The reincarnation of Kathleen Frey
However strange the average Tibetan may find the clam of an American lady to be the true incarnation of the Panchen Lama, others can see it as a natural outcome of the spread of Tibetan Buddhism in the West. Whether or not she is really what she claims to be is beside the point here. That a recently released soul can find a new mortal shell anywhere in the universe, and not just in Tibet, is a possibility readily accepted by the Tibetan Buddhist teachers. However, so far Tibetans only know of those incarnations who originate from Tibet and who, they presume, have no reason to seek rebirth elsewhere.
Another reason for their incredulity is that the incarnation himself—or herself, as it happens in this case—has put forward the claim. This is a complete departure from the Tibetan tradition under which incarnation is discovered by a properly set up ecclesiastical body. Indeed there have been cases of the subject himself feeling less than comfortable in his exalted position—Tseyang Gyatso, the sixth Dalai Lama being one of the best known examples. Of course, the Chinese often tried to interfere in the proceedings for reasons wich were then, as are now, quite obvious. But their interference was never sanctioned by the religious heads, nor was it approved of by the people.
The American lady in question is not the first Westerner claiming to be a Tibetan lama and she is not likely to be the last either. Reincarnation is an integral part of the Tibetan beliefs and whatever these beliefs are accepted institutions sustaining them must inevitably follow. Hoever, the Western social structure being somewhat different from the Tibetan, significant modifications in these processes also seem unavoidable. In Tibet a teacher of Buddhism was easily recognised without his having to produce visiting cards or certificates. Furthermore, there was never any question of his having difficulty in finding a job or earning a living. In the competitive world of the twentieth-century West, such things are not possible. A Westerner who has devoted several years to the study of eastern mysticism cannot just sit back, content with the knowledge of his enlightenment. He cannot expect potential disciples to know of his existence and flock to him with gifts for teachings. He has to go out and find them. And this he cannot hope to do without possessing proper accreditions from already established authorities in this field. To be accepted as incarnations of well-known lamas has the double attraction of being a novelty as well as requiring less effort than what is needed for a long period of study. Perhaps the most successful exponent of this approach to Buddhism is a certain. Mr. Hoskins who has made himself better known as the Venerable Lama Dr. Lobsang Rampa.
However strange the average Tibetan may find the clam of an American lady to be the true incarnation of the Panchen Lama, others can see it as a natural outcome of the spread of Tibetan Buddhism in the West. Whether or not she is really what she claims to be is beside the point here. That a recently released soul can find a new mortal shell anywhere in the universe, and not just in Tibet, is a possibility readily accepted by the Tibetan Buddhist teachers. However, so far Tibetans only know of those incarnations who originate from Tibet and who, they presume, have no reason to seek rebirth elsewhere.
Another reason for their incredulity is that the incarnation himself—or herself, as it happens in this case—has put forward the claim. This is a complete departure from the Tibetan tradition under which incarnation is discovered by a properly set up ecclesiastical body. Indeed there have been cases of the subject himself feeling less than comfortable in his exalted position—Tseyang Gyatso, the sixth Dalai Lama being one of the best known examples. Of course, the Chinese often tried to interfere in the proceedings for reasons wich were then, as are now, quite obvious. But their interference was never sanctioned by the religious heads, nor was it approved of by the people.
The American lady in question is not the first Westerner claiming to be a Tibetan lama and she is not likely to be the last either. Reincarnation is an integral part of the Tibetan beliefs and whatever these beliefs are accepted institutions sustaining them must inevitably follow. Hoever, the Western social structure being somewhat different from the Tibetan, significant modifications in these processes also seem unavoidable. In Tibet a teacher of Buddhism was easily recognised without his having to produce visiting cards or certificates. Furthermore, there was never any question of his having difficulty in finding a job or earning a living. In the competitive world of the twentieth-century West, such things are not possible. A Westerner who has devoted several years to the study of eastern mysticism cannot just sit back, content with the knowledge of his enlightenment. He cannot expect potential disciples to know of his existence and flock to him with gifts for teachings. He has to go out and find them. And this he cannot hope to do without possessing proper accreditions from already established authorities in this field. To be accepted as incarnations of well-known lamas has the double attraction of being a novelty as well as requiring less effort than what is needed for a long period of study. Perhaps the most successful exponent of this approach to Buddhism is a certain. Mr. Hoskins who has made himself better known as the Venerable Lama Dr. Lobsang Rampa.
posted by editorla at
9:00 PM
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