SEEKING THE 17TH KARMAPA: 17th Karmapa’s recent ‘private’ meeting with Tsewang Rinpoche, the ‘quiet’ relics gift in Malaysia, and an exploration of reasons for the Karmapa’s ongoing public ‘disappearance’

“He walks in the streets of Kuala Lumpur and no one pays any attention to him [Tsewang Rinpoche]. Yet, he is regarded as a bodhisattva and he is forever etched into the history of Karma Kagyu as the man who engineered the escape of the 17th Karmapa from Tibet to India.” –John Fam (Thrangu Monastery Malaysia)

“In it [a letter left for Tibetans in  Tibet], I wrote I have made many failed efforts to be able to go to abroad. Now, having no other option, I am doing this way as a final solution. However, in the future if I could be beneficial to Tibet, the Land of Snow, I will return soon.’ That’s what I wrote,”–17th Gyalwang Karmapa (2017)

Three days ago on Danang Foundation Facebook, a few days after the supreme head of the Karma Kagyu lineage, 17th Karmapa’s father had passed away (about which the 17th Karmapa himself has not given any personal statement), a very ‘low-key’ announcement was made by a Karma Kagyu teacher, Tsewang Rinpoche (1965–), founder of the Danang Foundation in New York,  that the 17^th Karmapa,  had met with him recently (see photos below).  In 2020, wrote before about Tsewang Rinpoche and his connection to the important the Pawo lineage in Karma Kagyu, and how he was one of the key people in helping the 17^th Karmapa escape from Tibet.

The location where Tsewang Rinpoche met the 17^th Karmapa is not stated, however the announcement in Tibetan states that he  ‘got’ the opportunity to serve the Karmapa for “just one month” (past or present also not clear either).  It was a joy and relief to see these new photos of the 17^th Karmapa, whom a couple of months previously had to cancel most of his recent online teachings due to sudden ill health/flu. Since that time there have been no further public teachings or photos of him released.

However,  their meeting may have been in Malaysia (or Singapore),  as on May 6th 2024, another ‘well-hidden/quiet’ Buddhist Channel TV report of Tsewang Rinpoche’s visit to the Thrangu centre in Malaysia,  states that he personally brought three sacred relics and gave them to the Thrangu Rinpoche centres there.

One of the relics was given to the Thrangu Center in Petaling Jaya, a second relic to the Thrangu Center in Ipoh and the third one was given personally to Mr. Fam.  Mr. Fam highlighted that these relics were no ordinary ones, as they were from the third Buddha Kasyapa and the Second Karmapa, Karma Pakshi.  This visit/gift was hardly registered on any other social media accounts, unlike the huge recent event of relics going from India to Thailand (which would have cost millions of Thai Baht to organise).

The last time published photos of the 17^th Karmapa meeting with someone appeared were with HE 12^th Gyaltsab Rinpoche around Tibetan Losar (February 2024). It seems this meeting also took place in Malaysia (or Singapore), as that is where 12th Gyaltsab Rinpoche was teaching then.

Many of the 17th Karmapa’s devoted followers (including myself) had hoped that the 17th Karmapa might make a public appearance at the Indonesian Kagyu Monlam at one of the Buddhist wonders of the world, Borobudur, as the 12th Gyaltsab Rinpoche was leading the monlam. However, Gyaltsab Rinpoche got a serious flu (as did I)  after the first part of his schedule in Batam Island, and he had to rest and cancel the rest of his appointments while he was leading the monlam in Indonesia. It seemed as if some ‘black magic’ was going on, certainly in terms of some of the things that were happening to me there when I became very sick and completely lost my voice, and other strange things, and I wondered if Gyaltsab Rinpoche was also being targeted (as had the 17th Karmapa during his online teaching when he suddenly got so sick with flu he had to cancel most of them).

Whatever the case may be, many devoted followers (such as myself) are wondering why the 17^th Karmapa still has to keep his location and movements hidden and private, and is not traveling and teaching freely and publicly in India, Nepal, Bhutan, Asia and other countries. Especially as other lineage heads and teachers (including  a well-known Karma Kagyu Rinpoche based in Nepal with outstanding allegations against him of sexual harassment, dishonesty, bullying, slander and abuse of myself and other women) are teaching and traveling freely without any apparent hindrance.

