Mick Brown “The Dance of 17 Lives”

In the first website I did, called karmapaissue.homepage24.de, I wrote my own critique of Mick Browns book. As well this one and the one about Lea Terhune were removed by I-don’t-know-whom. (Than the website wasn’t accesible for me as administrator any more, that’s why I moved to wordpress.com)

As I have not the time to re-write the page myself, I post the text from the karmapa-issue.org website, even if it is to my understanding too polemic, as already the title shows.

One allegation done by Brown, maybe the worst, is that Topga Rinpoche might have been involved in the dead or so to speak murder of the 16th Karmapa’s general secretary, Damchoe Yongdu. I met Yondus nephew in Rumtek, Sikkim, and interviewed him. The transcript you will find in the end of the article. Such an unverified und thus unreasonable allegation shows, that Brown didn’t verify his sources and this makes his book unreliable.

 

Excerpts from karmapa-issue.org:

(on the website you find a very detailed analye of Browns book:http://karmapa-issue.org/overview_rebuttals_mick_brown.htm)

 

#1: “His Master’s Voice”

Welcome to the first in a series of responses to Mick Brown’s The Dance of 17 Lives: The Incredible True Story of Tibet’s 17 th Karmapa (Bloomsbury , 2004).

 

 

 

IIIIIIIII Date: 23.06.2004

Three Books, One Purpose

 

Writers interested in the Karmapa issue have been quite busy lately. First, in 2003 Michelle Martin put out a wide-eyed tribute, Music in the Sky: The Life, Art and Teachings of the 17th Karmapa Orgyen Trinley Dorje (Snow Lion Publications). Then, this year came a book by Lea Terhune, Karmapa: The Politics of Reincarnation (Wisdom Publications, 2004).

 

 

Terhune is the long-time secretary of Tai Situ Rinpoche, the major supporter of would-be Karmapa Orgyen Trinley. Her book is a mixture of history of past Karmapas, part hagiography of Orgyen Trinley à la Martin, and part angry polemic against those who would doubt Orgyen Trinley’s authenticity.


Now, we have just seen the publication of yet a third book on the Karmapas, Mick Brown’s The Dance of 17 Lives: the Incredible True Story of Tibet’s 17 th Karmapa.

 

Before we discuss Brown’s text, we might ask, why have supporters of Orgyen Trinley published so many books in the last year? We should remember that supporters of Karmapa Thaye Dorje have won significant legal victories in this same period. The largest of these was the decision of the High Court in New Delhi affirming that the Karmapa Charitable Trust is the sole legal administrator of the Karmapa’s seat at Rumtek Monastery (see “Setting the Record Straight” number 2). If this decision is upheld on appeal to the Supreme Court, then ultimately, it will mean that Karmapa Thaye Dorje will be able to take his place at Rumtek. This would deal a serious blow to the candidacy of Orgyen Trinley.

 

Tai Situ Rinpoche and his associates must realize the danger that their cause faces now. Perhaps they are concerned that their followers might lose hope in the face of such a defeat in the courts. So we think that their publishing frenzy might be an attempt to win in public relations what they stand to lose in the Indian courts. What better way to boost the morale of their followers than to have three books published supporting their case?

 

Formerly, a Real Journalist

 

We believe that Brown’s book is the latest morale-builder for Situ Rinpoche’s allies and followers.

 

Brown brings credibility that Martin and Terhune do not. He comes to the subject of the Karmapa controversy with respectable credentials. He has done considerable research. And he recounts arguments both pro and con.

 

But in the end, readers hoping for an objective account of the Karmapa controversy will be sorely disappointed by Brown’s book. In the spirit of the other two books, Brown’s story is little more than advocacy for Orgyen Trinley and his supporters.

 

Brown presents himself as an open-minded spiritual tourist. But it is clear from the beginning of his narrative that he must have brought a strong prejudice to his research. Like Martin and Terhune, he has woven a tale intended less to inform than to persuade. We see a clear agenda in Brown’s story. He wants to convince readers that:

Orgyen Trinley is the true Karmapa

Tai Situ Rinpoche, Akong Tulku and other supporters of Orgyen Trinley have acted selflessly and faithfully in the best interests of the Karma Kagyu lineage

By contrast, Shamar Rinpoche and those who support Karmapa Trinley Thaye Dorje have acted only in their own self-interest

 

On the Surface, More Convincing

 

There are some differences between Brown’s book and the other two to be sure. Unlike Martin, who resumes to be no more than the devotee that she is, or Terhune, who pretends to be a journalist but is really just a devotee, Brown trades on genuine journalistic credentials.

 

He is the author of four previous books, including the well-loved title The Spiritual Tourist: A Personal Odyssey Through the Outer Reaches of Belief ( Bloomsbury , 1998). Not surprisingly, Brown’s narrative is more urbane and sophisticated than Martin’s loving portrait and more restrained, judicious and apparently objective than Terhune’s acidic screed.

 

It would be understandable for readers to find Brown’s account more reliable than Terhune’s. He supports most of his major claims with quotes from lamas deeply involved in the controversy. And unlike Terhune, Brown interviewed the major players from both sides of the Karmapa controversy, including both Shamar and Situ Rinpoches. He seems to give both sides of the story.

