesamecordonofsecuritythatsurroundedtheKarmapainGyuto,butIhadanticipatedatleastsomedegreeofceremony.AtGyuto,therewasnoquestionthatOgyenTrinleywasthecentreofgravityinthemonastery.ButthecasualvisitortoKIBImightnotevenhaveknownthatThayeDorjewashere.Mymeetingfeltstrangelylikeabusinessappointment.Afterafewminutes,atallboy,dressedinabrownchubaandbrownlinen

shirtcamealongthecorridor.ThiswasThayeDorje.TsultrimNamgyalfollowedafewstepsbehindhim.ThayeDorjetentativelyofferedanoutstretchedhand.Hiseyesblinkedshylybehindwire-rimmedspectacles;therewasadustingofteenageacneacrosshisupperlip.Iofferedakhata.Hetookit,perfunctorilydrapeditbackaroundmyneck,andthenledmeintoaroom.Therewerefourchairssetaroundatable,andabookshelfagainstthewallwithahandfulofslimvolumes.Noshrine;nohangings;nodecorationofanysort.This,ThayeDorjeexplained,waswherehetookhisclasses.Thewindowslookedoutontoaveranda,anextensionofthecorridorwherehehadgreetedme.IcouldseeTsultrimNamgyalstandingthere,waitingpatiently.‘Beforewestart,’ThayeDorjesaid,‘youwillunderstandthatIamnotableto

talkaboutanymatterstodowithpolitics.I’msureyou’llunderstandthis.’HisEnglishwassurprisinglyfluent,buthismannerhesitant,almostapologetic.TherewaslittlesenseoftheauthoritysoapparentinOgyenTrinley;ratherThayeDorjehadtheshy,politeairofaTibetanEnglish-languagestudent.Ourconversationproceededatafalteringpace;throughhiseducation,his

responsibilities,hiscurrenttimetable.Atthemoment,hesaid,hewasinthe

responsibilities,hiscurrenttimetable.Atthemoment,hesaid,hewasinthemidstofretreat:forninetyminuteseachmorningandtwohourseachafternoon.Iaskedabouthisinterests.Inhisfreetime,heenjoyedtravelling,hesaid,and

reading‘Tibetanbooks,computermagazines,NewsweekorNationalGeographic.Idon’thaveacomputernow.It’snotsogoodwhenyou’redoingretreat.ButIhaveplayedcomputergames–strategygames.’Butnotviolentgames,Isaid.Hesmiled.‘ViolentgamesareOK,Ithink.Notreal.’Heenjoyedplayingcricketandlisteningtomusic–‘classical,ornormal;jazz

ortechno.Devoteesbringmealotofthings.’Hesmiled.‘Sometimestoomuch…’Andhelikedtakingpictures,particularlyofwildlife.‘ItakepicturesalotandtrytobeaphotographerfortheNationalGeographic!Thepicturesintherearereallywonderful.’Ihadalsobeentold,Isaid,thathewasespeciallyinterestedinmedicine.‘Iwouldliketolearn,yes…’AtaWesternuniversity,perhaps?‘Thatwouldbeapossibility.Ifitwasneededinthefuture,Icoulddothat.But

mymainpurposeistoteach,soforthatIhavetoknowalltheanswers.’Forthenextfouryears,hesaid,hewouldbestudyinginearnest.Andthen,Ijoked,hewouldbefree.‘Iwon’tbefreeactually.’Hegaveashysmile.‘DuringthetimeI’mstudying

actuallyIthinkI’mmorefree.ButI’dliketolearnmoreandstudymore.’IfeltasurgeofsympathyforThayeDorje.Ilikedhisquiet,self-deprecating

manner,hisenthusiasmforcricketandpopmusic.Heseemedlikeanormal,adolescentboywithnormal,adolescententhusiasms;intelligent,likeable.Buthissituation,ofcourse,wasfarfromnormal.Icouldnotbegintofathomthetwistsofdestinythathadledtohimbecomingembroiledinallthis,nortodivinehistruefeelingsaboutitall.Iwasimpressedthathehadmetmealone,withoutaninterpreteroranybodytomonitormyquestionsandhisreplies.Wasthathisdecision,Iwondered,orsomebodyelse’s?Iaskedabouthischildhood.Ihadread,Isaid,thathehaddeclaredhimselfto

beKarmapaatanearlyage.‘That’swhatpeoplesay.Idon’trememberexactly.IthinkIwastoosmall.’WhataboutleavingTibet?Wasthatdifficult?Helookedatmeforamoment,distrustingthequestion.‘Notreallydifficult.

Helookedatmeforamoment,distrustingthequestion.‘Notreallydifficult.AsIsaidbefore,Iliketravellingsoitwasexciting.ButI’dliketovisitTibetifIcan.’BeingdeclaredasKarmapa,Iwenton,musthaveplacedagreatresponsibility

onhim.‘AtthatmomentIfeltquitesurprisedtofindmyselflikethat.ButlateronI

felt,yes,thisismyresponsibilityanditfeltquitenatural.’

Ipresumehehadseenphotographsandfilmofthe16thKarmapa;whatdidhefeelwhenhesawthose?Heshrugged.‘Ican’treallytellhowIreallyfeelwhenIlookatthat.Ican’t

explain.’Aparticularconnection,perhaps?‘Idon’tknowwhethertosayconnectionoranythinglikethat.Ijustfeelvery

natural.Quitenormal.’MymindwentbacktomyconversationwithKhenpoChoedrak,andhisstory

aboutthe16thKarmapa’spreviouslives.Wasittrue,Iasked,thatKarmapastraditionallyhadinsightsintothepastandthefuture?‘Mostofthegreatlamashavewrittenpropheciesandsoon,buttheyhaven’t

doneitsoopenly.It’snotthetraditiontodoitopenly,forthesamayaofthepractice.Itisnotpropertotalkaboutthesethings,becauseotherwiseitwillbelost.Butifsomethingisappropriatetothemoment,theywillsay.’Anddidhehavememoriesofpreviouslives?Henodded.‘SometimesIrememberthings,butI’mnotreallyallowedto

explain.’Andhadhebeenrecognizingotherincarnates?‘No,notyet.’Whatfeelings,Iwondered,didhehaveaboutOgyenTrinley?Again,thelook.

Didthiscountasa‘political’question?Itprobablydid.‘Actually,’hesaidatlength,‘Idon’tfeelanythingspecial.WhatIwould

reallywish,andwhatIwouldexpect,wouldbeforhimtodothesamethingasme.Sincehe’saKarmapaalsohisdutiesshouldbetohelpallsentientbeingsthroughteachingthedharma.That’sthemaindutyfortheKarmapas,Ithink.Soheshouldcontinuethat;that’swhatI’dexpect.’Hischoiceofwords–‘sincehe’saKarmapaalso’–surprisedme.Wasn’t

that,Iwondered,whatthiswholedisputewasabout?WashesayingthatOgyen

that,Iwondered,whatthiswholedisputewasabout?WashesayingthatOgyenTrinleywasKarmapa?‘FormyselfIreallycan’tsaythat,ifheisornot.Ithinkitreallydependson

thepeople,whotheywanttothink.Otherwise,sayingIamandhe’snotisquitestupid,Ithink.Inawaythatwouldbequiteselfish.Soit’sdependingonthepeople,whomtheychoosetoseeinthisway.’Iwasstruckbythelightnessofhisanswer,asifhe,atleast,regardedthe

disputeassomethingnottobetakentooseriously.WouldheliketomeetOgyenTrinley,Iasked?‘Hmm…’Hethoughtaboutthis.‘Idon’tmind.Noproblematall.Itwouldbe

interesting.’Perhaps,Iventured,youshouldbothsitdownandtalkandthepoliticswould

disappear.‘Sure!Iwishwecoulddothatactually.Ithinkthatwouldbeoneofthebest

ways.’

WithhisnewprotégéinstalledinKalimpong,ShamarRinpocheandhisfollowersopenedanewfronttothebattle,inthecourts.Between1993and1998,aseriesofsuitswerefiledinvariousIndiancourts,byvariousclaimants,challengingthe17thKarmapa’srecognitionbytheDalaiLamaandTaiSitu,andthetake-overofRumtekinAugust1993.ThemostassiduouspetitionerwasoneShriNarayanSingh,aformerRumtek

monkwhoin1998filedacriminalcomplaintintheofficeoftheChiefMetropolitanMagistrateinDelhi,charging,amongotherthings,thatTaiSitu,GyaltsabRinpocheandothershad‘hatchedaconspiracytobringaboutthedisintegrationofIndiabybringingabouttheamalgamationoftheStateofSikkimwiththeTibetanAutonomousregionofthePeople’sRepublicofChina.’Anoutlineofthisconspiracy,Singhmaintained,wascontainedinaconfidentialreport,dated24May1997,whichhadallegedlybeenwrittenbySriSridharRao,anofficialinthegovernmentofSikkim,andsubmittedtotheCabinetSecretaryofthegovernmentofIndia,SriT.S.R.Subrahmanyam.ThisreportpurportedtoofferasummaryoftheeventssurroundingtherecognitionofOgyenTrinleyastheKarmapa,andthetruereasonsbehindit.ItparalleledtheallegationsthatShamarRinpochehadlaidouttomeatmymeetingwithhimintheHyattRegencyHotel.‘TheTaiSituRimpoche(sic)group’,thereportalleged,had‘managedtoget

theircandidateapprovedbytheDalaiLamaaswellasthePRC[People’sRepublicofChina]inspiteofthefactthattherewerefundamentaldoubtsaboutthecorrectnessoftheso-calledinstructionsleftbehindbythesixteenthGyalwaKarmapa.’Sincethen,itwenton,‘theTaiSituRimpochegrouphasbeeninfluencinglocalopinioninSikkimtocontinuouslypressurizetheauthoritiesforbringingtheKarmapareincarnatetoRumtekandformallyinstallhiminthemonastery.’This,thereportimplied,wasallpartoflargerChineseambitionstoinfluencetheprocessofrecognizingseniorreincarnates,andtoinfluenceTibetanBuddhismthroughcontrollingmonasteriesalongtheentireHimalayanbelt.‘ItisreportedthattheChinesehavebeenmakingeffortstopenetrateintothesemonasteriesandasofnownolessthanelevenmonasteriesareheadedbyLamaswhocanbeconsideredasprotégésofChina.’Thereportdeclinedtonametheselamasortheirmonasteries.‘GiventhefactthatSikkimoccupiesastrategicposition,’thereportwenton,‘itwouldbemostundesirabletohaveasituationwhereaTibetanincarnationthatisbasicallyaChinesenational,recognisedbytheChinese,formallyoccupiesapositioninamonasteryinSikkim.’Suchanevent,itwentoncould‘leadtoconsequencesquiteunpredictableandmayaffectthesecurityinterestsofthecountryverysubstantially.’Itconcludedbyspeculating‘a)WhetherDalaiLamacanbeinfluencedtorecognisethereincarnation[ofThayeDorje]andb)Whetherstepscanbetakentorestorethetrusteestheirlegitimatecontrolover[Rumtek]monastery’.Itsubsequentlyemergedthatwhilethisdocumenthadbeenwrittenonofficial

notepaperitdidnothavetheformalbackingoftheSikkimesegovernment.InNovember1997,SonamWangdi,theChiefSecretaryofthegovernmentofSikkim,wrotetotheCabinetSecretaryofthegovernmentofIndiastatingthattherewasnorecordoftheletterhavingbeingwritteninthefilesoftheofficeoftheChiefSecretary.SonamWangdidisassociatedtheSikkimgovernmentfromthereport,andreaffirmedthegovernment’ssupportforOgyenTrinleyastheKarmapa.AfteranenquirybytheCriminalBureauofInvestigation,Singh’scasewasdismissedin1999.ButthegistofSingh’sallegations,andofSriSridharRao’sreportwould

apparentlyfindsomesupportwithintheIndianintelligencecommunity.Thesuggestionthatthe17thKarmapawasapossibleagentofChineseambitionsinSikkimwouldfigurehighlyintheIndiangovernment’sappraisalofthesituationwhenheescapedfromTibetattheendof1999,andinthedecisionnottoallow

himimmediatelytoassumehisancestralseatatRumtek.ForTaiSitu,thedamagehadalreadybeendone.Followingaseriesof

newspaperarticlesinIndiannewspapersrehearsingtheallegationthathewasanagentoftheChinese,inAugust1994theIndianMinistryofHomeAffairsissuedanorderbanninghisentryintothecountryonthegroundsof‘anti-Indiaactivities’.TaiSituwasinTaiwanwhenhelearnedoftheban.Hewasgivennoexplanation.‘SomebodytoldmeitwasbecausetheIndiangovernmentthoughtIwasaChinesespy,’hetoldme.‘Butthat’sridiculous.’UnabletoreturntoIndia,heflewtoLondontomakeenquiriesattheIndianHighCommission.‘Theywereverynice.Buttheydidn’tknowthereasoneither.’Forthenextthreeyearsheledaperipateticlife,travellinginAmerica,Canada,Britain,France,Germany,Scandinavia,TaiwanandMalaysia.Ineachcountry,hewouldapplyforanentryvisatoIndia.Itwasalwaysrefused.ThebanwasfinallyliftedinJuly1998,allowingTaiSitutovisitareasotherthanthenorth-eastofIndiaandSikkim,andontheconditionthathedidnotinvolvehimselfeitherintheaffairsofRumtekmonasteryorintheissueoftheKarmapasuccession.InMayofthatsameyear,ShamarRinpochehimselflaunchedthecasethat

wouldhavethemostlong-lastingimplicationsintheKarmapadispute.Thesuit,filedintheHighCourtofSikkim,pittedShamarandtheKarmapaCharitableTrustagainsttheStategovernmentofSikkim,itsEcclesiasticalDepartmentandGyaltsabRinpoche.ItarosefromtheviolentconfrontationatRumtekduringtheYarneycelebrationsinAugust1993,andtheKagyuInternationalAssemblywhentheoriginaltrusteesoftheKTChadbeenreplaced,andTopgareplacedasgeneralsecretary.ThesuitallegedthattheStategovernmenthadcolludedwithGyaltsabtotakeunlawfulpossessionofRumtek,preventingthelegallyelectedmembersoftheKCTfromenteringthepremisesanddischargingtheirdutiesastrustees.ItcalledfortheevictionofGyaltsabRinpoche,forthereturnofthemainkeytotheprincipalshrinehallofthemonasteryandforadecreethatShamarandhisco-trusteeswerealoneentitledtopossessandadministerthepropertyuntilthe17thKarmapaattainedtheageoftwenty-one.AtissueinthiswasnotonlywhocontrolledRumtek,butbyimplicationwhowouldholdthekeytothetreasureslockedinthemonastery’svault–amongthemthepricelessVajraCrown.Thecasewouldrumbleonforthenextsixyears,andproveafurtherobstacletotheKarmapabeingallowedtogotoRumtek,followinghisescapefromTibet.ThelawsuitwastheculminationofShamar’sendeavourstoconsolidatethe

positionofhiscandidateThayeDorje.Threeyearsearlier,in1995,inameeting

positionofhiscandidateThayeDorje.Threeyearsearlier,in1995,inameetingwithSikkimeseministers,hehadproposedwhathedescribedas‘acompromisesolution’totheKarmapaissue.SincetheChinesegovernmenthadauthorizedOgyenTrinley–‘theChineseKarmapa’,inShamar’swords–totakeoverTsurphu,thelogicalsolutionwouldbetoallowhisnominee,ThayeDorje,‘theIndianKarmapa’,totakeRumtekmonastery.UndertherulesoftheKarmapaCharitableTrust;Shamarwenton,theTrustmusthandoveritsassetstotheKarmapawhenhereachestheageoftwenty-one.‘ThereforetheTrustmusthandoveritsassetstoboththeIndianandChineseKarmapaswhentheyreachtwenty-one.Atthatpoint,theKarmapasthemselvesmustdecidewhoownswhatproperties.Ofcourse,IaddedthecaveatthattheChineseKarmapamustbeanIndiancitizentoownpropertyinIndia.’Hemightalsohaveaddedthathiscandidate,ThayeDorje,wouldreachtheageoftwenty-onesometwoyearsbeforeOgyenTrinley.Atthesametime,andnotwithstandinghisargumentthattheDalaiLamahad

noroletoplayinKagyuaffairs,ShamarturnedhisattentiontoseekingtheDalaiLama’sapprovalofhiscandidate.InJanuary1997,atameetinginDharamsala,ShamarrecountedhisstoryabouthisdiscoveryofThayeDorje,andrequestedtheDalaiLamatomeetwithandgivethenovice-vowsofordinationtotheyoungboy.AtthesametimeherestatedhisproposalthatOgyenTrinleyshouldbethethrone-holderofTsurphuandThayeDorjethethrone-holderofRumtek.Therewassomedoubt,itseems,aboutwhetherShamar’s‘solution’wasbased

onpoliticalormetaphysicalgrounds.TibetanBuddhismprovidesinnumerableprecedentsofgreatpractitionersbeingrebornindifferent‘emanations’oftheaspectsofbody,speechandmind.Thistheoryofmultiplereincarnationshadbeenusedtosolvedisputesoverrecognitionsinthepast–atestamentnotonlytotheefficacyofthebodhisattvateachingsandtheaccomplishmentsofgreatyogis,butalsototheTibetanskillinreligiouspolitics.WasShamarthentryingtosuggestthatbothOgyenTrinleyandThayeDorjewereemanationsofthe16thKarmapa?TheDalaiLamaapparentlythoughtso.On3February,hisofficestatedhispositioninalengthyletter.Thissaidthat

atameetinginlateJanuarywithadelegationofseniorKagyurepresentatives,includingTaiSituandGyaltsabRinpoche,theDalaiLamahadbeenadvisedthattherehadneverbeforebeenanumberofreincarnationsoftheKarmapaatthesametime.Furthermore,intheinterestsofpeacewithinthelineage,theKagyurepresentativeshadpleadedwiththeDalaiLamanottomeetwithorordainThayeDorje.‘Therefore,’theletterstated,‘forthesakeofpreventingfurtherproblemsandforthesakeofreconciliation,H.H.TheDalaiLamacannotgivean

problemsandforthesakeofreconciliation,H.H.TheDalaiLamacannotgiveanaudienceormonasticvowstotheyoungreincarnateforthetimebeing.’TheletterthenaddressedShamar’sevidenceabouttheauthenticityofThayeDorje.Shamar,itsaid,hadrepeatedlyinformedtheDalaiLamainthepastabouttheexistenceofapersonwithwhomthelateKarmapahadlefthisinstructions,withoutevernaminghim.FromtheirconversationatthemeetinginearlyJanuary,ithadseemedtotheDalaiLamathatShamarwasinferringthispersonmustbeChobgyeTriRinpoche.TheDalaiLamahadcontactedChobgyeTriRinpochewhohadrepliedthathehadnotmadetherecognitionatall.‘Thislettermadeitclearthatyoudon’thaveanauthenticsourceforyourclaim.Thus,thereisnopossibilityofasecondKarmapareincarnation.’On7February,Shamarwrotehisreply.TheDalaiLama,hesuggested,had

misunderstood,leapingtotheassumptionthathisrecognitionofThayeDorjeasKarmapawasdependentonChobgyeTriRinpoche.Infact,Shamarwrote,ChobgyeTri’s‘indication’wasbutonesourceamongotherswhichhe,theShamar,hadinvestigated.‘Fundamentally,itisonthebasisofmyowneffortsthatIhavearrivedatmydecision.’Itwas,hewenton,merely‘forthesakeofshowingrespect’,andinaspiritofreconciliation,thathehadrequestedtheDalaiLamatogivemonasticvowstoThayeDorje.HehadnotrequestedtheDalaiLamatoacknowledgeThayeDorjeasabody,speechormindincarnation.‘Ihavenoneedatallforsuchanacknowledgement.’TheofficeoftheDalaiLama,hewenton,hadstated‘thatitmightconsidertoallowabody,speechormindreincarnationofthelateKarmapaonthebasisofareliableletterofinstructionbythelateKarmapa.ThisamountstoamedievaldictatorialcommandandIunderstandthatthisistheapproachthatyoudesire.Butitiscompletelyunacceptabletome.’Onething,atleast,wasclearfromthiscorrespondence;whomeverthe

mysteriousmanthatShamarclaimedheldthe‘trueinstructions’ofthe16thKarmapamightbe,Shamarhadnointentionofnaminghim.IntheloungeintheHyattRegencyHotel,Iaskedhimdirectly:whoisit?Shamarsmiledatthequestion.HehadmethiminVaranasi,hesaid,ata

meetingoflamasconvenedbytheDalaiLama.‘Hesaidhehassomeinstruction,buthewillonlytellwhentimeripens.HealsotoldthattoJamgonKongtrul.Iknowthat…’Hepaused.‘Heisquiteanoldlama.HewasaveryclosefriendtoKarmapa.He’saboutseventynow,aKarmaKagyulama.He’sayogi…’IfeltIwasbeingplayedalong.‘AndthenweheldaconferenceinDelhi[atKIBIin1996],andIsaid,ifyouallwantthenIwillrevealhisname.Becausehedoes

1996],andIsaid,ifyouallwantthenIwillrevealhisname.Becausehedoesnotwantmetosay.ButifyoupeoplewantthenIwilldiscloseit.Butnobodywantedit.’Heshrugged,asiftosaythedecisionwasoutofhishands.Iaskedhim,willyoutellme?Again,Shamarsmiled.‘No…Well,I’mthinkingofdisclosinghisnamenow.

Butthentwoproceduresshouldgoaheadforthat.TherearebigrumourshereabouttheageofOgyenTrinley,peoplesayinghewasreplacedbyhiselderbrother.’Ihadheardthem,Isaid.‘Soformetodisclosehisname,twothings:firstSituRinpoche’slettershould

gointoforensicsciencetest,numberone.Numbertwo,OgyenTrinleyshouldhavebonemarrowtest.AndthenIcandisclosethisman’sname.’Themessagewasclear.Hewouldnotbenamingtheman.