In 1999, when the 17^th Karmapa made the risky and extremely dangerous escape from Tibet, with Tsewang Rinpoche and a few others to meet with his main Karma Kagyu teachers in India, everyone was overjoyed to see him in person. However, gradually as time went on,  the 17^th Karmapa was overwhelmed with jealous factions, slander, surveillance, accusations of being a Chinese spy, and a seeming inability to establish his own Dharma centre,  forced to use as his base in India a Gelugpa monastery the entire time, and referred to by the Gelugpa-dominated media, institutions and staff in a derogatory manner as “Karmapa Rinpoche” and as an inferior of the 14th Dalai Lama [2].

In particular, the Gelugpa sectarianism and bias both in Tibet, and in Indian exile has become of increasing concern to those who wish to see the 17^th Karmapa return to India, and travel and teach freely again, this time with the same travel privileges given to the 14^th Dalai Lama.

The 17^th Karmapa has bravely taught on several occasions about the “Mongolian invasion”  of Tibet in the 17th Century at the time of the 10^th Karmapa, which he explains destroyed almost all the Karma Kagyu shedras and monasteries in central Tibet, and those of the Drugpa Kagyu and Jonang too.  The 17th Karmapa has also clearly explained that it was the efforts of one of the main Karma Kagyu heart sons, 12^th Gyaltsab Rinpoche that ensured the Karma Kagyu teachings and presence in central Tibet, were not totally obliterated, unlike those of the Jonang and Drugpa Kagyu who had to move out of that region. Several respected Tibetology Scholars and researchers are aware of this history, and that the 10^th Karmapa was forced to live in a cave and in exile for many years because of it, but it seems most of the general public are not.  For example, the reason there is no presence of the Dalai Lamas and Gelugpas in Bhutan, is after they also violently chased Drugpa Kagyu teachers out of Ladakh with the Mongolians, causing the Drugpa Kagyu founder of Bhutan, Zhabdrung Ngawang Namgyel to ban them, for more on that read this article here.

There was also no doubt significant ‘old-school’ conservative jealousy and resentment in Tibetan exile among the other lineages (and even within the Karma Kagyu itself!)  for the 17th Karmapa’s handsome good looks, youth, brilliant and wise initiatives, progressive views and activities on equality for women, vegetarianism, animal welfare and the environment. Whereas the 14^th Dalai Lama still eats slaughtered animals for health reasons, something which many, including the animal liberation and rights philosopher, Prof. Peter Singer have publicly challenged.

Below, I briefly list and consider some of the possible reasons why the 17th Karmapa is still hindered from teaching and traveling freely. Whatever the reason maybe it is an absolute tragedy for the Karma Kagyu devotees, teachers and Tibetan Buddhism that he is unable to travel back to India, to perform the sacred black crown ceremony at Rumtek and to have free movement around the globe.  In addition, the Tibetans and Indians have lost the crucial influence in India-China relations of the one major Tibetan Buddhist lineage head who is fluent in Chinese, with many Chinese-speaking followers, inside Tibet and outside, and who was officially recognised by the Chinese goverment when he was enthroned at Tsurphu Monastery  (the main seat of the Karmapas in Tibet) [1].

Despite patience wearing thin, and for those who would love to have even ‘one hour’, never mind ‘only one month’ with such a precious guru, these new photos of the 17th Karmapa’s meeting with the heroic Tsewang Rinpoche, and of Rinpoche’s stunning gift of relics to Malaysia, shows that the  17th Karmapa is aware of the importance of having genuine, trusted friends and allies, and in that respect a cause for bittersweet celebration offering on today’s Dakini Day.

Dedicated to the long-life, happiness and health of the 17th Gyalwang Karmapa and the flourishing of his remarkable activities, and to being able to meet the precious guru in person in this lifetime and all lifetimes.

Music?  Beside You by Van Morrison.

Written and compiled by Adele Tomlin, 2nd June 2024.

Reasons for the ongoing ‘disappearance’ of the 17th Karmapa from public appearances and travel

1) The “Mongolian Invasion” and normalization of Gelugpa sectarian bias and control in Tibet and exile

As I wrote about last year, in Struggle for a Modern Tibet, regarding the “democracy” in Tibetan exile, Gelugpa sectarianism and dominance in politics, media and institutions is still present.  For example, all Tibetan Buddhist monasteries and schools regardless of lineage, have a photo of the 14^th Dalai Lama, yet the other lineage heads, from older lineages are not represented. The 14^th Dalai Lama’s long life prayer is also recited by all lineages, whereas those of other lineage heads are not recited in these institutions either.   This is a continuation of the Mongolian-imposed invasion and ensuing Gelugpa domination and policy in Tibet. As it says in the Treasury of Lives biography of the 5th Dalai Lama:

“Contrary to standard accounts, Gushri [Khan, the Mongolian Emperor, after invading Tibet with the Mongolian army] did not then hand control of Tibet over to the Dalai Lama. Rather, Gushri declared himself King of Tibet (bod gyi rgyal po), and was given an actual throne by the Tibetans on which to sit. He appointed Sonam Chopel as his regent, in charge of political matters, and he gave the Dalai Lama control of religious affairs”.