 

But readers should not be fooled by Brown’s credentials, his research or his facility with the conventions of journalistic objectivity. In the end, his narrative is deeply flawed writing:

 

His major sources are unreliable, lack authority and in some cases, are seriously misinformed

He uses material that disagrees with his thesis in a selective, one-sided way

As a result, Brown makes many embarrassing errors on facts large and small that are widely known to those with a deeper knowledge of the Karmapa controversy

 

 

Indeed, Brown makes so many little errors that to target them all would be just like shooting fish in a barrel. Therefore, in a future installment of “Shooting Fish in a Barrel” we will discuss only a few of these small errors, just as examples. But our main task will be to answer the major ungrounded conclusions in Brown’s argument.

 

But first, it is important to understand Brown’s probable motivation. Why would an experienced journalist produce such a flawed account? We believe that it was not from lack of skill, but by design.

 

Now, a Devotee First, and a Journalist Second

 

Like Martin and Terhune, Brown is a devotee of Akong Tulku, one of the main architects of the strategy to promote Orgyen Trinley. We know this from Brown’s life story: For two decades, he has been a member of the Samye Ling Buddhist center in Scotland. There, he became a student of Akong, formerly Tai Situ’s general secretary. From the beginning of the controversy until the two lamas fell out a few years ago, Akong and Situ Rinpoche were partners in planning a rebellion against the authority set up by the late 16 th Karmapa before his death.

 

For those of us who have been involved in the Karmapa controversy since its beginning, it is clear that despite all his research, Brown is really just speaking in his master’s voice. Given that Brown’s master is Akong Tulku, do we hear the tone of the master in the words of the student?

 

Unfortunately, we do. This is bad news for an otherwise competent writer like Brown. In the world of Tibetan Buddhism, it would be hard to find a source for information on the Karmapa controversy who is less reliable, less informed or less objective than Akong Tulku.

 

(…) 

 

Sincerely,

 

Lama Karma Wangchuk

International Karma Kagyu Buddhist Organization

 

 

 


 

 

 

IIIIIIIII Date: 10.08.2004

From the Washington Post Book World

Sunday, August 1, 2004


The 17th Karmapa

It is a disappointment that Jeffery Paine’s review of The Dance of 17 Lives: The Incredible True Story of Tibet’s 17th Karmapa by Mick Brown (Book World, June 27) fails to investigate the validity of that book’s conclusions before giving it an endorsement.


The book by Mick Brown

Paine fails to mention that the letter recognizing Orgyen Trinley as the Karmapa is likely a forgery. The letter’s handwriting and style are surely those of Situ Rinpoche himself. Yet Situ has refused to release this letter for scientific testing, claiming that such testing would be disrespectful to a “holy object.” Brown uncritically accepts this rationale, even though it runs directly counter to the show-me skepticism traditional of Tibetan Buddhism and creates much cause for doubt.


Second, Paine accepts Brown’s assertion that Orgyen Trinley’s candidacy is somehow more valid because the Dalai Lama supports him. In fact, under Tibetan Buddhist tradition, the Dalai Lama does not have authority to approve head lamas for any other school of Tibetan Buddhism besides his own Gelugpa lineage. His role as political leader of the Tibetan government-in-exile does not grant him spiritual authority over the three autonomous Tibetan Buddhist schools outside his own. HH Dalai Lama is not authorized to recognize the Karmapa, who is the leader of the Karma Kagyu school. Only the administration of the late 16th Karmapa is authorized to validate his reincarnation.


Finally, Paine incorrectly implies that because Mick Brown is not a disciple, he must be objective. While Brown may indeed employ a “neutral journalistic tone,” his narrative betrays obvious bias toward Orgyen Trinley and the lamas who support him. In particular, through details large and small, Brown offers flattering descriptions of Situ Rinpoche and Akong Tulku that contrast starkly with his denigrating portraits of supporters of the other candidate, Thaye Dorje.


Paine did your readers a disservice by failing to note this bias and failing to point out that Brown uncritically accepts the accounts of Orgyen Trinley’s supporters, and perhaps as a result of this bias, producing many errors of fact and conclusion in his book. Interested readers can find a detailed discussion of Brown’s errors at http://www.karmapa-issue.org.

JAY LANDMAN

Director, North America Office International

Karma Kagyu Buddhist Organization

Natural Bridge, Va.

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Jeffery Paine replies:

Jay Landman’s charges about the Dalai Lama and especially about the forged letter are exhaustively refuted not only in Mick Brown’s The Dance of 17 Lives but also in the other major books on the subject, Michele Martin’s Music in the Sky and Lea Terhune’s The Politics of Reincarnation.

Mr. Landman represents the position of Shamar Rinpoche, whom, unfortunately, all three books paint as doing the Tibetan cause harm in order to secure the profits from the Karmapa’s holdings for himself. I hope, and would like to believe, that there are honorable motives for Shamar Rinpoche’s actions that all three books have overlooked.
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Article #7part 1: “His Master’s Voice”
Response to selected errors of fact in Mick Brown’s book by Lama Karma Wangchuk Secretary of the IKKBO

This is the seventh article in a series of responses to Mick Brown’s The Dance of 17 Lives: The Incredible True Story of Tibet’s 17 th Karmapa (Bloomsbury , 2004).