CHAPTERTHIRTEEN

AnAudiencewiththeDalaiLama

Dharamsala:March2001.AtthegateoftheDalaiLama’sresidenceinDharamsala,Ipresentedmy

passport.Atthegatehouse,Iwasfriskedbyasecurityguard,instructedtostepthroughametaldetector,thenledupasteephill,throughlushlycultivatedgardens,tothehouseitself.Iwasusheredintoawaitingroom,linedwiththeinnumerableawards,medalsandhonorarydoctoratesthattheDalaiLamahasbeengivenovertheyears.Afterafewminutestheassistanttohispersonalsecretaryappearedandledthewayintotheaudienceroomitself.Itwaslargeandairy,lightfloodingintotheroomsfromtheFrenchwindowsthatledontoapatiooutside.Inonecornerstoodashrine,surmountedbyanexquisitegoldenstatueoftheBuddha.Inanother,comfortablearmchairswerearrangedaroundalowcoffeetable.TheDalaiLama,theassistantsecretaryexplained,wouldbewithusshortly.Hespelledouttheseatingarrangement.‘Youwillsitthere,’hesaid.‘HisHolinessalwayssitshere.’TheDalaiLamahadbeengivinganaudienceinthegardenstoalargegroup

ofWesternmeditationteachers.Nowthemeetingwasapparentlyover.Throughthewindows,theteacherscouldbeseenwalkingbacktowardsthegate,drapedinkhatas,manyofthemwearingtheslightlydazedsmilesandbeatificexpressionscommontoanyonewhocomesintocloseproximitywiththeDalaiLama.Behindthem,hisprivatesecretarycamerunningdownthehillataclipand,aminuteortwolater,theDalaiLamahimselfcameintoview,walking

briskly,twomonksathisside,puffingtokeepup.Hecameintotheaudienceroom,profferedavigoroushandshake,tookmykhataandpasseditperfunctorilytohisattendant.Hewasnotamanwhostoodonceremony.Hewavedmetomychair,satdownhimselfandturnedtomeexpectantly.Firstquestion?

What,Iaskedhim,couldhetellmeofthe16thKarmapa?Hesatbackinhischairandthoughtforamomentortwo.Hispredecessor,the

13thDalaiLama,hebegan,hadbeenverykindtothe16thKarmapawhentheKarmapawasayoungman.‘WhentheKarmapafirstcamefromKhamtoLhasa,whenhewasveryyoung,hemetthe13thDalaiLamaandthen,whenhereachedTsurphumonastery,theDalaiLamawouldoccasionallysendhimsomepackages–fruitandsoon.The16thKarmaparelatedthistootherpeople;thatwheneverheheardabellonahorsehewouldimmediatelyrushtolookoutofthewindow,hopingitwasamessengerfromtheDalaiLama…oh,morefood!’TheDalaiLamalaughed.WhenhemetKarmapahimselfforthefirsttime,he,

theDalaiLama,wasstillyoung.HehadgiventheKarmapasometeachingsinLhasa,andin1954theKarmapaaccompaniedhimtoChinaforhisfatefulmeetingwithChairmanMao.In1956hehadvisitedtheKarmapaatTsurphu,andspentafewdaysthere.‘OnethingIrememberquiteclearly.Hehadafilmprojectorandagenerator,butthegeneratorhadbrokendown.Somydriver,whoalsorepairedmygeneratorintheNorbulingkaPalace,hadsomeexperienceofthisandwithinonedayhewasabletorepairtheKarmapa’sgenerator.TheKarmapawasverypleased!Thatnightwewereabletowatchafilm–aHindipicture.Lotsoffightingscenes!’TheDalaiLamalaughedandclappedhishandsdelightedly.‘Sothroughthesethingswebecameveryclosefriends.And,ofcourse,hewasaveryniceperson,averygoodhumanbeing.’Aftertheflightofbothintoexile,hewenton,theirrelationshadremained

cordial.TheKarmapahadvisitedhimonceortwiceinDharamsala,andhadstayedattheresidenceoftheDalaiLama’smother,‘soverycloselikethat’.Hepaused.‘Butwearerecountingpasthistory,sowehavetobetruthful…’Itwasatthattimethatthedisputeshadarisenbetweenhisgovernment-in-

exileandtherefugeesfromKhamandAmdowhomadeuptheThirteenSettlementsgroup.Theseargumentswerepartlyregionalandpartlysectarian,stretchingbacktotheearliestdaysoftheGelugpaschool,whentheyellowhatGelughadsuppressedtheoldredhatschools.ButtheygaverisetosuspicionsthatpermeatedtheTibetancommunityinexile.TheheadofthereligiousdepartmentinDharamsalaatthattimewasamannamedShasurShankar–‘A

departmentinDharamsalaatthattimewasamannamedShasurShankar–‘Averysincereperson,’saidtheDalaiLama,‘oneoftheCabinetmembers,fromLhasa,veryreligiousminded,butheconsideredyellowhatsectthebest,andothersnotsogood.OneofhisdeputieswasaNyingmalama.Later,thisNyingmalamadescribedDharamsalaasbeinglikeayellowumbrellabutwiththepointslightlycrooked.’Helaughed.‘SohewassayingthattheDalaiLamatooisalittlebitsectarian!Infact,mybasicattitudeis,ofcourse,non-sectarian.ButatthesametimemycontactwithBuddhisttraditionsotherthantheyellowhatsectwasverylimitedatthattime.Soperhapstherewassomegroundforsuspicion.’In1962,lamasfromallthefourschoolsgatheredtogetherinDharamsalafor

thefirstmajorconvocationsincecomingintoexile.AmongthemwasDujomRinpoche,theheadoftheNyingmaschool.‘LaterDujomRinpochetoldmethatafterthatconferencehereturnedtoKalimpong,andoneofhisfollowerscametohimshowingshockandgreatdisappointment.[Thefollower]saidhehadheardthataconferencehadtakenplaceandthedecisionwasthatallnon-yellow-hatsectsshouldbebanned!DujomRinpocheaskedhim,“Whotoldyouthis?”Hesaid,“Actually,Iparticipatedinthatmeetingandsucharesolutionnevertookplace.”Onthecontrary,itwasagreedthatallreligioustraditionsmustbepreserved.Buttheseweretherumours,verystrongrumoursatthattime.’Inthisatmosphereofsuspicion,hewenton,hisrelationshipwiththeKarmapa

hadsuffered.‘Onapersonallevel,stilloldfriends;noproblem.ButastotheTibetancommunityandthepolitics,alittlebitofdoubt,alittledistance…’TheKarmapa,hewenton,hadrefusedtocontributetothebookletforindependence.‘Andlater,IheardthatintalkingtosomeofhiscentresinEuropeandAmericahesaidtheTibetanfreedomstruggleispolitics,andthatasspiritualpractitionerstheyshouldnotbeinvolved.’TheDalaiLamashookhishead.‘Somepeoplegetthewrongimpression,thatthisstruggleissomethingpolitical,astruggleforafewofficials’benefit:theTibetangovernment’sbenefit.Butthisstruggleisnecessary.ItisBuddha-dharma!Irememberonce,inFrance,amonktellingmetheydidnotwanttoparticipateinpoliticalactivities.SoIaskedhim,doyouprayfortheflourishingoftheBuddha-dharma?Hesaid,“Yes.”AndIsaid,“InthatcaseTibetanfreedomisaveryimportantfactorforBuddhismtoflourish.WithoutTibetanfreedom,TibetanBuddhismhasnofuture.”Andeventuallyherealizedthat.’TheDalaiLamawasgrowingmoreanimated.Thiswasclearlyasubjectthat

exercisedhimgreatly.‘Thenalso,oneChinesefriend,aBuddhist,hehasavery

goodcentreinTaiwan,heoncetoldmethatoneofhisclosefriends,aChinesebusinessman,hadtoldhim,“TheDalaiLamaisapolitician;genuinelamaisKarmapa.”’TheDalaiLamasighed.‘Thismanactuallydidn’twanttoseemebecausehebelievedthis!Butthenhecametolistentooneofmylectures,andhesawthattheDalaiLamaisnotjustapolitician.AfterlisteningtotheteachinghegottheimpressionthattheDalaiLamaisalsoveryspiritual!Sothisishowwrongimpressionsarecreated.SoKarmapaRinpoche,Ithinkperhapshemisledpeoplealittlebit,andthatmademealittlesad…’TheDalaiLamashrugged,asiftosay,butallthatwasinthepast.Andnowtherelationshiphadbeenrenewed…PonderingthisIwasstruckby

thecuriousnatureofthecontinuityproposedbythetheoryofreincarnation:howtheserelationshipsspannednotonlylifetimes,butcenturies,thecharacterslikeactorsinanendlessdrama,merelydonningdifferentmasksandcostumestoplaytheirparts.Whatsimilarities,Iwondered,couldtheDalaiLamaseeintheyoungKarmapatohispredecessor?

The16thKarmapa,hesaid,wasnotascholar‘butbynatureandhisdeepinsights,hisexperience,therewassomekindofspecialblessing,somekindofspiritualdignitythere.Thisyoungboyisverysimilarinthatrespect.Butrightfromthebeginning,Ihavetoldhimstudyisveryimportant.Thetimehasgonewhenwecanbehighlamaonahighthronewithoutmuchstudy.Wemustlearn!AndKarmapaRinpochereallyputsalotofenergyintohisstudies.Andbynature,heisverygoodatcomposingpoems.Veryremarkable.Asfaraspoemsareconcerned,heismuchbetterthanme!Asixty-six-year-oldmonk,andthenafifteen-year-youngmonk–hisgiftforthatismuchbetter!Hehasgreatpotential.Andasapersonheseemstobeverytough;steadfast,andstrong-willed.Actually,IthinkTaiSituRinpocheandsomeothersareafraidofhim!IthinkforSituRinpocheit’smucheasiertotellmesomethingthantotellKarmapa!’TheDalaiLamaburstoutlaughing.‘ActuallyItoldIndianofficials–someoftheofficialshavethesuspicionthat

SituRinpocheissomethingunreliableandthathisinfluenceonKarmapamustbeavoided.Itoldthem,firstlythatSituRinpocheisnotatallunreliableorsomesortofsuspiciousperson.No,Ihave100percenttrustinhim.ThereisnothingwrongwithSituRinpoche’sinfluenceonKarmapa.Butevenifhewasunreliable,IdoubtwhetherSituRinpochecouldinfluenceKarmapabecausehe’sverymuchafraidofKarmapaRinpoche!Itoldthistotheofficials!’OnceagaintheDalaiLamaletoutapealoflaughter.OurconversationturnedtotherecognitionoftheKarmapa.Itwasquite

OurconversationturnedtotherecognitionoftheKarmapa.Itwasquitestraightforward,saidtheDalaiLama.SituandGyaltsabhadcometoDharamsalawhenhewasinRio;theyhadsenthimthedocumentsandhewassatisfiedthechoicewastherightone.‘AndthenbeforethatIhadonedream.Onevalleyfacingthesouth,somestreamandalotofrocksandalsoalittlegrass.Inthedream,notent,orbuildings;justthatkindofland.Theninthisdream,somesoundtellingme,hereistheKarmapa’sreincarnation.ThisiswhatItoldSituRinpoche.Andthenhefoundthatplace,thesame.SowhenSituRinpochecamehereandtelephonedmeinBrazil,thenIwasalmostcertain.Butthen,aftertheboycametoLhasa,IthinkhisownattitudeshowedanddemonstratedthathewastherealKarmapa;andaverygoodone.Heshowedthathewasaverystrong-willedperson,andheshowedquiteatoughattitudetowardstheChinese.AndIthinkthat’stherealindication.’SituRinpochehaddonewell,hewenton.HehadfoundtheKarmapa,and

securedChineseapproval,butnotbeforetheDalaiLamahimselfhadrecognizedtheboy.‘Mydivinationwasalsothere,andthenafterwardstheChineserecognizedhim.So,hereisgoodcollaborationbetweentheDalaiLamaandtheChinese–withouttheChineseknowingaboutit!’Helaughed.But,Iwondered,wasn’titahigh-riskstrategytodecidetoleavetheKarmapa

inTibetratherthantosmugglehimout?Heponderedthequestionforamoment.‘Idon’tthinkso…’Following

OgyenTrinley’sdiscovery,hesaid,hehadmetwithTaiSituandGyaltsabtodiscusshowbesttoproceed.‘Theoriginalideawastoleavehimthere,thenasktheChinesegovernmentforrecognition,thenbringtheKarmapaRinpochetoTsurphuandtheneventually,bring[him]toIndia,toreceiveteaching,oraltransmissions;allthesethings.Thatwastheoriginalscheme.We’dalreadydiscussedhowtoasktheIndiangovernment.Theoretically,asaChinesecitizentheremayhavebeensomecomplicationsabouthowhewastoliveinRumtekandownRumtek;howtosettlethat.Allthesepoints,weraisedthemanddiscussed.Sothatwasouroriginalidea.WealsohopedtheChinesemayacceptthat…’That,atleast,hadbeentheplan.ButthenChinahadrenegedontheir

agreementtogivetheKarmapapermissiontoleave.AndIndiashowednoinclinationtolethimcome.‘AndthenalsothewholeChineseattitudetowardsmebecomingharder;thisisalsoacomplication.’TheDalaiLamashrugged.‘Butthereispositiveandnegative.Positive…becauseafterall,Tibetisour

land,sosomespiritualleadersmustbethere.Ioftenusedtotellsomeofthese

land,sosomespiritualleadersmustbethere.IoftenusedtotellsomeoftheselamascomingfromTibet,ofcourseit’sentirelyuptothem,butwhensomeexpresstomethattheywanttoreturntoTibet,Ialwaysgivethemencouragement.It’sagreatthing,toremainthereandworkforthepreservationofTibetanspirituality.Quiteanumberoflamasareactuallydoingthat,andit’swonderful.TheriskistheyhavetohandlethingsverycarefullywithoutprovokingtheChinese;butatthesametimetryingtopreserveourBuddhistcultureandreligion,[which]isveryimportant–veryimportant.’OurtalkturnedtothesubjectoftheShamarRinpocheandThayeDorje.In

June1992,theDalaiLamasaid,followingthediscoveryofOgyenTrinley,Shamarhadcometoseehim.ItwasthesamedaythathemetTaiSituandGyaltsab;theycameinthemorning;Shamarcameintheafternoon.‘Idon’tthinkShamarRinpochewantedtocomewiththem!’Helaughed.AtthatmeetingtheShamarpahadtoldhimforthefirsttimeofthe‘trustworthyperson’who,heclaimed,hadthetrueinstructionsofthe16thKarmapa.‘Hetoldmehedidnotwanttodivulgethenameofthatmonkuntiltheappropriatetime.’TheDalaiLamashrugged,asiftosay,whattodo?‘Isaidtohim,“Ifthestoriesarereliableandconvincingthenitmakesitmucheasierformetorecognizeanotheremanation.”Butstillhewouldn’ttellmethename.’Eventually,hesaid,Shamarhadwrittentohimandmentionedthenameof

ChobgyeTriRinpoche–thelamawhomShamarhadclaimedhadfirsttoldhimabouttheremarkableboyinLhasa.TheDalaiLamawrotetoChobgyeTriRinpoche,askingwhetherhewasthelamawhohadrecognizedTenzinKhyentseasthereincarnationofthe16thKarmapa.‘AndChobgyeRinpochewrotebacktomeandsaidhe’dneverdonethat!HesaidhehadtoldShamarRinpocheonlythatheheardthatthissonoftheMiphamRinpochecouldbeaconsiderationasoneofthecandidatesoftheKarmapa.Infact,ChobgyeRinpochetoldShamarRinpochethattherecognitionoftheKarmapa,whoisaveryhighlama,canonlybedecidedbysomeoneliketheDalaiLama;thathecouldnotdothat…SomythinkingthatthisboycouldbeanotheremanationofKarmapawasonthebasisofShamarRinpoche’sstatement;thenShamarRinpoche’sstatementbecomesweak,sothereisnogroundtorecognize[ThayeDorje]asanotheremanation…’TheDalaiLamashrugged,asiftosay,that’sthat.(ItshouldberememberedthatShamarclaimedhehadtoldtheDalaiLamathathewasnotrelyingsolelyonChobgyeRinpoche’stestimonyasevidenceinhischoiceofcandidate.)TheDalaiLamahadmadehispointcleartoShamaratameetinginthevery

roomwherewewerenowsitting.Hepointedtomyseat.‘Hewassittingright

there!ItoldShamarRinpochethatOgyenTrinleyhasbeenofficiallyrecognizedasthe17thKarmapa.Therecanbenoargumentaboutthis.Ithasbeendecidedsothere’snothingmoretobesaidaboutit.Atthattimealso,ShamarRinpochetoldmethatsincehisowncandidatewassoconvincingtohim,hehadnootherchoicebuttotakecareofhim.ButhesaidhehadnodesiretodemandthethroneoftheKarmapa.’That,hesaid,wasthelasttimehehadseentheShamaruntilJune2000.The

DalaiLamawasonavisittoWashington;ShamarwasalsoinAmericaandhadrequestedameeting.‘Therehegavealittledifferentinterpretation.Hesaid,whenhementionedtherewasnodesiretoargueaboutthethrone,hemeantTsurphu,inTibet!’TheDalaiLamalaughed.‘AndthatRumtekmustbelongtohiscandidate.Itoldhimclearly,thisisimpossible.Thelate16thKarmapa’smaincentreinTibetwasTsurphumonastery.After1959hebecamearefugee;thenoutsideTibethismainplaceisRumtek.Sologically,Rumtekbelongstothe17thKarmapa!AndItoldhim,stillIhopewithintheirlifetimetherewillbereconciliation.Itoldhim,thisismyhope.’TheDalaiLamagaveadeepsigh,asifdespairingofthefolliesofmankind.

Ourmeetinghadbeenscheduledtolastforty-fiveminutes;wehadbeentalkingforalmostanhourandahalf,yetheshowednosignofhavingexhaustedthesubject.Hissecretarywasagitatingtobringtheconversationtoaclose.AtlengththeDalaiLamaslappedhishandsonhiskneesandrosefromhisseat.Hisattendantproducedakhata,whichtheDalaiLamaputaroundmyneck.BeforeleavingforIndia,IhadbeenaskedbyaWesternnuntobringa

photographofherdyingmother,togivetotheDalaiLamaforhisblessing.Igavehimtheenvelope,expectinghimtopassittohissecretarytodealwith.Timewaspressing.Instead,heopenedit.Carefully,hereadmyfriend’sletter.Hissecretaryhovered,almostwillingtheDalaiLama,itseemed,tofinallybringthemeetingtoanend.Butnowheturnedhisattentiontothephotograph.Hehelditcuppedinhishandforwhatseemedlikeaneternity,regardingtheimageofthedyingwomanwithanexpressionoftheutmostcompassiononhisface,asiftherewasnothingmoreimportantintheworldthathecouldbedoingatthatmoment.Atlength,heplacedtheletterandthephotographbackintheenvelopeandtuckeditinsidehisrobe,besidehisheart.ThroughoutourconversationIhadbeenawareofanaggingdoubtgrowinginmymind;thetalkofpolitics,ofdisputationhadsomehowmadememomentarilyforgettheessenceoftheBuddhistpractice.Ithaddentedmyfaith.Inthisonesmallgesture,theDalaiLamahadrestoredit.

Lamahadrestoredit.Afewdayslater,Ireceivedane-mailfrommynunfriend.Thedayaftermy

meetingwiththeDalaiLamashehadreceivedane-mailfromhisprivatesecretary.HisHolinesswishedhertoknow,itsaid,thatIhadgivenhimherletterandthatsheandhermotherwereinhisthoughts.