The Mongolian invasion was violent and muderous:

“The Khoshut troops besieged Shigatse, the stronghold of Karma Tenkyong. An eyewitness described the horrors of the siege: “[the place] had turned into a big cremation ground covered with heaps of corpses deprived of their lives as one had given a flock of sheep to a pack of wolves”.”

The Tibetan King of Tsang was executed after being imprisoned by them and Tibetan Buddhist masters were peresecuted and suppressed, such as the 10th Karmapa, Choying Dorje was kicked out of his monastery and made to live in exile in a cave and outside Tibet for many years.

However, this month, I noticed that Rumtek Monastery had photos of all the main lineage heads in their shrine room, hopefully this is a sign of some movement towards genuine non-sectarianism on that issue at least. However, when one sees and listens to the English speaking (and even Tibetan speaking) Tibetan exile media outlets , they appear to be Gelugpa biased in their news coverage and narratives for the maintenance of power of the Dalai Lama in exile and in Tibet. This is proven more so by the bullying and intimidationtactics that are employed by their supporters when anyone, Tibetan, Indian or foreign dares to challenge the Dalai Lama/Gelugpa authority, privilege or sectarianism.

2) Bullying, slander and intimidation of critics of the Dalai Lama/Gelugpa sectarianism

This Gelugpa fundamentalist bullying and censorial sectarianism has continued in exile though and shows no sign of abating. Albeit the incident with the 14th Dalai Lama and the Indian boy last year, has no doubt led to a shift in attitude among some Indian government officials towards the 14th Dalai Lama and the Gelugpa dominance there. The Prime Minister of India, Narendra Modi cancelled his plan to publicly meet with the Dalai Lama on the first day of the Global Buddhist Summit in New Delhi last year.

For example, Niraj Kumar, a respected Buddhist scholar-translator on Kalacakra Tantra, and senior Indian government official in the Ministry of Culture in charge of Buddhist Affairs, faced a horrendous defamation ‘bombardment’ campaign by some Tibetans in exile, that involved thousands of emails and letters to his office at the Ministry of Culture demanding his resignation/firing. Why? Because he dared to publicly criticize the 14th Dalai Lama’s actions and words with the Indian boy.  Some Tibetans in India even posted videos of themselves publicly harassing Niraj Kumar at Dharma events while videoing themselves doing it. Another Tibetan man breached security at the Ministry of Culture government office and entered into Kumar’s office without any permission or explanation other than to verbally harass him for his views.   All to no avail though, other than making themselves look rather pathetic in the process. As they say, you know how powerful a lone person/voice is by those groups who make big efforts to try to silence and defame you.

For example, Niraj Kumar, a respected Buddhist scholar-translator on Kalacakra Tantra, and senior Indian government official in the Ministry of Culture in charge of Buddhist Affairs,  faced a  horrendous defamation and a letter writing campaign by some Tibetans in exile, that involved thousands of emails and letters to his office at the Ministry of Culture demanding his resignation/firing. Why? Because he dared to publicly criticize the 14^th Dalai Lama’s actions and words with the Indian boy.  Some Tibetans even posted videos of themselves publicly harassing Niraj Kumar at Dharma events while videoing it. One Tibetan man breached security at the government office and entered into Kumar’s office without any permission or explanation other than to harass him for his views.

Tibetans have also faced similar treatment, from the renowned Tibetan scholar-translator, Gedun Chophel, who was imprisoned and called a traitor and Chinese spy by the ruling Ganden/Gelugpas, and who ‘died’ shortly after being released from prison.

Also, the brave abuse survivor, Tsering Tashi who wrote in his autobiography,Struggle for a Modern Tibet (1997) and exposed the horrendous child abuse and rape he and other youths suffered (a cultural norm in the Dob-Dob Gelugpa culture, he was told) as a teenager in Tibet pre-1959.

