Tulku- (2009 Full Version) 

Origin of Paintings 03:45 The paintings were used in Buddhist initiations in Tibet for hundreds of years. Current Status 03:32 The paintings now sit in a box in Gesar Mukpo's bedroom closet. 00:00 Connection with Tibetan Buddhism Section Overview: The speaker talks about their connection to Tibetan Buddhism and how they were recognized as a toku. Recognition as a Toku 00:00 The speaker was recognized as a toku by the Karmapa. 00:00 The recognition was confirmed at Room Tech, but Trungpa Rinpoche prevented the speaker from being taken there. 00:00 The speaker emphasizes the importance of studying and practicing. Education and Structure 00:00 The speaker has degrees in anthropology and history. 00:00 Diving helps the speaker work with their mind. 00:00 The speaker reflects on what it means to be a toku without traditional monastic education. 00:00 Manufacturing Our Own Understanding Section Overview: The speaker discusses the need for American Buddhists to develop their own understanding rather than relying solely on imported teachings. Developing Our Own Understanding 00:00 There is room for inspired students who may not fit traditional teacher roles. 00:00 It is necessary to manufacture our own understanding rather than borrowing from others. 00:00 Family Background Section Overview: The speaker discusses their family background, including their parents' meeting and their father's journey from Tibet to England. Family Background 00:00 Speaker's mother was born in London to an upper-class British family. [](t= 14m8s ) Speaker's father was born in Tibet and fled after Chinese invasion. 00:00 The speaker's mother met the speaker's father at a rally for Tibetan liberation in London. 00:00 Attraction to the Speaker's Father Section Overview: The speaker discusses their attraction to their father and the types of people who were attracted to him. Attraction to Speaker's Father 00:00 The speaker felt an immediate connection with their father upon meeting him. 00:00 Many intelligent and educated people were attracted to the speaker's father. 15:11 Marriage at 16 Section Overview: In this section, Diana talks about how she eloped with her husband when she was just 16 years old and the reaction of her family. Elopement at 16 15:11 Diana eloped with her husband to Edinburgh less than three months after her 16th birthday. 15:32 Her mother found out from newspaper reporters who came to their house in London. 15:54 Her older sister Tessa fainted upon hearing the news. The kids were excited that Diana had done something cool. 16:14 Being a Western Tulku Section Overview: In this section, Diana discusses what it means to be a Western tulku and how there is no predetermined course for them. No Predetermined Course 16:14 As a Western tulku, there is no predetermined course for one's life. It's impossible to tell whether you're on track or not. Diana meets another Western tulku named Ashoka in New York City to discuss their shared experiences. 17:51 Dealing with Being a Tulku Section Overview: In this section, Ashoka and Diana discuss their experiences as tulkus and the challenges they face.

Common Experiences 17:51 Ashoka and Diana both have mothers who are siblings of previous incarnations of lamas. It was not unusual for more than one tulku to be born into the same family in Tibet. Ashoka displays a tonka of his previous incarnation but struggles with being a tulku. 19:18 Enthroned as an Incarnation Section Overview: In this section, Ashoka talks about his experience of being enthroned as the next incarnation of Commune Rinpoche. Enthronement 19:18 Ashoka was enthroned as the next incarnation of Commune Rinpoche in Tibet. It was a very intense experience. The ceremony is their way of sanctifying the recognition of the next incarnation. A man who was supposedly the younger brother of the previous Commune Rinpoche came up to him and cried tears of joy. 20:38 Being a Buddhist Section Overview: In this section, Diana talks about her work at Human Rights Watch and how she believes that being a Buddhist is about being of benefit to others. Working for Human Rights 20:54 Diana works for Human Rights Watch, which monitors human rights conditions in different countries around the world. She works for the program that investigates prison conditions inside the United States. They try to get policies changed that are not beneficial for prisoners' rehabilitation. Being a Buddhist Diana believes that being a Buddhist is about being of benefit to somebody. 21:52 The Challenges of Being on the Registry Section Overview: In this section, the speaker discusses how people who are not arrested for violent crimes or typical registry offenses can still face harassment and employment issues. Challenges Faced by Non-Violent Offenders People who were not arrested for violent crimes or typical registry offenses can still face harassment and employment issues. 21:52 These individuals are subject to the same kind of problems that people who are on the registry have committed. 22:09 Desire to Make a Difference The speaker feels it is important to give back as an educated westerner from a well-off family. 22:21 They want their life's work to be about trying to make the world a better place. 22:36 23:48 Tracking Down Zongsar Khyentse Rinpoche Section Overview: In this section, the speaker travels to northern India in search of their teacher, Zongsar Khyentse Rinpoche. Meeting Zongsar Khyentse Rinpoche Zongsar Khyentse Rinpoche is a renowned Buddhist master and filmmaker who embodies what it means to be a tulku. 24:07 The speaker travels to northern India in hopes of tracking him down. 23:48 History of Buddhism in India India is the birthplace of Buddhism, with Siddhartha Gautama becoming one of history's most influential figures 2500 years ago. 24:31 During the Chinese invasion in 1959, many Tibetans fled to India where they established Tibetan refugee settlements like Beer.24:42 26:43 Obligations of Being a Tulku Section Overview: In this section, the speaker discusses their obligations as a tulku and how they struggled to understand what was expected of them.

