A public petition was recently launched to support the 17th Gyalwang Karmapa, Ogyen Trinley Dorje’s return to Sikkim, and Rumtek Monastery there. So far over 800 signatures have been recorded. In many countries, if there is a petition of over 500 signatures to government authorities or courts, it is considered in the public interest to investigate the situation.
Ogyen Trinley is recognized by the vast majority of Karma Kagyu teachers, monastics, laypeople in Tibet, China and in exile. The discovery of him as a boy in Tibet as the son of a poor, nomadic family in Kham, was based on the hand-written letter left by the 16th Karmapa, Rigpe Dorje, to the 12th Tai Situpa.
The main heart-sons of the Karma Kagyu, the 12th Tai Situpa, the 12th Goshri Gyaltsab, and the 3rd Jamgon Kongtrul Rinpoche all accepted the sacred letter as authentic and not fraudulent, as the 14th Zhamarpa and others who followed him falsely accused.
Ogyen Trinley was not only enthroned by the main Karma Kagyu Rinpoches, but also recognised by the Chinese government. During my recent trip to Tibetan areas of China and Lijiang, it is clear that unlike the 14th Dalai Lama, the Karma Kagyu are able to freely follow and exhibit photos of the 17th Karmapa in the Karma Kagyu monasteries established there centuries previously.
Yet, despite the 17th Karmapa taking the hazardous risk and personal difficulty of leaving his family and followers in Tibet in year 2000 to come to India, as well as his vast, unparalleled activities and teachings as an artist, poet, environmentalist, composer, playwright and scholar, he still has not been allowed to visit or teach in Sikkim. Although he is considered a foreigner in India (as is the 14th Dalai Lama and Thaye Dorje), Rumtek monastery is nonetheless owned by the Karmapa and Rumtek Monastery administration and contains the Karmapa’s property.
No public substantive reasons or responses have been given for the inability of the 17th Karmapa to visit Sikkim by the Tibetan exile authorities, nor the Sikkim government and the patience of his hundreds of thousands of followers in India, Asia and globally is wearing thin. Online teachings are no real substitute for in person presence. Karma Kagyu teachers and followers want the 17th Karmapa to visit Rumtek and Sikkim and take his rightful seat there. It is a fundamental human right for such an important religious and spiritual figure to have freedom of movement and to meet and teach his followers, as well as to perform the sacred and beneficial “black crown” ceremony.
The petition was launched to gather support to request that the Sikkim state and Indian government (and courts) announce the details of any ongoing court cases, restrictions and/or discussions with Indian Prime Minister Modi regarding the return of the 17th Karmapa to Sikkim. His followers and the people of Sikkim have the right to know when the 17th Karmapa will be allowed to return to Sikkim.
I was told by a reliable source within India, that the main reason the 17th Karmapa has been blocked from travelling to Sikkim are the court cases instigated years ago by the 14th Zhamarpa and his followers (as documented by British journalist Mick Brown in Dance of 17 Lives book). According to this source, they are also the people who insisted that the Karmapa be prosecuted for alleged “money-laundering” in India. Considering the recent photos of the Karmapa with Thaye Dorje together to announce their joint agreement on the search for a 14th Zhamarpa, their alleged refusal to withdraw such legal actions behind closed doors and drop their claims to the Karmapa title (unless the 17th Karmapa does some kind of “joint Karmapa” together) is not only unacceptable, but also no real basis for trust, friendship or progress.
The vast majority of the Karma Kagyu teachers, monks, nuns, Karma Kagyu monastic institutions in Tibet, China, India, Nepal and Asia in general do not accept or follow Thaye Dorje at all, and never did. These actions seem to be driven by his predominantly white, European followers.
The Gelugpas also seem to have taken advantage of the situation with the 17th Karmapa not being allowed to go to Sikkim to increase their ongoing domination and control of the 17th Karmapa, Tibetan exile politics, Tibetan Buddhist culture and lineages in exile as well as Tibet, since the time of the Mongolian invasions between 1688 and 1755.
It is also noticeable that the Central Tibetan Administration (CTA; Tibetan government-in-ecile) media and representatives, who are supposed to be representing the interests of all members of the Tibetan community in Tibet and exile, seem to be mainly silent and doing nothing on the issue related to 17th Karmapa’s ability to go to Sikkim and carry out Dharma activities there. Yet, with due respect, the media reports of the official news website of CTA, Tibet.net are biased and unbalanced regarding the operation and recovery of 14th Dalai Lama, who is no longer the sole political or spiritual ruler of Tibet or in exile, as he became after the Gelugpa-instigated Mongolian invasion of Tibet from 1688 to 1755.
It has been over twenty-four years since the 17th Karmapa (as a young man) bravely left his monastery, followers and family in Tibet to live in exile in India and other countries. Recently, his father passed away in Tibet, and it seems he was unable to visit his father during his sickness or passing, nor for any funeral arrangements. Time is going by quickly and the Karmapa is getting older and has had health issues himself. He even advised his followers in 2007 in Bodh Gaya that if they continued eating slaughtered animals (he is a strict vegetarian) that it would also affect his life-span.
The heartbreaking and tragic loss to Tibetans, Indians, Asians and Buddhism generally of the 17th Karmapa being unable to freely teach and travel and perform the black crown ceremony is huge indeed. The petition is a way of saying that movement is needed from the decision-making authorities, and that “friendship” and harmony cannot be based on blackmailing people regarding pending or ongoing court cases. These have no real substance or support within the Karma Kagyu tradition or among Tibetan monastics.
See more
Support 17th Karmapa, Ogyen Trinley Dorje’s Return to Sikkim
THE NATURALLY-ARISEN VAJRAVARAHI AND CAVE AT ‘JOYFUL LAND OF SECRET-MANTRA’ (WENFENG SI 文峰寺): Visiting another of the five main Karma Kagyu temples, Sang-ngag Gatsal Ling (Wenfeng Si), the three-year retreat centre, Vajravarahi cave, naturally-arisen Varahi and stunning Kagyu statues and artworks
A 21st CENTURY TIBETAN ‘POLYMATH RENAISSANCE GENIUS’, 17th KARMAPA BIRTHDAY TRIBUTE. An overview of the 17th Karmapa’s outstanding activities and teachings on Buddha Dharma, female empowerment, vegetarianism, environmentalism, art, theatre and poetry
THE STATE OF “SHANGRI-LA” AND “LITTLE POTALA” (GANDEN SUMTSEN LING): A Visit to Shangri-La, Dechen, Tibet, the 5th Dalai Lama’s ‘Little Potala”, Big Buddha monastery, Cultural Museum and Huge Prayer Wheel (Shangri-La pilgrimage, Part 4)
MEAT IS MURDER: ‘Tibetan Buddhist Vegetarianism: Ancient and Modern’ compiled teachings by 17th Karmapa, Ogyen Trinley Dorje