 

 

 

IIIIIIIII Date: 17.08.2004

[part 1]   [ part 2]

As we have discussed in a previous installment of “”His Master’s Voice”,”in his recent book The Dance of 17 Lives: The Incredible True Story of Tibet’s 17th Karmapa (Bloomsbury, 2004), Mick Brown relies primarily on two low-quality sources for his discussion of the late 16th Gyalwa Karmapa, Akong Tulku and his brother Jamdrak (aka Lama Yeshe).


The book by Mick Brown

When a writer relies on poorly informed or untrustworthy sources, it is not surprising that he or she may get some facts wrong. Unfortunately, Brown gets many facts wrong and constructs a faulty argument as a result. Here, I would like to point out some basic errors of fact that Brown makes in his book. These are not the most significant errors. Those would require more space to explain than I have here. We will provide these explanations in our forthcoming book on the Karmapa issue.

For now, let me just detail some of the many small errors in Brown’s book, up to page 80 only, so readers can judge for themselves whether this book is credible on the larger positions it takes.


Orgyen Trinley #s Alleged Escape from China


On page 5, following the standard account crafted by Situ Rinpoche and his allies, Brown portrays Orgyen Trinley #s trip from Tibet as a dramatic escape with much heroism and derring-do in the face of mortal danger. He describes the boy #s arrival in India:

For the group, this was the end of a journey that had begun either days earlier in Tsurphu monastery, some fifty miles from the Tibetan capital of Lhasa, and which had brought them 900 miles across the desolate, mountainous regions of western Tibet, into Nepal, and thus to northern India, risking death and capture by Chinese forces.

I believe that Brown has been taken in by this tall tale. The IKKBO has maintained that in reality this alleged escape was staged by Situ Rinpoche and his supporters, who convinced the Chinese government to look the other way when their Living Buddha left the country. Let me explain here how the major details of the case support this conclusion.


First, before his departure, Orgyen Trinley left a letter for the Chinese saying that he had not betrayed his government but was just going to India temporarily to get some religious relics to bring back to Tibet. Orgyen Trinley #s followers accept that this statement was not concocted by the Chinese but is a genuine letter written by the boy.


After the event, Orgyen Trinley told a tale of his escape that is very hard to credit. For example, he said he jumped out of his window at night and jumped to the ground #an incredible fall of four tall stories, between sixty and seventy feet high. Such a fall would surely kill anyone who would attempt it. Unless of course such a person could fly #but then what need to be afraid of any guards?


Originally, Orgyen Trinley and his party said they had made a journey of eight days on foot covering 900 miles. Many journalists in India have ridiculed this. Perhaps in response, later Orgyen Trinley changed his story, knowing the short memory of journalists in general and westerners in particular. His second version added some horses and vehicles for verisimilitude. But Tibetans and Himalayan Buddhists did not forget how implausible was his original story.


Later, followers of Orgyen Trinley changed the boy #s story a third time. In response to a report by Japanese professor Shimai Tsui, who published a thorough investigation of the details of the boy #s journey, the boy #s administrators adopted the version of the story published by Lea Terhune in her recent book, Karmapa: The Politics of Reincarnation (Wisdom, 2004).


As Shamar Rinpoche has asked his students not to attack Orgyen Trinley personally, I do not want to say too much here and will not do so in the future unless I am forced to do so by continuing misinformation coming from his administration and supporters.

 

 

IIIIIIIII Date: 04.09.2004

Topga Rinpoche succeeded Damchoe Yongdu as general secretary of the Karmapa’s administration when Damchoe died in 1982. From that time until his own death, Topga performed his duties effectively and with the highest standard of integrity. He will be remembered by those who knew him as a man who generously devoted his considerable intelligence and energy to the service of Dharma.


The book by Mick Brown

Yet, Mick Brown attempts to make Topga Rinpoche one of the main villains in the morality tale that drives his book The Dance of 17 Lives: The Incredible True Story of Tibet’s 17th Karmapa (Bloomsbury, 2004).

 

In earlier installments of this series, my colleague Lama Karma Wangchuk has discussed how Brown used uninformed and unreliable sources like Akong Tulku and his brother Jamdrak (aka, Lama Yeshe) to make insinuations against the late 16th Karmapa and Shamar Rinpoche. Now, I would like to show how Brown uses an equally biased and uninformed source, Tenzin Namgyal, to attack one of the most faithful servants of the late Karmapa, Topga Rinpoche.

 

First, let us examine the credibility of Tenzin Namgyal as a source for accurate information about Topga Rinpoche. Then, we will look at the relationship of Topga Rinpoche with both Damchoe Yongdu and with the late 16th Karmapa. Finally, I will answer the four main charges that Tenzin makes against Topga that are repeated in Brown’s book.


The Credibility of Tenzin Namgyal

For years, Tenzin Namgyal served as an assistant secretary under Damchoe Yongdu and Topga Rinpoche in the late Karmapa’s administration. Tenzin worked well with Topga. He was even a vocal supporter of Topga in a couple of key disagreements with Damchoe. However, the relationship between the two soured in the late eighties.

 

For years, Topga and others in the Karmapa’s administration had suspected that Tenzin was taking money from the Tibetan Government-in-Exile in Dharamsala to provide secret intelligence on the doings of the Karmapa and his seat at Rumtek Mona stery, located in India’s nor thea stern Sikkim state. Topga suspected that Tenzin may have been on the payroll of Dharamsala as early as 1977. However, Topga would not act against Tenzin until he had conclusive evidence that his junior colleague was indeed acting as a paid spy. This evidence came only in 1989. At that time, Topga confronted Tenzin. Receiving no satisfactory reply to the charges, Topga asked for and received Tenzin’s resignation.

