Propaganda campaign
Disparagement led by Lea
Terhune, Situpa's secretary
Disparagement led
by Lea Terhune, Situpa's secretary
At this time, two documents turned up in the West,
proof that the rumor campaign was still in motion. Lea Terhune, Situpa's
secretary, who had already made a name for herself in 1983 in the failed
attempt to take Shamarpa to court, had sent a letter to all Kagyu centers.
"A faction composed of members of the previous Karmapa's family,"
as she called Shamarpa and Topgala, "had come out in the open."
She disclosed that the above two notables had actively opposed the recognition
of the 17th Karmapa for years and implied that the pair may have been
involved in the tragic death of Jamgon Kongtrul. Again the same allegation
about Kongtrul's car crash, but this time coming from a Westerner.
As to the fatal accident, an interesting detail emerged.
It was Jamgon Rinpoche himself who drove the BMW, his driver sitting passively
in the front seat beside him. Hardly able to drive, with no driver's license,
and not in the least familiar with the powerful machine, he simply pushed
on the accelerator, and in no time the vehicle was speeding at 110 mph.
All this on a narrow, bumpy Indian road! What followed next was probably
difficult to avoid with an inexperienced person behind the wheel. Tibetans,
however, kept their mouths shut, for it would have been highly improper
to disclose that a Rinpoche drove a car.
Wrong translation for the
5th Karmapa's predictions
The second piece was a translation of an excerpt from
a prophecy by the 5th Karmapa. The poem described some difficult times
in the future and pointed to a negative individual by the name of Na-tha,
who would bring much havoc to the lineage. Erroneously implying that na-tha
was Tibetan for nephew, Michell Martin, Situpa's Tibetan translator, immediately
jumped to the conclusion that the evil Na-tha was none other than Topgala-the
general secretary who was related to the 16th Karmapa. She conveniently
admitted that it could also be Kunzig Shamarpa, who belonged to the same
family.
In reality though, the word na-tha does not exist
in Tibetan. Its meaning of nephew was simply the product of the translator's
dishonest imagination, used in this case to discredit Situpa's political
enemies. Moreover, while the prophecy talks of the time in east Tibet
during the 15th Karmapa's life, Michell Martin, omitting parts of the
original text, concluded that it was present-day Rumtek the author had
in mind. And so, fingers were pointed and defaming letters were posted,
engaging, this time, the supreme authority of the head of the lineage.
About Chogyur Lingpa's
prophecy
Chogyur Dechen Lingpa was a great tertön ("discoverer
of spiritual treasures") in the 19th century. While visiting Karma
monastery, he had a vision of the succeeding twenty one incarnations of
Karmapa. A while later, he described what he had seen to the Karma monastery
abbot, who afterwards faithfully painted it on a silk scroll. This painting,
carefuly kept for over a century, details the prophetic vision as it was
laid down in handwritting by Chogyur Lingpa's closest disciples.
Up to this day, Situ Rinpoche's followers will cite
this prophecy again and again to ascertain their choice of Urgyen Trinley
as the authentic Karmapa.
During Spring 2000, a U.S. center will go as far
as publishing a glossy book with many pictures of kagyu lineage holders..
The storybook follows closely the predictions of this great saint of the
past, to conclude that Urgyen Trinley is the true Karmapa, giving as an
extra proof, the tibetan text and its translation.
Excerpt of a "book review":
(
) Foremost among the extraordinary details
given out in the prophecies, is the description of the 17th Karmapa studying
with his teacher, the 12th Taï Situpa. As described in the book Karmapa,
since long, succeeding incarnations of Karmapas and Situpas have acted
as teacher toward each other, preserving and transmitting the most sacred
teachings of the Kagyu lineage. Now the seventennth Karmapa and Taï
Situpa have been reunited in India, where Karmapa will finish up with
his studies as predicted by Chogyur Lingpa, and a new chapter of Karmapa's
history will unfold (
)
Shamar Rinpoche comments
on Chogyur Lingpa's predictions
One of Chogyur Lingpa's visions described in his biography
predicts the extraordinary activities of the future Karmapas. I consider
this to be a genuine vision and have no objection to its content.
This prophecy clearly states that the 17th Kannapa
meets with Khentin Tai Situ Rinpoche, that "...their minds. mix as
one", etc.
It is, however, not mentioned that Tai Situ Rinpoche
would recognise the incarnation of Gyalwa. Karmapa, and it is therefore
not acceptable to use this prophetic vision in this sense. The text also
does not specify which incarnation of Situ Rinpoche is meant or whether
he is the 17th Karmapa's Guru or disciple.
The only one who can fulfill the conditions of such
a vision is the Gyalwa Karmapa himself. It is not a correct procedure
to first create circumstances so that they accord with the description
given in the prophecy, and to then use the prophecy as a proof that the
circumstances are authentic.
If the vision describes the activity, of the reincarnation
of the 16th Gyalwa Karmapa together with Tai Situ Rinpoche it is something
that will happen in the future, only after the Gyalwa Karmapa unquestionably
reveals himself. The 16th Gyalwa Karmapa, Rangjung Rigpai Dorje and the
11th Situ Rinpoche, Pema Wangchuk Gyalpo, had a close teacher-disciple
relationship, but this is not mentioned in Chogyur Lingpa's words predicting
the activity of the 16th Karmapa.
The 16th Karmapa and the 11th Situ Rinpoche once met
in Litang, East Tibet, at the Mahakala lake with nearby pinetrees and
rocky mountains. There they exchanged the Mahamoudra view - their minds
mixed as one. Then His Holiness left footprints on. the rocks. Both the
16th Karmapa and the 11th Situ Rinpoche confirmed this event as fulfilling
the conditions of Chogyur Lingpa's prophecy, thus counting Rangjung Rigpai
Dorje as the 17th Karmapa.
It is important to point out that technically the
16th incarnation of the Karmapa can be counted as either the 16th or the
17th : one Karmapa incarnation between the 14th , Thegchog DorJe, and
the 15th , Khakhyab Dorje, died very young and is therefore not always
counted. This fact is even mentioned in the biography of Chogyur Lingpa.
In the prophecy of the 5th Karmapa, the 16th Karmapa is also referred
to as either the 16th or the 17th .
This leaves the prophecy open for interpretation.
it could refer to the previous Situ Rinpoche, it could refer to the present
Situ Rinpoche or it could even be the next. This is not specified. Only
the future unfolding of events will indicate this. But first and most
important, doubts about the Karmapa incarnation have to be clarified and
dispelled.
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