CHAPTERFOURTEEN

LovetheBigFamily

ForhisfirstthreeyearsatTsurphu,theKarmapahadbeenallowedtoliverelativelyunhinderedbytheChinese.Hisvalueasapropagandatoolwasexploitedbystage-managedvisitstomajorChinesecitiesandTibetanmonasteries,acarefullyorchestratedmeetingwithPremierJiangZeminandasuccessionofstatementsinwhichhehadreportedlyswornloyaltytothemotherlandandthesocialistcause.ButhisBuddhisteducationandactivitiescontinuedwithoutanyinterference;hehadbeenabletofulfilhistraditionalroleofmakingrecognitionsofothertulkusandhecouldreceivevisitorsforpublicandprivateaudiences.Butby1996,conditionsinTsurphuwerebecomingmoreproblematic.The

ChinesehoneymoonwithTibetanBuddhismwasover,oneoftheprincipalcatalystsbeingthethornyquestionofthereincarnationofthePanchenLama.FromthemomentofthePanchen’sdeathinJanuary1989,theDalaiLamahadmadeoverturestotheChineseaboutfulfillinghistraditionalroleinthesearchforthenextincarnation,offeringtosendadelegationtoTibettomakeprayersandconductdivinationsatthesacredLakeLhamalatso.TheChineserejectedhisrequest,andinAugustofthatyearannouncedtheirownfive-pointplanforthesearch,selectionandrecognitionofthePanchenLama.Thefirstthreestepsacknowledgedthetraditionalmethodsofusingdivinationstofindthelikelycandidatesandachoiceofobjectstotestthem.Thefourthstepwas,fortheChinese,themostcritical,invokingonceagaintheuseofthelotterysystem–theGoldenUrn.ThefifthstepwasapprovalofthefinaldecisionbytheBeijing

GoldenUrn.ThefifthstepwasapprovalofthefinaldecisionbytheBeijinggovernment.Whileattemptingtoestablishtheirsovereigntyovertheprocess,atthisstage

theChinesestillapparentlywishedtoexploittheauthorityoftheDalaiLamainratifyingwhichevercandidatetheychose.InJuly1993,ChadrelRinpoche,theabbotofTashilhunpomonastery,andtheheadofthesearchpartyconstitutedbytheChinesegovernment,wrotetotheDalaiLamawithfullgovernmentcompliance,informinghimthattraditionaldivinationshadconfirmedthatthePanchenLamahadreincarnated.Thesearchforthenewincarnationbegan.Withinafewmonths,however,themoodoftheChinesegovernmenthadchanged,anditbecameapparenttheyhadnointentionofinvolvingtheDalaiLamaintherecognitionprocedure.ChadrelRinpochehadnoalternativebuttocontinuethesearchunderChinesejurisdiction,whilefollowingthehighlydangerouscourseofkeepingtheDalaiLamasecretlyinformedofdevelopments,andsupplyinghimwithashortlistofpossiblecandidates.On14May1995,theDalaiLamaannouncedthatfollowingtheappropriate

divinationsandconsultationswiththeoracleshewasformallyrecognizingasix-year-oldboy,GendunChoekyiNyima,asthe11thPanchenLama.TheChinesemovedswiftlytoexpresstheirdispleasure.TwodaysaftertheDalaiLama’sannouncement,ChadrelRinpocheandhissecretaryJampawerearrested.InLhasa,ShigatseandNakchu,meetingswerecalledtoannounceabanofanygatheringofthreeormorepeopleandtoprohibitpublicdiscussionofthePanchenreincarnation.AtTashilhunpo,Partycadresmovedintoconduct‘re-education’sessionsinwhichthemonkswereorderedtocriticiseChadrelRinpocheanddenouncetheDalaiLama’sstatement.Forty-eightmonksrefusedandwerearrested.TheunfortunateGendunChoekyiNyimaandhisfamilyweredetainedandremovedtoBeijing.On8December,followingacarefullycontrivedceremonyofdrawinglots

fromtheGoldenUrn,ChinaenthroneditsownPanchenLama,asix-year-oldboynamedGyaltsenNorbu,whoseparentswereloyalPartymembers.ThefateandwhereaboutsofGendunChoekyiNyimaremainunknown.TheoutbreakofpopularsympathyfortheDalaiLama’schoiceofthePanchen

LamaconfirmedthegrowingbeliefamongtheChineseleadershipthattheliberalreformsofthe1980shadgonetoofar.From1989,withtheascendancyofJiangZemintothepositionofPartySecretaryandPresidentofChina,thecentralplankofBeijing’spolicytowardsTibethadbeentoaccelerateeconomicdevelopmentwithintheregionasacountertotheever-presentspectreofTibetannationalism.Thepoliciesnurturedinthe1980sbyHuYaobanghadalsostressed

nationalism.Thepoliciesnurturedinthe1980sbyHuYaobanghadalsostresseddevelopment,butwithanunderstandingthatitshouldbeledbyTibetansthemselves,oratleastdirectedtowardsadvancingtheinterestsoftheTibetancommunity.UnderthenewpolicyofJiangZeminthenotionthattherewereany‘specialcharacteristics’abouttheTibetanpeopleortheirsituationwasabandoned.InherentinthiswastheassumptionthatencouragingthedevelopmentofTibetanculturalidentitywasitselfadangerousthing.Fromnowon,itwasdecreed,Tibetansshouldinsteadbeencouragedtoseethemselvesaspartof,andtolove,the‘bigfamily’ofChina.TibetanBuddhismwouldbetolerated,butmorerigorouslycontrolled.ThisapproachwasspeltoutinJiangZemin’sso-called‘threesentences’on

religion.Thesewere:1)Toimplementtheparty’sreligiouspolicyfullyandcorrectly2)Tostrengthenthemanagementofreligiousaffairsaccordingtothe

law,and3)Toactivelyguidereligionsothatitcanbeadaptedtosocialistsociety

CentraltothispolicywasarenewedattempttoeradicatetheinfluenceoftheDalaiLama.Inthespiritoftoleranceinherentinthe‘freedomtobelieve’policiesofthe1980s,theChinesehadmadeasubtledistinctionintheirattitudetowardstheDalaiLama,continuingtoattackhimasapoliticalfigure,whileatthesametimetoleratingthepopulardevotiontowardshimasthespiritualleaderofTibetanBuddhism.Nowthatdistinctionevaporated,andvilificationoftheDalaiLamaintensified.In1994,aspartofapolicyto‘eradicatetheDalai’simage’,PartymembersinTibetwereremindedoftheParty’scommitmenttoatheismandorderedtoremoveanyaltars,rosariesorpicturesoftheDalaiLamafromtheirhomes,andthefirstproscriptionsonsellingordisplayingpicturesoftheDalaiLamaamongordinaryTibetanswereintroduced.NewspaperarticlessteppeduptheattackontheDalaiastheleaderofa‘splittistpoliticalclique’determinedtogainTibet’sindependencefromthemotherland.‘TheDalaiisnolongerareligiousleader,’wrotetheTibetDailyinDecember1995.‘Hehasdegeneratedfrombeingtheleaderofarebellionagainstthemotherlandintoanakedanti-ChinatoolwhohasbarteredawayhishonourforWesternhostileforces’patronage.’Thefollowingyear,attentionturnedtothemonasteries,whichweretargeted

asthe‘strongholdswheretheDalaicliquepromotesitssabotageandsplittistactivities’.InJune1996‘re-education’teamsweredespatchedtoTibet’sthree

activities’.InJune1996‘re-education’teamsweredespatchedtoTibet’sthreemajormonasteries,Sera,DrepungandGanden,inthefirststageofwhattheauthoritiesreferredtoasthe‘LovingtheMotherlandandLovingReligion’campaign.CompulsoryMaoiststudysessionswereintroducedwiththespecificintentionto‘cleansethefeudal,foolishandbackwardatmospherepoisonedbytheDalaiclique’.MonkswereforcedtosignstatementsdenouncingtheDalaiLama,andswearallegiancetothegovernment.AtGandenmonastery,angrydemonstrationsagainstthenewmeasuresledtoonemonkbeingshotdeadandthemonasterybeingclosedforseveralmonths.ByJanuary1997aStatebroadcastofChineseregionalradioinTibetwasconfidentlyclaimingthatmonksinallthreemonasterieshadwelcomedthecampaignto‘strengtheneducation,patriotismandestablishnormalorder.HavingcometorealizehowtheDalaihasdeceivedthem,thegreatmajorityofmonksarenowboldandassuredintheiroppositiontosplittismandtheircriticismoftheDalai.AstheinscriptiononthebannerpresentedtotheautonomousregionaltaskforcebythemonksofDrepungmonasteryread:“Patrioticeducationhaswarmedtheheartsofthemonks;thebeneficenceofsavingthemonasteryandmonkswilllastforonethousandyears.”’

Astheseatofthemostimportant–Chinese-approved–incarnateinTibet,Tsurphuenjoyedspecialexemptionfromthemostextremeeffectsofthenewpolicies.But,nonetheless,thescrewbegantotighten.Vigilanceonmonksincreased,enforcedbyanextensivenetworkofspiesandinformerswithinthemonasteryitself.Accordingtoonecloseobserver,monkswouldberequiredtoreporteveryaspectoftheirneighbours’activitiesandthreatenedwithreprisalsiftheyrefused:‘Eventhesmallestthingwouldbenoted–“TashiKarmaalwaysgoestothe

toiletatthreeinthemorningandhespendstwoorthreeminutestherebeforehecomesback.”Allthemonkshadtodothat,whichmeantthatinasensetheyallhadtobespies,ortheywouldn’thavebeenallowedtostaythere.SotheyhadtostrikeafinebalancebetweenservingKarmapaanddoingwhatwasnecessaryfortheirsurvival.AndthismeantthatitbecamemoredifficultforKarmapatospeakprivatelybecausetherewasalwaystheriskthattheremightbesomeonearoundwhowouldreportthatconversationback–“Oh,IwaswithKarmapaatthreeo’clockthisafternoonandhewastellingsomeforeignersthathe’dliketogotoAmerica.”’TheKarmapa’smovementstoowereincreasinglycircumscribed.Security

guardswerepostedoutsidehisrooms.Hismailwasmonitored;visitorscheckedanddouble-checked.AnymovementoutsideTsurphuhadtobeapprovedbythelocalgovernment,andanymovementbeyondLhasabythecentralgovernmentinBeijing.Eventomakeanexcursionwithinthemonasterygroundstothesummerpalacerequiredpermissionfromagovernmentofficial.Hisdailypublicaudiencesnowtookplaceunderrestrictedconditions.Underordersfromthegovernmentofficialshewaskeptseparatefromvisitors,behindaropeofkhatas.NophysicalcontactbetweentheKarmapaanddevoteeswasallowed;instead,visitorswouldbeblessedbyacontraptioninwhichhecoulddipatasselontheirheadbymeansofpullingonarope.‘Peoplewouldbehurriedforward,taketheblessing,thenbehurriedaway,’recallsonevisitor.‘Therewasnopausingtolookintohiseyes.Thatwasn’tallowed.’Still,evenwithinthetighteningcordonaroundhim,theKarmapawasableto

leadasemblanceofnormallife.Heacquiredapetdeer,whichroamedthegroundsofthesummerpalace,butwhichbecamesodomesticatedthatitwouldoccasionallyfollowhimintohisrooms.AnItaliandevotee,amusician,tapedtheyoungboyrecitingprayers,whichwerethendubbedontoamusictrackandsubsequentlyreleasedasaCD.HiseducationhadnowbeenbroadenedbeyondthetraditionalBuddhistsyllabustoinclude‘patrioticeducation’inChineselanguageandChineseculture–lessonsinwhichthenecessitytoplaytheroleoftheloyalanddutifullamawouldbeemphasized.Atthesametime,hewascomingunderincreasingpressuretodenouncetheDalaiLama,andtoshoreupthelargelyfutilecampaignbytheauthoritiestowinpopularsupportforthenewlyinstalled,puppetPanchenLama.In1996hewastakentothePanchen’smonasteryatTashilhunpoforhisfirstmeetingwiththeChinesecandidate.CrowdswhohadassembledfortheoccasionpointedlymadetheirowndistinctionbetweenthetwoboysbybowingattheappearanceoftheKarmapaandignoringtheunfortunateyoungpretendertothePanchenthrone.Inthatsameyear,hesurvivedwhatappearedtobeanattemptonhislife.A

TibetanwhoregularlymettheKarmapaatTsurphutoldmethestory.Oneday,hetoldme,theKarmapahadsuddenlyannouncedthathewantedtovisitthesummerpalaceinthegroundsofthemonastery.Theheadofficialhadrefusedhimpermission,buttheKarmapahadignoredtheorderandruntothepalace.Whilehewasgone,amonkdiscoveredtwomen,hidinginthelibrarynexttotheKarmapa’sprivaterooms.Themenwerenotarmed.Theywereseizedandquestioned.TheysaidthattheywereChinesefarmersfromSzechuan;inLhasa,theyhadmetsomeTibetanswhotoldthemtheywouldbepaidiftheykilledtheKarmapa.Theywereonareconnoitringmission.OneoftheKarmapa’sinner

Karmapa.Theywereonareconnoitringmission.OneoftheKarmapa’sinnercircle,Tomo-laofferedthemmoneyiftheywouldtellhimwhohadcontractedthemtodothekilling,buttheyclaimednottoknowthenamesofthemen.TheywerehandedovertothepoliceinLhasa,but,curiously,subsequentlyvanished.Theincidentwasneverexplained,butitwasbecomingclearthatthereweredangerouscurrentseddyingaroundtheKarmapa,andthathispositionwasbecomingevermoreprecarious.In1998,oneofTibet’smostseniorreligiousfigures,theAgyaRinpoche

embarrassedChineseauthoritiesbydefectingtotheUnitedStateswhilstonavisittoSouthAmerica.Theforty-nine-year-oldAgyaRinpochewastheabbotofKumbummonasteryinQinghai(formerlyAmdo)province.Regardedbytheauthoritiesasa‘loyal’lama,hehadbeenrewardedwithanumberofimportantposts,includingvice-chairmanofthePoliticalConsultativeCommittee.ButhehadcomeundermountingpressuretomakepublicstatementsdenouncingtheDalaiLama,andincurredofficialdisapprovalbyresistingattemptstomovethepuppet11thPanchenLamatoKumbumfromhistraditionalseatinTashilhunpomonasteryintheTibetanAutonomousRegion.Withhisdefection,vigilanceontheKarmapaandhisactivitiesinTsurphuwassteppedup.TheKarmapa’sendeavourswerenowbeingcurbedinother,crucialways.

SincehisrecognitionofthePawoRinpochein1995,theKarmapahadrecognizedanumberofothernewincarnates,mostimportantly–in1996–the4thJamgonKongtrulRinpoche,whosepredecessorhaddiedinthecarcrashfouryearsearlier.TheserecognitionshadproceededunderthetermsofBeijing’sfive-pointrulingontherecognitionprocedure,underwhichlamaswouldidentifyanddiscoveracandidatebytraditionalmeans,andthegovernmentwouldconfertheirfinal,officialapproval.Itwasasystembywhichbothsidescouldclaimsomesatisfaction:thelamascouldbeassuredthatthechosenchildwastherightone,whilethegovernmentcoulddemonstratetheirsovereigntyovertheprocess.ButthedebacleovertherecognitionofthePanchenLamahadchangedallthat.TotheChinese,theTibetanlamascouldnolongerbetrustedtoproduce‘acceptable’candidatesbythetraditionalmeans.Thefivepointsofrecognitionwerenowincreasedtofourteen.Nolongerweretheclergyentrustedwiththeinitialdiscoveryandrecognitionofacandidate.Thenewstricturesdemandedthatthegovernmentshouldbeconsultedfromtheverystartoftheprocess,effectivelyclaimingtheauthoritytodecidenotonlywhichboy,orboys,

shouldbethecandidateforanewincarnation,butwhetherornotthatincarnationcouldberebornandrecognizedatall.Inshort,fromnowonnorecognitioncouldcarryanysortofcredibilityatall.TheKarmapa’sactivitieswerealsobeingunderminedinyetanothercritical

way.Hishistoricalrole–onemightsayhisentireraisond’être–wastoactasthecruciallinkintheGoldenRosaryoftheKarmaKagyuteachings.Tofulfilthisroleitwasnecessaryforhimtoreceivethemostimportantteachingsandtransmissionsofthelineagefromthelineageholders,TaiSituandGyaltsabRinpoche.Withouttheseteachingsandempowerments,theKarmapatoldhisclosestattendants,hewouldbeunabletofulfilhisspiritualdestiny,andwouldbenomorethan‘anordinarymonkwhohappenstobecalledKarmapa’.NotonlywastheKarmapaforbiddentotraveltoIndiatomeethisteachers,histeacherswerenowforbiddentoenterTibettoseehim.BothTaiSituandGyaltsab’sapplicationsforvisaswererefusedbytheChinese.PersistentrequestsfromtheKarmapaforhisteacherstobeallowedtocomeweremetwithastonyrefusal.‘Idon’tthinktheChinesefullyunderstoodwhatitmeantfortheKarmapatobeKarmapa,’AkongRinpochetoldme.‘Thehighpoliticalpeopledon’tunderstandthesystemofeducatingtulkus,whatisinvolvedinthat.Theythinkoncethetulkuischosen,that’stheendoftheprocess;butthat’sjustthebeginningoftheprocess.’Withoutthenecessaryteachingsandempowermentsfromhislineageholders,theKarmapacouldnotfulfilhisspiritualpotential.Inthesummerof1999,hegavehisfirstteachingsfromscripturetoothermonksontheactivitiesofthebodhisattva.Hewasnowfourteen.Thepupilhadoutstrippedhisteachers.Atthesametimehisrelationshipwithhisgovernmentoverseersreachedcrisis

point.WhenalocalpartyofficialaskedhimtoreadapreparedspeechdenouncingtheDalaiLama,theKarmaparefused.‘Doyouwishmetosay,’heasked,‘thatIamgivingthisspeechonyourbehalf?’No,theofficialexplained;thespeechwastobegivenasifitweretheKarmapa’sown.‘Inthatcase,’theKarmapareplied,‘Ihavenoneedofthistext.’Thespeechwasnotgiven.Intheautumnof1999theKarmapapresidedoverafifteen-daypracticefor

thedeitySeroNgadra.Eachdayhegavetwolongtalkstotheassembledcompanyofmonks,emphasizingtheimportanceofthecommunityofthesangha,theneedforstudyandtheimportanceoftheteacher.Inonetalkhestressedthenatureofimpermanence.‘Everythingcompoundedisimpermanent.Youmaybelookingatmenowandthinking,heisyoungandwewilloften

meet,butgiventhatallisimpermanent,maybeIwon’tbearoundforsolong.Evenifimpermanencegivesyouproblems,youshouldalwaysstudyandmaintainyourdiscipline.Inthefuturewewillhavethechancetomeetagain.’InSeptember1999,hisAmericandevoteeWardHolmesvisitedtheKarmapa

inTsurphu.‘Thelastthinghetoldmewas,don’tcomebackhere.I’llmeetyououtsideTibet,’Holmesremembered.‘Iwassad.IthoughtmaybeI’ddonesomethingwrongorhedidn’tneedmyhelpanymore.’AtthebeginningofOctober,theKarmapasummonedhismosttrustedteacher

andattendant,LamaNyima.Hewasthinking,hetoldLamaNyima,ofleavingTibet.

CHAPTERFIFTEEN

TheEscape

Gyuto:November2000.LamaTsewangtoldmewecouldtalkinhisroom.Hesatonhisbedinhis

vest,andpouredteafromhisthermosflask.Theafternoonsunlightfloodedinthroughthewindows.ItwasOctober,hesaid,whenhisfriendLamaNyimafirstapproachedhim,andtoldhimthattheKarmapawasconsideringescape.AstheheadofNyenangmonastery,andthemanwhohadorganizedthesearchpartyforthePawoRinpoche,TsewanghadcometoknowtheKarmapawell.‘LamaNyimaandIareveryclosefriends,andtrustingourfriendship,hetold

methis.SoIwenttoTsurphutoseetheKarmapa.ItoldHisHoliness,“Ihearyouareplanningtoleave,pleaseconsiderthiswell–thinkcarefully.”TheKarmapasaid,“Yes.”Thenhesaid,“IthinkyoushouldbeconnectedwithLamaNyima,talkwithhimaboutthis.”ForgenerationsmyfamilyhavehadgreatfaithintheKarmapas,andthe17thKarmapahasbeenverykindtoNyenang.SoIhavealotoffaithandtrustinhim.Whateverhetoldmetodo,Iwoulddoitwithoutquestion.SoLamaNyimaandIarrangedtomeetinLhasa.LamaNyimatoldthematthemonasterythathewassick,andthathehadtogotoLhasaforacheck-up;that’showhegotoutofTsurphutomeetme.IhaveabusinessinLhasa,andbecauseI’mdoingalotofworkwiththemonasteryandsoon,Icancomeandgoandnobodypaysmemuchattention.SoLamaNyimacametomyhouse.Wetalkedforalongtimebutwecouldn’tdecideonanything.LamaNyimasaidtome,“We’rehavingtroublefindingpeoplewhoarestableand

reliabletohelpwiththeescape.WehesitatetoaskyoubecauseyouhavetheresponsibilityofPawoRinpoche’smonastery,hisupbringing,theschoolandsoon–youhavelotsofwork.”Butmythinkingwas,theKarmapaisgoingtoIndiaforthebenefitoftheteachingsandthebenefitofallsentientbeings;I’mafolloweroftheKarmapaandhisdisciple.SoItoldLamaNyima,“Ifyouwantmetogo,Iwill.MyworkinNyenangissmallcomparedtothevastactivitywhichtheKarmapawillengagein.”’Still,saidLamaTsewang,twopeoplewasnotenough.Theyneededmore

help.Together,theyapproachedanothermonkatTsurphu,LamaTsultrimGyaltsen,aclosefriendofLamaTsewang,whoalsoagreedtojointhem.‘Sonowtherewerethethreeofus.AndwesaidwewillworkwithallourheartstohelptheKarmapa.Wewillnottellanyone,evenifweloseourlives.Wemadethiscommitmenttodothis.’Theyworkedouttheplanbetweenthem.ItwasLamaNyima’sresponsibility

todeviseawaytogettheKarmapapasthissecurityguardsandoutofthemonasteryitself.Oncehewasclearofthemonasterygrounds,itwasthejobofTsewangandTsultrimGyaltsentogethimtotheborderandacrossintoIndia.‘WhenweweretalkinginLhasa,IsaidtoLamaNyima,thisisnotamovie;thisisgoingtobeverydifficult.AndifwefallintoChinesehands,we’resmall–it’snotabigthingforus;butfortheKarmapatheycouldmakeitverydifficult.Thiscouldbeabigproblem.ThenLamaNyimasaid,“Karmapahasprecognition,heknowswhat’sgoingtohappen–hesees–andhehassaid,‘IfIdon’tgothisyear,I’llneverbeabletoleave.NowisthetimeIhavetogo.’AndtheKarmapasaid,‘Wewilldefinitelymakeit.Thereisnodoubtwewillgetthere.’”SoIsaid,“OK,IamafolloweroftheKarmapa.Ifhesaysthis,Iwillgo.”ThenLamaNyimawasveryhappyIwascomingalong.’

