Dusum Khyenpa received his first dharma teachings from his father, and continued with other teachers, meditating and studying a lot. Aged 30, Dusum Khyenpa was given the Kagyu teachings by Gampopa and attained realization. He developed siddhis, or powers, that enabled him to visit sacred Indian Vajrayana sites without travelling.

Dusum Khyenpa, the first Karmapa, received, in a visionary offering, the original Black Crown from dakinis, woven out of their hair. A material replica of the Black Crown has been passed on since the fifth Karmapa or ‘tulku’ of Dusum Khyenpa. He chose Drogon Rechen to be the next lineage holder. Read more about the life of Dusum Khyenpa.

Born the son of a practising Buddhist in Ratay in East Tibet, Dusum Khyenpa (1110-1193) received his first dharma teachings from his father, and continued his education with other Buddhist teachers of the region until his twentieth year.

Then he moved to central Tibet where he spent the next twelve years in meditation and study with famous scholars, among them Chawa Chokyi Senge and Patsab Lotsawa Nyima Trag. He also received tantric teachings of the Kadampa lineage from Geshe Sharawa. At the age of twenty, Dusum Khyenpa was ordained as a monk by the abbot Mal Duldzin and studied the Vinaya with the abbot. From Ga Lotsawa, he received Kalachakra teachings. He also studied the “path and fruit” teachings of the Sakya tradition.

At the age of thirty, Dusum Khyenpa was given Kagyu teachings by Gampopa; he gave him the Hevajra-empowerment and teachings, and shamata and vipashyana instructions. Dusum Khyenpa practiced with untiring diligence. He was further connected with the lineage by teachings he received from Rechungpa and from other students of Milarepa.

It is said that at the age of fifty he attained enlightenment through the practice of dream yoga and that his realization corresponded to the fourth level of Mahamudra, which is known as “beyond meditation”. Spiritually, the moment of his enlightenment was symbolized by the visionary offering by dakinis of a black vajra crown woven out of their hair.

This crown is said to be symbolically present above the heads of all the Karmapa incarnations, signifying their realization of the true nature of reality. It was during the time of the fifth Karmapa that finally a physical replica of it was made, and since then this replica has been passed down until the present. By virtue of his spiritual realization, Dusum Khyenpa became known as the knower of the three times, past, present and future, indicating his transcending time through his understanding of the unborn nature of mind.

Dusum Khyenpa was proclaimed ‘Karmapa’ by the Kashmiri scholar Shakya Shri who declared him to be “the one of buddha-activity” (Karmapa) prophesied in the Samadhirajasutra.

At forty-four, Dusum Khyenpa left Central Tibet to return to Kham, the region of his birth, establishing thriving monasteries, sharing the Kagyu teachings, and training his students. Of these, Drogon Rechen became the next lineage holder. Towards the end of his life, Dusum Khyenpa returned to Central Tibet. There, he established his principal seat at Tsurphu, which remained the seat of the Karmapas until 1959.

The 2nd Karmapa Karma Pakshi was born in Chilay Tsakto in east Tibet. By age ten it was clear that he had an amazing memory for texts and it was decided that he should go to central Tibet to study further. It was when he was on his way to central Tibet that he met Pomdragpa Sonam Dorje, who had had a vision from Karmapa Dusum Khyenpa that the boy would become a lineage holder.

Karma Pakshi was invited to Beijing by the Mongols and eventually became the teacher of Kublai Khan. The 2nd Karmapa is also known for having introduced to Tibet the communal recitation of the mantra of Chenresig, Om mani peme hung.

From Chilay Tsakto in eastern Tibet, the second Karmapa, Karma Pakshi (1204-1283), was something of a child prodigy. By the age of six, he had taught himself to read and write. At ten, he was displaying a photographic memory for texts and he was said to have already grasped the essence of the Buddhist doctrine.

In addition to his intellectual ability, the young boy had the intuitive aptitude for resting the mind in stillness. Therefore, when Pomdragpa introduced him to the nature of his own mind, he was able to develop spontaneous insight. On his way to Central Tibet for further education, he had encountered Pomdragpa Sonam Dorje, who had been told in a vision by Dusum Khyenpa, the first Karmapa, that this boy would become the next lineage holder. In another vision, Dusum Khyenpa revealed to Pomdragpa that the boy was in fact his incarnation. From this time on, Pomdragpa recognized him as the second Karmapa, thus establishing the first line of reincarnated lamas in Tibet.

For eleven years Karma Pakshi studied with Pomdragpa, specializing in the Mahamudra teachings of Saraha and Gampopa, and received the entire Kagyu transmission. Karma Pakshi also travelled in Kham, and as he and his monks chanted the mantra of Chenresig, Om mani peme hung, while travelling, the communal recitation of this mantra became customary in Tibet.

