Hi Honey Dakini - just in case I created some confusion: It is not correct to say that Geshe Kelsang does not recognise Tulkus. In fact in his writings you can see he writes about many different re-incarnation lineages - for example that Geshe Langri Tangpa was a previous incarnation of Trijang Rinpoche, or Dorje Shugden was Duldzin Dragpa Gyaltsen or as TK wrote, in the recognition of his own mothers re-incarnation etc. However, the important point is that with respect to the NKT, the fact of being a Tulku is irrelevant to the process by which teachers and directors are appointed.
All the best to you
Robert :-)
Robert, thank you for the clarification and explanation. I understand what you are saying.
I also understand and appreciate that "process" of appointing teachers and I think that it is particularly relevant to a time when so many of the practices are getting dispersed or, especially in a western world, people do get quite easily carried away with spiritual fads, trends and a mysticism that can be dangerous (this whole thing being quite a big tendency in the 60s/70s right through until today, to some extent).
I value and respect very much the tibetan system of recognition of tulkus and reincarnated high lamas - they have very advanced systems, divination and highly clairvoyant masters for doing so. It is a much different context "out" in the rest of "our world" though as that whole practice and process is one that was quite alien to us up until only quite recently. I respect teachers like Geshe Kelsang Gyatso for establishing a system that has a great emphasis on study, practice and becoming a teacher by a very organised and graduated process of learning.
It's very much like the gelugpa system itself, isn't it! It would be very helpful for when he passes away, or in the interrim before his incarnation comes back - for the next generation of students, or even laypeople, to keep the organisation going without having to rely on practices/lineages of an old tibet that we may be neither familiar with nor qualified to work with in the same way as these lamas have been doing for hundreds of years.
I like that it is also a very democratic system - anyone from the king to the village idiot has the opportunity and potential to become a teacher by following the same process of study and practice. a wonderful way for making the dharma accessible and relevant to everyone, and giving anyone an opportunity to connect and learn, according to their own levels. It brings the focus away from mysticism or even from the concept of reincarnation which many people may still be grappling with (having come from cultures that don't believe in it or from scientific viewpoints in which feel they "need proof in a testtube"). Instead, it places the focus on what can be achieved NOW, within this lifetime, today, this hour, this minute. It challenges the practitioner to realise that while the system of recognising and even being a tulku may be important, what is more important is what you are doing RIGHT NOW. People may or may not believe in past lives and the tulku system (and there isn't anything bad about them if they DON'T believe in it either), but everyone can believe in what you are doing right now to make a difference.
Perhaps this is how NKT has grown so exponentially in the last few decades - it appeals very much to a modern sensibility, knowledge and thirst for learning. Then, when knowledge is gained, faith in a teacher is sown and merit is accumulated to understand the deeper teachings, other more "mystical" elements such as understanding the tulku system, divinations etc combines with what they have already learnt to make a very powerful practice.