Some3,000Tibetanseachyeararebelievedtoattempttheperilouscrossingoftheborder.Winterisregardedasthebesttimetomakeanescapebid.Whiletheweatherisatitsmostinclement,withtemperaturesplungingbelowzero,andtheever-presentriskofavalanches,thebordersecuritytendstobeatitsmostlax.Thosewhosurvivethejourneyoftenlosefingersortoesfromfrostbite.Butsufferingtheravagesoftheelementsisfearedlessthanthepossibleriskofcapture.TheclosestbordercrossingtoTsurphuwassome200milesdistant.But

leavingTibetatthatpoint,Tsewangrealized,wouldrequiretheescapepartytocrossaglacier-coveredpassnearMountEverest.ThemostdirectrouteoutofTibet,andthusonefavouredbymanyattemptingtoescape,itisalsothemost

Tibet,andthusonefavouredbymanyattemptingtoescape,itisalsothemostdangerous.Anotheroptionwastodrivewest,andcrosstheborderintoMustang400milesaway,andthentotraversetheAnnapurnamountainrangeatitsnorth-westernedge.TheroadfromLhasatotheMustangborder,whilenotgood,wouldbenavigableintherightvehicle.Andthebordercrossingitselfwasoftenunmanned.SomefourhoursfromtheborderistheoldroyalMustangcapitalofLoManthang,locatedatthetopoftheKaliGandakirivervalley.Since1992thisareahasbeenopenedbyspecialpermittotrekkers,andatthesouthernendofthevalleyisthewesternlegofNepal’sAnnapurnatrekkingcircuit,whereitwouldbepossibletofindshelterandtransport.Itwasthisroutethattheconspiratorswouldfinallysettleon.WhileLamaNyimastayedinTsurphu,saidTsewang,heandLamaTsultrim

Gyaltsenplannedanexpeditiontoscouttheproposedroute.TsultrimGyaltsentoldthemonasticauthoritiesthathehadtomakeatriptovisithissponsorsinwesternTibet,tomakelong-lifeprayersforthem.Atthesametime,hesuggestedthatthemonasteryneededanewvehicle,toreplacetheold,batteredtrucknormallyused.LamaTsewangquietlygavehimthemoneytobuyaToyotajeep.LamaTsewanghadtomakeuphisownexcuseforleavingLhasa.‘IsaidthatBokarRinpoche,whoisfromwesternTibet,wasputtingupsomebuildingsthere,andthatI’dbeenaskedtolookafterthingsandmakesureitwasgoingwell.Furthermore,Isaid,“Ihavenocar,butLamaTsultrimGyaltsenhasone,sowearegoingtogether.”’Withpermissionsgranted,thetwomonkssetoutforwesternTibet,driving

theplannedescaperoute,carefullytakingnoteofanypotentialproblemssuchasroadblocksandarmyencampmentsalongtheway.NearingtheborderwithMustang,theycametoKuyugGompa,anoutpostofTsurphuundertheadministrationofoneLamaPema.TsewangexplainedtoLamaPemathattheyweremakingpujasatdifferentmonasteries,toremoveobstaclesinadvanceoftheforthcomingenthronementofthePawoRinpoche.‘ThenItoldhim,IhaverelativesinMustang.Iwouldliketogoandvisitthem,butIneedaspecialpasstodothat.CouldhehelpmewiththatsoIcouldseemyfamily?AndLamaPemasaidhewouldhelpme.Wehadtogotothismilitaryencampmenttogetthisparticularpass.Itwasforfourpeople:adriverandthethreeofus.LamaPemawasgoingtoshowustheway.’WiththeChinesepermitsecured,thepartymadetheirwayacrosstheborderintoMustang.InLoManthang,LamaTsewanglocatedhisrelatives.HetoldthemthatatsometimeinthefuturehemightwanttocrossintoNepal,buthedidn’thaveaChinesepassport.Wouldtheyhelphim?Therelativessaidtheywould.‘IkeptthepassthatLamaPemahadgivenme,

Therelativessaidtheywould.‘IkeptthepassthatLamaPemahadgivenme,andwemadeourwaybacktoTibet.LamaPemareturnedtohismonastery,andLamaTsultrimandIreturnedtoTsurphu.AllthetimethatIwasgoingbackandforthIwaslookingoutforcheckpoints,seeinghowmanysoldierstherewere,whentheygotosleep,wheretheywalkfromtheirpostsandsoon.Iwasnotingallthismentally.’BackinLhasa,TsewangmetwithLamaNyimatotellhimaboutthetrip.At

thesametime,inTsurphu,TsultrimGyaltsenwasgivingadetailedaccountoftheirfindingstotheKarmapa.‘AtthattimetheKarmapadidn’tsayanything;hejustlistened,buthedidn’tmakeadecision.Wewaitedadayortwo;wedidn’tknowwhatwasgoingtohappen.AndthenIhadatelephonecall,summoningmetoTsurphu.ImetwithKarmapa,andheaskedme,“Howisit?What’stheroadlike?”SoItoldhim.IsaidtoHisHoliness,“Whetherwegoornot,it’syourdecision.Wewillgiveourlivestoyouwhateveryoudecide.”AndthentheKarmapasaid,“I’llgo.Youmustgetready.”SoIreturnedimmediatelytoLhasa.’WithLamaNyima,hebegantofinalizethedetailsoftheescape.The

telephonesbetweenLhasaandTsurphuweretapped,hesaid,andtheyhaddevisedacodefortheirconversations,usingthelanguageofcommerce.‘Weweresaying,ifwedon’tdothisdealquickly,thenwe’renotgoingtogetthegoods.Thatkindofthing.’Tsewangmadehisownpreparationsfordeparture.Despitehavinghisownbusiness,hesaid,hewasnotawealthyman.HehadusedhismoneytobuildahouseinLhasa,andhousesnearNyenangmonasteryforthemonks.Nowhebeganborrowingwhathecould,toleavetothemonasteryandtheschool.‘ItoldthemIwasgoingonabusinesstrip,andIgavethemenoughmoneyforfoodforsixmonths,andsomethingfortheteacherstoliveon.’Hestockeduponprovisionsforthejourney,boughtclothesandblankets,whileLamaTsultrimGyaltsenmadethefinalcheckstothecar,thendroveitbacktoTsurphu,inreadinessfortheescape.Afewdaysearlier,theKarmapahadannouncedtothemonasteryauthorities

thatfrom27Decemberhewouldbegoingintosolitarymeditativeretreatfortwenty-onedays.Sucharetreatwasnotunusual.Duringthistime,hissecurityguardsandthemonasteryspieswouldnotbewatchinghismovements.Withluck,thiswouldgivehimthetimetomakegoodhisescapewithouthisabsencearousingsuspicion.Accordingtotheplan,hiscookThubtenwouldcontinuetogoinandoutoftheKarmapa’sroomswithfoodanddrink,asifhewerestillthere.LamaNyimaoftenstayedintheKarmapa’srooms.Hewouldplaythebell

anddamaru,orsmallhanddrum,atcertaintimes,andreceivethankasandprotectioncordsfortheKarmapa’sblessingasiftheKarmapahimselfwerepresent.On27December1999,LamaTsewangtelephonedtheKarmapainTsurphu.

‘Isaid,“Youweregoingtolendmoneytoafriend,isitready?”AndtheKarmapasaid,“Yes,it’sallpackedandreadytobedelivered.”’Thefollowingmorning,theKarmapawentintoretreat.FromTsurphu,LamaNyimatelephonedTsewang.‘Hetoldme,“Thiseveningatten-thirtytheChineseareshowingaspecialprogrammeonTV;whydon’tyouwatchit?”WhathewassayingwasthattheKarmapawouldmakehismovethen.’LamaTsewangpaused.Nowtherewasaknockatthedoorandanothermonk

cameintotheroom.ItwasDrupngak,theKarmapa’schamberlain.HetoohadmadethejourneyfromTibet,althoughseeinghimagain,assmall,skeletalandapparentlyfragileashewas,itseemedimpossibletobelievethathecouldhavestruggled900milesacrosssomeoftheworld’smostinhospitableterrainandsurvived.ButTibetansareextraordinarilyhardypeople,andyoucouldseeathreadofsteelinDrupngak’sbonyframe.AbadgeofKarmapawaspinnedonhisrobe.LamaTsewangacknowledgedhimwithabriefnod,andgesturedtohimtofindaseatonthebed.Theoldmonksettledhimselfinthecornerandbeganworkingthebeadsofhismalabetweenhisfingers,hisheadcockedlikeabirdtolistentoLamaTsewang’saccount.

Atnineo’clockontheeveningofthe28th,Tsewangwenton,heleftLhasainataxi,carryingtheprovisionsforthejourney.Withhimwashisdriver.‘I’dtoldhim,IhavetogoanddosomeworkandIneedyouwithme.’FromLhasa,thetaxitooktheroadtowardsShigatse.AtthejunctionwheretheroadbranchesofftoTsurphu,theyparkedandwaited.Shortlyafterten-thirty,Tsewang’smobilephonerang.‘ItwasLamaNyima,sayingourpurposehadbeenaccomplished.’Halfanhourearlier,inhisprivatequarterstheKarmapaandDrupngakhad

changedoutoftheirmonks’robes.TheKarmapadonnedathickdownjacketandbrowntrousers.Awoollenscarfwaswrappedaroundhismouth,ahatpulleddowntightlyoverhisears.Apairofspectaclescompletedthedisguise.OnthetableinhisroomtheKarmapaplacedaletterthathehadwrittenearlier,givingthereasonsforhisflight.ThisheexplainedhadnothingtodowithdislikefortheChinese;hewasleavingsothathecouldreceivethedharma.Hehadmademanyapplicationsinthepasttomeethisteachersandallhadbeenrefused.Alongsidehisletter,theKarmapaleftanother,whichhehadreceivedfromtheDalaiLamaseveralyearsearlier,inwhichtheDalaiLamahadimpresseduponhimthe

severalyearsearlier,inwhichtheDalaiLamahadimpresseduponhimtheimportanceofstudyingwellandservingtheBuddhistteachingsinTibet.Openingthedoor,theKarmapaandDrupngakslippedquietlyoutoftheroom,anddownaflightofstepstothenextfloor.MovingpasttheaudienceroomwheretheKarmapawouldreceivevisitors,theysteppedquicklyintoastorageroom.Awindowopenedontotheroofofaneighbouringbuilding,theshrinehallsfortheprotectordeities.Clamberingthroughthewindow,theydroppedontotheroof,andpaused.IlookedatDrupngak.Hewaslisteningcarefullyandnodding,verifyingthe

account.Itwasabitterlycoldnight,saidTsewang.Mostofthemonkswereoccupied

withtheireveningstudies.Thosethatweren’thadtakenLamaNyima’sadvice,thatonanightlikethistherewasnowherebettertobethangatheredaroundthetelevisionwithabowlofhotsoup,watchingthetelevisionwiththeChineseguards.Fromtheroofoftheshrineroomstherewasanotherdrop,ofsometenfeet,intoanalleywayadjoiningthemaincourtyard.AstheKarmapaandDrupngakpreparedtojump,theyheardavoice.Keepingwatchinthecourtyardbelow,LamaTsultrimGyaltsenhadbeenalarmedtoseeanothermonksuddenlyappear.Thinkingquickly,LamaTsultrimcalledouttohim,‘Haveyouseenmydriver?’Ontheroof,theKarmapaandDrupngakfroze.Below,theycouldhearthebriefexchangeofconversationandthenthemonkwentbackinside.TheKarmapaandDrupngakdroppedsilentlyintothealleywayandmadetheirwaytothecar.‘LamaTsultrimGyaltsenwaswaitingbehindthemonasterywiththecar,’said

Tsewang.‘HehadtoldeverybodyhewasgoingtowesternTibettodoprayersforhissponsors.ItmusthavebeentheblessingoftheKarmapa,becausetheheadofthepoliceatTsurphuhadgoneonhisvacation.’Helaughed.‘Withouttheirbosstheretheothersweretakingiteasy.Iwaswaitingatthejunctionwithmydriver.I’dsentthetaxiaway.Andthenthecararrived.TherewasKarmapa,LamaTsultrimGyaltsen,Drupngakandthedriver.JustbeforetheyarrivedItoldmydriver,“Actually,I’mgoingtoIndia!”Hewasstunned.Isaid,“It’suptoyouwhetherornotyoucomewithme.”Andhesaid,“OK,I’llcome.”ItwasonlythatmorningthatLamaNyimahadtoldtheotherdriverwhatweweredoing.Sonobodyknewuntilthelastminute.’Withtheescapepartynowcomplete,thecarspedofftowardsShigatse.The

Karmapasatinthebackseat,withDrupngakandTsewang.InthefrontwasLamaTsultrimandthetwodrivers,TashiandDargye.Byday,Shigatseisabusytown,withalargepolicepresence.Butinthedepthsofafreezingnightthe

busytown,withalargepolicepresence.Butinthedepthsofafreezingnightthestreetswereallbutdeserted,andthecarpassedthroughuntroubled.‘OntheothersideofShigatse,theroadforks,’saidLamaTsewang.‘OneroadgoestoDram,whichistheroutemostpeopletakewhentheygotoNepal.TheothergoesontowesternTibet,whichistherouteweweretaking.Usuallyatthisforktherearepoliceandtherearetwobarriers.Thesebarriersareusuallydown,andtheycheckwhetheryouhaveapassandwhetheryourcarhasapass.Wewereverylucky,becausethebarrierwasdownontheroadgoingtoNepal,butontheroadweweretakingtowesternTibetitwasup.Andtherewasnobodythere.’Hepaused.‘ItwastheblessingofHisHoliness.’DrupngakhadbeenlisteningintentlythroughTsewang’saccount,workingthe

beadsofhismalabetweenhisfingers,sayingnothing.Butatthishenoddedandsmiledhisagreement.‘TheblessingofHisHoliness.’Allthenextday,Tsewangwenton,theydroveontowardstheborder,

stoppingonlytochangedrivers.AtdusktheycametotheBrahmaputra,thegreatriverthattraversesalmosttheentirelengthofsouthernTibet.Ittookmorethananhourtofindalocalpersonwhocoulddirectthemtoapointwheretheicewassolidenoughtocarrytheweightofthejeep,andtonavigatetheslipperyroute.Andanotherhourtofindtheirwaybackontotheroadontheotherside.Itwaslateintheeveningofthe29thastheynearedtheborder,andreachedwhatLamaTsewanghadanticipatedwouldbethemostdangerouspartoftheroute,passingthroughtheDranggoarmycamp.‘Usuallytheguardsinthecampdidnotgotosleepuntilaroundone-thirtyin

themorning.Sowewaitedsomedistanceaway,’saidLamaTsewang.‘Usuallytheguardsstandoutbytheroad,butitwassocoldthattheyweresittingintheirhutbesidetheroad.Westarteddrivingtowardsit,butthenIhadafeelingitwasnotgoingtogowell,sowewaited.We’dbrokenthebacklightsofthecar,sowewouldn’tbeseenfrombehind.ItooktheKarmapa,DrupngakandthedriverDargyeandwesetoffupthissmallmountain.IsaidtoLamaTsultrimGyaltsenandtheotherdriverTashi,driveveryslowlyandwe’llwalkaroundthemountainandmeetyouontheotherside.’Therewasnomoon,saidLamaTsewang,anditwaspitchblack.Asthecarvanishedintothedarkness,theKarmapaandhiscompanionssetofftoskirtroundthearmycamp.Theypickedtheirwayupthehillside,pushingthroughthornyscrub,whichtoreattheirhandsandclothing,frequentlytrippingandstumblingoverrocksinthedarkness.Itwasfourhoursbeforetheyfinallymanagedtoclamberbackdowntheothersideandreachedtheroad,bruisedandexhausted.

andreachedtheroad,bruisedandexhausted.Theroadwascompletelydeserted.Whereweretheothers?‘Myfirstthought

wasthattheChinesemusthavesuspectedsomethingandarrestedthem,’saidLamaTsewang.Theyhadthreechoices:towalkbackalongtheroadandriskcapturethemselves;towait;ortowalkon,inthehopethattheothershadovershottherendezvouspoint.Theydecidedtowalkontowardstheborder,dreadingthearrivalofChinesesoldiersatanymoment.Afteranhour,theycouldseethefaintglimmeroflightsonavehicleparkedontheroadahead.ItwastheToyota.‘Wewereveryrelieved,’saidLamaTsewang.‘We’dbeenthinkingtheChinesemusthavecapturedthem.AndLamaTsultrimGyaltsenandthedriverwerewaitingthereandthinkingtheChinesehadcaughtus!Sowewerebothworriedabouteachother.’AfterdrivingforafurthertwohourstheycametoChongya,andanotherfork

intheroad.Oneroadledduewest,towardsthesacredMountKailash;theotherforkedsouth,towardsMustang.Here,theypassedbyanother,smallerarmyencampment,buttheroadwasdesertedandtheydrovepastunchallenged.Theycrossedtheborder,markedbyasinglestone,withoutincident.Butcomingdownanicypassontheotherside,awheelofthejeepbecamelodgedinahole.Itwasimpossibletomove,andtheyhadnochoicebuttotakewhatprovisionstheycould,andcontinueonfoot.AtlengththeycametothetinyhamletofNechung,wherearelativeofLamaTsewanglived.‘Itwasearlymorning.Ihadtoshakehimawake.Isaidtohim,we’regoingtoNepalonpilgrimage,weneedhorses.Sohearrangedthat.’ThetwodriversandTsewang’srelativewentbacktoretrievethecar,beforeleavingitwithsomelocalpeople.Tsewanggaveinstructionsthatitshouldbelookedaftersafelyuntilhisreturn.‘Isaid,lookafterthiscarwell,becausewhenIcomebackfromNepalI’mgoingtoneedit,andIgavehimsomemoney.IfI’dsaidIdidn’tneeditanymoretheywouldhavesuspectedsomething.’TheKarmapa,Drupngak,TsultrimandTsewangproceededtowardsLo

Manthang,andthehouseoftheotherrelativewhomLamaTsewanghadvisitedonhisearliertrip.Theretheyenjoyedtheirfirstnight’srestsinceleavingTsurphu.‘Myrelativesasked,whoarethesepeoplewithyou?’saidLamaTsewang.‘ItwaseasywithLamaTsultrimGyaltsen–he’saTsurphumonkandthey’dmethimbefore.AsforDrupngak,weexplainedthathewasthenyerpa,themanwholooksafterthegoodsinthemonastery.Thedriversweredrivers,noproblem.TheKarmapa,IsaidthathewasoneofmyyoungmonksfromNyenang.Wewereallwearinglayclothes.Ihadtoplaythebiglama,andallof

themweresupposedtobelowerthanme.SotheKarmapawascarryingmyclothesandservingmetea.Hewasplayingtheroleverywell!WhenIneededtocommunicatewiththeKarmapainsecret,webothknowChinesesowewouldspeaklikethat.Lotsofpeoplecamefromthevillagetoseeus.TheyknewIwasabiglama,andtheyweresaying,“WehavethisgreatdesiretomeettheKarmapaandperhapsonedayinthefuturewecancometoTsurphuandyoucouldhelpustomeethimandmakeaconnection.”Isaid,“Don’thaveanydoubt,you’llmeettheKarmapa–noproblem!”’Thenextmorning,havingacquiredaguideinthevillage,thepartysetoffon

horseback.‘Wewalkedforaday,downthevalley,’saidLamaTsewang.‘Thepathwasverydifficult,extremelywinding.Sometimeswecouldridethehorsesandsometimeswehadtoleadthem.’Ataroundten-thirtythatnighttheycametoasmallvillage.Here,thepathforked.Onewayledsouth,toMustang’sprincipaltownofJomsom.Theotherledeast,acrossthedauntingThorongLapasstowardsManang.Inrecentyears,thisroutehasbeenopeneduptoexperiencedWesterntrekkers.GuidebooksmakeominouswarningsaboutthedangersoftheThorongLapass,theriskofavalanches,altitudesicknessandevendeath.ThetrekkingseasonisoverbyNovember,andfewwouldriskthepassinmidwinter.ButthiswasthepaththeKarmapa’spartytook.‘Ourguidesaidit’stoodangeroustogothroughthecapital,’saidTsewang.

‘Hesaid,youneedtogooverthepasstoMenang,andthenyoucanrentalittlehelicopterthere.Butthereweretoomanypeopleforthehelicopter.Sothetwodrivers,whomwenolongerneeded,tookthepathtoJomsom,andtheKarmapa,Drupngak,TsultrimGyaltsen,andItookthepathtoManang.Wehadsomefood,andthenwewalkedallnightlong,andalldaylong,andthenwecametothismountain,6,000metreshigh,thatwehadtocross.Againtheroadwasverydifficult;sometimeswecouldrideandsometimeswehadtowalk.Oncewegotoverthehighpass,itwasaverydifficultpathcomingdowntheotherside.Itwasverydangerous;ifyouwereonyourhorseandgottoocomfortableandfellasleeptherewasadangeroffallingoffthecliff.Therewasnosleep.Wehadtobealertthewholetime.HisHoliness’stomachwasupsetandhewasverysick.Itwaseverythingtogether–thealtitude,thefactofhavinghadnosleep,thepathbeingsodifficult.Hehadn’thadgoodfood.’Tsewangpausedandreachedforhisglassofwater.Duskhadsettled,and

Drupngakrosefromthebedtoswitchonthelight,thenresumedhisplaceandhismethodicalattentionstohismala.LamaTsewanghadbeentalkingfor

almostanhour,brookingnointerruption,silencingmyattemptstoaskquestionswitharaisedfinger.ButnowIaskedhim,howhadtheymanagedtokeepuptheirspiritsduringtheirordeal?Hesmiled.‘IfwewereWesternersinthissituation,ourspiritswouldhave

beendownandwe’dhavebeentryingtocheerourselvesup.Butifyoutalkaboutbeingdiscourageditwouldmeanwewerethinking,ohweshouldn’thavecome;it’sallamistake.Butwehadnodoubts.Ourmindswerenotatallaffectedinthatway.Whatwedidhavewasworry.WewereconcernedaboutHisHolinessbeingsick,whatwouldhappenifhisconditiongotworseandwhatwecoulddoforhim.AndwewereconcernedabouttheChineseandwhatwouldhappeniftheyfoundoutandtriedtocatchus.LookingattheKarmapa,toknowthiswastheBuddhawhohadtakenhumanform,andtoseehimatsuchayoungagegoingthroughsuchhugedifficultiesforthesakeofsentientbeings,mymindwasintorment.SeeingHisHolinessstruggleinthisway,Icried.Atonepoint,HisHolinesswasgoingonahead,andhelookedbackatusandhesaid,“We’reescapingnow!”Hewasencouragingus.Hesaid,“Youhavetogocrawlingonallfours.Escapeisnotacomfortabletime.It’satimewhenyoureallyhavetogothroughhardship.”’NowDrupngakspokeforthefirsttime.‘HisHolinesssavedmylife,’hesaid.