In Kham, Karma Pakshi built new monasteries, restored old ones, and engaged in intensive meditation practice. In time, he became renowned for his powers. He was invited to his court by the Mongolian Prince Kublai. Over the years, Karma Pakshi became the teacher of Mongka Khan and Kublai Khan and travelled widely throughout the northern and eastern part of Tibet. In time, he attracted many students throughout Tibet, China and Mongolia. Before his death, Karma Pakshi transmitted the lineage to his student Drubtob Urgyenpa and informed him that his next incarnation would come from western Tibet.

Drubtob Urgyenpa was from Lato in northern Tibet and was a natural meditator. At the age of seven he decided for himself that he should first study Buddhist philosophy and then focus on the practice of meditation.

Thus, between the ages of seven and sixteen the boy applied himself to studying texts and receiving certain Kagyu teachings from Gotsangpa, head of the Drugpa Kagyu lineage. To study with as many masters as possible, Drubtob Urgyenpa travelled to Nepal, China, Pakistan and India.

Aged 53, Drubtob Urgyenpa encountered the 2nd Karmapa Karma Pakshi, who gave him the full Kagyu teachings and predicted that he would become the main teacher of the 3rd Karmapa.

Rangjung Dorje was born in Dingri Langkor. It is said that right after his birth he sat up and proclaimed that he was the Karmapa. At the age of three he made himself a black hat and again said he was the Karmapa. Aged five, Rangjung Dorje met Drubtob Urgyenpa, who after testing him in various ways recognised him as the reincarnation of the 2nd Karmapa Karma Pakshi. Druptop Urgyenpa gave him the Black Crown, along with the 2nd Karmapa’s possessions, and transmitted all the Kagyu teachings to him.

After studying with the greatest masters of the Buddhist traditions at that time, Rangjung Dorje became very famous and attracted many disciples. Of Rangjung Dorje’s disciples, Gyalwa Yungton Dorje Pal became the lineage holder. Another of his prominent disciples was Khedrup Dragpa Senge, the first Shamarpa

The Third Karmapa, Rangjung Dorje (1284-1339) who was born in Dingri Langkor, startled those present by sitting up and proclaiming himself to be the Karmapa. Three years later he renewed his assertions by making himself a black hat and again declaring himself to be the Karmapa.

Two more years were to pass before he met Drubtob Urgyenpa, who recognized the child as the reincarnation of Karma Pakshi. He gave him the possessions of the second Karmapa and transmitted all the Kagyu teachings to him. The education and training of the third Karmapa began at the age of seven, when he received the novice ordination from Lama Kunden Sherab and his formal enthronement as the Karmapa at Tsurphu monastery. For the next eleven years he studied the complete teachings of the Kagyus and Nyingmas in Tsurphu.

Rangjung Dorje then sought out masters of all the Buddhist traditions of the time, studying with, among others, Trophu Kunden Sherab and Nyenre Gendun Bum. He also entered into intensive meditation retreats. As a result, he achieved great fame, and attracted many disciples. He built monasteries and meditation centres as well as bridges, benefiting his countrymen’s daily life as well as their spiritual life. For posterity, he wrote numerous texts and commentaries, preserving many of the teachings in a form used until today. He also accepted invitations to teach the Chinese emperor and thus travelled twice from Tibet to China, where he passed away. It is said that on the night of his passing away, his face appeared clearly visible in the moon.

His two main disciples were Gyalwa Yungton Dorje Pal, who was to become the next lineage holder, and the first Shamarpa, Khedrup Dragpa Senge. The Shamarpas are the second-oldest line of reincarnates in Tibetan Buddhism. The word means ‘Holder of the Red Crown’, and in early writings the Shamarpa is sometimes referred to simply as “Karmapa”, the colour of the hats being the only way to distinguish them.

The Shamarpa line began when Rangjung Dorje gave Khedrup Dragpa Senge a Red Crown which was an exact replica of the Black Crown worn by the Karmapas. The two crowns symbolise the relationship between Karmapa and Shamarpa and do not signify separate lineages. Thus they were known as the “Black Hat and the Red Hat Karmapa”. The Shamarpas are also seen as a manifestation of Amitabha, the Buddha of Limitless Light.

Gyalwa Yungton Dorje Pal was born in Tsongdu Gurmo in southern Tibet. When he met a scholar in the market square, the five year old Gyalwa Yungton Dorje Pal broke away from his mother and ran toward him. He showed such devotion that he was immediately given the refuge vow and lay precepts.

