Author Topic: Gelek Rinpoche spreads dharma in South East Asia  (Read 9981 times)

DharmaSpace

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Gelek Rinpoche spreads dharma in South East Asia
« on: July 22, 2011, 12:10:37 PM »
Gelek Rinpoche is a great gelug master and spreading the tradition all over the world.

http://thestar.com.my/lifestyle/story.asp?file=/2011/7/22/lifefocus/9131250&sec=lifefocus

A message of healing
By HARIATI AZIZAN
[email protected]

Gelek Rimpoche espouses ageless and universal wisdom for modern times.

IN his modern short-sleeved shirt and khaki trousers, it is hard to believe that Gelek Rimpoche is an incarnate lama.

With his easy smile and unassuming demeanour, it is even harder to believe that he has been trained in 26,000-year-old knowledge.

Yet, as soon as he speaks it becomes evident that he is indeed a highly learned and disciplined lama with a deep understanding of humanity.

It is his Ordinary Joe persona that makes the ancient wisdom he advocates not only accessible but also relevant.
Material world: Master Gelek Rimpoche believes ancient wisdom can heal the world of hatred and anger.

“I have been teaching the ancient wisdom of 26,000 years over three decades across the world now, particularly in the US.

“I have discovered that the problems Asians face are the same as those many in the West face. The ancient wisdom has been helpful for many in the West, so I carry the same ideas and the same message here,” says the US-based spiritual teacher.

Gelek Rimpoche is in Malaysia for a two-week Dharma tour, which started in Kuala Lumpur and will end in Penang tomorrow, after stops in Taiping and Gerik, Perak.

This is not the first time the Rimpoche has come to Malaysia.

In the 1980s, he was invited as a guest of the Young Buddhist Association and had met many young Malaysians at its centres.

“Then, what I found was that many young Malaysian Buddhists followed their faith simply because their parents taught them to do so. Many did not know why they were doing certain rituals or following in the teachings,” he says, sharing that he felt fortunate to be able to serve the young Buddhists in Malaysia and help them reconcile their belief and their “parents’ belief”.

The experience, he adds, reinforced his own belief that the problems we face are similar regardless of who we are and where we are in the world.

The ancient wisdom he espouses can help deal with negative emotions like anger and hatred, which he points out are common problems that have been present for thousands of years.

“Every major religion – Islam, Judean-Christianity or Hindu-Buddhism – is trying to solve the same problem. I am trying to draw on the experience of Buddha himself when he overcame his difficulties in his time.

“His followers can follow in his footsteps, not as a way of worship or religion, but as a way of life, a way of handling the difficulties and a way of thinking or managing your emotions to overcome problems,” stresses the Rimpoche, explaining that the talks are not only meant for Buddhists, but everyone.

For those of other faiths, he affirms, the core beliefs of each religion should not be touched.

As he puts it, the situation in the world today is terrible.

“There are wars, cold war and non-cold war, there is poverty everywhere and many countries are affected by the economic downturn, including the US.

“People have difficulty finding jobs, paying their bills, maintaining their houses and car loans.”

Michigan, where he currently lives, is one of the worst-hit areas, shares the Rimpoche.

The problem of poverty, which he sees every day, brings tremendous mental agony and fear to everyone.

Ancient wisdom can help relieve some of the anguish.

“It is not a solution but a relieving aspect that can lift the mood of the individual so that one can gain more confidence and improve all facets of one’s life,” he shares, reluctantly describing it as some form of “self-help” knowledge.

That is what he was looking forward to before coming to Malaysia: the opportunity to share that wisdom with Malaysians and help them find the solution to help themselves.

As he highlights, there are eight inner obstacles that contribute to our daily suffering, also called “The 8 Fears”, namely Pride, Ignorance, Anger, Jealousy, Wrong View, Miserliness, Attachment and Doubt.

To overcome the obstacles, one needs to access and understand these eight fears, as well as learn how to hone them.

Some may be surprised to learn that the Rimpoche spent many years wrestling with his own inner obstacles after fleeing Tibet, and that he even gave up his monastic vows in the 1960s.

As he wrote in one of his books, Good Life, Good Death: Tibetan Wisdom On Reincarnation, “I tried everything – smoking, drinking, sex, looking for some kind of kick that I thought I couldn’t get from dharma.”

But even during his personal spiritual struggle, he never stopped believing and continued his meditation practices and studying with his many teachers, such as Kyabe Ling and Kyabe Trijang Rimpoches, the senior and junior tutors of the Dalai Lama.

In fact, it is his combination of worldly experiences with his classical Tibetan training and his dedication to the Tibetan Buddhist practice which makes him a valuable spiritual teacher to many all around the world.

Obsession and attachment

Gelek Rimpoche was born in Lhasa in 1939 into the family of Thubten Gyatso, the Thirteenth Dalai Lama.

At the age of four he was recognised as the reincarnation of the abbot Tashi Namgyal and a year later he was sent to Drepung monastery, the largest Tibetan monastery ever, housing in its prime over 13,000 monks. There he was taught by many of Tibet’s greatest masters and received at a very early age the Geshe Lharampa, the highest degree given.

