The Tradition of Oracles

[LosangKhyentse]

The Tradition of Oracles


In ancient times and throughout history, an oracle is a person or agency considered to be a source of wise counsel or prophetic opinion. It may also be a revealed prediction or precognition of the future from deities, that is spoken through another object or life-form (e.g.: augury and auspice).

In the ancient world, many sites gained a reputation for the dispensing of oracular wisdom: they too became known as “oracles,” and the oracular utterances, called khre-smoi in Greek, were often referred to under the same name — a name derived from the Latin verb o-ra-re, to speak.




Tibet
In Tibet, oracles have played, and continue to play, an important part in religion and government. The word “oracle” is used by Tibetans to refer to the spirit that enters those men and women who act as media between the natural and the spiritual realms. The media are, therefore, known as kuten, which literally means, “the physical basis”.

The Dalai Lama, who lives in exile in northern India, still consults an oracle known as the Nechung Oracle, which is considered the official state oracle of the government of Tibet. The Dalai Lama has, according to a custom that has endured for centuries, consulted the Nechung Oracle during the new year festivities of Losar. Before fleeing from Tibet however, he consulted the oracle of Dorje Shugden. Another oracle he consults is the Tenma oracle, for which a young Tibetan woman is the medium for the goddess. The Dalai Lama gives a complete description of the process of trance and spirit possession in his book Freedom in Exile.



China
Oracles were common in many civilizations of antiquity. In China, the use of oracle bones dates as far back as the Shang Dynasty, (1600–1046 BC). The I Ching, or “Book of Changes”, is a collection of linear signs used as oracles that are from that period. Although divination with the I Ching is thought to have originated prior to the Shang Dynasty, it was not until King Wu of Zhou (1046–1043 BC) that it took its present form. In addition to its oracular power, the I Ching has had a major influence on the philosophy, literature and statecraft of China from the time of the Zhou Dynasty (1122 BC – AD 256).



Egypt
The earliest known oracle was in the renowned temple of Per-Wadjet. This was an important site in the Pre-dynastic era of Ancient Egypt, which includes the cultural developments of ten thousand years from the Paleolithic to 3100 BC. The temple was dedicated to the worship of Wadjet and may have been the source for the oracular tradition that spread to Ancient Greece from Egypt. The Per-Wadjet tradition continued through the entire history of the Ancient Egyptian culture. The later Greeks called both the goddess and the city, Buto.


The remains of the oracle temple of “Amun” at Siwa Oasis.

Another oracle of note lay in Egypt during the Eighteenth dynasty (1550–1292 BC), is a temple dedicated to Amun, a god who rose to importance during that time. The Greeks associated him with Zeus. Alexander the Great once visited it, and although no record of his query remains, the oracle is thought to have hailed him as Ammon’s son, influencing his conceptions of his own divinity.



Greece
The earliest tradition of oracular practice in Hellenic culture is from the archaic period shortly after arrival of the Hellenes in their current place of settlement c. 1300 BC. The oracle was associated with the cults of deities derived from the great goddess of nature and fertility, the pre-eminent ancient oracle — the Delphic Oracle — who operated at the temple of Delphi. Oracles were thought to be portals through which the gods spoke to man. In this sense they were different from seers (manteis in Greek) who merely interpreted signs sent by the gods through bird signs, animal entrails and other various methods.

The Pythia, the oracle at Delphi, only gave prophecies the seventh day of each month out of a nine-month working period; thus, Delphi was not the major source of divination for the ancient Greeks. Many wealthy individuals attempted to bypass the hordes of people attempting a consultation by making additional animal sacrifices to please the oracle lest their request go unanswered. As a result, seers were the main source of everyday divination.

The temple was changed to a center for the worship of Apollo during the classical period of Greece, and priests were added to the temple organization — although the tradition regarding prophecy remained unchanged. The apparently always-female priestess continued to provide the services of the oracle exclusively. It is from this institution that the English word, oracle, is derived.

The Delphic Oracle exerted considerable influence throughout Hellenic culture. The Greeks consulted her prior to all major undertakings, wars, the founding of colonies, and so forth.

The semi-Hellenic countries around the Greece world, such as Lydia, Caria, and even Egypt also respected her and came to Delphi as supplicants. Croesus of Lydia consulted Delphi before attacking Persia, and according to Herodotus was told, “If you cross the river, a great empire will be destroyed.” Believing the response favorable, Croesus attacked, but it was his own empire that ultimately was destroyed by the Persians.