‘Itwasatnight,weweregoingalonganarrowpath,crossingthatveryhighpass.ItwasverydifficultandIslipped.IyelledoutandtheKarmapagrabbedmebythearmandsavedme.’Tsewangnoddedatthis,andthencontinuedwithhisaccount.Onthefarside

ofthemountain,hesaid,theyfinallycametoManang,wheretheystayedthenightinatrekkers’lodge.Fromthere,theirguidetelephonedtoJomsomandorderedahelicopter.Inthisregion,wheretherearenoroads,helicopters–oftendecommissionedRussianmilitarycraft–areafavouredformoftransport.Fromthelodge,LamaTsewangtelephonedTaiSituRinpoche’sclosestattendant,LamaTenam,togivenewsoftheescape,andmakeplanstoliaiseinIndia.HealsoriskedatelephonecalltotheKarmapa’sroomatTsurphu,tocheckonLamaNyima’swell-being.Anunknownvoiceansweredthetelephone.Tsewangimmediatelyhungup.Theycouldnowassumethattheescapehadbeendiscovered.Thehelicopterarrivedatnineo’clockthenextmorning.Ittooktwoflightsto

ferrythepartytoanothertouristlodgeatNagarkot,closetotheNepalesecapitalofKathmandu.Aftersayingfarewelltotheirguide,theytookataxi,crossingovertheborderintoIndiaatRauxalonthenightof3January,payingoffthe

overtheborderintoIndiaatRauxalonthenightof3January,payingofftheborderguardswithabribe.FromheretheytravelledtothenearbyrailwayjunctionatGorakhpur,wheretheyboardedatraintoLucknow.Here,inahotel,LamaTenamwaswaitingtogreetthem.Barelypausingtorest,thepartyrentedtwotaxisthatdrovethemthroughthenighttoDelhi.Fromthere,anothertaxicarriedthemonthelastlegoftheirextraordinaryjourney,twelvehoursnorthtoDharamsala.Ironically,havingtravelledforsome900mileswithoutmishap,tragedyalmostovertookthemjustafewhoursfromtheirdestination,whentheircarskiddedofftheroadintoaditch.Miraculously,noonewashurt,andtheyweredelayedonlyforaslongasittooktosummonanothertaxi.Finally,ataroundseven-thirtyonthemorningof5JanuarythetaxibumpedupthelaststretchofruttedroadtotheBhagsuHotelinDharamsala.Theirepicjourneywasover.‘HavingbeenwithHisHolinessinTibet,Isawhimasomniscientandthe

Buddha,’saidLamaTsewang.‘Butmyfaithanddevotioninhimhasgrownevenmorethroughthis.Usually,whenpeopledon’tknowalotaboutBuddhism,theyhearstoriesaboutgreatlamaswhocanflyorleavehandprintsinrockordosomemiraculousactivity,andtheythink,“Oh,yeah…?”’Helaughed.‘ButI’vebeenwiththeKarmapa,I’veseenhimandknowthesethingstobetrue.Forexample,thepasswecrossedinMustang,theyearbeforetheyhadhugesnowfallsandtremendouswinds,sostrongtheyhadtotiethechildrendownsotheywouldn’tgetblownaway.Thesnowwassodeepyoucouldn’tmove.Butwhenwecrossedthepass,therewasnowind,andnosnow!Usuallytherewouldbebarriersandpeoplecheckingpasses;butthebarrierswereup,theguardsweren’tthere.AllofthiswasasignofKarmapa’sactivity.Iwastheonethatplannedtheescape,andaccompaniedHisHoliness.ButHisHolinesswastheonewhomadeallthedecisionsalongtheroad.Itwasbecauseofhimthatwegotthrough.‘Ifyoutalkaboutordinaryhumanbeings,usuallytheyhavetotrainandstudy

andthentheyknowsomething.Inordertodothatyouneeddiligence,youneedtomakeeffortsandyouneedaclearintelligence.Somepeoplehavediligence,buttheirintelligenceisn’tsoclear;andsomepeoplehaveclearintelligencebuttheylackdiligence.It’shardtofindthosetwotogether.TheGyalwaKarmapa,eventhoughhe’ssuchayoungage,hasaveryunusualdiligence–veryspecialandstrong.Andthereasonit’ssogreatisthatheisworkingforthebenefitoftheteachingsandforthebenefitofallsentientbeings,andwiththatgoalinmindhisdiligencejustblazes.Andasfarashisintelligencegoes,hehasaveryclearmind.WhenyouspeakoftheKarmapa,heisconsideredtobetheembodiment

mind.WhenyouspeakoftheKarmapa,heisconsideredtobetheembodimentofthebody,speech,mindqualityandactivitiesoftheBuddhasofthethreetimesandthetendirections.Oryoucouldsaythatheistheheart-mindofalltheBuddhasandthebodhisattvas–hisheart-mindandtheirsareinseparable.Sohehastremendousdiligenceandthistremendousmindandtheyareinseparable.’LamaTsewangfellsilent.Nighthadfallennow,anditwastimetoeat.

TsewangandDrupngakrosetoleave.DidIknow,askedDrupngak,thattheKarmapahadsaidnothingtohisparents

abouttheescape?‘Hesaid,“Don’ttellthemthatI’mleavingbecausetheywillbeworried.”Hewasconcernedaboutthembeingworried,andthoughtitbetternottosay.Showingthesekindsofqualities,whichpertaintoagreatmindthat’stakenrebirth,isthenaturalsignofanoblebeing.’AndwhatofDrupngakhimself,Iasked.Washeworriedtoo?‘IhadgreatconcernsbecauseIwasleavingmycountryandcomingtoIndia

andI’dneverbeenherebefore.ButwherevertheKarmapagoes,thatiswhereImustgotoo.’

Duringyourescape,IaskedtheKarmapa,wereyouafraid?Hethoughtforamoment.‘Generally,I’mnotapersonwhoisafraidofdying

…’Buttheremusthavebeenmomentswhenyouthoughtyoumightnotarrivein

India.‘Yes,that’strue.Escapingmakeslotsofanxietyinthemind.Youhaveto

crossborders,andeachtimeyouhavetothinkcarefullybecauseyoumightbecaughtbytheguards;notonlyinsideTibet,butalsowhenreachingNepal.Youhavetoknowhowtodealcorrectly,whetherbymoneyorpersonorwhatever.Therearemanythingsthatbringfearinyourmind.Andthefearoftheelementsisalsothere.’ButitwasnecessarytoleaveTibetwhenyoudid?Hepaused.‘Yes,itwasnecessary.Ithought,whenIgetolderthenmaybethe

ChinesewilltakemetoBeijing.RightnowIamquiteyoung,soIcouldnotbeusedtoomuch.ButwhenIbecameanadult,thenIthinkitwouldhavebeendifferent.Iwouldhavebeengivenresponsibilitiesrelatedtopolitics,tomakemoretroublebetweentheChineseandtheDalaiLama.AndIdidnotwantthat.’TherewasmorethathecouldsayabouthislifeinTsurphu,hesaid,butnotnow.Itwouldbedangerousforotherswhohadbeenleftbehind.Heglancedtowardsthesecurityguardatthebackoftheroom.

thesecurityguardatthebackoftheroom.Andwhat,Iasked,ofhisparents?Followinghisescape,theChinesehad

announcedthathisparentshadleftLhasaandreturnedtotheirhomeinKham,butnothinghadbeenheardofthem.Aflickerofsorrowpassedacrosshisface.‘Myparentsareverykind,andnow

theyarequiteold.IhopethatIcanonedayseethemagain;thisdependsonkarma,butIprayandIbelievethatIwillseethemagain.’

Itwasnowalmostayearsincehisepicjourneyacrossthemountains,butlittlehadchanged.HehadescapedfromimprisonmentinTibetintoahallofmirrorsinIndia.TheIndiangovernmenthadstillmadenopronouncementonhisstatus.SubjecttoIndia’sForeigners’Act,neithercitizennorofficiallyarefugee,heremainedstateless.HewasstillforbiddenfromtravellingtoRumtek,althoughtheIndiangovernmenthadgivennoofficialexplanationwhy.DespitehavingbeenquestionedonseveraloccasionsbyIndianintelligenceofficialsabouthisescape,despitethepleasandreassurancesoftheDalaiLama,anddespitethepleasfromtheStategovernmentinSikkim,theIndiangovernment,itseemed,stillharbouredsuspicionsabouttheKarmapa’sescapeandhismotives,andstillfearedtheconsequencesofwhatmighthappenwerehetoassumehisthroneinthehighlysensitiveareaofSikkim.InapersonallettertotheIndianPrimeMinister,BihariVajpayee,the

KarmapahadattemptedtoassuagethefearsoftheIndiangovernment,reiteratingthathehadescapedfromTibet‘bymyownchoice’,andstatingthathewishedtogotoSikkim,‘inIndia’,tofulfilthewishesofhisfollowers–thecarefulwordingsuggestingthathewasalivetothepoliticalramificationsofsuchamove.Butstillthebanonhismovementsremained.TheyearsofrumourandconspiracythathadswirledaroundhimandTaiSitu,

invokingthespectreofaChineseplot,hadlefttheirmark.AndtherewasanotherreasonfortheIndiangovernment’sprevarication.ThelegalcasebroughtbyShamaragainstGyaltsabRinpocheandthestateofSikkim,disputingtheownershipofRumtek,rumbledonwithnoendinsight.ShamarwascontinuingtodoeverythinginhispowertoobstructtheKarmapaenteringthemonasteryofhispredecessorandclaimingownershipoftheBlackHat.Tothiswasaddedyetanotherlayerofintrigue:thespeculationthatitwasnot

onlythegovernmentofIndiawhowishedtokeeptheKarmapaunderclosesupervisioninGyuto,butthatitwasintheinterestsofthegovernment-in-exiletoo.Withhisexplicitaccusationsofa‘plot’totakeovertheKagyuschool,theShamarRinpocheandhisfollowershadsetthemselvesatloggerheadswiththe

ShamarRinpocheandhisfollowershadsetthemselvesatloggerheadswiththeDalaiLamaandthegovernment-in-exile.ButevenamongsomefollowersofOgyenTrinley,whoveneratedtheDalaiLamaasTibet’ssupremespiritualleader,andwhowelcomedhisblessingasconfirmationofOgyenTrinley’sstatusasKarmapa,thereremainedtheresidualsuspicionsabouttheintentionsoftheGelugpaandthegovernment-in-exile.ItwasalineofspeculationIheardconstantlyintherestaurantsandteahousesofDharamsala.Thetheorywentlikethis:ratherthanallowingtheKarmapathefreedomtodeveloponhisowntermsasaspiritualleader,itwasusefultothegovernment-in-exiletokeephimunderclosesupervision,andtogroomhimasafuturesuccessortotheDalaiLama,asthefigureheadnotonlyforTibetanBuddhismaroundtheworld,butalsoforthecauseofTibetanindependence.Inthisscenario,theKarmapahadjumpedfromonepoliticalproblemintoanother,frombeingmanipulatedbytheChineseinTibettobeingmanipulatedbythegovernment-in-exileinDharamsala.ThedeathoftheDalaiLamaisthegreatimponderableamongTibetans.For

morethanfortyyearsheisthemanwhohasbothcarriedthefightforTibetanfreedomandkepttheplightoftheTibetanpeopleinthefocusoftheworld’seye,bythesheerforceofhisperseveranceandcharisma.Heissurroundedbyfacelessbureaucratsofmixedabilitiesandmotives,thecauseof‘Tibetannationalism’adisparaterag-bagofconflictingpositionsandagendas,heldtogetheronlybytheuniversalrespectwhichhe,theDalaiLama,commands.Painfullyawareofhisownmortality,andoftheturbulenceandconfusionthatwillfollowhisdeath,theDalaiLama,inrecentyears,hasattemptedtoreducehisroleinTibetanpoliticallife,movinghisgovernment-in-exileslowlyalongtheroadtodemocracy,introducingasystemofdirectelections,designedtoensureasmoothsuccessionofleadershipatthetimeofhisdeath.Hehasmadeclearthatwithhisdeath,thepositionoftheDalaiLamaasthetemporalruleroftheTibetanpeoplewillbegoneforever,andthattheroleofanyfutureDalaiLamawillbepurelyspiritual.InordertothwartanyChineseattemptstoco-opthisspiritualposition,hehasdeclaredpubliclythathewillnotbereborninanoccupiedTibet.Who,then,islefttostepintothevacuum?EveniftheDalaiLama’splanned

transitiontodemocracyissuccessful,sorivenisTibetanpoliticallifewiththeoldregionalantagonisms,thatthereisnopoliticianwhowillbeabletocommandtheuniversalrespectandaffectionofallTibetansinthewaytheDalaiLamahasdone,andeffectivelyemergeasafigureheadfortheTibetancause.SittinginacafeinDharamsala,ayoungpoliticalactivist–aKagyu–spelled

itout.‘ForgettheillusionofunityamongtheTibetansinexile.Letussay,theDalaiLamadies,andsomeonefromUr–centralTibet–whoisverycharismatic,goodpolitician,goodleader,takesover;stillIdon’tthinkpeoplefromKhamorAmdowouldaccepthim.AndthesamethingiftheleaderisfromKhamorAmdo.’Inthisscenario,myfriendwenton,onlyastrongreligiousfigurecouldcommanduniversalrespectasthedefactoleaderoftheTibetanpeopleandtheircause.AndthatfigurewastheKarmapa.‘TheKarmapaisverycharismaticandhasbeenacceptedbyeveryone.TheDalaiLamaandthegovernment-in-exileknowthis.TheyseetheKarmapaasbeingripeforthecause.He’syoung,he’sintelligent.TheDalaiLamacanputhimontherighttrack,trainhimup,andthendiepeacefully.HewantsKarmapaclosetohimtosecureapoliticalsuccessor.Butthisiscompletelysomebodyelse’sagenda;it’snottheKarmapa’sagenda.KarmapashaveneverbeenpoliticalrulersofTibet;theyarespiritualteachers.Theyhaveneverwantedpower.’Thislineofspeculation,thesuggestionthattheKarmapawasbeing

deliberatelykeptclosetotheDalaiLamatogroomhimforfutureleadership,wentfurther.FornotonlywastheKarmapaforbiddenfromtravellingtoRumtek;hewasforbiddenevenfromvisitingSherabLing,themonasteryofhisseniorregent,TaiSitu.ThemostlikelyexplanationforthiswastheIndiangovernment’slingeringsuspicionsoverTaiSitu–alegacyofthecampaignofwhispersagainsthimwhichhadresultedinhimbeing,atonepoint,bannedfromIndia.But,onehearditsaid,theprohibitionalsofittednicelywiththewishesofthegovernment-in-exile.TherowbetweenTaiSituandtheShamarpahadnotbeengoodforTibetanBuddhism.Andwhoeverwastoblamefortherow,fortheKarmapatobeseentobecloselyassociatedwithsuchacontroversialfigureasTaiSituwasbadpublicrelations,threateningtobringBuddhismintodisrepute.Itwasforthisreason,itwassaid,thatTaiSituhadbecomefarlessvisibleintheKarmapa’slife.HecontinuedtovisitGyutoforteachings,butwasseldomseenattheKarmapa’ssideathispublicappearancesandfunctions.Sohowmuchcredencecouldbeputinthiswebofinterlockingtheories?Over

dinneroneevening,aseniorofficialintheTibetangovernment-in-exilecontemplatedthechargeswithapainedexpressiononhisface,andsigheddeeply.TheideathattheKarmapawasbeinggroomedasafuturepoliticalleader,thatthegovernment-in-exilehadagameplantobringtheKagyulamasunderDharamsala’scontrol–itwasall‘totalrubbish’,hesaid.‘Asfarasourpositionisconcerned,we’vepubliclystatedmanytimesthatthereisonlyoneKarmapaandthatRumtekishislegitimateseat,soitisproperandrightforhimtogothereassoonashecan.Thisisourstatedpositionandthisisthetruth.And

togothereassoonashecan.Thisisourstatedpositionandthisisthetruth.AndthesecondthingisthatSituRinpochehasaspecialconnectionwithKarmapa,andSherabLingisthemonasterybelongingtothetradition,soitisrightandproperforKarmapatogotoSherabLingandstaythereforthetimebeing.Webelievethat,andwecontinuetosaythat.ButtheIndiangovernmenthascertaindifficultiesinagreeingtothisatthemoment…’Hepaused,choosinghiswordscarefully.‘Thisisjustapersonalview.But

thereisseentobethiscontroversybetweenShamarandSituRinpoche.Infact,becauseKarmapahasbeenrecognizedbytheDalaiLamathisperceptionshouldnotbethere.Butonanotherlevelthereseemstobethiskindof…struggle.SoquiteprobablythegovernmentofIndiawouldliketheKarmapatobeclosertotheDalaiLama,andslightlyoutofallthis.Maybetheyfeelmorecomfortablewiththat.IfhewenttoSherabLinghewouldbeseenasaligninghimselfwithTaiSitu.WeareguidedbythegovernmentofIndia,andthegovernmentofIndiasaytheyfeelmorecomfortableifhestaysinGyutountilthingsbecomeclearer.’Onceagain,hesighed.TheTibetangovernment-in-exilehadsustaineda

workingrelationshipwiththegovernmentofIndiaforthelastfortyyears.‘Wehaveanunderstanding.Soiftheysaywewouldlikesomethingtobedone,wecan’tsaywedon’twanttodothat.ButthemomentthegovernmentofIndiasaythatKarmapacantravelthenhewillimmediatelygotoSherabLingorRumtek.Andwhatevertheywanthimtodoisuptothem.’AsforgroomingtheKarmapaasapoliticalsuccessortotheDalaiLama,he

wenton,therewasnosuchplan.‘AsfarastheDalaiLamaisconcerned,intermsofpoliticalleadershipourconstitutionhasveryclearprovisionsthatintheabsenceofHisHolinesstherewillbeacollective,electedleadership.Thentherewillbehisreincarnationafterayearorso,sointermsofthespiritualconnectionthewholefocuswillbeonthenewreincarnation.Inthemeantimetherewillbeapoliticalleadership.Sotherewillbenogap.Obviouslythe14thDalaiLamawouldbemissedgreatly.ButintermsofTibetanunity,mentalfocus,emotionalfocus,thatwillremain.HisHolinesshasbeensoimportant,hisinfluencesostrong,butIthinkpeoplewouldcometogetheragain.’Hepaused.AsfortherolewhichtheKarmapaplayedinTibetanpolitics,that

wasuptohim.‘Politicallyheisveryconcernedandverycommittedandhasaverystrongviewonissues.Butthereisnoquestionofourgroominghiminthatway.Itisourduty,ourresponsibilitytolookafterhimwell.AndafterthathehastoassumehisownreligiousroleasKarmapa.Itwillneverbeusholdingontohim.’

tohim.’

Whatevertherumours,theKarmapahimselfhadmadeclearhisdevotiontotheDalaiLama,andhiscommitmenttothecauseofTibetanindependence.HehadmadeitclearthathisescapewaspartlypromptedbyhisdesiretobeclosetotheDalaiLama.InthecourseofhisjourneyacrosstheHimalayashehadcomposedapoem,‘AJoyfulAspiration’,whichwaspublishedshortlyafterhisarrival,andwhichhadincludedamovingstanzapraisingtheDalaiLama.

InspiringfestivalsofmeritintheLandoftheSnowYouaretheSupremeOneholdingapurewhitelotusWiththebeautyofallgoodqualities,atreasureforeyestobehold,Mayyourlifebelong,steadfastasadiamondvajra.

Hewouldnot,hehadannounced,returntoTibetuntiltheDalaiLamatoohadreturned.AfreeTibetwasnecessaryforthefreepracticeofBuddhism.Nobodyknewthisbetterthanhim.

Inthesittingroomofhishome,theDalaiLamacontemplatedthequestionoftheKarmapa’spresentandfuturecircumstanceswithcharacteristicequanimityandgoodhumour.Itwashisexpressdesire,hesaid,thattheKarmapashouldbeabletogotoRumtekassoonaspossibleand,failingthat,toSherabLing.‘I’vesaidthistoIndianofficialsmanytimes–whatisthepointinhimbeingsocloseandnotbeingallowedtogo?’HisshrugeloquentlydescribedhisexasperationatthecomplicatedlabyrinthofsecularandtheologicalpoliticswhichkepttheKarmapamaroonedinGyuto.‘Actually,I’malwaysteasingKarmapaandhisattendantsaboutthis.Hisownmonastery,Rumtek,isverygoodandheshouldbethere;andalso,nearhere,thereisaverygoodKagyumonastery,SherabLing.Buthecan’tgototheseplaces.SohehastohireoneGelugpamonastery,Gyuto!Itoldthem,theyshouldsendabiginvoicetotheTibetangovernment!’Helaughed.Andwhatplace,Iasked,didheenvisagefortheKarmapainTibetanspiritual

andpoliticallife?Itwas,hereplied,toosoontosay.‘IhavetoldKarmapa–andalsoSitu

Rinpoche,GyaltsabRinpoche,ThranguRinpoche,TengaRinpocheandPonlopRonpoche–thatIamgettingolder,sixty-sixalready,sointwentyyears’timeanewsituationwilldefinitelybecoming.ThenwillbeaveryimportanttimeforKarmapa;butnotonlyKarmapa,foralltheyounglamascomingup.Thereincarnationofmyoldtutor,LingRinpocheisaverygoodone.Thesonsofthe

reincarnationofmyoldtutor,LingRinpocheisaverygoodone.ThesonsoftheSakyaRinpoche,theyaregreatscholars,verypromising.SoinGelug,Sakya,Nyingma,Kagyu–inallthefourmajortraditions–theyoungergenerationoflamas,that’stosayfifteentotwentyyearsold,therearesomeverygoodones.Thisisthegenerationwho–whenIsaymyfinalgoodbye–willcarrytheTibetanspirituality.Butthepreparationforthatneedsatleastfifteentotwentyyears.Sonoteasy,isit?AssoonasKarmapacameheretoIndiaItoldhim,nowyouneedatutorandyoumuststudyBuddhism,philosophy,fromallsides.Nowadays,it’snotenoughforanybodytobejustagreatlamainname;theymustbeagreatlamainpractice.Sothatishisfuture,Ithink.’Andwhat,Iasked,ofThayeDorje?TheDalaiLamagavethemattersomethought.‘Mythinkingis,firstletthe

17thKarmapa,therealKarmapa,theofficiallyrecognizedKarmapa,lethimsettleproperlyinRumtekmonastery,mentallyandpsychologically;lethispositionbecomewellestablished.ButShamarRinpocheisalsothere.Hiscandidateisalsothere.That’sthereality.SoeventuallyIthinkthesetwoboys,throughtheirconnections,willworkitout.SotherealKarmaparemainsinRumtekandcarriesonhisspiritualwork.ThayeDorjeremainsinDelhiandworkswithKarmapaRinpocheandcarriesonwithhisservicetoBuddhismandtheTibetannation.’Hepaused.‘Thatiswhatisimportant.Whenitcomestoqualifiedteachers,evenahundredisnotsufficient.’

