Alex Wilding

Because what we do know is that there have been only too many well-proven cases of abuse in Tibetan Buddhism. where a tulku is very often at the centre of the theatre. So it's important to get a grip on what their function really is and what they may indeed be good for. Tulkus, typically, are expected to take up the reins of their predecessor.

Because what we do know is that there have been only too many well-proven cases of abuse in Tibetan Buddhism. where a tulku is very often at the centre of the theatre. So it's important to get a grip on what their function really is and what they may indeed be good for. Tulkus, typically, are expected to take up the reins of their predecessor.

One thing this can mean is becoming the head figure of a small monastery with a dozen or a score of monks. Or we can be thinking of a major figure with literally hundreds of subsidiary monasteries under the same umbrella. As such, their role is indeed in part religious, especially in the ceremonial sense.

One thing this can mean is becoming the head figure of a small monastery with a dozen or a score of monks. Or we can be thinking of a major figure with literally hundreds of subsidiary monasteries under the same umbrella. As such, their role is indeed in part religious, especially in the ceremonial sense.

Usually, or maybe I should say invariably, they are expected to receive the empowerments and the transmissions that are central to their particular school. This part of their education and training can be a huge exercise, taking many, many years, and it should put the tulku into a position to maintain and pass on those transmissions and empowerments to yet another generation.

Usually, or maybe I should say invariably, they are expected to receive the empowerments and the transmissions that are central to their particular school. This part of their education and training can be a huge exercise, taking many, many years, and it should put the tulku into a position to maintain and pass on those transmissions and empowerments to yet another generation.

Quite often, the tulku will not be the main teacher, even of the studies departments of their monastery, let alone the retreat master. Their role often does include a large element of administration and what we might call diplomacy.

Quite often, the tulku will not be the main teacher, even of the studies departments of their monastery, let alone the retreat master. Their role often does include a large element of administration and what we might call diplomacy.

It is very important to recognize that the society of Old Tibet was highly stratified, extremely rigid, and was ruled by what I'm tempted to call an unholy alliance of church and state. There was indeed a secular government, but the power of the big Buddhist schools, the Gelug in particular, but also the Sakya, the Kaju and so on, was enormous.

It is very important to recognize that the society of Old Tibet was highly stratified, extremely rigid, and was ruled by what I'm tempted to call an unholy alliance of church and state. There was indeed a secular government, but the power of the big Buddhist schools, the Gelug in particular, but also the Sakya, the Kaju and so on, was enormous.

Amongst the many things that I am not is a scholar of Tibetan society, but I will mention that as a first approach, medieval Europe would be a better model than anything that we have today in order to start thinking about the way things were in Tibet. As a modern person, a product of the European Enlightenment, in fact I am extremely doubtful about the wisdom of blending church and state at all.

Amongst the many things that I am not is a scholar of Tibetan society, but I will mention that as a first approach, medieval Europe would be a better model than anything that we have today in order to start thinking about the way things were in Tibet. As a modern person, a product of the European Enlightenment, in fact I am extremely doubtful about the wisdom of blending church and state at all.

Separating church and state was, after all, one of the founding principles of the American Pilgrim Fathers, even though that country seems to be slipping back towards some kind of authoritarian theocracy. But that too is not a subject for today. Old Tibetan society can also be described, at least loosely, as feudal.

Separating church and state was, after all, one of the founding principles of the American Pilgrim Fathers, even though that country seems to be slipping back towards some kind of authoritarian theocracy. But that too is not a subject for today. Old Tibetan society can also be described, at least loosely, as feudal.

A high proportion of poorer Tibetans were, to all intents and purposes, tied to the land. Social mobility, well, you can forget it. Some writers have made a lot out of the option of becoming some kind of begging wanderer, like a chirpa going from one cemetery to another, living on alms and donations and free from other social responsibilities.

A high proportion of poorer Tibetans were, to all intents and purposes, tied to the land. Social mobility, well, you can forget it. Some writers have made a lot out of the option of becoming some kind of begging wanderer, like a chirpa going from one cemetery to another, living on alms and donations and free from other social responsibilities.

Perhaps that kind of option was open, but it is a very, very, very hard way of living. So monasteries were centres of political, economic and religious power. As a result of the rigid nature of society, Tulkus had their path pretty much laid out. They could fulfil their role well, or they could fulfil their role badly, but they didn't have a great deal of other choice.

Perhaps that kind of option was open, but it is a very, very, very hard way of living. So monasteries were centres of political, economic and religious power. As a result of the rigid nature of society, Tulkus had their path pretty much laid out. They could fulfil their role well, or they could fulfil their role badly, but they didn't have a great deal of other choice.

Stories of how children, usually boys of course, came to be recognised as Tulkus do offer a fascinating insight into Tibetan religious society. The Dalai Lama, for example, the present one, was born in a very remote part of eastern Tibet to a middle-class family, while the family of the 17th Karmapa Argentin Lidoje was, like all the people in his small village, frankly speaking, dirt poor.

Stories of how children, usually boys of course, came to be recognised as Tulkus do offer a fascinating insight into Tibetan religious society. The Dalai Lama, for example, the present one, was born in a very remote part of eastern Tibet to a middle-class family, while the family of the 17th Karmapa Argentin Lidoje was, like all the people in his small village, frankly speaking, dirt poor.