 

From this time on, Tenzin Namgyal became the implacable enemy of Topga Rinpoche. He allied himself with Situ Rinpoche and those who supported Orgyen Trinley’s Karmapa claim. He then became known as a critic of his former senior colleague and was heard often to repeat serious criticisms of Topga, to question his integrity generally and to imply that Topga had acted against the interests of the Karmapa.


Topga Rinpoche’s Relationship with Damchoe Yongdu and the 16th Karmapa

To provide background on Topga Rinpoche’s work for the late Karmapa, I spoke with the two brothers of the Karmapa’s late General Secretary Damchoe Yongdu, Ven. Dronyer Ngodrup and Dechang Nagu. Aside from being brothers of the late general secretary, these men were both core members of the Karmapa’s administration at Tsurphu Mona stery in Tibet. After the Karmapa fled to India, they remained with the Karmapa’s administration when it was reestablished at Rumtek. Dronyer Ngodrup, a senior monk, was the chief of protocol and ritual master for the Karmapa. Dechang Nagu, a layman, served as assistant general secretary of the Karmapa’s administration before Tenzin Namgyal himself was appointed to this office.

 

In 1949 or 1950, my brother Damchoe Yongdu married Topga Rinpoche’s mother Yangchen, the sister of the 16th Karmapa, after she separated from her first husband,” Dronyer Ngodrup said. “They were married when Topga Rinpoche was a child of twelve or thirteen years old, at Tsurphu Mona stery.” This made Damchoe the stepfather of Topga Rinpoche.

 

After the marriage, we two brothers immediately took to our new nephew and became close friends,” Dronyer Ngodrup said. “We were close to Topga’s age, and became just like brothers.”

 

In his teens, Topga Rinpoche showed an aptitude for study. He took diligently to his books and excelled in each subject of the traditional Tibetan Buddhist curriculum. In recognition of his learning, at age seventeen, the Karmapa awarded Topga two titles: Dorje Lopon (Vajrayana Ritual Master) in recognition of his knowledge of Buddhism; and Garchen Thripa, an administrative title that enabled Topga to act as regent over Rumtek in the Karmapa’s absence.

 

In 1959, the Chinese Red Army invaded Tibet and all the important lamas fled to India. Topga Rinpoche and his family joined the exodus, though his mother was weak from a long fight against cancer. This group just made it to Bhutan when Topga’s mother died. “The exhaustion of the trip must have been too much for her,” said Dronyer Ngodrup. Since Topga’s father had died several years earlier, the loss of his mother made Topga Rinpoche an orphan.


The Karmapa and his party settled in Sikkim, at Rumtek. In 1962, the widower Damchoe Yongdu married Lekshe Drolma, a daughter of Thutop Namgyal, the Land Steward at Tsurphu Monastery back in Tibet.

 

Though he was already 21, Topga Rinpoche remained a beloved stepson of my brother Damchoe Yongdu,” Dronyer Ngodrup said. “However, shortly after the wedding, Topga and my brother had some misunderstandings. In this dispute, which was unclear to me and my younger brother Dechang Nagu, the Karmapa took the side of our brother Damchoe, who was a senior member of his administration and known to be a diligent worker.”

 

I was curious about this dispute, so I asked Shamar Rinpoche about it. He told me that though it was not widely known at the time, Topga and his stepfather argued about who should inherit the substantial collection of jewelry of Topga Rinpoche’s mother, who came from a wealthy aristocratic family. Damchoe wanted to present the jewels to his new bride. But Topga thought that he should inherit the jewels, which represented his mother’s whole estate. According to Shamar Rinpoche, Topga and Damchoe fought bitterly about these jewels, which consisted of several strands of perfect Tibetan dzi stones and rare coral beads given to Topga’s mother by her first husband, the lord of Ngolog, a small principality in eastern Tibet. In the end, Damchoe gave all the jewels to his new wife and Topga received no inheritance from his mother.

 

In this dispute, the Karmapa and Topga exchanged strong words, as did Topga and our brother Damchoe,” Dronyer Ngodrub said. “Yet, my brother and I stuck by Topga. We had been his friend since he was a fatherless child just entering our family, and we stayed by his side now that he was an orphan.” Interestingly, at this time, according to Ngodrup, Assistant Secretary Tenzin Namgyal also took the side of Topga Rinpoche, publicly arguing for the merits of Topga.

 

Later, Topga Rinpoche and Damchoe Yongdu forgot their differences and reestablished their former affection for each other. “They worked together harmoniously in the Karmapa’s administration until Damchoe’s death in 1981,” said Dronyer Ngodrup.


Meanwhile, after a brief period of unity for the first few years in India, centuries-old divisions began to resurface among the Tibetan exile community. To strengthen its position, the Tibetan Government-in-Exile began trying to establish more control over the traditionally autonomous religious orders of the Kagyu and Nyingma as well as over the noble families of eastern Tibet, who had ruled over what were essentially principalities independent of Lhasa.