Feeling Obligated The speaker always felt obligated to fulfill certain expectations as a tulku. 27:09 They struggled to understand exactly what was expected of them and how they could fulfill these obligations as an ordinary person. 26:57 Meeting Zongsar Khyentse Rinpoche Again The speaker first met Zongsar Khyentse Rinpoche when they were 16 years old and immediately felt drawn to him. 27:53 They went to India instead of college to study with him and value his guidance and insight.28:30 29:03 Tulkus in the West Section Overview: In this section, Zongsar Khyentse Rinpoche discusses tulkus in the west and how it shows there is no nepotism involved. No Specific Method There is no specific never-changing method for tulkus; it's always changing. 29:11 Methods are generalizations, not specific ways that only work one way.29:03 Encouraging Signs Finding tulkus in the west with high numbers like Karmapa is encouraging because it shows there is no nepotism involved.30:35 31:31 Reincarnation and Manifestation Section Overview: In this section, the speaker discusses reincarnation and manifestation. Reincarnation 31:31 Reincarnation is not limited to a specific culture or ethnicity. 31:57 Reincarnations can occur in any form that benefits sentient beings. 33:19 The speaker's teacher, Zhang Sarkar Sabrina, was told to study Tibetan. Manifestation 32:17 Manifestation occurs wherever it benefits sentient beings. 33:49 The speaker plans to call his teacher and see how they can get together. 34:58 Childhood Memories Section Overview: In this section, the speaker talks about his childhood memories. Enthronement 35:30 The speaker was recognized and enthroned when he was five years old by Chakra to Guruji. 35:53 Being a child made it easier for people to accept his enthronement because he was innocent and fresh. Relationship with His Teacher 36:28 The speaker had a close relationship with his teacher, Charter Tugu. 37:11 Being around him felt like being with a grandfather who always looked after him. Changes in Relationship 38:21 After the speaker asked what he should do before entering high school, his teacher eased off a lot. 39:16 The whole ceremony of llama dancing made the speaker feel content with himself and earned approval from his teacher. 39:54 Losing a Father Section Overview: The speaker talks about the loss of his father and how he feels closest to him when surrounded by their sacred culture. Losing a Father 39:54 The speaker's father died soon after he lost his teacher. 40:43 The loss of his father, who was both his parent and teacher, was devastating. 40:51 The speaker feels closest to his father when in places surrounded by their sacred culture. 41:01 Connections with Teachers Section Overview: The speaker discusses the connections developed with teachers as a toku. Connections with Teachers 40:32 Being a toku is remarkable because of the connections developed with teachers. 41:55 The speaker's father took a photograph of Cech and Concho Rinpoche, which he developed and printed at night in the main shrine room. 42:13 Meeting His Holiness Organ Tinley Dorje Section Overview: The speaker talks about meeting His Holiness Organ Tinley Dorje, the 17th Karmapa, for the first time. Meeting His Holiness Organ Tinley Dorje 42:13 The current Karmapa is the 17th in an unbroken line of tulkus. 42:25 This is the first time that the speaker is meeting His Holiness Organ Tinley Dorje, who was recognized by the 16th Karmapa when he was six years old. 42:56 When asked if he had any problems believing that he was a toku, His Holiness replied "um". 44:53 The Role of Tibetan Monasteries Section Overview: The speaker discusses the role of Tibetan monasteries and the corruption and fear that can come with power. The Role of Tibetan Monasteries 44:53 Tibetan monasteries used to be big institutions that owned a lot of properties and were an important part of the social structure in Tibet. 45:51 In places like Tibet, there is no election process for choosing leaders. Instead, it is done through management. 46:18 The current Dalai Lama holds one of the highest thrones in Tibet despite being the child of a poor farmer. 47:20 Being a Toku in the West Section Overview: The speaker talks about growing up as a toku in the West and how it can be difficult to believe or talk about. Being a Toku in the West 46:54 All tulkus have a similar feeling of being lost or alone, but not necessarily in a bad way. 47:38 At 20 years old, someone who grew up as a toku is looking to the speaker for advice on how to deal with it. 48:14 The idea of being a toku is far-fetched and telling people about it can make them think it's complete mumbo-jumbo. 49:11 Introduction to Physical Science Section Overview: The speaker discusses the precision and design of physical science, and questions the relevance of traditional Tibetan education in the West. Precision and Design in Physical Science 49:16 The speaker believes that physical science is precise and designed. 49:24 There is a whole design to the way things work, just like there's a whole design into the way a tree grows. 49:46 The Tuku has been formed by certain causes that are important to understand. Traditional Tibetan Education in the West 50:10 It is difficult for someone born in the West to study at a Tibetan shedra for 14 years. 50:36 Trying to keep traditional Tibetan education alive in the West without a system for it to be held may not be wise. 51:09 Buddhism must transcend culture and tradition, but we should also change it slowly and organically. 51:38 Western Cynicism Helps Buddhism Section Overview: The speaker discusses how western cynicism helps Buddhism by making it more reason-oriented. Reason-Oriented Path of Buddhism 51:38 Western cynicism and skepticism help Buddhism because it is a reason-oriented path. 52:16 Many western Buddhists are attracted to Buddhism because of its logic-oriented path. 52:42 Struggles with Identity as Tuku Section Overview: The speaker shares his struggles with identity as a Tuku, including self-doubts, fear, guilt, pride, expectations, and social ladder. Struggles with Identity as Tuku 52:42 The speaker fears meeting someone who will question his Tuku identity. 53:31 Giving titles and thrones in the West creates a social ladder that leads to self-doubt, fear, guilt, and pride. 54:19 The speaker's father had faith that he would figure things out on his own. 55:47 Conclusion Section Overview: The video ends with music playing. Conclusion No content. 56:37 Introduction to Nepal and Dilgo Kensei Rinpoche Section Overview: The speaker talks about being sent to Nepal by their mother after their father passed away. They were put in the care of Dilgo Kensei Rinpoche, a Tibetan llama who recognized and enthroned them. Arrival in Nepal 56:37 At 15 years old, the speaker was sent to Nepal by their mother after their father passed away. 56:37 The speaker was put in the care of Dilgo Kensei Rinpoche, a Tibetan llama who recognized and enthroned them. Memories of Nepal 57:46 It has been almost 19 years since the speaker has been back to Nepal. 58:19 The speaker hopes no one recognizes them. Meeting Rob Gerber Shea 58:31 When the speaker first arrived in Nepal, they met Rob Gerber Shea, head of the monastery where they stayed. 59:10 After watching movies for three days straight, the speaker started studying Tibetan with Shea's help. 01:00:42 Reuben Derrickson's Recognition as a Toku Section Overview: Reuben Derrickson talks about being recognized as a toku when he was 11 years old due to memories from his previous life. Memories of Previous Life 01:01:01 Reuben had memories of his previous life when he was young. 01:01:24 His mother wrote down what he said about his previous life and shared it with two Buddhist friends who recognized him as a toku. Going to Monastery 01:01:48 After finishing school at Lincoln American School in Kathmandu, Reuben went to the monastery. 01:02:13 Although he didn't know what he was getting into, Reuben was okay with going into Buddhism because he had a positive image of Buddhist monks. 01:02:36 Life in the Monastery Section Overview: Reuben Derrickson talks about life in the monastery and how it differed from his expectations. Intensity of Monastery Life 01:02:36 Six days a week for three years, Reuben lived in the monastery and studied Buddhism. 01:02:57 The majority of people in the monastery were not good leaders and did not practice what they preached. Un-Buddhist Behavior 01:03:24 The monastery was full of jealousy, gossip, hate, violence, and other un-Buddhist behavior. 01:03:43 Just because someone studies Buddhism does not mean they represent its values. Current Beliefs 01:03:58 Reuben no longer considers himself a Buddhist but still goes back to Bhutan every year to emcee a ceremony. 01:04:49 Reincarnation in Buddhism Section Overview: The speaker discusses the concept of reincarnation in Buddhism and how it differs from the institutionalized system of finding incarnations that exists in Tibetan culture.