At 15, the boy entered a monastery, and he continued his academic career at the monastic college of Shalu where he became renowned as a Sutra and Tantra adept. But it was only after meeting the 3rd Karmapa and learning the ultimate meaning of the teachings that he attained highest realisation. He transmitted the lineage to the fourth Karmapa, Rolpe Dorje.

Rolpe Dorje was born in Kongpo in Central Tibet. Just as his previous incarnation had done, it is said that right after his birth he began to speak. He recited the mantra of Chenresig, Om mani peme hung hrih. The 3rd Karmapa had given his secretary instructions on how to find his 4th incarnation, and he was indeed quickly found in Kongpo province, central Tibet.

At age six he received the refuge vows, and at 12 he travelled to central Tibet, where he met the lineage holder Gyalwa Yungton Dorje Pal. After the boy had told him many events from his previous life as the 3rd Karmapa, Gyalwa Yungton Dorje Pal was convinced of his authenticity and transmitted the Kagyu teachings to him.

The fourth Karmapa, Rolpe Dorje (1340-1383) emulated his previous incarnation by sitting up at his birth, in Kongpo province in central Tibet, and speaking – this time choosing to recite the mantra of Chenrezig, Om mani peme hung hri.

Having – in his previous incarnation – left clear instructions with his secretary, Rinchen Pal, as to which signs to look for, the child was quickly found, and his training begun. At six he took refuge vows and the lay precepts from Tokden Gon Gyalwa, who also taught the young Karmapa the Tantrayana.

He was twelve before, travelling to Central Tibet, he met the lineage holder Gyalwa Yungton Dorje Pal, who requested him to tell him what he remembered from his previous lives. Karmapa Rolpe Dorje replied that he was not able to recall his life as Dusum Khyenpa very clearly, but that he could remember a little of his life as Rangjung Dorje and that he recalled his life as Karma Pakshi perfectly. When Yungton Dorje Pal heard the accounts which the boy told him, he became convinced of his authenticity. He transmitted to him the full range of teachings of the Kagyu and Nyingma traditions.

At the age of eighteen he was ordained a monk by the Abbot Dondrup Pal Rinpoche. Once his education at the hands of his former student was completed, Rolpe Dorje travelled widely through Tibet and China, teaching disciples. Just like his predecessor, he was invited by the Mongol Emperor Toghon Temur to his court in Beijing, a journey that Rolpe Dorje used in order to teach, compose texts, spread the view of non-violence, restore peace, and construct monasteries. Having spent three years in China, he returned to Tibet, again tirelessly working for the benefit of others.

Whether on his journeys or staying in a monastery, Karmapa Rolpe Dorje would follow a strict regimen: From the time he awoke until nine in the morning, he performed his spiritual practices. From then until noon he gave instructions in dharma. At noon he performed prostrations and walking meditations. Throughout the afternoon he practiced Chenresig meditation, and in the evening he studied or composed texts. The nights he passed in the practice of dream yoga. As for his diet, he was a vegetarian and established this as the basic diet of his camp. Among his principal students were Drikung Chokyi Dragpa, Lopzang Dragpa Tsongkhapa and the 2nd Shamarpa Kacho Wangpo, who became the next lineage holder.

Kacho Wangpo was recognised as the reincarnation of the 1st Shamarpa by the 4th Karmapa, fulfilling the prediction of the 2nd Karmapa that “future Karmapas will manifest in two forms”.

He is well known for having furthered the Kagyu teachings to a great extent. He was also a prolific author who composed many treatises that define the precise meaning of the Kagyu teachings. His collected works comprise eight volumes.

The 5th Karmapa is also said to have declared, right after his birth in Nyang Dam, southern Tibet, “I am the Karmapa”. On meeting him, Shamarpa Kacho Wangpo immediately recognised the child as the 4th Karmapa’s reincarnation and gave him the Black Crown and the full cycle of Kagyu teachings.

The 5th Karmapa found Chopal Deshe, the next Shamarpa incarnation, arranged his ordination, and gave him Kagyu transmission, but his student Ratnabhadra was the next lineage holder.

Deshin Shegpa, the fifth Karmapa, (1384-1415), was born in the Nyang Dam region of southern Tibet. It is said that immediately after his birth he sat up, wiped his face and declared “I am the Karmapa – Om mani peme hung hri“. Rinchen Pal, the secretary to the third Karmapa, who identified and became secretary to the fourth Karmapa, also located this child, and in due course served him as secretary for the third time.