 

These religious orders and noble families decided to unite to preserve their autonomy. In 1964, the leaders of the Kagyu and Nyingma schools got together with leaders of the principal families of eastern Tibet. They founded a group known as the Thirteen Settlements and elected the Karmapa its spiritual leader. The group held its inaugural meeting in New Delhi and the Karmapa sent Topga Rinpoche as his representative. “The Karmapa placed immense trust in Topga Rinpoche. But because Topga was still young, the Karmapa sent me along to New Delhi as a kind of chaperone,” said Dronyer Ngodrup. Topga discharged his duties at the conference entirely to the satisfaction of the Karmapa.

 

The next major event in his Topga’s life would be returning his monk’s vows and getting married. To discuss this, let me turn now to Tenzin Namgyal’s version as told by Mick Brown.


Tenzin’s Criticisms Retold by Brown

Mick Brown repeats four very serious criticisms of Topga, all attributed directly or indirectly to Tenzin Namgyal:

1.Topga married a Bhutanese princess against the wishes of the late 16th Karmapa

2.Topga had no official duties in the Karmapa’s administration and was not personally devoted to Karmapa’s affairs

3.Topga was guilty of smuggling goods in and out of India

4.After a disagreement, Topga may have murdered his predecessor as Karmapa’s General Secretary, Damchoe Yongdu

Let me answer these points one by one.


Claim 1: Topga married a Bhutanese princess against the wishes of the late 16th Karmapa

First, Brown talks about Topga’s marriage. He claims that according to Tenzin Namgyal, Karmapa was very angry about Topga’s giving up his robes and getting married:

Topga’s marriage incensed the Karmapa, who regarded the monastic life as the highest possible calling and took a dim view of those who gave up their robes. It is said that in the courtyard at Rumtek he smashed his nephew’s seat to smithereens, and ordered the debris to be thrown down the mountainside, proclaiming, “Let not a mote of dust rise up here again.” But in 1968, when the Karmapa traveled to Bhutan, Topga pleaded with him for forgiveness and to be given a title that would lend him some status in his new life. (113)        

Brown attributes these words to Tenzin Namgyal, but these are certainly not Tenzin’s words. They seem more like the words of Akong or Situ. First, these events never happened as described, and Tenzin would not dare to create such a bold lie. Second, the phrasing and description, even in English, sound much like the overheated diction of either Situ Rinpoche or Akong Tulku.

 

In 1966, Topga Rinpoche met the elder sister of the King of Bhutan, Princess Ashi Chokyi in Thimphu. Topga Rinpoche was still a monk, but this was a case of love at first sight, and when the two met in New Delhi later that year, their romance was sealed. The two became engaged to be married.

 

But first, Topga would have to return his monk’s vows to his uncle, the Karmapa. Brown correctly reports that the Karmapa was indeed angry at Topga Rinpoche. As a monk, the Karmapa thought that a monastic life was the highest calling. And he was also sorry to lose Topga Rinpoche as Ritual Master. However, the Karmapa made his displeasure known to his nephew only in private. “It is a complete lie to say that the Karmapa showed any anger to Topga in public,” said Dronyer Ngodrup.

 

Instead, the administration of Rumtek set up the traditional ceremony for a monk to return his vows. Topga Rinpoche had to sponsor a puja, the Rumtek monks recited the Heart Sutra and then the Karmapa accepted Topga’s monk’s vow back from him. Monks over the centuries have participated in this ceremony to leave the monastic life. Topga became just another in this long tradition.

 

The Karmapa did not remain angry for long, and he did not let Topga’s marriage stand between himself and his nephew. In 1968, right after Topga’s wedding, the Karmapa visited Thimphu as a guest of the royal family of Bhutan. In May, the Karmapa met Topga and appointed him honorary general secretary of the Karmapa Labrang, allowing him to succeed to the office on the retirement or death of the current general secretary, his stepfather Damchoe Yongdu. This title was in addition to Topga’s role on the board of the Karmapa Charitable Trust, established to take over the Karmapa’s affairs at his death. At the same time, recognizing that this ceremony took place in the royal palace in Thimphu, the King of Bhutan gave Topga a title of his own, honorary provincial governor, complete with the red robe and sword of that office.


“The Karmapa would not have showered so many honors on Topga if he had been angry at him for long,” Dronyer Ngodrup said. “Indeed, from this time until the Karmapa’s death, the Karmapa made many special requests of Topga, who remained his trusted nephew. The Karmapa asked Topga to sponsor many projects at Rumtek. He even regularly ordered rare birds from Topga’s trading company, which Topga provided free of charge.”


Claim 2: Topga had no official duties in the Karmapa’s administration and was not personally devoted to the Karmapa’s affairs

Brown continues, that though the Karmapa had appointed Topga as an assistant general secretary to Damchoe Yongdu,

His Holiness never assigned [Topga] any official work,” Tenzin Namgyal told me, “and Topga never once showed up at Rumtek before the Karmapa’s death. But after the Karmapa died, then he started to show up. Topga was really a businessman.”        

Though Topga had become a businessman, as befitted a layman in the prime of life, the rest of this is incorrect. Topga Rinpoche visited Rumtek several times after the wedding and showed his support for Karmapa’s activity through frequent acts of generosity to Rumtek until the Karmapa’s death in 1981.

 

In 1971, the Karmapa took an entourage of more than 300 monks to Bhutan to perform the 45-day summer retreat at to the building site for Tashi Choling, a monastery that was to be built for Karmapa at Bumthang. Topga Rinpoche and his wife Ashi Chokyi provided food and lodging for the 16th Karmapa, all 300 monks and even the Karmapa’s administrative staff. Tenzin Namgyal was one of those who put on weight after enjoying the tasty Bhutanese dishes provided by Topga Rinpoche and his royal wife.