Reincarnation in Buddhism 01:04:49 Reincarnation is a concept in Buddhism, but the institutionalized system of finding incarnations that exists in Tibetan culture does not exist originally in Buddhism. 01:05:18 While there are mentions of individuals who reincarnate, such as Ashwagosha and Jandagumi, the actual institution or tradition of trying to find a tulku (reincarnated lama) and enthroning them is a later development. 01:05:58 The speaker believes that holding onto this institutionalized culture is dying and may even ruin Buddhism. At the end of the day, Buddhism is more important than this truth system. 01:09:22 Personal Connection to Monastery Section Overview: The speaker reflects on his personal connection to his monastery and its people. Connection to Monastery 01:10:12 The speaker has a tremendous connection with his father's heritage, his teachers, and the Tibetan community. 01:10:36 He recalls feeling homesick at 16 years old while spending time at a monastery but wonders if he made the right decision to leave. 01:12:30 Despite being uncertain about what his father had intended for him, he feels that he has found common ground with other tulkus (reincarnated lamas). 01:12:58 He plans to share his story with his daughter so she can keep their wisdom alive. 01:11:46 Ambiguity Surrounding Father's Intentions Section Overview: The speaker reflects on the ambiguity surrounding his father's intentions for him. Ambiguity Surrounding Father's Intentions 01:12:36 The speaker will never know for sure what his father had in mind, but he feels that his father knew he would figure it out for himself. 01:12:58 He believes that going home and sharing his story with his daughter is the best way to honor this situation.