CHAPTERSIXTEEN

EmptinessIsFullness

BodhGaya:March2001.InFebruary2001,afterayeardeliberatingonhisstatus,theIndian

governmentfinallygrantedtheKarmaparefugeestatus,andgavetheirformalpermissionforhimtoremaininIndia.Theyalsoindicatedthatrestrictionsonhistravel,toeverywherebutRumtekandSherabLing,wouldbelifted.TheannouncementwasmadethathisfirsttripwouldbeonpilgrimagetoBodhGaya,towalkforthefirsttimeinthefootstepsoftheBuddha.ItookthenightbusfromDharamsalatoDelhi,carefullytippingthedriver’s

mate.IhadheardthatTaiSituwasinDelhi.ItwassomemonthssinceIhadlastseenhim.IcontactedhimandhesuggestedweshouldmeetfordinnerattheAmbassadorHotel.Hehadvisitedafriendthererecently,hesaid,andeatenanexcellenttalionroomservice;therestaurantshouldbegood.Ipresentedmyselfinthelobbyattheappointedtimeandwaited.Businessmen

loungedattables,jabberingintomobilephonesandmakingdeals.Aweddingpartycameandwent.Atlength,awhiteminibuspulledupoutside,andTaiSitusweptintothelobby.Hewasaccompaniedbyayoungattendant,anelderlylama,heavilybuiltandwithawispyFu-Manchubeard,andhisdriver.Ihadnotexpectedaparty,butTibetanlamas,itseemed,nevertravelledalone.Wemadeourwaytotherestaurant.TheexpectationsengenderedbyTaiSitu’sroomservicemealdissolvedinaninstant.ThiswasnotatraditionalIndianestablishment.InsteadwehadwalkedintoabizarreIndiannotionofaNewYorkdiner,decoratedinluridAmericana.Adiscosong,‘RocktheBoat’,wasplaying

diner,decoratedinluridAmericana.Adiscosong,‘RocktheBoat’,wasplayingatear-piercingvolume.TaiSitulookedmomentarilydisconcerted,thenshruggedandpurposefullyledthewaytoatable.Awaiterbroughtmenuswhichwerejazzeduptolooklikeanewspaper,eachdishadifferentstory.TheothermembersofTaiSitu’spartyexaminedthemgingerly,unsureperhapsofburger-jointprotocol.‘Youorderforyourself,’TaiSituinstructedme,‘I’llorderforthem.’Thewaiterbroughtmuttonstewfortheelderlylamaandtheyoungattendant,chickenforthedriver.IhadnoticedthatTibetanssharednoneofthequalmsthattendedtoafflictWesternBuddhistsabouteatingmeatwhenitwasonoffer.TaiSitujoinedmeinthevegetarianplatter,Ithinkoutofpoliteness.Wesatforafewmomentsinsilence.‘RocktheBoat’hadnowgivenwayto‘CrazyLittleThingCalledLove’.Theelderlylamaslowlychewedhisfood,lookingnonplussed.Iasked,whatopiniondidTaiSituhaveofWesternculture?Helikedopera,hesaid,andsymphonymusic,buthisfavouritewasballet.

ThefirsttimehevisitedtheWesthehadbeentakentoseeRudolfNureyevdance.‘Iforgetthenameoftheballerina,butshewasverybeautiful.ButtheamazingthingwaswatchingNureyev,thewayheseemedtohangintheairforsuchalongtime.’Hehadalsoseenopera.‘ItwasItalian.Ican’trememberthetitle…Onewithaking,somepeoplearethrownintoprison,andsomewonderfulcostumes.Butsomeofitisveryneurotic,Ithink.’Helaughedandtoyedwithhisfood.WhataboutWesternnovels,Iwondered.Hehadreadoneonce,hesaid,TheFarPavilions;hisexpressionsuggestedhe

didn’tthinkmuchofit.Buthewasanavidreaderofperiodicals–Newsweek,TimeandNationalGeographic.‘AndMadmagazine.Iusedtolovethat!AlfredE.Neuman!’Helaughedandpulledacomical,buck-toothedAlfredE.Neumanface.‘IloveMadmagazine!’AndwhatdidhethinktheWesthadgainedfromTibetanBuddhism?Thevirtueoflineage,hesaid.Therelationshipbetweenteacherandstudent,

‘thefactthatknowledgeisagiftgivenwithcompassionandreceivedwithrespect.ThatideaseemstohavebeenlostintheWest,butitisabsolutelycentraltoVajrayanaBuddhism.’Hepaused.‘Youknow,thethingthatreallysurprisedmewhenIfirstwentto

theWestwastohearpeoplesaying,“Ihatemyself”,Icouldneverunderstandthat.ButnowIthinkIunderstand;whenpeoplesay,“Ihatemyself”whattheyreallymeanis,“Ilovemyselftoomuch”,andtheyarealwaysdisappointedfor

reallymeanis,“Ilovemyselftoomuch”,andtheyarealwaysdisappointedfornotfulfillingtheexpectationstheyhaveofthemselves!Ithinkwhattheymeanis,“Iamalwaysdisappointedinmyself”.’Wetalkedon,hiscompanionseatingtheirfoodindeferentialsilence.Icould

nottellwhichofthem,ifany,couldunderstandourconversation.Noneofthemhadsaidawordsincewesatdown.Iwasunsurehowtosteertheconversation.TaiSitudidnotinitiateanytopic.Ifoundmyselfcast,onceagain,intheroleofinterlocutor,strugglingtomakesenseofthemoreabstruseaspectsofBuddhistphilosophy–aparticularlysurrealisticrole,giventhediscomusicthatwasnowpoundingoutofthespeakersaroundus.TaiSituseemednottonoticeit.AKarmapa,hesaid,couldhaveamillionmanifestations,inwhateverformhe

chose–asaman,ananimal,abird,abridge,evenadropofrain–whateverwasuseful.ButthatwasnottosaytherecouldeverbemorethanonepersoncalledKarmapa.Buthow,Iasked,wouldwerecognizethatabird,abridgeoradropofrain

wasamanifestationoftheKarmapa?‘Itwouldnotbeforustosay.’ButwouldtheKarmapaknowthathewasmanifestingintheseforms?‘Hewouldknow.’Andwouldyoueveraskhim?‘No,becauseIhavefaith.’SoevenaskingthequestionmeansthatIhavedoubt?‘Ofcourse.’ButtheBuddha,Iwenton,taughtthatyoumusttesthisideas,likea

goldsmithtestinggold.‘Onlyifyoudon’tbelievethem!’TaiSitulaughed.

Andnowwiththe17thKarmapa,Isaid,youhavegonefrombeingthesonofthefather,tothefatheroftheson.‘Well…’Hepaused.‘Idon’tknowaboutthat.I’mjustdoingmybesttoserve

anddowhateverIcan.Astobeingthefather…that’snotmyintention.I’mjustdoingmybest,andthenifheconsidersinthefuturethathereceivedthetransmissionofourlineagefromme,that’sfine.Butthat’sforhimtodecide;it’snotformetopursue.Ijustdomybest.Andthat’sthecasewitheverybody.ThranguRinpoche,myself,HisEminenceGyaltsabRinpoche;wewilldoourbesttoofferhimwhateverwehave,andwhateverhewants.Thatishowour

besttoofferhimwhateverwehave,andwhateverhewants.Thatishowourlineagecontinues.Andinourthinking,ourprinciple,ifthelineageisgonetheneverythingisgone.ButKarmapaisveryremarkable.Whatheknows,hisstandard,isunbelievable.Hispoetry,hisritual,hisphilosophyandtheknowledgeofthetexts;unbelievable.IfIsaytentimesbetterthanmeI’mnotexaggerating;maybenotineverything,butincertainways.Isawhimcomposingthistextofritual,involvedwithdeitiesandprayersandprotectorsandallofthat–hehascomposedalmost200pagesalready,justinthelastmonth.Karmapawasjustsayingandthemonkwasjusttypingintohiscomputer.Hegoesonlikethatfortenpages,spontaneousandveryperfect.It’sunbelievable.’AndwhatofShamarRinpocheandThayeDorje?TaiSitugaveadeepsigh.Hedidnotwanttoenterintoarguments,hesaid,

otherwisethesethingsgobackwardsandforwardswithoutend.Shamar’saccusationsofaplotbetweenheandtheDalaiLamawerenottrue.‘TheidentificationofKarmapaisverysimple.Ifoundtheletterintheamulet.HisEminenceJamgon,GyaltsabandShamarpa,weallsatdownandIofferedthemtheletter.ThenafterthatJamgonwassupposedtogoandsearchforit.Hedied.Weweresupposedtodiscuss,butShamarpawentaway.GyaltsabRinpocheandIdiscussed,andthenweannouncedtoeverybodythereinRumtekandsentpeopletoTibet.Tsurphusearchedandfound.Themessagecameback.IwenttodeliverthistotheDalaiLama.DalaiLamaconfirmed.Thisis100percentthetruestoryofhowithappened.’

Itwasunthinkablethatthe16thKarmapa’slettershouldbeforensicallytested,saidTaiSitu.Unthinkable.‘IfShamarRinpocheissayingIfakedKarmapa’sletter,thenforwhat?WhatdoIgetfromfakingsuchathing?WhatdoeshethinkIwant?AndsincethisisKarmapa’sletter,itisasacredrelicofourlineage.It’slikewantingtogotoBodhGayaandforensictestwhethertheBuddhawasreallyenlightenedthereornot.’Hepaused,shakinghishead.‘It’sjustcrazy.’ThedisputewithShamarhadbeenacauseofdeepsadnessandregrettohim,

hesaid.‘Ireallyconsiderhimmybestfriend.Andheconsidersmehisbestfriend–that’swhatIthoughtanyway.Buttheproblemiswehavesamaya,whichwehavetoacknowledge,andfrommypointofview–fromalltheKarmaKagyu’spointofview–hehasbrokenthesamayawithourguruandourlineage,andthereforewecan’thaveanythingtodowithhim.Wecanonlypray

forhimandwishhimwell.Beyondthatthereisnothingwecando,unlesshepurifies.Butformepersonallytherehavebeenbeneficialthingsinallthis.ShamarRinpochehastaughtmesomanythings.Hebringsmyegodown;hegivesmemoreincentivetobemorecareful.Lotsofthings.Iknowthisisunfairtosay,becausethesituationisverybadandveryconfusingforlotsofpeople,andalsomaybeverybadforhim.Butit’sdefinitelymadeanewmanoutofme!HowcanIregardhimasmyenemy?’‘HotelCalifornia’wasplayingatfullvolume.TaiSitugaveaslightsmile.‘Heismyfriend’,hesaid,‘whothinksI’mhisenemy.’

BodhGayaisthecentreoftheBuddhistworld,theholiestofallpilgrimagesites.Itwashere,2,500yearsago,thattheyoungNepaliprinceGautamaattainedenlightenmentaftermeditatingundertheBodhitree,andbecametheBuddha,orawakenedone.ThepathtotheMahabodhitempleinBodhGayaremindsyouoftheharshtruthofexistenceseenbytheBuddha–yougrowold,yousuffer,youdie–andthepossibilityofliberation.Themostwretchedandbenightedofhumanityassailyouateverystep;beggarsprofferingstunted,leproushands,ordraggingtheircrippledbodiesthroughthedustandrubbishtopleadforalms.Topauseistobelost,submergedinatumultuousseaofimprecationsandoutstretchedhands.Monksandnunswalkcalmlythroughthistempest,apparentlyimmunetoassault,droppinghandfulsofcoinsintoeachtincuptheypass.EnteringthegroundsoftheMahabodhitemple,youlookdownintoanatural

bowlinwhichstandsthemainstupaitself,oneofthegreatstructuresoftheancientworld;atowerofhoney-colouredstonesoaring180feetintotheair,encrustedwithnichesandturrets,taperingatitspeaktoapoint.Oneverysidestandsamultitudeoflessershrinesandbell-shapedreliquaries.Thesoundofchantingfillstheair,andthewhisper-likescuffleofbareandstockingedfeetashundredsuponhundredsofpilgrimsslowlycircumambulatethetemple.Inside,amonumentalgildedstatueoftheBuddhasitsinthebhumisparshamudra,or‘touchingground’pose,righthandextendedtotheearth,tobearwitnesstohisenlightenment.Thestatueissaidtobe1,700yearsold,thefacemodelledfrommemorybyanartisanwhoinanearlierincarnationhadbeenoneoftheBuddha’sdisciples.BehindthetemplestandstheBodhitreeitself.ItwasherethatGuatamasatinthecross-leggedpostureofmeditation,faced

totheEast,andvowednottoleaveuntilhehadattainedenlightenment,remaining‘throughthethreewatchesofthenight’,resistingthetemptationsofthedemonMara,untilfinallyrealizingsupremeenlightenmentwiththecoming

thedemonMara,untilfinallyrealizingsupremeenlightenmentwiththecomingofthedawn.Atthismoment,itissaid,theairwasfilledwithflowersandlight,andtheearthtrembledseventimes.Thetreeisawondrousthing;itsbranchesspreadingthirtyorfortyfeeteithersideofitsbroad,gnarledtrunk,strungwithhundredsofprayerflags,fadedinthesunandrain.Atitsbaseisashrine–theVajraseat–wheretheBuddhaissaidtohavesat,nowlaidwithahugegoldencushiononwhichpilgrimsleaveofferingsofflowersandincense.Behindalowstonewallabuttingtheshrine,andunderthehugespreadingcanopyofthetree,aphalanxofTibetanmonkssatinserriedranks,chantingandpraying,theirvoiceslikewaterbubblingoverrocks,risingandfallinginharmonywiththeclamourofbirdsong.Atitsbase,pilgrimsloweredthemselvestothegroundinfullprostration,andpressedpapertransfersofgoldontothetree’sroughbark–ritualsthatseemedasancientasthetreeitself.BesidetheVajraseataThaimonksatinserenemeditation,hisochrerobedrapedwithperfect,artlesssymmetryacrosshisshoulder,handsfoldedinhislapandeyesdownturned,amirrorimage–across2,500years–oftheBuddhahimself.TheKarmapa’sprocessioncametowardstheshrine.Itwasthreemonthssince

Ihadlastseenhim.Theheavy,preoccupiedfigureIrememberedhadgone.Freedatlastfromhisfourteenmonths’confinement,helookedlighter,moreanimated,likeaspringuncoiled.Hewalkedintothemaintemple,followedbyadozenmonks,guardsblockingtheentrancetothecrowdthattrailedinhiswake,andremainedthereforhalfanhour,makingprayers,beforeemergingtobeginhiscircumambulationsaroundthetempleandtheBodhitree.Infrontofthetree,hepaused,hishandsfoldedinfrontofhim.Heclosedhiseyesforamoment,andthenopenedthemagain.Itwasasifsomethinghadhappened;asifhewasseeingnotthetreeandthemonksandthecrowdgatheredaroundhim,butsomehowbeyondthat–asifhisgazewereencompassingallofthepilgrimswhohadevercometothisseatinsearchofenlightenment,backtotheBuddhahimself,andallwhoeverwouldcomeinthefuture.IthoughtofthenameofthefirstKarmapa,andbyimplicationofalltheKarmapassincethen:DusumKhyenpa,theknowerofthethreetimes–past,presentandfuture.Heblinked,andwalkedon.

TheKarmapawasstayingattheMahayanaguesthouse,whichhadbeenbuiltandwasrunbythenearbyNamgyalmonastery.Itwasaspacious,modern,two-storeybuilding.Armedpolicestoodatthegates,andsecuritymenwerepostedatthedoor.Inthefoyerwasashrine,surmountedbyalargepictureoftheDalai

Lama,towhichsomeonehadaddedaphotographoftheKarmapa.Thefoyerhadbecomeameeting-placefordevoteeswhohadmadetheirwayfromaroundtheworldtojointheKarmapaonhispilgrimage:studentsfromMalaysiaandTaiwan;seasoneddharmabumsintheirfortiesandfiftiesfromAmericaandEuropewhohadbeendisciplesofthe16thKarmapa;apartyfromBrazil.Indiansecuritymenloungedonplasticchairs,lookingalternatelyboredandhostile.Monkscameandwent,orpausedtorest,theirarmsdrapedcasuallyovereachother’sshoulders,orrestingoneachother’sknees.(Thiseasy,unselfconsciousintimacywascharacteristic.TalkingwithonelamaIhadbeensurprisedwhenhehadtakenmyhand,continuingtoholditaswewalkedacrossthefoyertogether,almostasifleadingmetoadancefloor.)Atoddtimesoftheday,LamaPhuntsok,theKarmapa’ssecretary,wouldappear,tobeimmediatelyengulfedinahailofpleasandsupplications.Helookedmorebeleagueredthanever.Therewas,hetoldme,nopossibilityofprivateconversationswithHisHoliness.Hisprogrammedidnotallowit.TheKarmapawassequesteredonthefirstfloorofthehotel,thestairsguarded

bysecuritymenandpolice.Thesecuritywas,ifanything,eventighterthanatGyuto.Ametaldetectorhadbeenerectedatthefootofthestairs,whereeachdayaqueueofdevoteeswouldform,awaitingablessing.ThenumbersweresogreatthatitwasnecessarytobookwithPhuntsokfirst.Passingthroughthemetaldetector,youwouldbefrisked,andthenfriskedtwicemorebeforereachingthetopofthestairs.Devoteescomplainedquietlyamongthemselvesathowsecuritywasgettinginthewayofthedevotion.AmanhadcomefromTaiwanseekingtheKarmapa’sblessingforaschoolproject,buthadbeenhurriedoutbythesecuritymenbeforehehadevenhadthechancetomakehisrequest.ItwasthetimeofHoli,theHindufestivalofcolours,whichsymbolizesthe

vanquishingofselfishness,greedandhatred,thetriumphofrighteousoverdemonicforces.Theshopsandrestaurantswerehungwithtinselandbuntingandyoungmen,glassy-eyedwithalcoholandcharas,roamedthetown,armedwithpotsofcolouredpowdertoflingwithdeliriousabandonoveranybodyfoolishenoughtostrayacrosstheirpath.Onlythebravetooktothestreets.TheKarmaparemainedconfinedinhisroom.Thefoyerfilledwiththemonks,thepilgrimsandthedharmabums,huddledtogetheronthesofas,swappingstories,waitingoutthestormofcolourthatrainedonthestreetsoutside.Mynumberhadcomeup,andthatafternoonIpassedthroughthemetal

detectorandclimbedthestairstojointhequeueofpeoplewaitingoutsidethe

audienceroom.Onebyonetheywerecalledintoreceivetheirblessing,toemergeafewsecondslaterclutchingaredprotectioncord.AtlengthIwaswavedintotheroom.Itwasdimlylitandstiflinglyhot.Alargeshrinestoodattheendoftheroom.Iwasawareofalineofpeoplestandingontheleft–plain-clothessecurityguards,monks.ButIcouldn’tseetheKarmapaanywhere.Isetoffforthefarendoftheroom,lookingaroundforhim.Toolate,IrealisedthatI’dwalkedrightpasthimwithoutevennoticing.Feelingfoolishanddisorientated,Iretracedmysteps,bowedinfrontofhimandpresentedakhata.HelookedasdisconcertedbyallthisasIfelt,butmanagedasympatheticsmile.Afterwards,LamaPhuntsokteasedme,‘IthinkyouwerehighonHoli…’Thenextday,theKarmapagavealong-lifeempowermentatthenearby

Namgyalmonastery.Theusualprotocolforsuchoccasionshadbeenobserved.Rowsofmonksandnunsoccupiedthespacesclosesttotheshrine,coughingandmurmuringamongthemselveswhiletheywaitedfortheritualstobegin;Tibetanssatbehindthem,clutchingchildren,plasticbags,blankets–allthetrappingsofadayout.Onewomanheldakhatainonehandandabottleofketchupintheother.Westernersweresqueezedinattheback,spillingoutofthetempleintothesmallcourtyard,craningandpushingtosecureaviewoftheproceedings.TheKarmapaarrivedtothedroneofgyalings,andafterbeingledthroughthethrongtookhisplaceonthethroneinfrontoftheshrineanddonnedanornatelyembroideredceremonialheaddress.Herecitedtheprayers,elaboratingaseriesofcarefullyorchestratedgesturesusingabell,adrumandapeacockfeather.Thenheaddressedthecongregation.Heinvokedthetraditionofthegreatmahasiddhas,allofthemIndian,who

hadattainedenlightenment,andpaidtributetoIndiaasthebirthplaceofBuddhism.HepraisedthelineageoftheDalaiLamas,singlingoutthe5thDalaiLamawhohadinauguratedtheNamgyalmonasteries,andwithwhom,hesaid,hefeltaparticularconnection.HeaskedforspecialprayersfortheTibetanpeoplewhoweresufferingoppression.Itwasaspeech,inshort,thatskilfullyplayedonallthethemesofgratitudetohisIndianhosts,Buddhistnon-sectarianismandTibetannationalism.Wedividepeopleintothreegroups,hesaid:ourfriendsandthosewhoareclosetous;ourenemies;and‘thosewhoareinbetween,neitherfriendnorenemy.Weshouldhavethesamewishforallofthem,toleadlongandhappylives.’Slowly,thecongregationcameforwardtoreceivetheempowerment,the

Karmapatouchingeachpersonontheheadwithasmallreliquaryastheypassed

infrontofhim.Theceremonyatanend,thecrowdfloodedoutofthetempleintothebrilliantmiddaysunshine.Themoodwascelebratory,exultant.TheTibetanwoman,Inoticed,hadgivenherkhata,butwasstillclutchingherbottleofketchup.