 

Topga Rinpoche frequently visited the Karmapa. After his marriage, and during the entire period that Brown refers to, Topga was a great benefactor of Rumtek and made many gifts to the monastery out of his own funds.

He purchased a complete antique set of the Kangyur and Tenjur—respectively, the Buddhist canon and traditional commentaries in Tibetan language—which he donated to Rumtek’s library. Such a purchase would have been far beyond the means of Rumtek’s budget at this time.

He collected key texts of the 7 th Karmapa, had them printed and distributed free of charge to monks at Rumtek.

He offered several hundred yellow robes to the monastic community.

Also entirely from his own funds and at considerable effort and expense, Topga Rinpoche visited Japan at the request of the Karmapa to acquire rare birds for the Karmapa’s aviary.

And the biggest job of all, Topga Rinpoche sponsored construction of a retreat center at Rumtek, which was completed in 1976. He also covered the cost of room and board for all retreatants during the period 1976 to 1990. In today’s dollars, the cost of the construction alone would have been about US $500,000.

Topga did all these things out of his deep devotion to the late Karmapa. He also frequently visited the Karmapa at Rumtek. When the Karmapa started to get sick in 1979, Topga also traveled extensively to assist him, meeting the Karmapa not only in Rumtek but also in Hong Kong, Chicago, and in half a dozen other places.


Claim 3: Topga was guilty of smuggling goods in and out of India

Brown then relates Tenzin’s charge that Topga was a smuggler:

What sort of business [was Topga involved in]? I asked.


Tenzin Namgyal laughed. “Smuggling!”


This aspect of Topga’s activities was well known to the Indian authorities. In March 1980, customs at Calcutta intercepted seven packages belonging to Topga containing silver worth 400,000 rupees (around £50,000) which he was attempting to smuggle out of the country into Hong Kong. But following the intervention of the Bhutanese royal family, the silver was returned to Topga and no charges were brought.

Brown then relates a story about a shipment of wristwatches of Topga’s that was stopped by Indian authorities but again released after intervention by the royal family of Bhutan.

 

This is a strange story for a couple reasons, whether it comes entirely from Tenzin Namgyal or whether Brown added some of his own embellishments.

 

First, his trading activities were Topga Rinpoche’s private business. After leaving the monastery, Topga had established a trading company dealing in wristwatches and other goods. Tenzin does not try to claim that Topga’s private business activities took place at the expense of the Karmapa or his administration. Nor was Topga selling harmful or illegal goods such as weapons or drugs. For these reasons, I fail to see how Topga’s business affairs are relevant to the Karmapa controversy. The only motive I can see for relating them is to impugn Topga’s character.

 

Second, whether Topga’s importing and exporting were illegal or not depends on relevant law, which in this case, is that of the two nations concerned, India and Bhutan. Like many landlocked countries, Bhutan concluded a treaty with its neighbor, India, to allow goods to be transported overland in India on their way in or out of Bhutan without being subject to Indian customs.

 

Brown claims that Topga was stopped by Indian customs inspectors in Calcutta with watches and other gold items but that he wasn’t charged with a crime because the Bhutan royal family intervened. But in light of the Bhutan-India overland transport treaty, since the Bhutan royal family did intervene, saying the gold was theirs, then what is the crime? If it’s their gold, then there is nothing illegal in Topga transporting it. The agreement between Bhutan and India means Bhutanese can import goods of unlimited value without having to pay customs duty to India.


Indeed, in both the cases Brown mentions, the Indian government apologized for interfering with Topga’s business in violation of its treaty with Bhutan. It never pressed charges because there were no charges to press! It is curious to me then that Mick Brown appears to be more offended by Topga Rinpoche’s actions than the Indian government was. Yet, if the government of India had no grounds to charge Topga, then by definition, Topga’s actions were legal.

 

If India had no problem with Topga, then why should Mick Brown have a problem?” Dronyer Ngodrup said. “One would almost think that perhaps Mr. Brown himself was losing some customs duty here!”

 

The respect that Brown shows to Tenzin Namgyal’s baseless smuggling charges shows once again how Brown acts more like a devotee than a journalist. He has no qualms about charging Topga Rinpoche with a crime even though the government concerned did not do so, purely on the claims of his biased source, Tenzin Namgyal.

 

Yet, Brown fails to mention that a genuine gold-smuggling incident involving another player in the Karmapa controversy did occur. And the true smuggler was not Topga Rinpoche, but another of Brown’s own trusted sources, Tai Situ Rinpoche. This story is related in the book Siege of Karmapa:

As we later found out, Situ Rinpoche had flown from Hong Kong to Calcutta, carrying 25 kilograms of gold. When the customs officers discovered the smuggled gold at the airport, Situ Rinpoche displayed his Bhutanese diplomatic passport. He claimed the gold belonged to the Royal Government of Bhutan; however the customs officers wanted a more convincing explanation. Situ Rinpoche then asked to see the Bhutanese customs officer and convinced him to believe the phony story. He also claimed that the bag was actually his attendant’s and quickly left for Sikkim. One of his attendants was left behind with the bag to act as guarantor. Later on, we hard the issue was settled with Situ Rinpoche having to give up the gold. (Siege of Karmapa , p. 44)        

Topga Rinpoche at this time of course was indeed a businessman. It was natural for him to conduct business affairs, to import and export goods. Situ Rinpoche, however, has always been a monk. Yet here and elsewhere he has been involved in business affairs that are inappropriate for an ethical businessman, not to mention a spiritual leader.