She allegedly also proclaimed Socrates to be the wisest man in Greece, to which Socrates said that, if so, this was because he alone was aware of his own ignorance. After this confrontation, Socrates dedicated his life to a search for knowledge that was one of the founding events of western philosophy. This oracle’s last recorded response was given in 393 AD, when the emperor Theodosius I ordered pagan temples to cease operation.

Dodona is another oracle devoted to the Mother Goddess identified at other sites with Rhea or Gaia, but is here called Dione. The shrine of Dodona was the oldest Hellenic oracle, according to the fifth-century historian Herodotus and, in fact, dates to pre-Hellenic times, perhaps as early as the second millennium BC when the tradition spread from Egypt. It became the second most important oracle in ancient Greece, which later was dedicated to Zeus and to Heracles during the classical period of Greece.

During the period, in Crete lay another important oracle, sacred to Apollo. It ranked as one of the most accurate oracles in Greece.



India
In ancient India, the oracle was known as Akashwani, literally meaning “voice from the sky” and was related to the message of God. Oracles played key roles in many of the major incidents of the epics Mahabharat and Ramayana. An example is that Kamsa, the evil uncle of lord Krishna, was informed by an oracle that the eighth son of his sister Devaki would kill him.



Mesoamerica
In the migration myth of the Mexitin, i.e., the early Aztecs, a mummy-bundle (perhaps an effigy) carried by four priests directed the trek away from the cave of origins by giving oracles. An oracle led to the foundation of Mexico-Tenochtitlan. The Yucatec Mayas knew oracle priests or chilanes, literally ‘mouthpieces’ of the deity. Their written repositories of traditional knowledge, the Books of Chilam Balam, were all ascribed to one famous oracle priest who correctly had predicted the coming of the Spaniards and its associated disasters.



Nigeria
The Igbo people of southeastern Nigeria in Africa have a long tradition of using oracles. In Igbo villages, oracles were usually female priestesses to a particular deity, usually dwelling in a cave or other secluded location away from urban areas, and, much like the oracles of ancient Greece, would deliver prophecies in an ecstatic state to visitors seeking advice. Though the vast majority of Igbos today are Christian, many in Nigeria today still use oracles.

In Igboland of present-day Nigeria, many different oracles were regularly consulted. Two of these became especially famous: the Agbala Oracle at Awka and the Chukwu Oracle at Arochukwu.



Scandinavia
In Norse mythology, Odin took the severed head of the mythical god Mimir to Asgard for consultation as an oracle. The Havamal and other sources relate the sacrifice of Odin for the oracular Runes whereby he lost an eye (external sight) and won wisdom (internal sight; insight).

Source: FROM WIKIPEDIA

extracted from:  http://dorjeshugden.com/wp/?p=5821

I personally have experienced asking questions to qualified Oracles that take full trance of Dorje Shugden, Kache Marpo and Namka Barzin myself. It was amazing and my questions answered in such a way that no person would have known the answer. Later, their answers were proven correct in ways beyond any doubt.  I am very much in belief one hundred percent of the qualified and recognized oracles. Trijang, Zong, Zemey, Pabongka, Gangchen, Domo Geshe, Lati Rinpoches all have consulted many oracles throughout their lives and so has Gaden Tripa, Abbots, Ex Abbots so there is definitely great accuracy and benefit in this tradition.

tk

[Vajraprotector]

Thank you tk for sharing this. As a lay practitioners who doesn't know or study much, I look upon the monastery and my lineage gurus for guidance to my practice. And the fact that Dorje Shugden oracle took trance and address the sangha during Shar Gaden's opening, and this tradition was continued in this Shugden monastery, I totally believe in it. (thank you admin for posting the videos again!)

I want to also share that another point, Gangchen Rinpoche who is very famous for his effacacious precious pills and his incredible healing techniques based on the ancient healing tantras of Tibet, also consulted oracle before making this holy practice available to the world.

I learnt that prior to Rinpoche revealing the practices to his students, he consulted Dorje Shugden directly via the oracle. Dorje Shugden came in his peaceful form and spoke to Gangchen Rinpoche in the form of Duldzin. Duldzin said to proliferate this ancient healing technique. He was pleased and encouraged this practice.

I would like to mention that even great lamas that Gangchen Rinpoche consulted oracles, although he himself is already a great and attained master who knows exactly what he is doing, that speaks volumes of the example that Rinpoche showed- for us to rely on the Shugden's advice via the oracle. This method has been made available by great masters of the past and we are very fortunate that this tradition is still alive.

I think this method is especially helpful for us who has no attainments, and that it is also for us to trust and believe in the Buddhas as guides. I see no difference in relying on Dorje Shugden via the oracle, and relying on my Guru - both are relying on spiritual guide in order for us to progress in the path.

