“Those who cannot remember the past are condemned to repeat it.” –George Santayana
“History repeats itself, but in such cunning disguise that we never detect the resemblance until the damage is done.” ~ Sydney J. Harris
Introduction
A new campaign and online petition to recognise the Jonang Tibetan Buddhist tradition has been launched by the Dzogden Foundation, which is headed by Jonang teacher, Khentrul Jamphel Lodro Rinpoche. The campaign requests people to take action by signing the petition, sharing it on social media and sending a downloadable letter via email to put pressure on the Central Tibetan Government in exile to fully recognise the Jonang as a tradition along with the other main traditions of Tibetan Buddhism, “giving them equal weight alongside the Bon, Nyingma, Sakya, Kagyu and Gelug traditions and preferably ordering the traditions in accordance to how they are founded”. The reason is:
“The Jonang tradition has been vital to Tibetan Buddhism since the early 13th century. It is the only lineage that contains the entire Kalachakra Completion Stage practices and it cannot be denied that Jonang has contributed significantly to the philosophical, spiritual, and cultural heritage of the Tibetan people. Unfortunately, due to the lack of formal recognition of Jonang by the Tibetan Parliament in Exile, Jonang is not promoted equally like the other Tibetan Buddhist sects. As a result, the massive collection of teachings and practices stands in real danger of being lost forever.”
The last major Tibetan exile campaign to give Jonang equal footing with other Tibetan Buddhist lineages was in Dharamsala, India, in 2015, with nine hunger strikers and one self-immolation attempt.
The Tibet Sun reported that: “Tsewang Gyaltso, the leader of the association leading the agitation, addressed the press after the visit by the Sikyong and the Speaker, saying that the protest was temporarily halted because of the request from their spiritual leader, Tulku Jigme Dorje, from Dzamgthang in Tibet, and also at the request of the secretaries of the Office of the Dalai Lama. Gyaltso added that they were assured by Sikyong that four of their seven demands will be accepted: The Jonang sect will be accorded the same privileges as the other sects in political and religious events, have their history taught in the schools, and receive equal seats in the Tibetan Buddhist scholars committee.”
In this article I explain the historical background and situation of the Jonang in Tibet and exile, the Gelug hegemony and domination of Jonang and their continuing political power and domination in exile, even after the Chinese communist takeover.
In any case, although increasingly some Tibetans (and Tibetologists) assert that religious influence in Tibetan worldly affairs and politics should also be consigned to the ‘dustbin of history’, while the religious sects are still heavily influential on the secular politics of Tibet, the question indeed remains why are Jonang still being denied an equal place at the Tibetan exile table by the exile government? Sometimes though, it is as Nina Simone said: “You have got to learn to leave the table when love is no longer being served.” May this article help raise more awareness about the situation of Jonang historically and at present, and may their wishes and activities flourish and may Tibetans in Tibet (and exile) achieve genuine liberation and autonomy!
Music? Kalacakra mantra and Three Libras by Tool, ‘You don’t see me….’.
Written by Adele Tomlin, 20th August 2023.
The Case for Recognising Jonang and the Gelug takeover of Jonang monasteries and texts
As a scholar, researcher and translator of Jonang texts for several years, in particular those of Kālacakra and Jetsun Tāranātha, it is notable (and seemingly unfair) that for 25 years the Jonang have been asking the political government in Dharamsala, to accord them status as a lineage without success.
The Jonang influence in Tibet is significant. For example, one of their main founders, Kunkhyen Dolpopa (1292-1361) was a great scholar, practitioner and said to be the founder of the distinct Zhentong (Empty-of-Other) view terminology and view in Tibet. Also, as can be seen from Jetsun Tāranātha’s Collected Works, their legacy of practice and philosophical texts is enormous and profound, in particular related to Kālacakra.
As many now know (or maybe do not), the history of how the Dalai Lamas/Gelug came to power in Tibet, with the Mongolian army military force, has often been told as one of unifying Tibet. However, the facts on the ground also tell a different story. A story of stolen monasteries and land from other lineages, of banning and censorship of texts of other lineages, especially connected to the Empty of Other view and of forced conversions of monasteries.
I also refer to what happened to the Jonang, and the theft and forced conversion of Jetsun Taranatha’s monastery, Tagten Phuntsog Ling in my introduction to my book Taranatha’s Commentary on the Heart Sutra and in this recent article on the controversial recent recognition by the 14th Dalai Lama of the incarnation of Tāranatha, Jetsun Khalkha Dampa (not recognised by Jonang at all). In terms of contemporary Jonang in Tibet, their head Jigme Dorje Rinpoche recently passed away, and the 17th Karmapa wrote a supplication for his swift return, see here.
Ironically, the Jonang are, and were also the main holders of the completion stage of the six yogas of Dro Kalacakra lineage (as are some Karma Kagyu lineage holders), which the Gelugpa do not hold (they still get the transmission from Jonang on that). Especially when the 14th Dalai Lama, in particular, has given so many Kalacakra initiations to so many, based on that lineage and transmission.
In terms of contemporary Jonang in Tibet, their head HH Jigme Dorje Rinpoche recently passed away, and the 17th Karmapa wrote a supplication for his swift return, see here. For an article about Jigme Dorje Rinpoche’s visit to the Great Jonang Stupa in Tibet in 2018, see here.