Claim 4: After a disagreement, Topga may have murdered Damchoe Yongdu

Brown then retails the most serious charge of all, Tenzin Namgyal’s claim that Topga Rinpoche murdered his stepfather, the Karmapa’s General Secretary Damchoe Yongdu. First, Brown describes how Topga and Damchoe had disagreements about title deeds for two of the Karmapa’s properties. Then, he tries to implicate Topga in the death of Damchoe:

In December 1982, Damchoe traveled to Bhutan, to check on the accounting of the Karmapa’s business interests and to seek a loan from the Bhutanese government to complete the building of KIBI in Delhi. Traveling with him were his assistant Gompo and two other attendants. On 10 December, Damchoe visited Topga at his home. Gompo and the two attendants were shown into a waiting room upstairs, while Damchoe took tea with Topga in another room. Less than an hour later, Damchoe was dead. A doctor was summoned who declared that the general secretary had died of a heart attack. “There was talk,” said Tenzin Namgyal, choosing his words carefully, “of suspicious circumstances.” It was said that blotches could be seen on Damchoe’s body, perhaps consistent with the use of certain poisons. (115-116)        

This story is filled with errors. Two main points stand out, Dronyer Ngodrub and Dechang Nagu, speaking in their twin roles as brothers of Damchoe Yongdu and members of the Karmapa’s administration.

 

First, Tenzin talked of blotches on Damchoe’s body as possible signs of poison. But poison leaves more obvious signs than this and is generally very easy to detect by physicians. Second, the family had the body at home and did pujas over it for a week. During that time there would have been plenty of opportunity to schedule an autopsy. However, the family felt no need to do this.

 

We knew that our brother had died of a heart attack,” said Dronyer Ngodrub, “none of us had any suspicions that anyone had had a hand in his death.”

 

To this day, we are certain that our brother died of natural causes,” said Dechang Nagu. “It is quite painful then for our family to hear accusations made about murder. Tenzin Namgyal has hurt us deeply with his groundless charges.”

 

Damchoe Yongdu’s two brothers tell a different version of the story of the death of their brother. “I was in Thimphu, Bhutan assisting my brother. It was December, and my brother was staying at a small dry goods shop in Thimphu run by our brother-in-law, Lodro Choden,” Dechang Nagu explains.

 

Damchoe had made an appointment to meet the Bhutanese finance minister at 10:30 am at his office in the main government building in Thimphu. At 8 o’clock, before setting out, Damchoe met with Topga Rinpoche and his wife Princess Ashi Chokyi at their residence in the city. From Topga Rinpoche’s house, Damchoe left for his meeting with the finance minister. It took about one hour for the meeting, then Damchoe came back to the shop at lunchtime. Lodro Choden was working downstairs, and Damchoe was in the guest room upstairs.

 

Suddenly, Lodro Choden heard a sudden loud thump on the ceiling above him. He went upstairs to see what had happened, and Damchoe was sprawled on the ground, collapsed. Lodro Choden ran downstairs to summon a doctor. Within a few minutes, a local doctor arrived.

Dechang was out walking in Thimphu on the morning of his brother’s death. When he returned to his brother-in-law’s house, he found the doctor there and his brother dead. They talked, and the doctor explained that he had done an examination of Damchoe’s body, which showed all the signs of a heart attack. This was no surprise to Dechang.

 

For years, my brother had suffered from high blood pressure,” Dechang says. “In New Delhi, he had been going to the Chogla clinic, and Dr. Chogla had put him on a diet and prescribed some medicine to bring his blood pressure down. My brother had been taking this medicine, a red liquid, for some time. The bottle was sitting on the table in my brother’s room when he died. Lodro showed this bottle to the Bhutanese doctor, who confirmed that it was indeed heart medicine.”

 

But Damchoe’s condition had not improved. Indeed, after a recent separation from his wife, Damchoe was depressed and in low spirits, which had raised Damchoe’s blood pressure. Coming to Bhutan from the hot plains of northern India had not helped his condition either. “The doctor explained that traveling from India to the below-zero degree area of Thimpu was very dangerous for someone who had high blood pressure and the shock of this change had finally been too much for my brother’s heart.”

 

I am sure that my brother died of a heart attack,” Dechang explains. “I saw his body right after he died. I talked to the doctor. There was never any doubt for me or for anyone in our family.”

 

Damchoe’s older brother Dronyer Ngodrup adds that “I saw my brother’s body a week after his death when it was brought to Rumtek for the funeral. It was clear to me that he had died from natural causes.”

 

Tenzin Namgyal wasn’t even in Thimphu, as I was,” Dechang says. “Nor was he part of our family. Where in the world did he get this story?”

 

I can only think that Tenzin invented this slander as revenge against Topga Rinpoche. Topga had fired Tenzin from Rumtek in the late eighties. He told the whole staff there why he had sacked Tenzin—for playing politics and spreading slander. Ever since, Tenzin has been angry and has been looking for a chance to avenge himself on Topga.”