Such ‘defamation’ continues to the present day, for example, the Tibetan woman, Kunsang Dolma,  who wrote A Hundred Thousand White Stones personally told me she felt she had no choice but to leave Dharamsala for writing about the rape and violence she experienced as a woman and nun in Tibet and exile, due to some Tibetans in exile calling her a traitor, or someone trying to ’emulate’ western feminism.

I myself have also faced such slanderous defamation campaigns that have led people who were initially very supportive and enthusiastic about my work and activities (and wanting me to be involved with their projects and activities), to suddenly ‘ghost ‘me without explanation. The people who conduct these ‘silent’ campaigns operate from a place of power and invisibility (using email and online tactics) and are simply continuing a policy that was also used against Tibetans in Tibet. For example, such as labelling Gedun Chophel (who also challenged the Gelugpa sectarianism both politically and philosophically), as a Chinese spy, anti-Tibet, or if you are non-Tibetan, a racist who does not understand Tibetan culture. This is even more ironic and interesting, considering the Gelugpas’ main allies have always been white Americans and Europeans. They do not seem to have many close allies in Asian Buddhist countries like China, Thailand, Vietnam etc. and certainly historically in Bhutan (for the reasons stated above).

Although the Indian government have been extremely kind and helpful to the 17^th Karmapa and to Tibetans in general, up until recently it was very much influenced by the Dalai Lama/Gelugpa bias and domination of Tibetan Buddhist affairs in India. Although that seems to be thankfully changing, in particular after the inappropriate incident with the Indian boy, and the excessive bullying and intimidation of Niraj Kumar.

I was also informed by a very reliable source that the reason the 17^th Karmapa has still not returned to India (as he has tried to do for several years) is because the Indian government are insisting he gets an Indian passport before he can return. If this is correct, it seems an unfair demand to make, as the 17^th Karmapa already has a new passport and there is no reason he should take another one.

3) The Thaye Dorje faction and followers and their continuing campaign for access and control of Rumtek monastery despite lacking significant support and followers within the Karma Kagyu

In addition, there is the ongoing court case by the the 14th Zhamarpa’s “Thaye Dorje is Karmapa” faction, for control of Rumtek Monastery, Sikkim. The impact of this court case, and slanderous accusations by the Thaye Dorje followers of the 17^th Karmapa and 12^th Tai Situ Rinpoche of being Chinese spies (and as fraudsters of the 16th Karmapa’s handwritten letter) commenced over twenty years ago, is still having a hindering effect.  The 17^th Karmapa’s ‘big-hearted’ attempts to make peace and friendship with that minority group, and the fact that the vast majority of Karma Kagyu monastics and main teachers, only follow the official 17th Karmapa, Ogyen Trinley Dorje inside and outside Tibet does not seem to have had much effect on this zealous group of predominantly white Europeans, who are particularly active online and on the PR front on Facebook. Yet, the facts remain that Thaye Dorje not only does not have the lineage transmissions from the main Karma Kagyu teachers, but also does not have the Karma Kagyu monastic support or institutions to justify his being a serious contender for the Karmapa black crown and title, before and now.

Use of Black Magic/Unseen Beings

Another potential reason is the Gelugpas’ historical (and recent) use of unseen ‘protector’ beings to help them, whom  the 14th Dalai Lama ‘banned’ from being practised, due to him turning malevolent and endangering his life.  As scholar, Sam van Schaik says in his new book, Buddhist Magic: Buddhist Healing, Enchantment and Divination Through the Ages (2020), such ‘magic’ rituals and practices have been used in Tibet for centuries.

For example, such ‘rituals’ were used when the non-sectarian (a neutral name for 19th Century Tibetans who were pushing back against the dominant Gelugpa sectarianism and totalitarianism in Tibet) founder, Jamgon Kongtrul the First was visiting the Jonang Monastery in Dzamthang for the transmissions of Je Taranatha and Kalacakra there, as I wrote about before here.