Alternative narratives and evidence of the Dalai Lama/Gelug government influence in Tibet and their treatment of other lineages and Tibetan modernisers
The 17th Karmapa, Ogyen Trinley Dorje (who took the drastic measure of leaving exile in India to get a foreign passport in order to travel more freely, and who since that time has been unable to return to India or to Asian countries, like Bhutan or Nepal) recently taught about how the 8th Karmapa’s newly established shedras were taken over by Gelug and/or left in ruins.
Tibetology scholars are doing more research on this period of time, including that of Dr. Cecile Ducher whose paper on the other lineage texts found in the Gelugpa Drepung Monastery is worth a read. Many of these texts were concealed and banned in Tibet from the time of the 5th Dalai Lama/mid-17th century and revealed in the aftermath of the Cultural Revolution in the Sixteen Arhats Temple (Gnas bcu lha khang) within Drepung Monastery.
Much could be written about how the violent and sexually abusive Dob Dob monastic culture (for more on that read the first-hand account of The Struggle for a Modern Tibet by Tashi Tsering) and religious patriarchal conservativism of the Dalai Lama-led Gelugpa monasteries and central government not only repressed thousands of Tibetans in a ‘serf-like’ existence, but as a result also led to the Chinese communist takeover in Tibet with Tibetan modernisers sympathising with the Chinese communists and wanting to remove the dictatorial Ganden governing ways and forces.
In addition, their influence in Ladakh is also questionable. After all, as I wrote about here in the Dalai Lamas and Ladakh, their invasion of Ladakh led to the main lama of the Ladakhi King, fleeing Ladakh and setting up base in what is now called Bhutan. The Dalai Lamas and Gelugpa were banned from ever entering Bhutan, which is why you will not see a Gelug monastery there, and the Dalai Lamas, to this day, have not visited.
The most famous example of a moderniser, is Gedun Chopel (1903-1951), whose stance against the Gelugpa government was highly critical philosophically and politically. However, he wad thrown in prison and almost murdered there, being falsely labelled a Chinese communist spy by the ruling and aristocratic classes. After being released from prison he died of ill-health at the young age of 48.
In addition, there is the banning of the propitiation of a worldly deity, used for centuries by the Gelugpa (and the New Kadamapa) to gain and maintain worldly political power, as having turned malevolent. Is that any surprise though when such worldly aims are not at all consistent with Vajrayana or Buddhist ethics? Also, is that worldly protector really bad now, or has it just turned bad against the Gelug/Dalai Lama or being used for such worldly aims? It is not clear from the statements that have been made about it by the 14th Dalai Lama.
21st Century Tibetan exile politics and spiritual leadership
Also, since the Tibetans came into exile, the 14th Dalai Lama/Gelug have managed to retain their political hegemony and power despite their lacking any real political power in Tibet. As an act of good-will, perhaps now that democratic reform is underway in exile and the narratives and texts of events in Tibet during that time are coming to light through research and scholarship, the Gelugpa dominance of Tibetan exile politics, intellectual and spiritual life is gradually coming to an end.
Proof of this continuing idea of Gelugpa dominance in Tibetan matters came in 2019 when despite the obvious suitability of the 17th Gyalwang Karmapa to become the next leader of Tibetans in exile, the 14th Dalai Lama held a meeting (recorded and posted on Youtube here) verbally stating that he had chosen both the 17th Karmapa and Ling Rinpoche (a relatively unknown teacher with few followers, and not the head of a major lineage) to share that spiritual leadership after he passes away. What about the other lineages and their role and why Ling Rinpoche anyway? In addition, the 17th Karmapa has stated he has no wish or ambition to take on the role, following in the footsteps of previous Karmapas (such as the 5th), who refused offers by the Chinese Emperors to help them establish absolute political power and rule over Tibet.
One thing is for sure, in terms of karma, the Chinese communists have shown time and again that they cannot stand the 14th Dalai lama and all he represents (even now), and still do not allow ordinary Tibetans to carry or have his photo. There obviously is a karmic reason for that, as the Chinese government are not saying that about other Tibetan lineage heads and leaders such as the Kagyu, Nyingma, Jonang and Sakya teachers and so on. This Chinese stance makes the 14th Dalai Lama’s recent verbal assertion last month (before arriving in Ladakh) that the “Chinese want to contact me” puzzling to say the least, In fact, in the full video clip that I saw at the time, the 14th Dalai Lama also declared as he finished speaking that ‘China have to contact me.’ (which seems to have now been edited out of most of the news reports on it).
As I wrote before, much as I respect and admire the 14th Dalai Lama for his shining and influential stance on peace and compassion, dare anyone in Tibet and outside, ask the question that the past actions of the Dalai Lamas/Gelug themselves in Tibet, may unknowingly be at the very root of the issue with the Chinese communist takeover of Tibet and their continuing refusal to compromise or meet with the 14th Dalai Lama? Combined with the recent widespread global outrage (including in Asia and India) at the Dalai Lama’s ‘inappropriate acts and words’ in public with a young Indian boy, time seems very ripe for a fresh and new change of Tibetan spiritual Buddhist leadership that is progressive, feminist, inclusive, Chinese-speaking, environmentalist, scholarly, vegetarian (of which the 17th Karmapa is one of the few (if not only) examples).
