The Tulku in Tibetan Buddhism

The Presence of Tulku in Tibet

It is crucial to note that the historical presence of Tulku in Tibet was based on the geopolitics and Tibetan leadership. Their presence was also based on the succession based on incarnation and took place in dozens of years. Their lives were preserved through the continuity of leadership as well as common inheritance. The king could pass his throne based on the perspective of Buddha to any of his son who was available at the time which his reign could end. In any case, the king lacked the son; the throne would be passed to any of the sons of his brother or the sister so that the Buddha blood would be maintained. In the process, the bereft subject of the king could be left without the problem of choosing the successor. It is based on this aspect that the presence of the Tulku was identified. Whenever an individual realized that such elements could not be conducted or the leadership was lost in any way, The Tibetan belief allowed any them to report such instances and be resolved immediately. The paper, therefore, probes the aspect of Tulku, living in Buddha Tibet through the deep integration of the historical perspective.

Life in Buddha Tibet and Traditional Asian History

It is important to note that addressing the life in Buddha Tibet is correctly connected to the Traditional Asian history which was mainly between 17 and 18th century. In the historical perspective, these traditional activities were primarily linked to the Buddha leadership. It is important to note that the aspect of succession leadership was intensively practiced by the Tulku and originated from the 17th century. This was the time when Karma Kagyu, one of the most Buddhism school was intensively relied on and was affected by the Patronization of the Mongol Empire (Logan). It was from this school that almost all the Buddhist activities were conducted. The school promoted the aspect of Buddha leadership by integrating the three primary forms of exceptional leadership. Interestingly, the moment the third aspect of leadership reached, there was increased complains as many individuals were being fed up with the idea of succession. Most people were not after the succession but to see an individual with extraordinary spiritual powers. Based on the traditional Asian activities, an individual who could be capable of communicating through spiritual powers was seen as the potential king. Whenever it was discovered that there was an individual with such abilities, Karmapa was called, and the prediction of the future was carried out to ensure that the king is connected to such an individual.

Tulku in Tibetan Culture and Traditional Asian Activities

Tulku in Tibetan are such kinds of individuals with extraordinary powers. The meaning would refer to the transparent body. This was expressed through the physical manifestation of such powers of Buddha. Therefore, every Tulku was seen as the Buddhist manifestation of human creature, one aspect which the Traditional Asian culture advocated for. Therefore, most of the activities which were carried out were based on the perspective that such individuals were holy teachers and the advisors of the community. Most of the spiritual cases between the 17th and 18th century was reported to Tulku in Tibet. It is also crucial to note that most of the Tulkus tried to enhance prefoliation through the controversies which were present in Tibet. They were also known for the ornate designations in the words of Logan, “They had long, ornate designations, which are for convenience shortened to a proper name of 2-4 syllables, followed by the title Rinpoche, meaning ’precious teacher’. In common English usage, the names are often preceded by honorific terms such as ’The Venerable’, or ’His Eminence’, or even ’The Very Venerable’. The Dalai Lama is properly referred to as ’His Holiness the Dalai Lama’. There are a few female tulkus, but it is an overwhelmingly male institution” (Logan pp. 15). This was also essential practices that were carried out in the Asian Traditional culture.

The Selection Process and Government’s Influence

Consequently, according to the traditional Asian activities, in any case, Tulku is dead, Lamas, the senior committee was called to determine the young reincarceration. During the research, the group could carry out various activities and methods in ensuring that only the most suitable one is discovered. The first step was the determination and going through the letter that was left behind by the Tulku who passed away. This was done to determine any scenario where the Tulku left some will behind or an individual whom he preferred to succeed them (McConnell). This was also conducted by consulting the close friend of the departed Tulku on what exactly he used to say before departing which was also give them a clue on the most suitable individual they would choose. Other than such the friends, the oracle was also consulted to determine whether there was an individual who had any dream in correlation to the next appointment of the Tulku. It was mainly conducted through the prominent Lama. The search could be held for various years depending on the methods that are applied. It could be delayed by different scenarios including wars.

Academic Perspective and Relationship with Monks

Additionally, it is also important to note that these activities were heavily influenced by the government both indirectly and directly. This was done through the acquiring of the monastic leaders who shaped the identification process. Therefore, during the process of search, the government was intensively incorporated in the process to avoid other activities which could delay the search process. One historical event which is related to this was the 14th Lama Dalai where there were different candidates but it was surprising that the real son was accepted without passing various tests, this was done to comply with the Buddha blood. This is one evidence that irrespective of the influence of the Government, the traditional Asian activities were not changed and was heavily dependent on the societal perspective and not the legal perspective. After being picked from many various men, the name of the boy could be sufficiently changed to adhere to the culture of unity and maintain the aspect of Buddhism (Talbott). The name was also changed to ensure that as a leader, he fully unifies his followers through the activities as well as the title.

Importance of Academic Growth and Adherence to Buddhism

One significant activity which is also important to be noted from the operations of Tulku in Tibet is the academic perspective and relationship with the monks. Whenever one visited his or her child in Tibet, probably the Tulku, it could be found that their academic field was enlarged and most of them adhered to the teachings of the Buddha which were integrated with the syllabus both at the junior stage and senior stage. This was also in correlation to the words of Logan, ”If you visit a child tulku, you will probably notice that his quarters are pervaded by a wonderful glow. Everyone beams at the tulku. The tulku beams back. If he asks for something, he is given it immediately, and if he errs, he is corrected just as immediately. Western visitors to the young 14th Dalai Lama commented on the extraordinary steadiness of his gaze. Even when quite young, the boys have remarkable poise; they sit calmly without fidgeting, even though ceremonies that may last all day” (Logan, pp.16). Mostly, whenever the chosen Tulku grew old, they were exposed to different wills and swearing which would enable them to adhere to the teachings of Buddhism effectively. Not a lot of requirements were needed from Tulku so long as they could conform to the wills and confirmed from the lessons and more importantly, coming from the same line of blood. Therefore, it is evident that Tulku in Tibet wholly adapted to the traditional practices in all areas and mostly in leadership perspective.

Conclusion

In conclusion, it is also evident that the presence of Tulku in Tibet was based on the succession regarding incarnation and took place in dozens of years. Their lives were preserved through the continuity of leadership as well as common inheritance. The king could pass his throne based on the perspective of Buddha to any of his son who was available at the time which his reign could end. More importantly, in any case, the king lacked the son, the throne would be passed to any of the sons of his brother or the sister so that the Buddha blood would be maintained and the teachings fully complied to.

Work Cited

Logan, Pamela. ”Tulkus in Tibet.”Harvard Asia Quarterly 8 (2004): 15-23.

McConnell, Fiona. ”The geopolitics of Buddhist reincarnation: contested futures of Tibetan leadership.”Area 45.2 (2013): 162-169.

Talbott, Harold, and Tulku Thondup Rinpoche. ”Hidden Teachings of Tibet: An Explanation of the Terma Tradition of Tibetan Buddhism.”(2007): 304.