Deshin Shegpa was brought to Tsawa Phu in Kongpo, where a significant number of the fourth Karmapa’s disciples were living. Shamar Kacho Wangpo immediately recognised the child as the incarnation of Rolpe Dorje, and presented him with the Black Crown and other possessions of the 4th Karmapa. He went on to give Karmapa the full cycle of Kagyu teachings.

This Karmapa was a famous traveller, teaching throughout Tibet, Mongolia and China, where he was invited by the Emperor, Tai Ming Chen, who became a student of Deshin Shegpa. During his journeys, he was engaged in giving many teachings to both religious and lay people. Moreover, he concerned himself with reconciliation of divided communities, and attempted to establish nonviolence as the norm of social and political behavior. He also created protected reserves for wild animals.

While teaching the emperor and giving him initiations over the course of fifteen days, a series of unusual signs and miracles appeared, which the emperor later had painted on large rolls of silk and described in five languages. It is said that the emperor even saw the original black crown that is always said to be over the head of the Karmapas, which was offered to the first Karmapa by the dakinis. He requested Karmapa Deshin Shegpa’s permission to make a duplicate of this crown, which he wanted to present to him so that everyone would be able to witness this hat. The Karmapa agreed and blessed this hat, which was ornamented with precious gems and gold.

From this time on, the ceremony of the black vajra crown has become an integral feature of the dharma activity of the Karmapas. Returning to Tibet after some years, Karmapa built many shrines and stupas, and continued to teach and give empowerments. He found the next Shamar reincarnation, Chopal Yeshe, arranged his ordination, and gave him the Kagyu transmission. The next lineage holder was his student Ratnabhadra, Rinchen Zangpo

Born in the 15th century in Sokam province, Tibet, and ordained when he was very young, Ratnabhadra attained complete realisation of the absolute nature of reality. He was one of the greatest scholars and meditation masters of his age. Ratnabhadra was the teacher of the 6th Karmapa.

Tongwa Donden was born at Ngomto Shakyam near Karma Gon in eastern Tibet. As a baby, he became extremely excited when his path crossed that of a student of the 5th Karmapa named Lama Ngompa Chadral, who then took care of the boy. At an early age, the child began to teach at the monastery.

He met Ratnabhadra when he was three years old and received the full Kagyu transmission. He composed several tantric rituals at age six. By nine years old he was ordained. He spent the rest of his life teaching and building monasteries and shrines throughout Tibet.

The birth of the 6th Karmapa, Tongwa Donden (1416-1453), at Ngomto Shakyam near Karma Gon in east Tibet, was marked by many auspicious signs. One month later, carried by his mother as she went begging, he became highly excited when their path crossed that of Lama Ngompa Chadral, a student of the fifth Karmapa.

When Lama Ngompa Chadral asked who he was, the child smiled and replied “I’m the unborn, free from all names, places, and I am the glory of all that lives. I shall lead many to liberation”. Ngompa Chadral cared for the baby for seven months, before taking him to Karma Gon, one of Karmapa’s three main monasteries in Tibet. As young as he was, Tongwa Donden soon began to teach. At age three, he met Ratnabhadra, and received the full Kagyu transmission. At age six, he composed several tantric rituals.

The third Shamarpa, Chopal Yeshe, came to Karma Gon during this period too. He recognized him as the sixth Karmapa, enthroned him, and gave him further teachings. The 6th Karmapa was nine when he was ordained by Khenchen Sonam Zangpo at the monastery of Wolkar Tashi Tang. He also began to receive instructions in the texts and practices of dharma from the great saint Ratnabhadra, who was an incarnation of Rechungpa. The 6th Karmapa concentrated strongly on developing a consistent Kamtshang liturgical system to supplement the meditative tradition of the Kagyu school, and wrote many Kamtshang sadhana rituals. He also developed a new style of recitation and chanting.

In Lhasa, the 6th Karmapa received a great number of teachings from the Sakya abbot Rongtonpa, who declared that he had a Buddha as his student. Karmapa Tongwa Donden’s life was spent teaching, and building monasteries and shrines throughout Tibet. He also commissioned editions of the Kanjur and the Tenjur, which he paid for with the many offerings he received on his tours. Throughout this time he continued to receive teachings through visions of Nagarjuna, the great philosopher, Milarepa, and Padmasambhava. Bengar Jampal Zangpo and the first Gyaltsab, Goshir Paljor Dondrub, were his two principal students and became his lineage holders. They would become the main teachers of the seventh Karmapa, Chodrag Gyamtso.

Born in Damshang, eastern Tibet, Benga Jampal Zangpo began Buddhist practice and meditation when he was very young. At 20 he was ordained by Tsalmig Samten Zangpo. He studied the entire Sutrayana and Vajrayana with the famous scholar Rongton, and over a period of four years, he received the teachings on the Six Yogas of Naropa from the 6th Karmapa, Tongwa Donden.