Baseless Calumny Against an Honorable Man

By now it should be clear that all the charges against Topga Rinpoche repeated by Mick Brown are baseless. Topga had an excellent relationship with the late Karmapa, which he maintained and strengthened even after he gave back his monk’s robes and entered married life. Excepting the brief period after the death of Topga’s mother when the two quarreled about who should inherit her jewels, Topga was also close to his stepfather Damchoe Yongdu until the latter’s death in 1982. Topga clearly had no motive to murder his stepfather. Why should Tenzin Namgyal spread suspicions when Damchoe’s own family had none?

 

It should also be clear that Tenzin is as unreliable a source as Mick Brown’s other informants. Tenzin was personally biased against Topga and has spent the last fifteen years trying to avenge himself against Topga for dismissing him from the Karmapa’s administration.

 

I would like to conclude by inviting readers to judge for themselves whether Mick Brown’s account of Topga Rinpoche is anything but the bitter complaints of a disappointed man, Tenzin Namgyal? It is true that Tenzin befriended Topga Rinpoche for many years and supported him in his times of need. Perhaps Tenzin felt betrayed when Topga dismissed him from his post as the Karmapa’s assistant general secretary in 1989?

 

In any event, we hope that Brown’s flawed account will not stain the reputation of Topga Rinpoche, a man who deserves to be remembered for his honesty, integrity, intelligence, and tireless devotion to the work of the Karmapa and the spread of Dharma.

 

 

home I arguments I politics I history I contact I © KTC 2004        

 

 

IIIIIIIII Date: 18 March 2005

 

Mr. Mick Brown
c/o Bloomsbury Publishing Plc. 38, Soho Square London WID 3HB United Kingdom

 

 

 

Interview with Yeshe Jungney, Rumtek, November 2011

all copyrights reserved by the author.

Yeshe Jungney: „Damchö Wangdü was my uncle and he is my father’s elder brother. What I can remember clearly about his death is that it happened in Bhutan, in Thimbu actually. It happened in the property which belonged to the [Karmapas’] monastery then, we [the Karma Kagyü] had a property there, which was donated by the king of Bhutan to the Karmapa. So there was a property and there was a shop being run. And I think he had visited Bhutan in connection with some official work for the Karmapa only. And my father was the attentant [of Mr Wangdu], and of course there were one or two other people with him. But my father clearly accounted how he expired: He was dictating a letter to be written, and I don’t remember if it was my father or somebody else writing, but my father was present. He [Damchö Wangdü] was walking around and dictating the letter to be sent to the government. And of course while he was dictating he was walking around the room and probably he was thinking. The my father remembers that all of a sudden he stopped talking, he wasn’t saying anything any more. So they found this really amazing and when they looked for him, he had been falling on the ground. Ok, so then it was a stroke actually, he was of course known to have high potention and he had a quite stressful period of time, because after the death of Karmapa things were not so easy for anybody, there was a big vacuum. So the responsability was very high on him and all the four Rinpoche [the Kagyüregents] were very young, so there had been many projects started by the 16th Karmapa, which were just begun. So th question was „how do we carry on?“ So with the presence of Karmapa nothing is difficult, everything is easy, but without him it was of course difficult after the death of Karmapa. There was the stupa which you have seen to be built…which contains the vital organs of the Karmapa which he left behind, the relicts. This one had been built by my uncle. So they were the ones who built it in fact. All that was there, the pressure was there and that time already begun the [Karmapa]controversy. When the funeral [cremation of the late Karmapa] was going on, something fell of the fire, was it the …. heart, yes. And then what happened was that Situ Rinpoche was the clothest to that so that he was supposed to have picked it up. And then, you know there were so many people and in the hush hush then everything was completed, ok? What happened was that by the evening the general secretary wondered where was the heart, the leftover, the relict of the Karmapa. Then Situ Rinpoche had taken it with him and [Damchö Wangdü] said: „I like to ask you to give it back, because it needs to be kept by the monastery, its our only thing left, we need to enshrine it properly.“ Situ Rinpoche replied: „I will take it with me and I will built a very nice stupa!“ So that was, what I was told by my uncle, the 16th Karmapa general secretary. Damchö Wangdü said: „No, no, no, nothing like that, it belongs to the monastery, it should remain here, you know about religious things, what you want me to do, I will do, but it will stay here, no way!“ And he took it back and carried it away. From then on, and this is, if you remember in the controvery, Situ Rinpoche has told sometimes that the heart fell to him and that was an indication that he is the one wh would decide who was the {rencarnation of the late] Karmapa, in fact that was not the case. In fact my uncle, the Donye, the ADC was there present when it fell, so it never fell to Situ Rinpoches hand, ok? So thereaftere these works were going on, the Delhi monastery was started, the Gyalwa Karmapa Internationa Buddhist Institute, all that pressure was there.

An important thing is when you do this kind of gold work [to golden the relicts’ stupa], when you do it in the traditional way, when you are plating the gold on a object, you have to consume alcohol, becase you … mixgold with mercury to get it in a liquid form and then you polish the object … [the alcohol is supposed to avoid that the body absorbs the mercury] , in this particular case my uncle, the general secretary was working on that … Since it is igh potenton [my uncle suffered from], all that was added, but nobody realized that, noody took any action, you know, that’s basicly why I say he died from a stroke and there was no involvement of Topga Rinpoche anyway in that!“

 

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