His training was interrupted when China invaded Tibet in 1959, and he fled to India with the Dalai Lama and his fellow scholars and teachers.

In 1964, Rimpoche became an exchange student at Cornell University in New York, where he worked on mastering English.

When he returned to New Delhi, he helped run the Tibet House.

There, he was dedicated to preserving and promoting Tibetan culture, editing, translating and publishing nearly 200 rare Buddhist manuscripts, works that would have been lost but for his efforts.

In the 1970s, he served as head of Tibetan services at All India Radio and began getting offers from around the world to teach. So, in 1985, he went to the Netherlands and established his first teaching centre. In 1987, he established the Jewel Heart centre in Ann Arbor, Michigan, in the US, where he later settled.

Over the years, Jewel Heart expanded to New York, Chicago, Cleveland and San Francisco, among other cities, as well as to Malaysia and Singapore.

The biggest inner obstacle or fear for many today, says the Rimpoche, is attachment.

“The other day I read about a young woman in China who is obsessed with her sports cars.

“The problem in the modern world is that people have a lack of good role models, so many are looking for something even though they don’t know what they are looking for. Many end up getting attached to their material possessions. They believe that material possessions will bring them inner peace and happiness.”

He points out, it is not that you cannot have material possessions; it is that you should not be their slave.

“Buy the sports car if you can afford it, but do not become obsessed if you can’t afford it. This is how attachment brings suffering – you become obsessed with owning something and will do anything to get it.”

In today’s terms, for example, it would mean spending over your budget and getting caught in a cycle of debt, which brings pain and misery.

Gelek Rimpoche speaks from experience, as his life has been a hard-won lesson in non-attachment. When he fled Tibet, he not only lost his parents, friends and teachers but also his possessions, his family’s wealth and even his country of birth.

He has had to adapt to a new life and his ensuing experiences have also been a cycle of ridding himself of his attachments and adapting to new cultures, new countries and new worlds.

As he reiterates, the problems people face are not controlled by the boundaries of culture and tradition.

“Anger is anger no matter who you are. Hatred too – Asian hatred or American hatred or European hatred – it is the same. These negative emotions do not recognise borders of culture or traditions.

“They don’t have any colour difference. So, the wisdom should also not have borders.”

Crucially, he stresses, while it is true to a certain extent to say that the sufferings we have here are given to us – some traditions will say that this is our bad karma – it is not a big obstacle that you cannot overcome.

“It is dependent on your condition.”

This is what he draws upon in his journey from Tibet to the US and now worldwide.

“I’ve learnt that life is full of surprises. When I left Tibet, I thought I would have to become a garbage collector and not be able to practise my faith. But now here I am with the opportunity not only to keep learning but also share my knowledge with others.”

> Gelek Rimpoche will be speaking at the Than Hsiang Temple, Penang, on Overcoming Fear today and on Healing with Wit and Wisdom of Tara tomorrow (both sessions are from 8pm to 9.30pm). For details, call Brother Chew at 012-481 5526 or Brother Choong at 012-474 2822.






triesa

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #1 on: July 23, 2011, 04:51:41 PM »
Thank you Dharma Space for sharing this infomation. I find Gelek Rinpoche  very down to earth, I really wish I would have the great fortune to meet with him one day.

dsiluvu

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #2 on: July 23, 2011, 06:51:46 PM »
I heard Gelek Rinpoche gave up Dorje Shugden or at least that is what he portrays. I also heard some of his fellow close students is actually quite adamant that Gelek Rinpoche has given up and they advices people to not mix with those centre and students and lama's who has not? Is that true???

If is it, I wonder what gives them the right to be judging other people's practices? I just hope they will not end up collecting negative karma just from their schism and judgemental views that creates broken samayas with their guru like some already have.

I am sure Gelek Rinpoche although announced he has given up DS did not condone that his students be the police of anti DS?

vajraD

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #3 on: July 25, 2011, 02:42:45 PM »
The interview of the article is so make sense and Gelek Rinpoche really have great wisdom from how he has reply to the reporter. Hopefully one day I’m able to see him. Thank you so much for sharing the article.

beggar

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #4 on: July 27, 2011, 08:15:29 PM »
I heard Gelek Rinpoche gave up Dorje Shugden or at least that is what he portrays. I also heard some of his fellow close students is actually quite adamant that Gelek Rinpoche has given up and they advices people to not mix with those centre and students and lama's who has not? Is that true???

If is it, I wonder what gives them the right to be judging other people's practices? I just hope they will not end up collecting negative karma just from their schism and judgemental views that creates broken samayas with their guru like some already have.

I am sure Gelek Rinpoche although announced he has given up DS did not condone that his students be the police of anti DS?

One thing is for sure, i have never heard Gelek Rinpoche himself saying anything negative about Dorje Shugden's practice, nor against any DS practitioners or Lamas. This is not surprising, as no real Lama would criticise any other Lama.

Whether or not he is a DS practitioner, I myself not know this for sure, but I do know he has been very instrumental in bringing Dharma to many places and has centres around the world. i hear he travels quite extensively to give teachings and initiations.  His organisation Jewel Heart in Michigan is very famous!