He practiced the meditation on Tara and the teachings of the Six Yogas of Naropa, which he had received from the 6th Karmapa. He is said to have achieved complete realisation of the ultimate meaning of Kagyu teachings, and he became the guru of the 7th Karmapa Chodrag Gyamtso.

Born in Nyemo Yaktang, central Tibet, Goshir Paljor Dondrub came into the sphere of the 6th Karmapa when he was five years old and became his secretary at 14. He was taken care of by Shamar Chopal Yeshe and Benkar Jampal Zangpo and also became a teacher of the 7th Karmapa Chodrag Gyamtso.

Chodrag Gyamtso was born in Kyilha in Northern Tibet. As a young child he spontaneously uttered the seed syllables Ah and Hung and declared “There is nothing in the world but emptiness. People may think there is substantiality, but they are in error. For me there is neither birth nor death.”

Aged four, Chodrag Gyamtso was given a series of empowerments, and at eight he received Kagyu teachings.

The 7th Karmapa, Chodrag Gyamtso (1454-1506), was from Kyilha in Northern Tibet. As a young infant he was recognized to be an incarnation of a spiritual teacher. One day, he spontaneously uttered the seed syllables Ah and Hung, and declared “There is nothing in the world but emptiness. People may think there is substantiality, but they are in error. For me there is neither birth nor death.”

Gyaltsab Paljor Dondrup recognized the infant as the new Karmapa incarnation and enthroned him. Aged four, Chodrag Gyamtso was given a series of empowerments by Goshir Paljor Dondrup, and at eight, at Karma Gon, he was given the Kagyu teachings from Bengar Jampal Zangpo and Goshir Paljor Dondrub. He then travelled to southern Tibet and from there slowly to Kham where he went through an intensive period of study.

At age seventeen, being highly acknowledged as a consummate scholar despite his young age, he entered into a period of seven years of meditation to complete his training. He travelled back to southern Tibet and as his fame had spread as far as India and China, several noted Indian scholars came to see the 7th Karmapa.

He received an invitation from the emperor of China to visit him, but the Karmapa was unable to do so at that time. He continued to travel to Lhasa, was greeted by the monks from the Gelugpa monasteries of Drepung and Ganden and taught many monks at Rinpung including Shakya Chogden. The 7th Karmapa went on to teach and give empowerments throughout Tibet, and to write many texts and commentaries, in particular on the theory of perception.

Wherever he went, several thousand students travelled with him in tents, following a path of study and meditation. In this way he met the 4th Shamarpa, to whom he imparted the teachings of the lineage. Another of his students was Denma Drubchen Tashi Paljor, who became the next lineage holder.

Aged five, the boy, born in Den province, east Tibet, showed interest in the practice of Buddhism from an early age. Deep devotion arose in him when he heard the Karmapa’s name spoken.

He met the 7th Karmapa in person a year later, who gave him the name Tashi Paljor. When he was eight years old, he took ordination from Bengar Jampal Zangpo. From the ages of nine to sixteen he studied the sutras with the scholar Sangye Pal. Tashi Paljor then decided to return to the Karmapa.

After spending seven years studying with the 7th Karmapa, Denma Drubchen Tashi Paljor took Milarepa as his example and retreated to the mountains. He spent twenty years in solitary mountain retreat. Having attained full realisation he became the teacher of the 8th Karmapa.

Born in Nagam Chu, east Tibet, it is said that Mikyo Dorje at birth opened his eyes and said “Karmapa”. After being tested against another child, whose family also claimed he was the Karmapa, Mikyo Dorje identified the previous Karmapa’s possessions from a random assortment of objects. His rival failed to do this.

The 8th Karmapa went on to write many treatises and to found several colleges. He identified and passed on the Kagyu transmissions to the 5th Shamarpa.

At his birth in Nagam Chu province, in eastern Tibet, the eighth Karmapa, Mikyo Dorje (1507-1554), is said to have opened his eyes and said “Karmapa”. His father sought out Situ Tashi Namgyal, to request advice about his remarkable son. He was told the child was probably the Karmapa reincarnation, and was instructed to care for and raise him with that in mind.

Almost simultaneously, a family from Amdo brought forward their son’s claim to be the Karmapa. Gyaltsab Tashi Namgyal was asked to investigate the claims about this second child. Meanwhile, the first child had been taken to Lho Rong, in Riwo Che province, where a number of the previous Karmapa’s disciples had gathered. They were convinced that this was the reincarnation of their teacher.