[Helena]

Thanks to TK for posting this valuable information about Oracles and also, thanks to Vajraprotect for sharing about how a high Lama such as Gangchen Rinpoche also consults the DS Oracle.

If high Lamas also consult Oracles, who are we to say that this tradition is not valid or not recognised and relevant.

This particular article illustrates that the tradition of Oracles is not just unique to Asia or Tibet. It is or has been practised in different continents of the world, from centuries ago. Hence, it is an ancient tradition for many cultures.

Personally, I see it as an inherent aspect of their culture and identity. Especially so for Tibet. It is part of their lineage.

I find it most useful and valuable that we, "ordinary folks" without much attainments, can have this precious opportunity to 'speak' directly with the Enlightened Beings via the Oracles. I see this as a very good thing, because we have this "specialised medium" available to us and can use it to consult on for very important matters. No different than all the high Lamas have done, and will continue to do so.

My Guru once explained that the oracle/medium has to undergo rigorous training in order to become a qualified oracle. It is as simple as sitting for an exam, or just sitting pretty and allowing an Enlightened Being to enter his or her body.

The individual in question must go through a laborious purification process, do a lot of retreats - depending on which Oracle he or she is training to be, and many many prayers, pujas, etc.

I always imagined that the individuals themselves have to be purified in order to become 'suitable' vessels for the Enlightened Beings to enter.

I have seen many Oracles from different spiritual backgrounds. However, in my experience, the Oracles in the Tibetan tradition are the ones who blew me away. They have information which no one can possibly know and whatever they have predicted have indeed come true. To this day, I am in awe and totally amazed.

Every time I come across an Oracle taking trance, the feeling is so powerful and I can even feel the whole room being 'charged' somehow - for the lack of a better word. I can only say that it must be experienced to be understood. Otherwise, one would look and read this and assume that it is hocus pocus.

Frankly, I find it most comforting that we do have the good fortune to have both our Gurus and the Oracles "within our reach", to guide us and help us. To me, these are all very good "spiritual gifts" that we are blessed to have in our lives. Without the Oracles, we 'samsaric folks' would never have any opportunity to ever come this close to an Enlightened Being, let alone receive any valuable and meaningful advice.

[WisdomBeing]

I would like to mention that even great lamas that Gangchen Rinpoche consulted oracles, although he himself is already a great and attained master who knows exactly what he is doing, that speaks volumes of the example that Rinpoche showed- for us to rely on the Shugden's advice via the oracle. This method has been made available by great masters of the past and we are very fortunate that this tradition is still alive.

I think this method is especially helpful for us who has no attainments, and that it is also for us to trust and believe in the Buddhas as guides. I see no difference in relying on Dorje Shugden via the oracle, and relying on my Guru - both are relying on spiritual guide in order for us to progress in the path.

Thank you for sharing the info re Gangchen Rinpoche consulting oracles. I had asked a question on another thread regarding why do the Lamas consult oracles when they are enlightened beings themselves. The answer i was given was that it's because people sometimes do not have faith in the Lama so the Lama must 'prove' it to the doubters that it is not what the Lama says but what the being who is speaking through the oracle is saying.

If this is the case then wouldn't relying on the Guru be superior to relying on Dorje Shugden via the oracle? Of course, I ask this with no disrespect to Dorje Shugden nor the oracle and I hope to be able to meet the Great King Dorje Shugden via an oracle in real life one day - not just on youtube!

[Big Uncle]

I think that when the Lama requests answers and prophesies from the Protector, it is not just to reconfirm the advice and instructions given by the Lama. I think it also because the Lama is subtly working to reveal to us the level of omniscience of the Protector. I think Lamas want us to rely and trust that these Protectors do exists and this inferentially infers that higher deities like Yidams and other Buddhas do exist and that they are very powerful too. Everything is worked so that we continue to have faith in the 3 Jewels and our refuge becomes stronger not just in theoretical knowledge but in experience as well.

[Robert Thomas]

Here you can read about how Kuten Lama became qualified as an oracle. It is a wonderful story :-)

http://dorjeshugden.com/wp/?p=1127

[thaimonk]

Autobiography of His Eminence Choyang Duldzin Kuten Lama


 This is a story how a common nomad boy became an Oracle Lama, a high position in the Tibetan hierarchy, and how he served his countrymen in difficult times in Tibet and in refugee camps in India. His Eminence’s presentation is a unique contribution to the documentation of Tibetan modern history.