DharmaSpace

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #5 on: July 27, 2011, 08:32:20 PM »
I read this comment from the site
As Gelek Rinpoche said one day,” Well Tom, I am from Dorje Shugden Country”

 ;D

pgdharma

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #6 on: July 29, 2011, 02:30:08 PM »
Thank you, Dharma Space for highlighting this article. I find Gelek Rinpoche's interview is very down to earth and logical.

It is not for me as a layperson to judge if Gelek Rinpoche is a DS practitioner or not. The important thing is that Gelek Rinpoche is spreading dharma in South East Asia and the rest of the world which will benefit many people who has the fortune to meet him.

DharmaSpace

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #7 on: August 08, 2011, 03:43:10 PM »
More news about Gelek Rinpoche , what a great and humble lama.

http://blogs.sites.post-gazette.com/index.php/news/faithburgh/28772-great-tibetan-lama-bestselling-author-speaks-here-august-20

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Great Tibetan lama, bestselling author, speaks here August 20
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Saturday, 06 August 2011 00:57
Written by Ann Rodgers
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Over the past several months the Tibetan Buddhist community has brought a stellar array of lamas here to help lead them into a deeper experience of their faith. That continues this month with Gelek Rinpoche, who is considered an extraordinary master of the teaching. He is also author of a bestseller, "Good Life, Good Death."

His presentation on August 20 from 2-5 p.m. in the First United Methodist Church of Pittsburgh, will be different from the others because it is more of an informal talk. "It will be more broadly accessible to people who might be interested to learn something about Tibetan Buddhism in a more general way," said Jonnie Viakley, one of the organizers.

Gelek Rinpoche has been given the title "Kyabje," but is apparently too humble to use it. The title "is given only to the seniormost lamas in a lineage whose accomplishments are thought extraordinary," Ms. Viakley said.

He was born in Tibet, where in 1943 he was recognized as an incarnate lama at the age of four. He entered a monastery to be mentored by the foremost lamas in Tibet, and is part of the last generation of masters to have been trained in the Tibetan monasteries.  When the Chinese seized military control of Tibet in 1959 he was forced to flee because his high status would have made him a target.  He joined the exile community in India, where he eventually began editing and printing more than 170 volumes of rare Tibetan manuscripts that would otherwise have been lost. He later moved to the West, and is fluent in English.

Big Uncle

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #8 on: August 10, 2011, 04:45:54 AM »
I heard Gelek Rinpoche gave up Dorje Shugden or at least that is what he portrays. I also heard some of his fellow close students is actually quite adamant that Gelek Rinpoche has given up and they advices people to not mix with those centre and students and lama's who has not? Is that true???

If is it, I wonder what gives them the right to be judging other people's practices? I just hope they will not end up collecting negative karma just from their schism and judgemental views that creates broken samayas with their guru like some already have.

I am sure Gelek Rinpoche although announced he has given up DS did not condone that his students be the police of anti DS?

I don't believe such a great Lama like Gelek Rinpoche would give up his practice so easily because of the ban on Dorje Shugden. In fact, I don't believe any Lama have really given up on Dorje Shugden. I think they have merely lied to safeguard their vows. In the Bodhisattva vows, it says that if one must break a vow in order to benefit someone, it would be a transgression not to do so. In this case, it would be better to lie and break a vow than to destroy their samaya with the lineage as all the Lama's students samaya and subsequent attainments and rebirth are at stake. That's how I view this and I believe Gelek Rinpoche like many other Lamas are waiting for the ban to be over to start propagating Dorje Shugden all over again.

dsiluvu

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #9 on: August 12, 2011, 02:36:45 PM »
I heard Gelek Rinpoche gave up Dorje Shugden or at least that is what he portrays. I also heard some of his fellow close students is actually quite adamant that Gelek Rinpoche has given up and they advices people to not mix with those centre and students and lama's who has not? Is that true???

If is it, I wonder what gives them the right to be judging other people's practices? I just hope they will not end up collecting negative karma just from their schism and judgemental views that creates broken samayas with their guru like some already have.

I am sure Gelek Rinpoche although announced he has given up DS did not condone that his students be the police of anti DS?

I don't believe such a great Lama like Gelek Rinpoche would give up his practice so easily because of the ban on Dorje Shugden. In fact, I don't believe any Lama have really given up on Dorje Shugden. I think they have merely lied to safeguard their vows. In the Bodhisattva vows, it says that if one must break a vow in order to benefit someone, it would be a transgression not to do so. In this case, it would be better to lie and break a vow than to destroy their samaya with the lineage as all the Lama's students samaya and subsequent attainments and rebirth are at stake. That's how I view this and I believe Gelek Rinpoche like many other Lamas are waiting for the ban to be over to start propagating Dorje Shugden all over again.

True! I do too do not believe such a great Lama like Gelek Rinpoche would actually give up on Dorje Shugden. And if He did or did not, students should never take sides and go out on a witch hunt also. I hope this ban gets lifted and everyone can practice what they wish without prejudice and political agendas.

vajrastorm

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #10 on: August 27, 2011, 09:40:48 AM »
I personally am deeply indebted to Kyabje Gelek Rinpoche for introducing me to Tibetan Buddhism years ago. It was when I attended his teaching that I learnt for the first time in my life that 'afflictive' emotions were the real cause of my suffering. My was I ever so deeply and profoundly affected! It was so 'revolutionary' for me to see my mind as being caught up in a maelstrom of deeply habituated 'afflictive' emotions like anger, hatred, jealousy, pride. i was truly fascinated. That teaching led me to search and, not long after that, i found my own precious Spiritual Guide.   