And so began a trying period, as the two factions each persisted in supporting their particular candidate. Finally, Gyaltsab arranged for the two children to meet and to be tested. Following tradition, each was asked to select the possessions of the previous Karmapa from a random assortment of objects.

Mikyo Dorje proved able to choose the correct objects – his rival was not. Thus it was Mikyo Dorje who was proclaimed Karmapa, and immediately announced that his rival from Amdo was, in fact, the reincarnation of Zurmang Chungtsang from Zurmang Monastery in the east of Tibet.

The 8th Karmapa Mikyo Dorje’s education started when he was eight years old. He received the entire range of Kagyu teachings from Tashi Paljor, and rounded off his studies with a range of accomplished masters. Among his teachers was Karma Thinleypa, with whom he stayed, in all, for three years, studying the treatises of Maitreya, Dignaga and Dharmakirti as well as the principal texts of Nagarjuna and Candrakirti and tantras such as the Hevajra tantra and other Indian works on the Mahayana and Vajrayana approaches to Buddhism. At the conclusion of his intellectual studies, Mikyo Dorje devoted more of his time to meditation.

Being one of the most brilliant philosophers of Tibetan Buddhism, he went on to write a great number of substantial philosophical treatises and important texts on Mahamudra, and founded several monastic colleges. In honor of his teacher Sangye Nyenpa Tashi Paljor, he composed the spiritual practice called the Guru Yoga of the Four Sessions (Tib. tun shi lame naljor). He also ventured into the fields of poetry, painting and sculpture and was an example of austerity and simplicity. As a master of Mahamudra, he lived in the realization that whatever arises is self-liberated.

He selected as lineage holder the fifth Shamarpa, Konchog Yenlag, whose incarnation he had recognised, and to whom he had passed on the Kagyu transmission, stating that the Karmapa and Shamarpa incarnations are inseparable, and of the same mind-stream.

This great scholar and meditation master was identified by the 8th Karmapa, who stated that the Karmapa and the Shamarpa incarnations are, in fact, of the same mind-stream.

Shamar Konchog Yenlag wrote a number of excellent texts on meditation practice. He also recognised the 9th Karmapa and became his teacher.

The 9th Karmapa too sat up at birth and said ‘I am the Karmapa’. The boy was recognised as the 9th Karmapa by the 5th Shamarpa Konchog Yenlag and Situ Chokyi Gocha. Once he had received the full Kagyu transmission he travelled and taught throughout Tibet.

The 9th Karmapa was regarded as a true secular leader of Tibet, as well as a great religious figure. He located the 6th Shamarpa, who became his student and the next lineage holder.

The ninth Karmapa, Wangchuk Dorje (1556-1603), was born in the Treshod region of east Tibet. It is said that he, too, sat up at birth and declared “I am the Karmapa!”. Not surprisingly, this caused a fair amount of talk in the neighbourhood, which reached the ears of Kyamo Nangso Chokyong Tashi, a student of Mikyo Dorje who had been told by his master that he would serve him once again in his next incarnation.

He went to see the child, and took him to Kyamo Lhundrub Tse Monastery. Eventually Shamar Konchog Yenlag and Situ Chokyi Gocha heard of this special child, and determined that he was indeed the Karmapa. At the age of six, Wangchuk Dorje was enthroned by Shamar Rinpoche.

He also received refuge and bodhisattva vows and the empowerment of Amitayus as well as many other textual transmissions and teachings. Shamarpa continued to teach the young Karmapa, giving him the textual transmission of texts from the Tripitaka and certain Kagyupa texts. While travelling from Kham to Central Tibet, he received comprehensive training and the complete Kagyu transmission.

Taking up his main seat in Tsurphu in central Tibet, he also spent time in intensive meditation retreat and authored important texts for the practice of Mahamudra, which are still in use today. In teaching, Wangchuk Dorje emphasized the texts of the 8th Karmapa. He established a retreat center where the 3rd Karmapa had meditated, declined an invitation to China, but accepted an invitation to Outer Mongolia by the King Hortu.

He travelled far and wide in Tibet, frequently acting as arbitrator in local disputes, and taking steps to improve the living conditions of the people; as a result he was regarded as the secular leader of Tibet as well as a great religious leader. Among his principal students were Taranatha, Situ Chokyi Gyaltsen, Pawo Tsuglag Gyatsho, and the 6th Shamar reincarnation, Chokyi Wangchuk, whom Karmapa Wangchuk Dorje recognized and installed as his lineage holder.

Chokyi Wangchuk was recognized by the 9th Karmapa who was his main teacher. By the age of 17, the 6th Shamarpa had memorised fifty volumes of sutras and tantras. Famous as a great debater, he was known as the Pandita of the North, the Omniscient Shamarpa in whom Manjushri Delights.