Foreword by Choyang Kuten (1917- 2002)

The following account is a response to repeated questions asked of me and it is my sincere wish that what I have said will be truly understood.

Apart from that, at present in this wide world, there are many biographies said to be mine, told independently for whatever reasons great or small, among which are several which are discordant with the real story. Thus keep this account at the heart of your memory.

- Choyang Kuten 1988

Region of birth and childhood

First of all I shall explain in a few words about my native country, Tibet. Tibet is divided into four major provinces. I was born in U-Tsang province, in Toepa region which is in the western part of Tibet. My birthplace is Khele, a village whose name means ‘corner of the mountain’. It is near a larger town called Yenchoetenkar. My mother’s name was Lhagpa. In Tibet there was no tradition to record the date of birth except for aristocratic families or high lamas. I was born in Earth-Sheep year 1917, 15 Rapchung, according to Tibetan system. I was born on Tuesday (Sa Migmar), so I was called Migmar Tsering, my original name.

At seven I was admitted to a large monastery called Ngamring. There were three main monasteries in my native region; Lhatse, Ngamring and Phuntsog-ling. All were part of Tashi Lhunpo Monastery. I studied there until I was thirteen, going through all the basic training and rituals of that monastery. At thirteen I went to see my parents during the vacation. My parents were nomadic farmers so they travelled like merchants. I joined them on a merchant journey to Phagri.

Phagri Monastery

Phagri is a very strategic area, only an hour’s journey from Bhutan. It is also close to India. In that area was a monastery which was a branch of Shartse Collage that had been established by Geshe Palden Tendar. He was a great scholar and practitioner who came second in his final examination above thousands of other monks. After his arrival in Phagri he established the monastery, and engaged tantric retreats. On arrival in Phagri I left my relatives to join this monastery.

It was the custom of a monastery of another tradition in that area to receive geshes from upper Tantric College every three years, and so Geshe Palden Tendar came to Phagri. At the end of his three years Geshe Palden Tendar did not leave, but stayed in the area to benefit all beings there. He established a monastery and built a retreat hermitage in the mountains, engaging in Yamantaka retreats many times. It is through his activities and those of Dromo Geshe Rinpoche that the Gelugpa tradition was established in this remote part of Tibet. The dharmapala of both Dromo Geshe Rinpoche and Geshe Palden Tendar was Gyalchen Dorje Shugden, the Vajra Mighty One.

[NOTE: Dromo Geshe Rinpoche is an extremely eminent lama. You can read more abouthim in the famous book ‘The Way of the Whie Clouds’ by Lama Anagarika Govinda]

The influence of these two great lamas reached India, to Darjeeling and Kalimpong, for example. Dromo Geshe Rinpoche left messages placing all responsibility for his monastery with Trijang Dorje Chang (1901-1981), who later became tutor to the present Dalai Lama, and also with His Holiness the Thirteenth Dalai Lama. He also gave instructions for how his body should be treated and how the stupa containing his relics should be built. Kyabje Trijang Dorje Chang came to Phagri to fulfil these instructions and from that time many lamas came to the area to teach.



Therefore the flourishing of the Gelugpa tradition in these areas is due to the kindness of Dromo Geshe Rinpoche, Geshe Palden Tendar and Kyabje Trijang Dorje Chang.

Generally, all monks studying in the two tantric colleges belong to one of the ‘Three Great Seats’. Geshe Palden Tendar belonged to Ganden Shartse College. Due to the requests of local people he engaged in intensive retreats in the Phagri area and then built a monastery with a large Maitreya statue. He also obtained copies of the Tibetan Canon. On the advice of His Holiness the Thirteenth Dalai Lama, he gave this monastery’s administration to Shartse College. They sent a geshe every three years to run the monastery as an abbot.

Geshe Palden Tendar was held in high esteem in that province. He was constantly consulted by lay people and by the monks of the monastery. He personally gave me instructions to look after my body and health carefully, and left instructions to elder monks to care for me because I could prove to be of benefit to beings in the future. I remained in that monastery from the age of thirteen to seventeen. Sometimes I moved to Dromo Geshe Rinpoche’s monastery for climatic reasons.

The incident at Bodh Gaya and its consequences

At the age of seventeen I went on a pilgrimage to Bodh Gaya in India with my two friends. There were about three hundred monks in Bodh Gaya at this time because it was winter in Tibet yet warm in India. We all made an elaborate offering in front of the main stupa in Bodh Gaya. During this offering I lost consciousness and when I regained consciousness I found that it was deserted around me. There was a commotion and I saw some blood on the ground. I asked someone what had happened. They did not know, and suggested that it had been an epileptic fit or possession. There had been a violent movement of the body which had caused me to hit my nose on the ground.