Gelek Rinpoche is undoubtedly a great Gelug Lama who has indefatigably spread Je Tsongkapa's lineage teachings everywhere. It stands to reason then that this great master will not have abandoned the practice of Dorje Shugden, who arose as an uncommon Dharma Protector to protect the pure Dharma of Je Tsongkapa.

Ensapa

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #11 on: July 31, 2012, 07:32:55 PM »
It would help very much for all of us to know who Gelek Rinpoche is, so I'm going to share with you a short biography of him.

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Born in Lhasa, Tibet, in 1939, Kyabje Gelek Rinpoche was recognized as an incarnate lama at the age of four. Carefully tutored from an early age by some of Tibet’s greatest living masters, Rinpoche gained renown for his powers of memory, intellectual judgment and penetrating insight. As a small child living in a monk’s cell in a country with no electricity or running water, and little news of the outside world, he had scoured the pictures of torn copies of Life Magazine for anything he could gather about America. Now Rinpoche brings his life experience and wisdom to both the east and the west.
Among the last generation of lamas educated in Drepung Monastery before the Communist Chinese invasion of Tibet, Gelek Rinpoche was forced to flee to India in 1959. He later edited and printed over 170 volumes of rare Tibetan manuscripts that would have otherwise been lost to humanity. Rinpoche was also instrumental in forming organizations that would share the great wisdom of Tibet with the outside world. In this and other ways, he has played a crucial role in the survival of Tibetan Buddhism.

He was director of Tibet House in Delhi, India and a radio host at All India Radio. He conducted over 1000 interviews in compiling an oral history of the fall of Tibet to the Communist Chinese. In the late 1970’s Rinpoche was directed to teach Western students by his teachers, the Senior and Junior Masters to His Holiness the Dalai Lama. Since that time he has taught Buddhist practitioners around the world.

Rinpoche is particularly distinguished for his thorough familiarity with modern culture, and special effectiveness as a teacher of Western practitioners of Tibetan Buddhism. Recognizing the unique opportunity for the interface of spiritual and material concerns in today’s world, Rimpoche has also opened a dialogue with science, psychology, medicine, metaphysics, politics, and the arts.

In 1988, Rinpoche founded Jewel Heart, a Tibetan Buddhist Center. His Collected Works now include over 32 transcripts of his teachings, numerous articles as well as the national bestseller Good Life, Good Death (Riverhead Books 2001) and the Tara Box: Rituals for Protection and Healing from the Female Buddha (New World Library 2004). Rinpoche is a U.S. citizen and lives in Michigan.

Positive Change

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #12 on: July 31, 2012, 08:48:30 PM »
I came across this very well written article on Gelek Rinpoche which epitomizes this illustrious figure.

Gelek Rinpoche's Remarkable Journey

By John Kain

In late March, 1959, ten days after the Dalai Lama slipped the grasp of the Chinese and fled to India, a large group of Tibetan refugees sat stalled at the foot of the Himalayas. Only a few miles away, over a cluster of four peaks, lay Arunachal Pradesh in India, and freedom.

Time and time again throughout the day members of the group tried the treacherous climb, yet they were unable to find passage. To get here they had traversed mile after mile of rugged terrain while strafed by Chinese aircraft. There was no turning back. Tired, hungry and cold, they sought advice from an incarnate lama who had joined their exodus-nineteen-year-old Nawang Gelek Rinpoche.

"I sat there and looked at the situation,” Rinpoche tells me in his clear and lilting English. “I don’t know if it was a coincidence or the effects of a flu shot or common sense, but I saw that the range had four peaks and I thought we should zigzag across to the farthest one on the right. So I happened to be the one to suggest that route and the people began to follow me."

We’re sitting in Gelek Rinpoche’s tiny, modestly furnished New York City apartment; he’s smiling-which is often the case-and wearing a loose-fitting maroon sweatshirt with matching sweat pants. (No longer a monk, he rarely dresses in robes.) He is quick-witted and prone to bouts of serious laughter-usually at his own expense. His round and friendly face continually animates his words.

Given Gelek Rinpoche’s easy manner and unassuming demeanor, it is hard to imagine that forty-two years ago he led that large group of Tibetan refugees into exile and that the passage he "suggested" became a major route for tens of thousands in the coming decades. It is hard to imagine he lost everything he once held dear. Hard to imagine he spent years wrestling with spiritual doubt. It is even, at times, hard to imagine that Rinpoche is an incarnate lama who spent fourteen of his first nineteen years in rigorous monastic training in Old Tibet. It’s all hard to imagine and Rinpoche likes it that way.

Gelek Rinpoche happily upsets the apple cart of expectations. His approachability gives him a "regular guy" quality, yet he is a highly trained and disciplined lama. His teaching style is woven from a life of constant upheaval and worldly experience, as well as an unstinting dedication to Tibetan Buddhist practice. He is a master at adaptation.