He composed ten treatises that explain the meaning of both the sutra and the tantra tradition. Chokyi Wangchuk became the teacher of the ruler of central Tibet, and taught extensively throughout the region. While travelling in east Tibet, the sixth Shamarpa recognised the 10th Karmapa Choying Dorje and became his teacher. He also went to teach Buddhism to the King of Nepal in the classical language of Sanskrit. Chokyi Wangchuk died in the Helampur Mountains near a cave where Milarepa had once meditated.

Born at Khaytri Tang in Golok province in far north-east Tibet, Choying Dorje was identified as Karmapa by the 6th Shamarpa, who gave him the full Kagyu transmission.

The 10th Karmapa travelled through Tibet teaching and promoting the welfare of his people, until political difficulties arose when the 5th Dalai Lama became the official ruler of Tibet and made a pact with a Mongol ruler. This resulted in sectarian persecution that severely weakened the Kagyu doctrine in Tibet.

Karmapa spent twenty years in exile before returning to Tibet. He identified the 7th Shamarpa, transmitted the Kagyu teachings to him and selected him as his lineage holder.

The 10th Karmapa, Choying Dorje (1604-1674), was born in Khaytri Tang in Golok province, in the far north-east of Tibet. He was identified and, at the age of eight, officially enthroned by the sixth Shamarpa, Chokyi Wangchuk, who also gave him the full Kagyu transmission.

In Tsurphu, Pawo Tsuglag Gyatsho gave him lay ordination, empowerments, textual transmissions and instructions of Karma Pakshi, Rangjung Dorje and Chodrag Gyatsho. At the age of twenty-one he was ordained a monk and entered into intensive meditation.

Later, Choying Dorje made a pilgrimage to the Nyingma monastery of Samye where Shamar Rinpoche gave him the Bodhisattva Vow. Karmapa travelled throughout Tibet, teaching and promoting the welfare of the people, until certain political difficulties arose. Ngawang Lozang Gyamtso, the fifth Dalai Lama, had become the official ruler of Tibet, a role that would continue to be filled by his successive incarnations. He established a pact with the Mongol ruler Goshir Khan; the ensuing sectarian persecution severely weakened the Kagyu doctrine in Tibet, and placed the Karmapa in such a difficult position that he was forced to leave the country.

On his journey through Nepal and Burma to Yunnan in China, Choying Dorje founded monasteries along his route. Twenty years were to pass before he could return to his homeland. He identified the seventh Shamarpa, Yeshe Nyingpo, and with the transmission of the Kagyu teachings, selected him as lineage holder.

The 7th Shamarpa was found and recognized by the 10th Karmapa Choying Dorje. Devoted to meditation throughout his life, the 7th Shamarpa followed the instructions of the 10th Karmapa, recognised the incarnation of the 11th Karmapa, and became his teacher.

The 11th Karmapa Yeshe Dorje was born at Maysho in east Tibet. Along with the Kagyu teachings, he also received the Tercho teaching, fulfilling a prophecy of Padmasambhava that was recorded in the scriptures, that the 11th Karmapa would hold these teachings.

The 11th Karmapa also located and identified the 8th Shamarpa, who would become his closest friend and lineage holder.

The 11th Karmapa, Yeshe Dorje (1676-1702), was born at Maysho in east Tibet. It is said that as a young child he had many visionary experiences that he told to his relatives. After being identified by Shamar Yeshe Nyingpo, he was taken to Shamar Rinpoche’s monastery Yangchen in central Tibet, before being enthroned at the monastery of Tsurphu, one of the Karmapa’s three principal seats in Tibet.

He received the lay ordination from Shamar Rinpoche and started his studies. His tutors included Shamar Rinpoche, Gyaltshap Rinpoche and the third Karma Thinleypa. Most of his childhood he spent at Tsurphu, where he received the transmission of the lineage and oversaw the restoration of the monastery.

Not only did Shamarpa give him the Kagyu teachings, but Mingyur Dorje and Taksham Nuden Dorje also gave him Tercho teachings, which originated with Padmasambhava, the Indian master who brought Buddhism to Tibet – thereby fulfilling a prophecy of Padmasambhava’s, recorded in the scriptures, to the effect that the 11th Karmapa would hold certain Tercho lineages.

It is said that the 11th Karmapa’s consummate spirituality communicated itself both through his teaching and the miraculous quality of his activity. On one occasion he is said to have emanated several forms of himself, each of which gave instructions to the individuals present.