After that experience I returned to Tibet but whenever I had some leisure time spontaneously I had this terrible experience of a fit of unconsciousness – at Kalimpong for example. When I returned to Phagri everyone expected the cause to be the Dharmapala Dorje Shugden. I was afraid that it was a harmful spirit, even the Dharmapala announced himself many times. Another reason why it was thought to be the Dharmapala is that this region has two major divisions – the upper part is Gelugpa, the lower part is Kagyupa. But Phagri itself has many traditions and Dharmapala Dorje Shugden is protector to all families there, irrespective of their traditions. [That doesn’t sound very sectarian…ifhe wasn’t a protector, would he help everyone?]



Because this experience was so disturbing to myself and others, it made me feel alienated from the monastic community. It was really a difficult situation. So in order to determine whether it was the Dharmapala or a harmful spirit or an illness, the monastery wrote to Kyabje Trijang Dorje Chang. He advised me to go to Lhasa. So I left Phagri to walk to Lhasa with two monks and one horse for the matter to be decided at Ganden Shartse.

Since Phagri Monastery belonged to Shartse College, Kyabje Trijang Dorje Chang did observations and requested other lamas such as Purbuchok Rinpoche and Kyabje Ling Rinpoche (1905-1983), who later became the tutor to the present Dalai Lama, to do such observations also, in order to determine whether it was the presence of the Dharmapala. I was placed in the care of Kyabje Song Rinpoche at Ganden. I had to engage in many purification practices including recitation of 100 000 name mantras of Lama Tsongkapa. Kyabje Trijang Dorje Chang said if all these preparations were done then some signs could show. There were many other oracles of the Dharmapala in Tibet at that time. Observations were also made with the most famous of these at that time, Puti Khangsar Kuten.

The requests for the observations were made by Shartse College headed by Kyabje Trijang Dorje Chang. At one time I was taken to the oracle at Phuti Khangsar. A small throne was set up there for me. When the Dharmapala manifested he offered me a silk scarf and his own tea. He stated that I was an oracle for a manifestation of the Dharmapala and said that if I fulfilled all the requirements then I could prove very beneficial to beings in the future. However there was some doubt expressed as to the suitability of the place. At that time I thought that this referred to Phagri but now I believe it referred to Tibet itself.

Afterwards further observations were made privately by Kyabje Trijang Dorje Chang and Kyabje Song Rinpoche at Kyabje Trijang Dorje Chang’s house in Lhasa. I was made to go into a trance and the questions were answered in a way that impressed these high lamas. They felt that if I kept well I could be of great benefit to beings in the future.

I was also taken possession of by the dharmapala of Shartse Monastery, called Setrap (the wrathful form of Buddha Amitayus). Both Kyabje Trijang Dorje Chang and Kyabje Song Rinpoche decided that a final observation should be done by the high lamas to determine my authenticity. The high lamas included the Radeng Regent, Phuchog Jamgong Rinpoche, Kyabje Tadak Rinpoche, Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche and Trukhang Puti Khangsar Dharmapala. The final examination was made in front of all the monks of Shartse College (the year was 1939). The total number of monks at Shartse College at this time was over two thousand. Prior to this ceremony there were seven days of intensive purification practice. As part of the ceremony slips of paper were rolled into pills, one saying that the possessing being was Gyalchen Dorje Shugden, another saying that it was a being who could not gain rebirth from bardo (intermediate) state. There were another three slips of paper rolled into pills for the Dharmapala Setrap. When I went into trance I was offered the first set of pills. I immediately took and ate the one referring to the Dharmapala Dorje Shugden. The same test was made of the Dharmapala Setrap. At that time I threw the other two pills away and pointed to the one left – the one referring to Dharmapala Setrap. Up to that point I had still not been convinced, but this was the final and conclusive test. I was then approved of as an oracle of the two dharmapalas, Gyalchen Dorje Shugden and Setrap.

So, the authenticity of the oracle was tested by rigorous means. I had had to suffer many uncertain years from the age of seventeen to twenty-one, from my first moment of spontaneous possession in front of the stupa at Bodh Gaya. I passed through all my tests, being cared for by Trijang Dorje Chang. I had to perform many purification practices, some in front of the stupa of Je Tsongkhapa. Finally my authenticity was proved in front of thousands of monks and scholars. Such rigorous testing had never happened before to any other oracle of Tibet. [Why? Worth investigating] Amongst the most important incarnate lamas involved in these investigations were Kyabje Trijang Rinpoche and Kyabje Song Rinpoche. Of the many high lamas and scholars who were involved only Lati Rinpoche and Kyabje Zimey Rinpoche remain although of course, Kyabje Trijang Rinpoche has since reincarnated and been recognised again.