"Adapting is not that difficult provided you don’t have so much pride," says Rinpoche. "Pride is the problem-you know ‘I’m the king! I’m the king!’-that sort of thing. If you have that pride, it’s extremely difficult. But if you let go of that, it’s not too hard."

In a time when spiritual teachers are scrambling for recognition, Rinpoche is refreshingly uninterested in self-promotion, and his willingness to expose his own faults is an expression of his realization that we’re all in this together. "Rinpoche is unusually direct and open," says Sandy Finkel, a meditation teacher who in 1988 co-founded Jewel Heart Buddhist Center in Ann Arbor, Michigan, with Gelek Rinpoche and Aura Glaser. "This quality makes him extremely accessible. He often shares personal stories that are less than exemplary, even embarrassing."

This candor, however, arises simply from his classic Buddhist training. "One thing that’s interesting about Gelek Rinpoche is how traditional he really is," Philip Glass-a long-time student-told me. “That becomes apparent when you’ve been around him and seen the way he conducts his teachings. He’s actually a very traditional lama in disguise."

Gelek Rinpoche’s life has been a hard-won lesson in non-attachment. When he fled Tibet he lost his parents, friends, wealth, many of his teachers, his monastery and his country. And what he found on the far side of the Himalayas-where he settled in New Delhi-was a completely alien world. "I felt that I was picked up in the middle of the seventeenth century by helicopter and carried over and dropped in the twentieth century," he says. This upheaval at such an early age led him to a decision that would profoundly change his life and set the course for his unique teaching style.

In the early 1960’s, after much agonizing, he gave up his monastic vows and jumped headlong into secular life. "I tried everything," he writes in his recent book, Good Life, Good Death: Tibetan Wisdom On Reincarnation, "smoking, drinking, sex, looking for some kind of kick that I thought I couldn’t get from dharma."

His decision was precipitated by many years of doubt centering on his status as an incarnate lama, doubts that had been stirring even while he was still in Tibet. "I read the biographies of the different incarnate lamas. Many of them contained recollections of their previous lives. But when I tried to remember anything regarding my previous lives and circumstances, conditions and friends, my vivid, reliable recollections equaled zero. Then I wondered, What am I? A fool?" he writes.

For Gelek Rinpoche-who had studied at Drepung monastery in Lhasa-the buddhadharma was not something that could be switched on and off with a flick of a switch. "Buddhist practice was such a part of my life that it didn’t matter whether I believed it or not," Rinpoche says. In fact even during his years of personal struggle he never stopped his meditation practices nor ceased studying with his many teachers, such as Lingstang and Trijang Rinpoches-the senior and junior tutors of the Dalai Lama. Nor did he lose his dedication to preserving and promoting Tibetan culture through his work with Tibet House-editing, translating and publishing nearly 200 rare Buddhist manuscripts, works that would have been lost but for his efforts.

"Rinpoche’s translations were very useful," says Rinchen Dharlo, the former U.S. representative of the Dalai Lama and current president of the Tibet Fund, a nonprofit organization dedicated to preserving Tibetan culture. "So many texts were destroyed in Tibet. Many of them were burned in large bonfires. Many did not have second copies. But some Tibetans were able to carry a few with them into exile and Rinpoche helped tremendously with their preservation."

The unusual circumstances of Gelek Rinpoche’s life helped him adapt to American culture when he moved to the United States in the early 1980’s. His combination of classical Tibetan training and lay practice experience has given him certain "real-world" insights that mesh well with secular students.

"When Rinpoche briefly experimented with alcohol and cigarettes, he had a first-hand experience of the pleasure and the desire for the kick that these substances can elicit," says Finkel. "He caught a glimpse of the type of attachment that can eventually lead to addiction. He also was acutely aware of the limitations and dangers of indulging in these substances. As a result, his students feel his empathy and ability to relate to their addiction and attachment struggles more keenly, perhaps, than if he had always abstained from such things."

This is not to say that he took his monastic vows lightly, nor that he encourages people to follow his path. "I don’t think under any circumstances I should say that giving up my monastic vows has been good. It has been disgraceful. It was a very bad thing for me. However it might have helped me a little bit to understand the American life and what people go through," he told me. It is this kind of honesty that has endeared Rinpoche to so many students.

Gelek Rinpoche was born in Lhasa in 1939 into the family of Thubten Gyatso, the Thirteenth Dalai Lama. His relatives were, as Robert Thurman writes in his foreword to Gelek Rinpoche's book, "the ‘first family’ of that era-sort of like the Roosevelts in America." His father was an important incarnate lama and at the age of four he was recognized as the reincarnation of the abbot Tashi Namgyal. His first year away from home was spent in a cave with his teacher.

At the age of five he moved to Drepung monastery, the largest Tibetan monastery that ever existed, housing in its prime over 13,000 monks. There he was taught by many of Tibet's greatest masters and received at a very early age the degree of Geshe Lharampa, the highest given. An exceptional student, Rinpoche was known for his extraordinary memory, fierce debating skills and piercing intellect.