Also, Sangye Nyenpa Rinpoche, a Bhutanese Karma Kagyu teacher, who presents himself publicly as a Gelong celibate monk, still has outstanding allegations of sexual misconduct, abuse, dishonesty against myself and other women, he meets at Dharma events, is a possible candidate for engaging in tantric rituals to hinder the 17th Karmapa and the 12th Gyaltsab Rinpoche. Not only is Sangye Nyenpa’s conduct dishonest and two-faced regarding women, but he told me voluntarily personally in private messages in 2018 that he does not trust the 17th Karmapa, and how he resents the fact the Karmapa did not praise him (and instead praised the 12th Gyaltsab Rinpoche) for protecting and helping Rumtek Monastery the most during the challenges they faced there from the Thaye Dorje faction. Being Bhutanese may be a reason why Sangye Nyenpa is so two-faced about it though. The Bhutanese lamas (from all lineages) all supported Thaye Dorje because the 14th Zhamarpa’s personal secretary, Tobga was married to a Bhutanese royal princess. It also was an interesting ‘coincidence’ that Benchen monastery performed their ‘personal protector’ practice at the same time 12th Gyaltsab Rinpoche got very sick during the Indonesian Kagyu monlam.

On a more personal and recent note, I was personally warned by Tibetans, as have others, to stay away from Dharamsala in particular which they say is swarming with monastics doing ‘magic’ rituals to attack their perceived ‘enemies’ of the Dalai Lama/Gelugpas. Before, I left Dharamsala last year, a few days after the Dalai Lama incident with Indian boy (and the day before I interviewed Prof.Janet Gyatso for my podcast), a ‘demonic’ black magic type ‘attack’ happened to me (that led to an emergency situation where I had to go to a local Tibetan hospital, during the evening, and was refused basic first aid by the night duty nurse there), among other bizarre and dangerous things that occurred afterwards. That ‘situation’ made me clearly realise that Dharamsala (or any place in India dominated/controlled by Gelugpa fundamentalists) was not a safe (or even mentally and physically healthy) place to live for anyone who did not unquestioningly follow the Dalai Lama/Gelugpas.

Thus, it is also not so surprising that the 17th Karmapa seems to be actively/passively staying away from that ‘scene’ there too, after decades of being almost controlled and spied on like ‘a captive’ or ‘criminal’ in the Gelugpa monastery there. A ‘second escape’ into exile for the 17th Kamarpa from the Gelugpas, whose authoritarian and sectarian conduct in Tibet (and even in exile) is sometimes not that dissimilar from the Chinese communists in Tibet. The Gelugpas forcing (or socially conditioning) all the lineages’ monasteries to have a photo of the Dalai Lama in a prominent position, the Chinese  insisting no one be allowed to show (or even carry) a photo of the Dalai Lama. A rather obvious ‘turning of tables’ karma indeed, to more astute and independent-minded observers.

Court case for ‘spousal support’

As the Canadian court case for the ‘bizarre claim ‘ of spousal support by Vikki Han (who admits she never had any live-in relation with him and met him four times briefly) has been reported as being dropped by her, it is unlikely that is the reason behind Karmapa’s public ‘disappearance’ anymore and inability to return to India and travel and teach freely in other countries.

After all, as I said here, the fact that Sangye Nyenpa still freely teaches and takes zero accountability for what he has done to me, and several other women, clearly shows that such allegations and cases often have little impact and are either ignored or actively shunned by their followers. Nonetheless, as I have said before about that case, it would be helpful if the Karmapa himself would make a direct (or official) statement about  it (in the same way the 14th Dalai Lama did about his inappropriate words and acts with the Indian boy), as to what is true or not and what happened.

Endnotes

[1] Since the Tibetans followed the 14th Dalai Lama into Indian exile, there has been almost zero movement from the Chinese government on the issue of genuine autonomy for Tibetans and the Chinese certainly seem to have zero interest in engaging with discussions with the Dalai Lama and the Gelugpas.  On the other hand, the 17th Karmapa, who is fluent in Chinese and who has many Chinese-speaking followers in Tibet and in Asian countries, and who was even recognisied by the Chinese government at Tsurphu monastery (the main seat of the Karmapas in Tibet itself), seems more likely to be able to build bridges between Tibetans and the Chinese in general. In addition, some have argued with good reason, that the Indian government themselves have faced serious obstacles in there own relations with China due to their overt support of the 14th Dalai Lama, which might change if the Gelugpas were not so prominent/dominant there.

[2] For example, in this 2011 Voice of America (a Dalai Lama/Gelugpa sectarian media platform) report about the supreme head of the much older and more substantive Karma Kagyu lineage, the 17th Karmapa, they disrespectfully and inaccurately refer to him as “Karmapa Rinpoche, the head of Karma Kagyu school of Tibetan Buddhism who is often regarded by international media as the third-highest Tibetan lama”