AfterattainingenlightenmentatBodhGaya,wearetold,theBuddhamadehiswaytoSarnath.Itwasthere,tohisfirstdisciples,thathetaughtwhatbecameknownastheFirstTurningoftheWheel,embodiedintheFourNobleTruths.Thefirsttwo,theTruthstobeKnown,statethatlifeisdukha,fraughtwithdifficulty,struggleandpain;thecauseofdukhaiscravingorattachment,whichgrowsfromourignoranceofthetruenatureofexistence.ThethirdandfourthtruthsaretheTruthstobePractised.Thethirdtruthisthatthecessationofdukhaispossible,andthatthisendisnirvanaorenlightenment;thefourthisthepathofthecessationofdukha,whichtheBuddhaelaboratedintheNobleEightfoldPath:rightaction,rightspeech,rightlivelihood,rightview,rightmindfulness,rightmeditation,rightintentionandrighteffort.HavingmadetheFirstTurningoftheWheel,wearetold,theBuddhabeganhismissionofteaching,gatheringmoredisciplesalongtheway.Aftersixteenyears,hecametothetownofRajgir,wherehetaughtwhatisknownastheSecondTurningoftheWheel,thePrajnaParamitaSutra,whichcontainstheveryessenceofhisteachingsonthenatureofemptiness–theillusorynatureofallphenomena.ThereisnorecordofhowtheBuddhatravelledtoRajgir.TheKarmapamade

thejourneyfromBodhGayainagleamingwhiteAmbassador;apennantflutteringonitsbonnet,asmallgarlandofmarigoldsdanglingfromtherear-viewmirror,attheheadofastragglingconvoyofjeeps,busesandcars,crammedwithpolice,officials,monksandaragtagarmyofdevoteesandfollowers.Judderingovertherutted,potholedroads,theconvoyrolledthroughtheBiharcountryside,pastneat,rectangularfieldsofwheat,fringedwithpalmtreesandconicalhaystacks,barelyslowingtopassthroughvillagesinacloudofdustandcacophonyofhorns.WecamefirsttotheancientUniversityofNalanda.Theworld’sfirstBuddhist

university,whichflourishedbetweenthefifthandtwelfthcenturies,Nalandaatitsheighthoused10,000studentsand2,000teachers.Itisnowanarchaeologicalheritagesite.ItwasherethattheIndianmonkNaropa,oneofthegreatpatriarchsoftheKagyulineage,studiedintheeleventhcentury,becomingtheUniversity’sgreatestscholar,beforesettingoutonhisquesttofindhisteacherTilopa,therebysettingintrainthelineageofteachingsthatwouldleadtothefoundingoftheKagyuschool.

oftheKagyuschool.Asignatthegateread:‘OurVIPoftheDay:VenerableOgyenTrinley

Karmapa’.Swallowedinacrowdofdignitaries,theKarmapamadehiswayaroundtheruins,hisprogressvisiblebythebobbingcanopyoftheumbrellashieldinghimfromthesun,astragglinglineofpolice,riflesovertheirshoulders,bringinguptherear.Hepausedatapodiumtomakeaspeechofthanks,andthensteppeddownforasouvenirphotographwiththemonks.AwomanhadbeenagitatingtogetclosertohimthroughouthistouroftheUniversity.ShewasaWesterner,withshort,croppedhairanddressedinredrobes.Nowshepushedherwaythroughtobeincludedinthegroupphoto.Aguardblockedherway.‘Lamasonly,noforeigners.’‘I’mnotwiththeforeigners,’shesaid,tryingtopushpast.‘I’matulku

rinpoche.’Tulkurinpoche?Ihadneverheardanybodyusethetermbefore,letalonetodescribehimorherself.Thewomanwasgrowingincreasinglyagitated.Theguardstoodhisground.‘Notcominghere.Lamasonly!’Isteppedforwardtointercedeonherbehalf.‘She’sanun,’Isaid.Sheturnedonmewithabalefullook.‘I’matulkurinpoche,idiot!’shehissed.Thesunwasgrowinghotterasthecaravanmovedon,toRajgir.Inthetimeof

theBuddha,RajgirwasoneofthemostimportantcitiesoftheGangeticplain.Today,asifbearingwitnesstotheBuddhistteachingofimpermanence,itisalittlemorethanavillage.ThemountainwheretheBuddhagavehisteachingsrosefromtheplainlikeanexclamationmark.Thecaravanofvehiclesparkedatitsbase.Ledbymonksclutchingbatchesofincensetoperfumehispath,theKarmapaandhisentouragesetoffonaslowmarchupthemountainpath.Vulture’sPeak,wheretheBuddhaissaidtohavegivenhisteachings,isarockypromontorysetlikeashelfonthemountainside.Immediatelybelowitisaseriesofcaves,historicallyplacesofmeditationforpilgrims,wheremonksnowprostratedthemselvesandlaywhitekhatas.AnadvanceguardofattendantshadarrivedatthePeak.Thesitewasmarkedbywhatappearedtobetheruinsofasmalltemple,withacourtyardofflagstones.Alargeembroideredcarpethadbeenlaidonthestones;aWesterndevoteeinawhitefedorasteppedforwardandfastidiouslytuggedatthetasselsofthecarpet,ensuringtheywereperfectlystraight.Nowanelaboratelyembroideredcushionwas,inturn,laidonthecarpet,inreadinessfortheKarmapa’sarrival.Thesmallareawasalreadycrowdedwithdevotees,seatedcross-leggedaroundtheflagstones,orscramblingovernearbyrockstosecureabetterposition.Asweet,keeningchantbegantogo

up,KarmapaChenno–Karmapa,heedme.Fromhere,theprocessioncouldbeseen,painstakinglywindingitswayupthe

sideofthemountain,theceremonialumbrellagoldeninthesunlight,vanishingmomentarilyfromviewbehindanoutcropofrocks,tofinallyarriveattheshrine–aplain-clothessecuritymanwithawalkie-talkie;asoldierwitharifle;thentheKarmapahimself.Hewassmilingbroadly,thebeadsofhisrosaryclickingbetweenhisfingers.Hewalkedacrossacarpetofflowers,thrownbyhisdisciples,andsettledhimselfonthecushion,flankedbyhismonks.Therewasamoment’ssilence,andthenthegentlemurmurofprayers.AccordingtotheMahayanateachings,itwasatthisspotthattheBuddha

taughtthePrajnaParamitaSutra.PrajnaParamitameanstheProfoundPerfectionofTranscendentWisdom–thewisdomthatgoesbeyondourrelative,dualisticviewoftheworldandrecognizestheessentialnatureofallthings.TheBuddha’saudience,wearetold,numbered5,000people,includingmonks,nuns,laityandinnumerablebodhisattvas,includingthebodhisattvaofcompassion,Avalokiteshvara.Andnow,Avalokiteshvarahadreturned,manifestintheformoftheKarmapa,toturnthewheeloncemore.TheessenceofthePrajnaParamitaiscontainedinwhatbecameknownastheHeartSutra,whichhascomedowntousasadialoguebetweenAvalokiteshvaraandhisdiscipleSariputra.HavingpractisedtheProfoundPerfectionofTranscendentWisdom,theSutrastates,Avalokiteshvarasawthatthefiveaggregatesofexperience–form,feeling,perception,formationandconsciousness–were‘empty’,andthusheovercameallsuffering.‘Emptiness’intheBuddhistsensedoesnotmeanthevoid.Rather,itistheprimordialstatefromwhichallthingsarise.Itis,infact,fullness.Avalokiteshvaraaddressedhisdisciple,Sariputra:

Formdoesnotdifferfromemptiness,whatisemptydoesnotdifferfromform.Formisemptiness,emptinessisform.Feeling,perception,discernmentandconsciousnessisalsothesame.

Themonkschantedinunison.

Allthingshavingthenatureofemptinesshavenobeginningandnoending,theyarenotdefiledandpure,increasedordecreased.Thusinemptinessthereisnoform,nofeeling,noperception,nointention,noconsciousness.Thereisnoeye,noear,nonose,notongue,nobody,nomind.Therefore,thereisnosight,sound,odour,taste,objectandknowledge.Thereisnothingfromthevisualelementtotheconsciouselement.

Attheultimatelevelofwisdom,therearenodistinctionsbetweentheperceiverandtheobjectofperception.

Thereisnoignorance,noendofignoranceandsoonuptonooldageanddeath,andalsonoendofoldageanddeath.Thereisnosuffering,nocauseofsuffering,nocessationofsuffering,nopath,nowisdom,noattainmentandnonon-attainment.SincetheBodhisattvashavenoattainment,theyabidebymeansofthePerfectionofTranscendentWisdom,andsotheirmindsareunhindered.Sincethereisnoobscurationofmind,thereisnofear.TheytranscendfalsityandattaincompleteNirvana.

Thesublime,andthemundane,thesacredandtheprofane–ultimatelyallareinseparable.EveryonehasBuddhanature.TheKarmapasatcross-legged,hiseyesclosed,hisheadswayingslightlyfrom

sidetoside,caughtontherhythmoftherecitation.Ithoughtofallthathadbroughthimtothismoment.Thedramathathadplayedoutoverthelasttwentyyears,andthecenturiesbeforethat,throughcountlessreincarnations,countlessaeonsoftime;thesanctityandthegreed,thehumilityandthehungerforpower,thetruthandthefalsehood.Thestrengthofhumanaspirationandthefrailtyofhumannature.

Sincethereisnoobscurationofmind,thereisnofear.TheytranscendfalsityandattaincompleteNirvana.

Thevoicesofthemonksroseinunisonandwerecarriedonthewind.

ThereforetheProfoundPerfectionofTranscendentWisdomisknownasthegreatdivinemantra,thegreatenlightenmentmantra,thesuprememantra,theincomparablemantra,andthedestroyerofallsuffering.Thisisalltrueandnotalie.ThemantraoftheProfoundPerfectionofTranscendentWisdomissaidlikethis:Gate,gate,paragate,para-samgate,bodhisvaha–gone,gone,gonebeyond,completelygonebeyond.Awake!Sobeit!

Thechantinghadstopped,andforamomenttherewassilence.Anotherrecitationabouttheillusorynatureofphenomenacametomymind.

Ourrevelsnowareended…Theseouractors,AsIforetoldyou,wereallspiritsandAremeltedintoair,intothinair;And,likethebaselessfabricofthisvision,Thecloud-cappedtow’rs,thegorgeouspalaces,Thesolemntemples,thegreatglobeitself,Yea,allwhichitinherit,shalldissolve,And,likethisinsubstantialpageantfaded,Leavenotarackbehind.WearesuchstuffAsdreamsaremadeon,andourlittlelifeIsroundedwithasleep…

(WilliamShakespeare,TheTempest)

SlowlytheKarmaparosetohisfeet,andgatheredhisrobesabouthim.Thespell

SlowlytheKarmaparosetohisfeet,andgatheredhisrobesabouthim.Thespellhadbeenbroken.Withhismonksbesidehimhewalkedbackthroughthecrowd.Beyondtheruinsoftheshrine,hismonksanddevoteesgatheredroundhimforasouvenirphotograph,laughingandjostlingeachotherlikechildren.Isetoffbackdownthemountain.Thesunhadmovedfromitshighestpoint,buttheheatroseinwavesfromthepathwhereIwaswalking.Istoppedandlookedback.IcouldseetheKarmapa.Theritualsatanend,hehadsoughtrefugeintheshadowofanoutcropofrock,andwasgulpingfromabottleofwater,avulnerableteenageboy,pausingbeforemakinghisownjourneybackdownthemountaintothewaitingworld.

Postscript

InApril2001,sixteenmonthsafterhisescapefromTibet,theKarmapawasfinallygivenpermissiontotalktothemedia,andconductedhisfirstformalpressconferenceintheshrinehallatGyuto.Describedinsubsequentreportsvariouslyas‘aBuddhistboygod’and‘themostpowerfulteenagerintheworld’,theKarmapaimpressedjournalists,whohadgatheredfromallovertheworld,withhismaturity,authorityandsenseofhumour.Heofferedhisfirstaccountofhisescape,emphasizingthatfleeingfromTibet

hadbeenhisownidea,andcommentingwrylyontheChinesestatementthathehadleftmerelytoretrievesomemusicalinstrumentsandtheBlackHat.‘WhywouldIwanttoretrievethatfromIndiaandbringitbacktoChina?TheonlythingthatwouldbeservedoraccomplishedbydoingthatwouldbetoplacetheHatonJiangZemin’shead.’AskedwhetherheintendedtoworkwiththeDalaiLama‘inthecauseofTibetanindependenceorautonomy’,herepliedthatitwashis‘dutyandresponsibility’tosupport‘Tibetanreligionandculture…asmuchandasvigorouslyasIcan…Inthatsense,IwillassistHisHolinesstheDalaiLamaasmuchasIcan.’InasubsequentinterviewwithTimemagazine,theKarmapamadehisfirst

publiccommentontheschismwithintheKarmaKagyuschool,andthe‘rivalKarmapa’ThayeDorje,expressinghisconcernattheeffectthedivisionscouldhaveonBuddhistteachings.‘ButIconstantlyprayforthewelfareofeveryone,withoutthinkingormakingadistinctionbetweenthosewhoareonmysideandtherest.’Askedwhetherhewasthe‘realKarmapa’,hereplied,‘TheidentityoftheKarmapaisnotdecidedbypopularvoteordebate.Itisdecidedonlybythe

predictionofthepreviousKarmapa.’

ShortlyaftertheKarmapa’sescapefromTibet,thesix-year-oldPawoRinpochewastakenfromhismonasteryatNyenangbyChinesesoldiersinapresumedactofreprisal.Forfouryearsheattendedasecularschoolandwasforbiddenfromwearingrobes.HereturnedtoNyenanginApril2004,andhelivestherenowunderclosesurveillancebytheTibetanauthorities.

InSeptember2001,inaccordancewiththeDalaiLama’spolicyofdemocratizingTibetan-exilepolitics,sixty-one-year-oldSamdhongLobsangTenzinRinpochewassworninasthefirstdemocraticallyelectedPrimeMinister,orKalonTripa,oftheTibetangovernment-in-exile.Hehadpolledeighty-fourpercentofthevoteinelectionsheldinJuly2000amongTibetanexilecommunitiesaroundtheworld.SamdhongRinpoche’smandatewastobringgreaterpowertothePrimeMinister’soffice,buthisfirststatementwastoacknowledgethattheTibetanpeoplewouldstillbelikelytolookforinspirationtoacharismaticreligiousleaderoncetheDalaiLamawasgone.HedidnotruleoutsucharolefortheKarmapa.‘He’syoung,he’sdynamicandeverysortofpotentialisthere,’hesaid.‘Butit

isveryearlytosaythathealonewouldbethefuturecandidatetofillthegapwhenHisHolinessisnotaroundwithus.Wecanhope,butwecannotpronounceitnow…’

InJanuary2002,theKarmapareturnedtoBodhGayafortheannualMonlamChenmoceremonies–themajorKarmaKagyuprayerfestival.Onceagain,hesatundertheBodhitree,whereheaddressedalargecongregationontheJewelOrnamentofGampopa.HespokeofhisprideatbeingthefirstpersonfromhisvillageofBakorevertohavehadthechancetovisitBodhGaya,anddisplayedalight,almostsurrealistic,senseofhumourwhentalkingofhispredecessor.‘Alotofyouwerefortunateenoughtomeetthe16thKarmapa,’hesaidwithasmile.‘Unfortunately,Ididn’tmeethim…’InJanuary2003,theKarmapareturnedoncemoretoBodhGayaandSarnath,

againtotakepartintheMonlamChenmoceremonies.Alongwithtensofthousandsofdevoteesfromaroundtheworld,hejoinedtheDalaiLamawhowasperformingaKalachakrainitiation.Inapublicstatement,theDalaiLamarepeatedhispositionthattheKarmapa‘hasfullrightstohisnativeplace’ofRumtek,andsaidthathehadonceagainpersonallyrequestedtheIndiangovernmenttoallowtheKarmapatogotoSikkimandassumehisancestralseat.

governmenttoallowtheKarmapatogotoSikkimandassumehisancestralseat.InJune2003theKarmapacelebratedhiseighteenthbirthday,andthe

followingmonthhetouredTibetansettlementsintheShimlaarea,andmadeafurtherpleahimselftobeallowedtogotoRumtek,expressinghissadnessthat‘presentcircumstancesandpoliticaltrappings’preventedhimfromthefulfilmentofhisspiritualduties.

TaiSituRinpochenowspendssixmonthsofeachyearinclosedretreat.Fortherestofthetime,hecontinuestogiveinitiationsandteachingsathismonasteryinSherabLing,andfrequentlytravelstoDelhitoteachattherequestofagrowingnumberofIndiandevotees.InMarch2003,TaiSitumarkedhisfiftiethbirthdaywithaweek-longroundofinstructionandcelebrationsatSherabLingattendedbymorethan1,000studentsfromaroundtheworld.

OleNydahlcontinuestotraveltheworldatafreneticpace,promulgatinghismessagethat‘experiencingthetruenatureofmindismoreexcitingthanthebestmomentsofmakingloveorthefreefallbeforetheparachuteopens.’Nydahlisanexperiencedparachutist.On31July2003,makinghiseightiethjump,Nydahl’sparachutefailedtoopenintimeandhewasbadlyinjured,necessitatinghishospitalizationforsomemonths.Hehasnowresumedteaching.

ShamarRinpochealsocontinuestotravel,teachingandpromotinghiscandidateThayeDorjeasKarmapa.InJune2003,heaccompaniedThayeDorjetoAmericatoconductinitiationsataBuddhistcentreinMenloPark,California.

InSikkim,thecourtcaseovertheownershipofRumtekmonastery–ShamarRinpocheandtheKCTversusGyaltsabRinpoche,theStateofSikkimandtheSecretaryoftheDepartmentofEcclesiasticalAffairsofthegovernmentofSikkim–continuestorumbleon.InAugust2003theHighCourtofSikkimrejectedanapplicationfiledbyTsurphuLabrang,representingthe17thKarmapa,tobeimpleadedasaparty-defendantinthesuit.Inmakinghisruling,thejudgeupheldanearlierdecisionbytheDistrictCourtinGangtoktorejecttheapplicationonthegroundsthatthesuitfiledbythemajorityofthetrusteeswasbasicallyfor‘eviction,restorationofpossessionandmaintainanceofproperty’,andthepetitioner(TsurphuLabrang)had‘failedtoshowashowitsinterestisinvolvedinit’.Afterappeal,thisdecisionwasupheldbytheSupremeCourtofIndiainJuly2004,andthecasereturnedtotheDistrictCourt,whereit

continues.

InJanuary2004,theKarmapaagainattendedtheMonlamChenmoceremoniesinBodhGaya.InOctoberhewasgivenpermissionbytheIndianauthoritiestotraveltoMirik,inWestBengal,toattendthefuneralritesofoneofhisteachers,BokarRinpoche,atBokarNgedhonChoekhorLingmonastery.Mirikislessthan50milesfromtheborderwithSikkim.ItwastheclosesttheKarmapahadbeenallowedtoRumtek.Acrowdofmorethan15,000peopletravelledfromSikkimandtheneighbouringregionstoseetheKarmapa.Addressingthethrong,hemadehismostdirectappealyettobeallowedtoassumehisancestralseat,tellingthem,‘IknowyouwantmetocometoSikkim.IalsowishtomeetyouinSikkim.’Atthetimeofwriting,hewasstillresidentatGyutomonastery,thearmedpoliceandsecurityguardsstillinplace.

Chronology

SixthcenturyBC TheBuddhaattainsenlightenmentundertheBodhitreeEighthcenturyAD

GuruRinpocheestablishesthefirstBuddhistmonastery,Samye,inTibet

1110 Birthofthe1stKarmapa,DusumKhyenpa1923 BirthofRanjungRigpeDorje,the16thKarmapa1949–50

InvasionofTibetbyMaoZedong’sPeople’sLiberationArmyofChina

1951

NgaboNgawangJigmesignstheSeventeenPointAgreementonthePeacefulLiberationofTibet

1954 12thTaiSituRinpocherecognizedattheageofone1956 14thShamarRinpocherecognizedattheageoffour1959

DalaiLamaandthe16thKarmapafleeTibetforexileinIndia,followedbytensofthousandsofTibetans

1974 16thKarmapavisitsEuropeandAmericaforthefirsttime

5November1981 16thKarmapadiesagedfifty-eightDecember1981

Agreementthatundera‘rotatingregency’eachofthefourheartsonswillholdtheofficeofRegentforthreeyears

26June1985

BirthofApoGaga,whowilllaterberecognizedasthe17thKarmapaandgiventhenameOgyenTrinleyDorje

February1986

FollowingameetingofthefourheartsonsatRumtekitisannouncedthattwolettershavebeenfound–an‘outer’oneandan‘inner’one–which,itwassaid,wouldrevealtheidentityofthe17thKarmapa

28January1989 Deathofthe10thPanchenLama

September1989

TaiSitudiscoverswhathebelievesisthe16thKarmapa’spredictionletterduringaretreatathismonasterySherabLing

19March1992

AtameetingofthefourheartsonsinRumtek,TaiSitupresentsthepredictionletter.ShamarRinpocheaccuseshimofforgingtheletter.