I felt the final test to be a turning point in my life. When first entering the hall I had doubts about the authenticity, and so did many other monks, because once in trance whatever happens is without any control on my part. I have no knowledge of the possessing spirit. I was afraid of what would be my fate if I was disproved. Also there was the presence of so many scholars from that great university that worried me.

Kuten Lama, The New Oracle




When the authenticity was proved there were the recognition ceremonies to be done. Offerings were made to me, including tea and scarves by the officials of the monastery. I was offered a secretary and an assistant – altogether seven people to attend my needs. From now on I was to hold the status of oracle, a high position in Tibetan society.

I then returned to Phagri monastery. When I left Phagri it was with two others and one horse. Returning to Phagri I had many attendants, horses and provisions. In Phagri I was received by high officials of the monastery and the lay administration. There was such a celebration, people could not see me for weeks.

Up to the point of my final approval as the Oracle of the Dharmapala I was called by my earlier name Yonden Phunsog. I was then called Kuten Lama, the Tibetan name of the medium of the Dharmapala.

Up to 1950 I remained in Phagri as the well-known oracle of the monastery there. I also served as the oracle of the Dharmapala for laity who sought assistance. In addition, I travelled to Lhasa on the invitation of high lamas and Tibetan aristocratic families. I also had contact with other Tibetans living outside Tibet, in Kalimpong and so on. So that is how I had contact with more and more people who then had a connection with the Dharmapala Dorje Shugden.

The difficult 1950?ties In 1950 Tibet lost Chamdo to the Chinese, and there were border conflicts. His Holiness the Dalai Lama left Lhasa to go to India but stopped near the frontier, thinking that a negotiated settlement with the Chinese was possible. At that time I was near Lhasa meeting with the famous Geshe Samdrup Rinpoche, who was my root guru. Tibetan officials then asked me to remain in Lhasa. Due to the uncertainty of times, instructions from the Dharmapala and from high high lamas were much needed.


I considered that the only purpose of the Dharmapala is to benefit sentient beings and to help their lives, so I felt that if I remained in Lhasa I might be able to contribute something to Tibet as a nation and to the Tibetan people. I was given a choice of two monasteries to stay in. One was really isolated, the other more accessible, so I chose the latter monastery, Chokor-Yangse. That is how I got the name Choyang Duldzin Kuten. Choyang is the short form of Chokor-Yangtse Monastery, and Duldzin is the peaceful form of the Dharmapala. High lamas at this difficult time sought clearer answers to their questions, so they requested more invocations of the peaceful aspect rather than the wrathful form of the Dharmapala. Up until then I was only taken in trance by the wrathful aspect, especially during the New Year ceremonies. So from that time I was known as the ‘peaceful’ (Duldzin) Kuten Lama. ‘Kuten’ means the body that holds the Dharmapala.

After 1950 I remained in Lhasa although the situation was tense. There were many restriction on oracles but I continued as the oracle because I could prove beneficial to many people in this way, fulfilling, the wishes of Tibetans seeking assistance. I was able to contribute to many people fleeing successfully to India during this time.

The Escape to India

In 1959 the situation became so bad that Tibet was threatened as a nation. His Holiness the Dalai Lama then left for India and we followed him into exile. I managed to escape along with Zimey Rinpoche, who also has a special relationship with the Dharmapala. Kyabje Zimey Rinpoche served as a guide and teacher to many Tibetan officials and he himself worked in the government administration education programmes. Due to this activity he was wanted by the Chinese very badly. We fled along with a family who had a close relationship with the Dharmapala and Kyabje Zimey Rinpoche. Their name was Chushur Samkar. They had great wealth in Tibet, both land and livestock, but upon the instructions of the Dharmapala and Kyabje Zimey Rinpoche they left everything behind. There were twelve members of the family together with Kyabje Zimey Rinpoche and his three attendants in addition to myself. We all escaped together.

Although our escape should have been very difficult due to the size of the family, with the children and elders slowing our party down, the opposite was the case. We constantly consulted Kyabje Zimey Rinpoche for advice. Also, whenever we sensed danger, although we might be travelling, we invoked the Dharmapala asking for directions. In this way our journey was very smooth.