After Rinpoche’s escape to India and his first few years in New Delhi, he spent 1964 studying as an exchange student at Cornell University, where he greatly improved his English and re-ignited a fascination with America. "I thought about America way back in Tibet," Rinpoche explained. "I always tried to talk about it. All I was able to talk about was the White House-the White Palace-and the wheels on all the cars and the trains. We didn’t have that much knowledge. I was very fond of talking about America. And when the Chinese started moving into Tibet in the forties and early fifties, you felt very close to America. You looked to it as a friend, as a savior."

Though tempted to stay in the U.S., Rinpoche decided to return to New Delhi to help run Tibet House. In the 1970’s he served as head of Tibetan services at All India Radio and began getting offers to teach from around the world. He took another trip to the U.S.-this time to Arlington, Texas-to teach on the healing arts. But it wasn’t until 1980 when he met Glaser and Finkel, who were traveling in India, that he decided to move to America. Glaser and Finkel sponsored him for numerous visits to Ann Arbor, Michigan, where he eventually settled in 1987.

Once again he had to adapt to a new culture, and he displayed an intuitive sense of Western student’s needs. "When I started Jewel Heart," he says, "I emphasized that people didn’t need to fold their hands in a certain way or anything like that. I was just a simple guy coming up to talk about the teachings. Then gradually people began to appreciate the message and when they found it helpful they were able to develop some kind of a profound relationship to it. Which is better than when they’re told to stand up and fold their hands and bow down. So I opted for the light touch right from the beginning, and I’m still doing that."

Though he jokingly told me that he "can make neither heads nor tails of psychology," he has a very thorough understanding of the Western mind and heart, as well as the flexibility to work with various cultural norms. "The whole basis of Western psychology is the idea of guilt. Rinpoche doesn’t buy it. He’s simply not interested in that," Glass says. "He’s coming from a very different place. People that come into the sangha-any sangha-are usually having some type of emotional problem or psychological problem and a dharma teacher has to deal with that. Rinpoche’s therapies, however, are Buddhist. One of his prescriptions for depression is Bodhi mind-developing compassion for other people. In other words, if you’re depressed, go out and help somebody else. He’s not against medication in some cases, but then he’s not interested in endless analysis of your childhood either."

Rinpoche has a classical lama’s mind, yet is savvy enough about Western students to understand which societal tendencies-entrenched in personal behavior and outlook-need to be transformed and which need to be nurtured. "One of the things Rinpoche does marvelously well is help Western students develop serious levels of practice in the midst of our complex and busy lives," says Glaser. "He's much more interested in people putting in a steady effort over a long period of time than with some kind of heroic ‘sit on your cushion sixteen hours a day’ thing, or running away from your home, your job and your family in the name of dharma."

One of the people who helped Rinpoche get a handle on American culture was Allen Ginsberg. They met in the early 1990’s, forming a fast friendship. Allen eventually became Gehlek Rinpoche’s student, with Rinpoche performing the ritual at Allen’s death. "Allen never missed the opportunity to teach me about American culture and language," Rinpoche told me. "He pushed me all the time. He was really so kind. And then what little dharma I know I contributed to him."

Rinpoche learned a great deal about America’s straightforward and frank attitudes from Ginsberg. "Once Allen gave a workshop called ‘Spontaneous Poetry,’ and he insisted I come," writes Rinpoche. "He asked people, ‘What are you thinking? Say it now.’ He asked everybody and I kept my mouth shut. Then he turned to me and said, ‘Rinpoche what are you thinking?’ I said, ‘I don’t want to end up in the shoes of Jim and Tammy Faye Baker.’ He said, ‘The way not to fall into that trap is to make sure you keep nothing hidden in any closet. No matter what it is, don’t hide it. Keep everything out in the open.’ I followed his advice, which was really great. He was totally and completely himself and he showed me how comfortable I could be in my own skin."

Adapting to a new culture doesn’t mean throwing the baby out with the bath water, however. Rinpoche is very much concerned with the integrity of the dharma. "I would describe Rinpoche as a radical traditionalist," says Glaser. "He is enormously careful about things he feels it’s important to be careful about, such as the pure and authentic transmission of the teachings, and the seriousness with which some practices need to be approached. But at the same time he is quick to dispense with the things he sees as cultural baggage, or perhaps not helpful to a western student. His focus is on the continuity of a living tradition in a new cultural context."

Over the years Jewel Heart has expanded and Gelek Rinpoche splits most of his time between the centers in Ann Arbor and New York. He also regularly visits Jewel Heart centers in Chicago, Cleveland, Lincoln and San Francisco, and overseas in the Netherlands, Malaysia and Singapore. Though now an American citizen who has embraced Western culture, he has not forgotten his roots. He is still very dedicated to preserving and promoting Tibetan culture. The Jewel Heart centers have a humanitarian wing that provides financial assistance to young Tibetan lamas at monasteries-in-exile in India. It also provides aid, in conjunction with the Tibet Fund, to Tibetan schools in poor rural areas and gives financial support to orphans and physically challenged children.

When it comes to training Buddhist teachers, Rinpoche uses the "old, traditional style."

"Teachers must possess their own knowledge," he says. "That is to say having listened and learned, they must have contemplated and analyzed the material fully, followed by meditation."