26April1992 JamgonKongtrulRinpochediesinacarcrash12May1992

SearchpartyleavesTsurphutofollowtheinstructionsofthepredictionletter

9June1992

DalaiLamaunofficiallyconfirmstherecognitionofOgyenTrinleyasthe17thKarmapa

15June1992 17thKarmapaarrivesatTsurphu30June1992

DalaiLamaissuestheBukthamRinpoche,hisofficialSealofApproval

27September1992

OgyenTrinleyisenthronedasthe17thKarmapaatTsurphumonastery

March1993 JiangZeminbecomesPresidentofthePRC26January1994

ShamarpaannounceshisrivalclaimanttotheKarmapa’sthrone,ThayeDorje

17March1994 ThayeDorjeisenthronedatKIBIinDelhi28December1999

KarmapaleavesTsurphumonasteryundercoverofdarkness,beginninghisflightfromTibet

5January2001 KarmapaandhispartyarriveinDharamsalaFebruary2001

ThegovernmentofIndiagrantstheKarmaparefugeestatusandliftsthelimitationsonhistravel;theKarmapamakeshisfirstpilgrimagetoBodhGayaandotherholysites

Bibliography

Avedon,JohnF.,InExilefromtheLandoftheSnows(NewYork,AlfredKnopf,1984)Batchelor,Stephen,TheAwakeningoftheWest:TheEncounterofBuddhismandWesternCulture(Berkeley,California,ParallaxPress,1994)Butterfield,StephenT.,TheDoubleMirror:ASkepticalJourneyintoBuddhistTantra(Berkeley,California,NorthAtlanticBooks,1994)ChögyamTrungpa,BorninTibet(London,GeorgeAllen&Unwin,1966)Craig,Mary,Kundun(London,HarperCollins,1997)H.H.DalaiLama,FreedominExile(London,Hodder8cStoughton,1990)Douglas,NikandMerylWhite,Karmapa,TheBlackHatLamaofTibet(London,Luzac,1976)Dowman,Keith,TheSacredLifeofTibet(London,Thorsons,1997)Fields,Rick,HowtheSwansCametotheLake:ANarrativeHistoryofBuddhisminAmerica(Boston,ShambhalaPublications,1992.)Foster,Barbara8cMichael,TheSecretLivesofAlexandraDavid-Neel(Woodstock,NewYork,TheOverlookPress,1998)French,Patrick,Tibet,Tibet:APersonalHistoryofaLostLand(London,HarperCollins,2003)Goldstein,MelvynC.,AHistoryofModernTibet,1913–1951(Berkeley,California,UniversityofCaliforniaPress,1989)Hilton,Isabel,TheSearchforthePanchenLama(London,Viking,1999)Hollingshead,Michael,TheManWhoTurnedontheWorld(London,Blond8cBriggs,1973)Holmes,Ken,HisHolinessthe17thGyalwaKarmapaUrgyenTrinleyDorje(Forres,Scotland,AlteaPublishing,1995)JamgonKongtrulLabrang,EMAHO!TheReincarnationoftheThirdJamgonKongtrul(PullahariMonastery,Nepal,1998)JamgonKongtrulLodroThaye,tr.andwithaforewordbyNgawangZangpo,Enthronement:TheRecognitionoftheReincarnateMastersofTibetandtheHimalayas(Ithaca,NewYork,Snow

LionPublications,1997)KagyuThubtenCholing,Karmapa:TheSacredProphecy(WappingersFalls,NewYork,KagyuThubetenCholingPublications,1999)KaluRinpoche,TheDharmathatIlluminatesallBeingsImpartiallyLiketheLightoftheSunandtheMoon(Albany,NewYork,StateUniversityofNewYorkPress,1996)KarmaThinley,TheHistoryoftheSixteenKarmapasofTibet(Boulder,Colorado,PrajnaPress,1980)H.H.the16thGyalwaKarmapa,DzalendaraandSakarchupa:StoriesfromtheformerlivesoftheGyalwaKarmapa(Langholm,Scotland,KagyuSamye,1981)Lehnert,Tomek,RoguesinRobes(NevadaCity,California,BlueDolphinPublishing,1998)Levine,Norma,BlessingPoweroftheBuddhas(Shaftesbury,Dorset,Element,1993)Lopez,DonaldS.Jr.,PrisonersofShangri-La:TibetanBuddhismandtheWest(Chicago,UniversityofChicagoPress,1998)Lopez,DonaldS.Jr.,Buddhism:AnIntroductionandGuide(London,AllenLane,2001)Maheshwari,Anil,TheBuddhaCries!KarmapaConundrum(NewDelhi,UBSPD,2000)Maraini,Fosco,SecretTibet(London,TheHarvillPress,2000)Martin,Michele,MusicintheSky:TheLife,Art&Teachingsofthe17thKarmapa,OgyenTrinleyDorje(Ithaca,NewYork,SnowLionPublications,2003)Nydahl,LamaOle,RidingtheTiger(NevadaCity,California,BlueDolphinPublishing,1992)Nydahl,LamaOle,EnteringtheDiamondWay(NevadaCity,California,BlueDolphinPublishing,1999)Ray,ReginaldA.,IndestructibleTruth:TheLivingSpiritualityofTibetanBuddhism(Boston,ShambhalaPublications,2000)Ray,ReginaldA.,SecretoftheVajraWorld(Boston,ShambhalaPublications,2001)Richardson,Hugh,TibetanditsHistory(Oxford,OxfordUniversityPress,1962)Richardson,Hugh,HighPeaks,PureEarth:CollectedWritingsonTibetanHistoryandCulture(London,SerindiaPublications,1998)RinchenPalsang,TsurphuGonGyiKarchagKunsaiMelong(Beijing,NationalityPress,1995)RumtekSanghaDuche,DocumentoftheInternationalKarmaKagyuConference(NewDelhi,March1996)RumtekSanghaDuche,TheSiegeofKarmapa(NewDelhi,1999)Santideva,tr.VesnaA.WallaceandB.AllenWallace,AGuidetotheBodhisattvaWayofLife(Ithaca,NewYork,SnowLionPublications,1997)Schuhmacher,Stephan&GerWoerner(eds.)TheRiderEncyclopaediaofEasternPhilosophyandReligion(London,Rider,1989)Shakabpa,W.D.,Tibet,APoliticalHistory(NewYork,PotalaPublications,1984)Shakya,Tsering,TheDragonintheLandoftheSnows(London,Pimlico,1999)The12thTaiSitupa,RelativeWorld,UltimateMind

(Boston,ShambhalaPublications,1992)The12thTaiSitupa,AwakeningtheSleepingBuddha(Boston,ShambhalaPublications,1999)TibetInformationNetwork/HumanRightsWatch,CuttingofftheSerpent’sHead:TighteningControlinTibet1994–95(Jackson,Wyoming,1996)TibetInformationNetwork,RelativeFreedom(London,1999)Various,KarmapaKhenno(Rumtek,1992.)

Various,TheKarmapaPapers(Paris,1992.)

Readersmightalsobeinterestedinaselectionofvideosaboutthelifeofthe17thKarmapa.

1)Karmapa:TheLionBeginstoRoar(2000)FilmoftheKarmapaatTsurphumonasteryin1999,shortlybeforehisescapetofreedom.ThefilmcontainsfootageoftheKarmapaengaginginvariousactivitiessuchasdebating,performingthesacredlamadancing,performingtheMahakalaOfferings,bestowingblessingsandempowermentsandgivingteachings.ProducedbyWardHolmes(80minutes)

2)The17thKarmapa’sReturntoTsurphu(1993)FilmoftheKarmapa’sfirstarrivalatTsurphumonastery,thehair-cuttingceremonyintheJokhangtempleinLhasa,andhisenthronementinSeptember1992.ProducedbyWardHolmes(90minutes)

3)Karmapa:IntheFootstepsoftheBuddha(2001)FilmoftheKarmapa’sfirstpilgrimagetothesacredBuddhistsitesofIndiain2001,includingSarnath,BodhGaya,theancientBuddhistUniversityofNalandaandVulture’sPeakinRajgir.ProducedbyWardHolmes(75minutes)

4)Tsurphu:HomeoftheKarmapas(1988)FilmaboutTsurphumonasteryanditsreconstruction.ProducedbyWardHolmes(60minutes)

(60minutes)

5)Karmapa:TheThankaCeremonyFilmoftheunveilingatTsurphumonasteryin1994ofthefamoussilkappliquéthanka,reconstructedinthestyleofathankaoriginallydesignedbythe9thKarmapa,anddestroyedduringtheCulturalRevolution.Measuring60’by100’,itisoneofthelargestthankasintheworld.(25minutes)

Toobtainthesevideodocumentariesorforfurtherinformationaboutthem,contactthefollowingdistributors:PacificFoundation1135MakawaoAve,Suite129Makawao,HI96768Tel:+18669666999,or+18085738145E-mail:pacarts@yahoo.com

MysticFireVideoPOBox422NewYork,NY10012Tel:+18002929001Website:http://www.mysticfire.comE-mail:mysticfire@ordering.com

KarmapaTrustHollandTel/fax+31(0)519293883,orTel+31(0)251653112Email:karmapa_videos@yahoo.com

TheMeridianTrust

5TorrensStreetLondon,ECIVINQTel:+44(0)2072782576Fax:+44(0)2078372800

Website:http://www.meridiantrust.orgE-mail:meridiantrust@compuserve.com

7)LivingBuddha(1996)Adocumentaryonthesearchfor,anddiscoveryof,theKarmapa,shotonlocationathisbirthplaceandhomeinLhatok,andinTsurphu.Director:ClemensKuby(114minutes)

8)TheMakingofLivingBuddha(1996)AdocumentaryaboutthemakingofLivingBuddha,withadditionalfootageofthe17thKarmapa.Director:ClemensKuby(60mins)

BothavailablefromMindfilmsGmbH,Kreuzeckweg16,D-85748GarchingGermanyTel:+49(0)8932679811E-mail:mindfilms@t-online.de

Glossary

Avalokiteshvara:(Sanskrit,lit.,‘thelordwholooksdown’)Thebodhisattvaofcompassion.InTibetan,Chenresig.BoththeDalaiLamaandtheKarmapaareheldtobemanifestationsofAvalokiteshvara.

bardo:(Tib.,lit.,‘thein-betweenstate’)Thestatebetweendeathandrebirth,whenthepractitionerhastheopportunitytorecognizethenatureofmindandsoattainliberation.

bodhisattva:(Sanskrit)Apersonwhohasvowednotsimplytoattainenlightenmentforhimselforherselfbuttohelpallsentientbeingsthroughhisorhercompassion.

Buddha:(Sanskrit,lit.,the‘awakened’or‘enlightened’one)AccordingtoBuddhistteachingstherehavebeenfour‘historicalBuddhas’overtheaeonsofpasthistory.ThelastwastheIndianprinceGautama(circasixthcenturyBC),knowninTibetanasShakyamuni,or‘sageoftheSakyas’.Thenext,whowillappearatsomeunspecifiedtimeinthefuture,isMaitreya,the‘Buddhatocome’.

BukthamRinpoche:ThedocumentformallyratifyingtheDalaiLama’srecognitionofanewincarnate,ortulku.

Chenresig:(Tib.)SeeAvalokiteshvara.

chuba:(Tib.)ThetraditionalrobewornbybothmenandwomeninTibet.

dakini:(Sanskrit)Afemalecelestialbeingordeity.

dharma:(Sanskrit,lit.,‘carrying’,or‘holding’)Anall-embracingtermusedtorefertothatwhichdeterminesourtrueessence,theethicalfoundationoftheuniverse,andthelawofkarmicallydeterminedrebirth.Moreparticularly,theteachingoftheBuddha,whorecognizedthiseternallaw.Thepath,theway.

dorje:(Tib.)AsmallsceptreusedinBuddhistritualsinconjunctionwithabell.Thebellisthesymbolofthefemaleprinciple,orwisdom;thedorje(orinSanskritvajra,meaning‘diamond’or‘thunderbolt’)representsthatwhichisindestructible,andisasymbolofthemaleprinciple,ormethod.Together,theunionofwisdomandmethodsymbolizestheattainmentofenlightenment.DorjeisalsoacommongivennameforTibetanmen.

dukha:(Pali)Suffering,notsimplyinthesenseofunpleasantsensations,butasthefundamentalconditionofexistence.TheFirstNobleTruthholdsthateverythingbothmaterialandmentalthatisconditioned,andissubjecttoarisingandpassingaway,isdukha.TheSecondNobleTruthholdsthatthecauseofdukhaiscraving,orattachment.

GoldenRosary:ThelineageoftheMahamudrateachings.

gompa:(Tib.)Asmallmonasteryorplaceofmeditation.

guru:(Sanskrit)Ateacher,particularlyaspiritualmaster.

gyaling:(Tib.)Areedinstrumentwithadistinctivedroningsound,usedtogreetimportantlamasandinreligiousceremonies.

Gyalwa:(Tib.,lit.,the‘VictoriousOne’)TheKarmapaisreferredtoastheGyalwaKarmapa,ortheGyalwangKarmapa,meaning‘VictoriousandPowerful’.

KCT:TheKarmapaCharitableTrust.Thetrustestablishedbythe16thKarmapabeforehisdeath.

khata:(Tib.)Abillowingceremonialscarf,usuallyinwhitesilk,whichitiscustomarytopresenttoalamawhenmeetinghim,asamarkofrespect.

khenpo:(Tib.)Anesteemedteacher,theequivalentofadoctorofdivinity,orheadofmonasticstudiesinTibetanBuddhism.

KIBI:TheKarmapaInternationalBuddhistInstitute,NewDelhi.Foundedbythe16thKarmapa,andpresentlyundertheadministrationofShamarRinpoche.

KTD:KarmaTriyanaDharmachakra.TheKarmapa’smainmonasticseatinNorthAmerica,locatedinWoodstock,upstateNewYork.

labrang:(Tib.)Theadministrativebodyofatulku,orhighlama.

lama:(Tib.,lit.,‘non-above’)Areligiousmaster,orguru,inTibetanBuddhism.

LivingBuddha:AtermusedbytheChinesegovernmenttodescribeatulku,orreincarnate.

Mahakala:(Sanskrit,lit.,‘greattime’,or‘greatblackone’)ThewrathfulmanifestationofAvalokiteshvara,thebodhisattvaofcompassion,andtheprimaryDharmapala,orprotectordeity,inTibetanBuddhism.Mahakalaisusuallyrepresentedasblackordarkblueincolour,withafearsomecountenance,andwearingacrownofhumanskulls.Despitehisformidableappearance,Mahakalaisheldtobeinseparablefromcompassionandloving-kindness.Inonehandheholdsachopper,tocutawayhatredandignorance,andheisusuallydepictedstandingontwodeadhumanbodies–symbolizingthecompleteannihilationofallnegativeemotionsandpatterns.

Mahamudra:(Sanskrit,lit.,‘GreatSeal’)ThesupremespiritualpracticeintheKagyuschool,leadingtoarecognitionofthetruenatureofmind,oftendefinedastheunionofblissandemptiness.

Mahayana:(Sanskrit)TheGreatVehicle,andthesecondofthethree‘vehicles’,orbodiesofteaching,thatcompriseTibetanBuddhism–theHinayana,theMahayanaandtheVajrayana.TheHinayana,or‘SmallVehicle’emphasizesindividualenlightenment.Mahayanapracticefocusesoncompassionandemptiness,emphasizingthebodhisattvaidealofliberationforallbeings.Vajrayana,orthe‘DiamondVehicle’,concentratesontantricpracticeswhicharebelievedtocutswiftlythroughalldelusionstorealizethetruenatureofmind.

mala:Arosary,orprayer-beads.

mantra:(Sanskrit)Sacredsyllableswhicharerepeatedduringspiritualpracticetoinvokeprotectionorfocusthemind.Eachbodhisattvahasaparticularmantra.OmmanipadmehungisthemantraforChenresig,thebodhisattvaofcompassion.

NalandaInstitute:ThemonasticcollegeatRumtek.Namedaftertheworld’sfirstBuddhistuniversityinnorthernIndia,whichflourishedbetweenthefifthandtwelfthcenturies.

namaste:(Sanskrit,lit.,‘Ibowtoyou’)Aformofgreeting,inwhichthetwohandsarepressedtogetherandheldneartheheart,andtheheadisgentlybowed,asonesays‘namaste’.

Norbulingka:ThesummerpalaceoftheDalaiLamasinLhasa.TheNorbulingkaInstituteisabodyfoundedbytheTibetangovernment-in-exiletopreserveTibetanartsandcultureandislocatednearDharamsala.

-pa:Suffixattachedtothenamesofreligiousschools,meaningthepeopleofthatschool,forexampleGelugpaorKagyupa.

Padmasambhava:TheIndiansiddhaattributedwithintroducingtheBuddhadharmaintoTibet,andfounderofthefirstBuddhistmonasteryatSamyeintheeighthcentury.HeisuniversallyreveredthroughoutTibet,whereheisalsoknownasGuruRinpoche.

PLA:ThePeople’sLiberationArmyoftheRepublicofChina.

puja:(Sanskrit)Areligiousceremonyorritual.

Rinpoche:(Tib.,lit.,‘preciousone’)Anhonorificgiventoallreincarnatelamas,andalsosometimestootheresteemedandrespectedteacherswhomaynotnecessarilybetulkus.

Rumtek:ThemonasteryinSikkimfoundedbythe16thGyalwaKarmapafollowinghisescapefromTibetin1959,andhisprincipalmonasticseatuntilhisdeathin1981.

sadhu:(fromSanskritsadh,meaning‘toleadtofulfilment’)Aholypersonwhohasrenouncedallworldlypossessions.

samadhi:(Sanskrit,lit.,to‘establish’or‘makefirm’)Astateofmeditativeconsciousnessbeyondwakingordeepsleepinwhichthemindisexceptionallyclear.

samaya:(Tib.)Thebondofloyaltyanddevotionwhichtiesadiscipletohisguru,ortothebodyofteachings.Tobreaksamayaisbelievedtojeopardizenotonlytheintegrityofthelineage,butalsoone’sfuturerebirths.

samsara:(Sanskrit,lit.,‘journeying’)Thecycleofbirth,deathandrebirthtowhicheveryhumanbeingissubject.InMahayanaBuddhism,samsarareferstotheworldofphenomena,andisconsideredtobeessentiallythesameasnirvana,inthatbotharenothingotherthanlabelswithoutrealsubstance.

sangha:(Sanskrit,lit.,‘group’)TheBuddhistcommunity,comprisedofmonks,nunsandlaypeople.ThesanghaisoneoftheThreeJewelsofBuddhism,theothertwobeingtheBuddhaasteacher,andthedharma,histeachings.

siddha:(Sanskrit,lit.,‘perfect,complete’)Arealizedbeingwhohasattainedthegoalofliberation.

siddhis:(Sanskrit,roughlymeaning‘perfectabilities’)Thesupernaturalpowerswhichariseasaresultofspiritualpracticeanddevelopment.Therearetwotypesofsiddhis:mundanesiddhis,suchasclairvoyance,andsupramundanesiddhis,whichistherealizationofthetruenatureofmind.

tantra:(Sanskrit,lit.,‘continuum’)InTibetanBuddhism,atermusedtodescribeacollectionoftextsandesotericteachingsoftenascribedtotheBuddha.TheseteachingsarethebasisoftheVajrayana(see‘Mahayana’).

TAR:TibetanAutonomousRegion.ThiswassetupbytheChinesegovernmentin1965andcoverstheareaofTibet,westoftheYangtzeRiver,thatwaspreviouslyunderthejurisdictionoftheDalaiLama’sgovernmentandisoftenreferredtoascentralTibetinEnglish.TheoldTibetanprovincesofKhamandAmdowereabsorbedintotheChineseprovincesofQinghai,Sichuan,YunnanandGansu.

thanka:(Tib.)Ascrollpaintingdepictingamandalaordeities,usuallyframedinsilk.

Tsurphu:(Tib.)TheancestralseatoftheKarmapas,locatedintheTölungvalley,nearLhasainTibet.

tulku:(Tib.,lit.,‘transformationbody’)Atermforapersonwhoisidentifiedasthereincarnationofapreviouslydeceasedperson.

VajraCrown,orBlackHat:TheceremonialcrowntraditionallywornbytheKarmapas.WhentheKarmapadonsthehatduringtheVajraCrownceremonyheisbelievedtobecomethelivingembodimentofAvalokiteshvara.TheKarmapaalsowearsasmallerblack‘activity’hatasasymbolofhislineageonceremonialoccasions.

Acknowledgements

Innumerablepeoplehaveprovidedhelpintheresearchandpreparationofthisbook.Somehavepreferredtoremainanonymous.Iamindebtedtothemallfortheirtime,patienceandkindness.IwouldparticularlyliketothankNormaLevine,whofromtheoutsetactedas

myguidethroughthelabyrinthineintricaciesofTibetanBuddhism,whohelpedtoopendoorsthatwouldotherwisehaveremainedclosed,andwhosharedunstintinglyinherknowledgeandherwisdom.Thisbookcouldnothavebeenwrittenwithoutherhelp.IamindebtedtoAniChudrun,whosebeliefwasaninspirationinlaunchingthisproject,andwhoseunflaggingsupportandencouragementhavebeencriticalinseeingitthroughtotheend.IwouldalsoliketothankAniEa,forallherhelpandadvice,andtheendlessflowofe-mails.ThankstootoRinchenKandroandLamaZangmo.IamparticularlygratefultoMicheleMartin,whogavesogenerouslyofhertimewithtranslations,correctionsandsuggestions.Michele’sownbookontheKarmapa,MusicintheSky,isinvaluableforanyonewhowishesfurthertoexploretheKarmapa’slifeandteachings.IamalsoindebtedtoEdwardHenning,whogenerouslysharedthefruitsofhislongexperienceasascholarofTibetanBuddhismandofferedinvaluableguidanceonTibetanterminologyandteachings.Iam,too,verygratefultoRobbieBarnettforsharinghisunparalleledexpertiseonSino-Tibetanaffairs.Iwouldalsoliketothankallofthefollowingforgivingsogenerouslyoftheir

time,knowledgeandhelp:KabirBedi,RahulBedi,RobertChalmers,ThierryDodin,KeithDowman,MartinaDraszczyk,MaryFinnigan,LouiseFournier,ChloeFox,PatrickFrench,ClaireGalez,ProfessorErlendurHaraldsson,Ken

ChloeFox,PatrickFrench,ClaireGalez,ProfessorErlendurHaraldsson,KenHolmes,WardHolmes,YesheyJungney,FranklinKiermeyer,ClemensKuby,MitchellLevy,MartinMarvet,JockMiller,BirgitteandJurgenvandenMuyzenberg,DavidNutt,RichardOppenheimer,ErmaPounds,LamaPhuntsok,JohnReacroft,RinguTulku,ThubtenSamphel,KateSaunders,ClaireScobie,TseringShakya,E.GeneSmith,EmmaSoames,AndrewStalbow,TerrySullivan,TenzinTaklha,LodroTarchin,LamaTenam,DeepakThakur,DalhaTsering,TenzinGeycheTethong,VenThranguRinpoche,LamaTsewang,TashiWangdi,NaomiWest,AlexWilding,CatherineWilsonandLamaYeshe.IwouldliketothankWillEllsworth-Jones,RichardBransonandHamish

Dewarfortheirfriendshipandsupport–andalarge,coldbeertoHamishfortravellingtheroad.IamparticularlygratefultoCarolineDawnayforallherhelpand

understanding.IowespecialthankstoLizCalderandRuthLoganatBloomsburyforbelievinginthisprojectfromtheoutset,andforalltheirfaithandencouragement,andtoKatherineGreenwoodforhermeticulouseditingandinfinitepatience.Aboveall,IoweeverythingtomywifePatriciaandmychildrenCeleste,

DominicandClementinefortheirendlesssupport,forebearanceandtheirlove.

Finally,IamdeeplyindebtedtoH.H.the17thKarmapa,whosewordsonmyfirstmeetingwithhimweretoserveasmytemplatethroughoutthewritingofthisbook,andwhichIhopeIhavehonoured.

ANOTEONTHEAUTHOR

MickBrownistheauthoroffourpreviousbooks:RichardBranson:TheInsideStory,AmericanHeartbeat:TravelsfromWoodstocktoSanJosebySongTitle,TheSpiritualTourist:APersonalOdysseyThroughtheOuterReachesofBeliefandPerformance.HehaswrittenabiographyofPhilSpectorforBloomsbury.

BorninLondon,heisajournalistandbroadcaster.

BYTHESAMEAUTHOR

RichardBranson:TheInsideStory

AmericanHeartbeat:TravelsfromWoodstocktoSanJosebySongTitle

TheSpiritualTourist:APersonalOdysseyThroughtheOuterReachesofBelief

Performance

TearingDowntheWallofSound,TheRiseandFallofPhilSpector

FirstpublishedinGreatBritain2004Copyright©2004MickBrown

Thiselectroniceditionpublished2010byBloomsburyPublishingPlc

The16thKarmapa’spredictionletterandthe17thKarmapa’spoem‘AJoyfulAspiration’arereproducedbypermissionoftheofficeofthe17thKarmapaandtranslatedbyMicheleMartin©SnowLion

Publications(Ithaca,NewYork,2003)The16thKarmapa’sverseisreproducedbypermissionoftheofficeofthe17thKarmapa.

ThePrajnaParamitaSutrawastranslatedwiththeassistanceofMicheleMartinEveryreasonableefforthasbeenmadetocontactcopyrightholdersofthematerialreproducedinthisbook,butifanyhavebeeninadvertentlyoverlookedthepublisherswouldbegladtohearfromthemandtomakegoodinfuture

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