The Buxa community

North India

Finally we reached Buxa in northern India. There we met a Tibetan official called Phala Dronyer Chenmo. At his home he requested Kyabje Zimey Rinpoche to join the Tantric College re-established in Dalhousie. The Chushur Samkhar family was also sent to Dalhousie to a home for displaced people. I was left behind because I was not counted as a lama or an old person. So I stayed in Buxa with about 1500 monks from all traditions, not only Gelugpa.


I stayed at Buxa for ten years at the request of the officials of His Holiness and served as an oracle. Whenever there was a major decision to be made I was consulted, irrespective of any tradition posing the questions. I also served as a representative at many conferences in New Delhi and Dharamsala during this time.

When we first moved to Buxa I did not have many friends but the provisions provided by the Indian Government were abundant and sufficient for livelihood. Gradually I developed friendships with many people. I received many invitations from friends to live with them, because they thought that I had problems with my health at Buxa. However I decided that it would not be fair to leave Buxa community when rations were decreasing. It was getting very hot and the situation was deteriorating there. I thought it would not be appropriate to stay when it was fine but leave when it got difficult, so I carried on with my friends, the other monks, until we all left for a Tibetan Rehabilitation Centre in South India.

South India

When the Buxa community moved to South India, I moved with them despite invitations from my relatives to live with them in Mussoorie and Dharamsala in the north of India. They told me that the life in South India would be hard with field work in the heat. But I decided to stay with the Buxa community. It would not have been fair to leave with them. So since that time I have lived here in South India, serving the community as an oracle.

But I did not remain only as an oracle. I served as a sort of secretary of the monks’ society of about 600 monks who came south. There are monks from the four traditions included in this society. I was appointed by election not just because the monks thought I was well educated or efficient but also because, as I am an oracle for the Dharmapala, many people believed in my honesty and my good motivations to help other people. Also, because I am an old Tibetan, people belived in my honesty. This is how I was appointed Secretary of the Co-operative Society.

At that time the structure of the Co-operative Society was such that it depended on the assistance of the Indian government. The settlement itself was poor so every decision had to be made with the Indian administrator responsible. I took my responsibilities for these decisions as my most important activity, and left my duties as the oracle as a sort of side activity. Because of my honesty and contribution to the community I was acknowledged both by the monks and by the Indian official himself. He also offered me a certificate saying that my contribution to the community was very valuable. He offered me a site (which is now the Rest House for Shartse College) and a house for me there. He also wanted to provide me with a livelihood by giving me a well-bred cow. This was given in a special ceremony in front of the other monks of the community here. This official was Katarbe. He acted as the officer for the Indian government for eight years after establishing the community in the Mundgod area.

During my tenure as Secretary I worked very hard for obtaining the funds for the monks’ quarters, not only for Ganden but also for Drepung, and the Nyingma and Sakya monks as well [that doesn’t sound very sectarian]. About sixteen quarters have been built, housing twenty monks in each building. Also two good committee halls have been built. In addition many cattle and two tractors were provided. All of these were provided by my appeals to the Indian government for help for funds and for special projects that were recommended strongly by the resident Indian officer here at the time.

In August 1973 I resigned as Secretary of the Co-operative Society but my service was not only confined to the monastic community here alone. I was also appointed to head the regional subcommittee of the Tibetan Freedom Movement, and I was their Vice-President in the Mundgod area.

During my tenure as Vice-President of the R.S.T.M., I took the heavy responsibility of announcing to the Tibetan public in Mundgod the various speeches given by his holiness the Dalai Lama and other official announcements. The Assembly of Tibetan People’s Deputies has given me a certificate for my work. In short, I have been engaged in this active public life, not just living as an oracle. I have tried to contribute as much as possible in many different ways because the situation of the Tibetan Community is very weak. All the responsibility has fallen on His Holiness alone, so I thought it was very important for each individual to make as much contribution as they could.




My companions who escaped to India with me have also contributed greatly to the cause of the Tibetan community. Kyabje Zimey Rinpoche has made great contributions to Tibetan education. When Tibetans first settled in India there was a need for schools, for textbooks, and for teachers adapted to the modern way of learning. All these activities were guided and performed by Kyabje Zimey Rinpoche. Also the Chushur Samkhar family have contributed much. They have only one child born in India. Their other six children have all grown up and are actively working in the service of the Tibetan government, fulfilling the wishes of His Holiness. So it is my personal experience of the evidence of the power of the Dharmapala that if you have a special relationship to the Dharmapala, a close connection with your spiritual guide and you keep commitments purely, then your life is very different from that of an ordinary person.