"Rinpoche encourages people to investigate the teachings and practices for themselves," says Glass. "He stresses intelligent faith, not blind faith."

Rinpoche is also very much involved with the nearly 8,000 Tibetans in North America, who are living in thirty different cities. "In every city where we have more than fifteen Tibetans we make sure that there’s an association established," says Rinchen Dharlo. "Right now we have twenty-eight Tibetan associations in North America. We have biannual conferences, and Gelek Rinpoche attends many of these, giving advice and suggestions. He’s very active. He’s a good writer also. Not many of the lamas are skilled in writing. And Rinpoche is always willing to give advice to fellow Tibetans. He knows an incredible amount about the political history of Tibet from the 1920’s up until 1959, so he can give the younger folks some perspective."

An astute observer of society, Rinpoche continually absorbs nuances of the culture that bring creativity and playfulness to his teaching style. His ebullient humor inspired Robert Thurman to open his introduction to Rinpoche's book by stating, "Over the years, I have probably had more fun with Gehlek Rinpoche than with almost any other lama I have known."

Rinpoche’s humour is all the more powerful in light of the great suffering he has endured. In the late 1990’s he learned the fate of his parents, with whom he’d lost contact in 1959. He found that his mother had been tortured and pushed to insanity. She tried to commit suicide and died a few days after her release from her so-called "house arrest." His father, under the harsh strictures of the Cultural Revolution, died three years later.

"Thanks to my teachers, to the training they transmitted to me, my struggle with anger has been much simpler than it might have been," writes Rinpoche. "Anger didn’t overwhelm me. But I did notice a little hitch later on. I didn’t have a problem with the Chinese in general, but in 1998 on my first trip to China, I discovered I had a problem with Mao. When I changed money to Chinese yuan, I saw Mao’s picture on every single bill. The thought of putting his face in my pocket gave me the creeps. It was a strange feeling. Under the circumstances, I had to forget about Mao. In order not to be bothered ever again by the idea of Mao’s image in my pocket, I took refuge in patience. Patience here means exactly this: not submitting to hatred."

Over the years Gelek Rinpoche has developed an unshakable faith in reincarnation and accepted his role as an incarnate lama. His belief, he says, "comes from a deeper consciousness that lies at the heart level, a kind of pervasive understanding. Not a voice, but a comprehension coming from inside rather than outside. That’s why I believe in reincarnation-not because Buddha said one should."

This realization translates into a deeper way of perceiving how to live this life and die this death, not in any abstract sense but in a real and palpable relationship to our inner and outer worlds. "Traditional teachers tell us that each and every one of us has committed every kind of good and bad action in this life or another. Bad actions lead to more suffering and to a lack of freedom, and that’s why it’s so important for us to correct our negative habits. Good actions lead to freedom and a good life. That’s why it is so urgent that we develop good qualities, since we are expert at making mischief."

Big Uncle

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #13 on: August 01, 2012, 06:15:28 AM »
Well, the little chronology snippet was taken from the Shugden Society Website and apparently, the Dalai Lama himself has personally requested Gelek Rinpoche to stop his Dorje Shugden practice. So, do you think Gelek Rinpoche is heeding his advice considering his root teacher is Trijang Rinpoche (if I am not mistaken) and not the Dalai Lama.


• 1978
Specifically, on July 13, 1978, the Dalai Lama states that his relationship with Dorje Shugden was a mistake, because it did not follow the "path shown by the previous Dalai Lamas," and "I was cultivating a relationship with a new deity who had no responsibility to the Tibetan government In the "fulfillment/restoration" (kang.so) ritual of Dorje Shugden, composed by Pabongka Rinpoche, one of the concluding verses impels him to fulfill the wishes of the Ganden Potang government. dbang.phyug brgyud.lden dga'.lden pho.brang pa'i / mnga'.thang chab.srid spel.wa gang.su dag / bsam.don zhi.drag bya.ba kang.brtsams kyang / bde.blag sgrub.mdzed srung.mar nga'.gsol.lo (p. 69) Whoever works for the reign and remporal power of the Ganden Palace [government], endowed with the eight sovereign powers, we enthrone you as the protector who grants easy accomplishments of whatever they wish and whatever peaceful or wrathful activities they begin! and no relationship with the lineage of the Dalai Lamas." He does so in a talk already quoted at his residence in Dharamsala, India, to a group of people comprising the Ven. Lobsang Nyima, the Abbot of Namgyal Monastery, Since Namgyal Monastery traditionally has performed all the rituals for the Dalai Lama and his rule, it is more closely tied to the government than others. Monks are required to pass special entrance examinations to show that they are capable of handling the heavy burden of memorizing rituals and their lengthy and complex performances, etc. Geshe Loten, monk officials and twenty two senior monks of Namgyal Monastery, five senior monks of Nechung Monastery, two teachers of the Dialectic School, two monk-representatives each from the branches of the Upper and Lower Tantric Colleges at Dharamsala, and Rato Kyongla Tulku and Nyagre Kelsang Yeshe, both resident in America, who were admitted by special permission.