Okay...

Then everything is Tulku?

some are reborn as identifiable human beings, as explained by Tulku Thondup@@scraggybear

why's that bro

That doesn't mean you believe everything, or everything everyone says. Does it mean you cancel all discernment because "doubt is one of the root kleshas"?

whether the tulku's are recognised or not, they will continue to take birth to help i think

@@adamheap4 yess. To liberate all beings,((:

​@@adamheap4yes... there are said to be some great Buddhist Masters really powerful and miraculous but not hugely popular and recognized out there in the world for they've themselves chosen or self-willed to be born and stay and live that way, benefitting and blessing all. Known as hidden Bodhisattvas, or bheme-ngaldzor in Tibetan, if am correct. 🗻⛰⛰

I'm more focused on making good Mediterranean food nowadays.

​@@chewyguruWoah, is this really The Tulku?? ..a lover of hiphop since the early days and you're subbed to Rampage? 😂🤣 Fascinating! 🙏 ..I wish you well!

look into skillful means. also times have changed and tibet is a dead country (very sad). so of course some of the lamas have to change bodies and their activity to bennefit others in a western way

'H.E. Tsem Tulku Rinpoche explains how tulkus will use any means necessary, whether expected or unexpected, in order to bring Dharma to others.'

In 1969, asked Lama Yeshe, who gave me my first practice instruction, why it was so easy for him and so hard for me. He said "I grew up with one lama serving me [meeting all his needs, food, etc] in one room, with one practice to do, in a silent place and no other distractions. You grew up with radio, TV, jet planes, [secular] school education, a whole world of distractions. I'd be the same if I grew up in the West." Ever doubtful - I only believe it if I see it - when I saw his little baby yang tulku in Vajrapani, Santa Cruz Mts., I saw a flash of the old genius. In fact, I served him one of his last suppers, having casually bumped into him at the University and inviting him to dinner. I asked him about mutual acquaintances from the good old days in Katmandu. He told me over dinner "I didn't remember you at first, but you seemed like family, so I accepted your invitation." He died a few days later, and his attendant was surprised he came to the little motel I was working in, with a pile of non-Dharma acquaintances, just for a friendly meal. I've always thought it was slightly miraculous to meet him & Lama Zopa when I did. Good fortune? Good karma? Who cares? Samskaras in sanskrit, or sankaras in Pali, tendencies, "tendril" in Tibetan, account for our gravitation to situations and people. Wish all well. Wish all be enlightened. You can't go wrong.

@@sierrazephyrThe whole concept of reincarnation is mistaken, cultural baggage Buddhism inherited mistakenly from Hinduism. Where it was used for millennia to justify the status quo and keep the poor down.

CR Lama said that the most useful function of Buddhist monasteries was that they kept rapists and murderers off the streets!