The re-establishment of the monastic education system outside Tibet (in addition to the lay education system) has come about. It is both sad and unfortunate that such high lamas as Kyabje Trijang Dorje Chang, Kyabje Ling Rinpoche and Kyabje Song Rinpoche have passed away. It is, however, a matter of great consolation that the reincarnations of some of these outstanding high lamas (“H. H. Kyabje Trijang Rinpoche”) have already come. This is certainly a source of tremendous hope for the future.

Text © 1989 Choyang Kuten Lama

[beggar]

It is quite sad that the tradition and practice of consulting oracles has been pooh-poohed away in recent times. What TK has posted (thanks!!!) shows very clearly how this practice crosses so many different cultures and has been relied upon for thousands of years, dating back to the ancient world. By the results alone of the ancient Greek empire, I don't think their practices should be pooh-poohed away too quickly, do you!

So why is it that a practice has been upheld and respected (globally) for so many thousands of years? But all that is wiped away because in modern times, over the last few decades or so, with the growth of sciences, technology etc, it is considered "outdated", "primitive", unreliable and etc etc So the last few years outweigh all those thousands of years and millions of people who built great empires?

[triesa]

You are right Begger, how can thousands of years of oracles tradition be bulldozed by modern science and technology? If the great empires of Greece, Egypt and China have records of reliance of oracles in the state matters, surely these traditions have accountablity.

There are still a lots of things particularly concerningTibetan buddhism that remain as mysteries to science and technology today,  one of which I can think of is the rainbow bodies of high lamas when they pass away. In the western world, scientific evidence must have a proof, science does not believe in hear-say or any superstitious belief. so I guess when it comes to the oracles, from the angle of modern scientic point of view,  it is hard to believe who is actually speaking through these oracles.

For those who have a speical connection with any Dharmapala in this time and have experienced or asked questions through oracles, I consider them extremely fortunate to be able to witness this precious yet fading tradition.

Surely with a pure samaya with one's Guru and a special connection to our dear protector Dorje Shugden, our lives would be very much different from any ordinary person.

[hope rainbow]

I have heard this many times, from my teacher and from others: the protector talking through the oracle remembers what he has said before, sometimes years earlier, sometimes through a different oracle. This is proof that he is not the oracle, but a being talking through the oracle.

We are fortunate to have such ways to communicate with Protectors to have the learned teachers that can train the oracles, we are fortunate to be surrounded by buddhas and to be in the light of The Great Protector of Lama Tsongkhapa's teachings, Dorje Shugden.

[kurava]

When I first came into the Vajrayana tradition, I viewed the tradition of oracle with scepticism.

This is the arrogance that “the man of science” suffers. I thought that anything that cannot be validated by science is a hoax. As I learned more I realised there are many aspects that the Buddha taught which Science has yet to discover. In fact it's Buddhism that leads and validates all knowledges,Science is trying to do the same but in a round about way.

The tradition of oracle is another skillful way that we tap into the formless realm for help and guidance.

Having said that, if we have complete faith in our Guru we should just rely on him in our spiritual development because who knows us better than our kind Guru ?

[Big Uncle]

It is quite sad that the tradition and practice of consulting oracles has been pooh-poohed away in recent times. What TK has posted (thanks!!!) shows very clearly how this practice crosses so many different cultures and has been relied upon for thousands of years, dating back to the ancient world. By the results alone of the ancient Greek empire, I don't think their practices should be pooh-poohed away too quickly, do you!

So why is it that a practice has been upheld and respected (globally) for so many thousands of years? But all that is wiped away because in modern times, over the last few decades or so, with the growth of sciences, technology etc, it is considered "outdated", "primitive", unreliable and etc etc So the last few years outweigh all those thousands of years and millions of people who built great empires?

I don't have firsthand experience of the other oracular traditions but I do have Dorje Shugden/Kharche Marpo through an oracle. I have experienced the accuracy of his prophesy and the amazing compassion in which he delivers his message. On top of that, his advice would follow along Dharmic principles and he quoted something from a scripture and that was proof to me that he is Tulku Drakpa Gyeltsen incarnate.

I don't think oracles are being pooh-poohed because the following is huge (from the amount of people seeking assistance that I could see) and that many Lamas continue to seek their assistance. As long as the Lamas continue to thrive, they will continue to seek the assistance and it would be good if the rest of us follow and experience for ourselves the power of the Protector's blessings.

[Dondrup Shugden]

This is such an interesting and informative article on Oracles. 

I have found it to be very useful for my understanding of oracles and hope you will enjoy this too. 

[kelly]

Thank you for sharing information about this divine being power, is very useful to consult them especially being like us who do not have any attainment in the urgent time we really in need of advice the oracles really can help.