The Dalai Lama also tells other Gelugpas (not Sakyas) in small groups and individuals privately not to rely on Dorje Shugden. For example, at the Ashoka Hotel in Delhi he told Gelek Rinpoche, Dagyab Rinpoche, Jamphel Yeshe, and others present not to practice Dorje Shugden. Privately, for example, he told the late Madame Ansermet, a disciple of Geshe Rabten, to stop her Dorje Shugden practice. Daughter of the famous Swiss conductor, she had been instrumental in bringing Buddhism to Europe, building a monastery for Tibetans at Rikon and at Lake Geneva in Switzerland. She also helped organize the Dalai Lama's first religious teachings in the West, in 1977 at Tharpa Choling, now Rabten Choling, in Mont-Pelerin, Switzerland. Mme. Ansermet, then a Buddhist nun, told me this personally. There are many other such individual accounts told to me on condition of not mentioning names or specifics.

Ensapa

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Re: Gelek Rinpoche spreads dharma in South East Asia
« Reply #14 on: August 01, 2012, 12:23:07 PM »
Well, the little chronology snippet was taken from the Shugden Society Website and apparently, the Dalai Lama himself has personally requested Gelek Rinpoche to stop his Dorje Shugden practice. So, do you think Gelek Rinpoche is heeding his advice considering his root teacher is Trijang Rinpoche (if I am not mistaken) and not the Dalai Lama.
As ironic as it may seem, Trijang Rinpoche has also given explicit advice to all of his students to follow and support the Dalai Lama all the way. There is also a conflicting account of this, where the Dalai Lama told Gelek Rinpoche that he should stop spreading the practice of Dorje Shugden, and he can practice it in private. I have no idea if this is true or not but if it is true, it would mean that HHDL does allow Lamas to practice it, just not spread the practice and it would mean that whether or not a Lama practices Dorje Shugden has nothing to do with the disciples.


• 1978
Specifically, on July 13, 1978, the Dalai Lama states that his relationship with Dorje Shugden was a mistake, because it did not follow the "path shown by the previous Dalai Lamas," and "I was cultivating a relationship with a new deity who had no responsibility to the Tibetan government In the "fulfillment/restoration" (kang.so) ritual of Dorje Shugden, composed by Pabongka Rinpoche, one of the concluding verses impels him to fulfill the wishes of the Ganden Potang government. dbang.phyug brgyud.lden dga'.lden pho.brang pa'i / mnga'.thang chab.srid spel.wa gang.su dag / bsam.don zhi.drag bya.ba kang.brtsams kyang / bde.blag sgrub.mdzed srung.mar nga'.gsol.lo (p. 69) Whoever works for the reign and remporal power of the Ganden Palace [government], endowed with the eight sovereign powers, we enthrone you as the protector who grants easy accomplishments of whatever they wish and whatever peaceful or wrathful activities they begin! and no relationship with the lineage of the Dalai Lamas." He does so in a talk already quoted at his residence in Dharamsala, India, to a group of people comprising the Ven. Lobsang Nyima, the Abbot of Namgyal Monastery, Since Namgyal Monastery traditionally has performed all the rituals for the Dalai Lama and his rule, it is more closely tied to the government than others. Monks are required to pass special entrance examinations to show that they are capable of handling the heavy burden of memorizing rituals and their lengthy and complex performances, etc. Geshe Loten, monk officials and twenty two senior monks of Namgyal Monastery, five senior monks of Nechung Monastery, two teachers of the Dialectic School, two monk-representatives each from the branches of the Upper and Lower Tantric Colleges at Dharamsala, and Rato Kyongla Tulku and Nyagre Kelsang Yeshe, both resident in America, who were admitted by special permission.
This is odd, why would the Dalai Lama modify prayers and deny that Dorje Shugden supports the CTA when he clearly does? HHDL seems to have been systematically destroying and distorting the truth about Dorje Shugden since the ban started. Why would the Dalai Lama need to do that unless of course he intends to make it easier to undo the ban at a later stage by declaring that his judgement was clouded.

The Dalai Lama also tells other Gelugpas (not Sakyas) in small groups and individuals privately not to rely on Dorje Shugden. For example, at the Ashoka Hotel in Delhi he told Gelek Rinpoche, Dagyab Rinpoche, Jamphel Yeshe, and others present not to practice Dorje Shugden. Privately, for example, he told the late Madame Ansermet, a disciple of Geshe Rabten, to stop her Dorje Shugden practice. Daughter of the famous Swiss conductor, she had been instrumental in bringing Buddhism to Europe, building a monastery for Tibetans at Rikon and at Lake Geneva in Switzerland. She also helped organize the Dalai Lama's first religious teachings in the West, in 1977 at Tharpa Choling, now Rabten Choling, in Mont-Pelerin, Switzerland. Mme. Ansermet, then a Buddhist nun, told me this personally. There are many other such individual accounts told to me on condition of not mentioning names or specifics.

As we dig further and further into the of the ban, we find more and more interesting information that surface from it, like for example how the Dalai Lama would remove a line from the prayers to Dorje Shugden and then say that Dorje Shugden cannot help or assist the Ganden Phodrang. I wonder what would happen tho when people discover that the Dalai Lama had lied to them about the ban as all of these lies will be exposed during that time, and will it make them think twice before trusting a religious authority entirely again, and make them investigate before they invest their faith in it?