Karmapa Yeshe Dorje also located and identified the 8th Shamarpa, Palchen Chokyi Dondrub, who became his close student and next lineage holder. The 11th Karmapa was the shortest lived of the Karmapa incarnations. He passed away at age twenty-six.

The 8th Shamarpa was born in Helampur in Nepal. The 11th Karmapa sent a representative from Tibet to Nepal with precise instructions as to where the boy would be found.

Aged seven, the boy was taken to Tibet and enthroned by the Karmapa, who oversaw his education from then on. Chokyi Dondrub, in turn identified the 12th Karmapa Changchub Dorje and became his teacher. Both travelled to Nepal, Sikkim, Bhutan, India and China where they taught extensively. Both the 12th Karmapa and the 8th Shamarpa passed away in China just one day apart.

When the 8th Shamarpa heard about a remarkable child, he sent a party to Kyile Tsaktor in Derge province, east Tibet, to investigate.

After the two met, they spent the rest of their lives together travelling and teaching in Nepal, Sikkim, Bhutan, India and China.

Both gave the Kagyu transmission to the 8th Situpa and made him the next lineage holder. They died only one day apart.

The 12th Karmapa, Changchub Dorje (1703-1732), was born at Kyile Tsaktor in Derge province in east Tibet. It is said that when he was just two months old, Changchub Dorje declared that he was the Karmapa.

Shamarpa heard about this remarkable child and sent a party to investigate and test the boy. He gave him the name Changchub Dorje. During his early years he was instructed by several noted meditation masters and scholars, including Situ Chokyi Jungnay, Tsuglak Tenpai Nyingje and Nyenpa Tulku.

At the age of seven, he arrived at Karma Gon, one of Karmapa’s principal monasteries. Then he journeyed to Tsurphu. In Tsurphu he was visited by Katok Tsewang Norbu, the famed Nyingma meditation master, who instructed him in some Nyingma doctrine. Changchub Dorje in turn gave him teachings on the six yogas of Naropa.

The Karmapa set out on a pilgrimage to Nepal, Sikkim, Bhutan and India accompanied by Shamar Rinpoche, Situ Rinpoche and Gyaltsab Rinpoche. During his return to Tsurphu, while the party was visiting Mount Kailash, he received an invitation to China. Back in Tsurphu, Karmapa Changchub Dorje went into retreat, then visited Lhasa, and traveled to southern Tibet, giving teachings to many people.

Before leaving for China, he entrusted Situ Chokyi Jungnay with the guardianship of the Karma Kagyu school and asked him to complete all the texts that the Karmapa and the Shamarpa had started. Then the Karmapa and the Shamarpa set out for their journey to China. As they traveled, the Karmapa gave teachings and empowerments, especially that of Vajrapani. On the way the Karmapa contracted smallpox and passed away. One day later, the Shamarpa passed away due to the same disease.

The 8th Situpa met the 12th Karmapa and the 8th Shamarpa in east Tibet when the two were on their way to China. They told him that they would not return and that he was to lead the lineage until their reincarnations were found.

With the help of the Nyingma master Kathog Rigzin Tsewang Norbu, Situ Chokyi Jungnay found and installed the 13th Karmapa Dudul Dorje and the 9th Shamarpa Geway Jungnay. As the lineage holder, Situpa was able to give the entire cycle of the Kagyu teachings to the 13th Karmapa. The Shamarpa, however, only lived for eight years.

Karmapa Dudul Dorje was born at Chawa Drongsar, south Tibet and recognized by Kathog Tsewang Norbu and Situ Chokyi Jungnay. At age five he was brought to Tsurphu.

At this time the Dalai Lama’s approval became required for a new Karmapa incarnation to be recognised and enthroned. This finally happened, and the 13th Karmapa was enthroned along with the 9th Shamarpa, who only lived for eight more years.

Karmapa Dudul Dorje was born at Chawa Drongsar, south Tibet and recognized by Kathog Tsewang Norbu and Situ Chokyi Jungnay. At age five he was brought to Tsurphu.

In a further escalation of the sectarian politics of the time, the then ruler of Tibet, the seventh Dalai Lama, Kalzang Gyatso, with his prime minister, Sonam Topgyal, instituted a rule that all government officials must be Gelugpa. As a consequence of this, the Dalai Lama’s approval of the new Karmapa incarnation was required.

Finally, though, the thirteenth Karmapa and the ninth Shamarpa, Geway Jungnay, were enthroned. At the age of fourteen, Dudul Dorje was ordained a novice by Situ Rinpoche in Tsurphu. The Karmapa received full teachings from Situ Chokyi Jungnay and the sixth Kyabgon Drukchen, Kagyu Trinlay Shingta.

He also received Nyingma teachings from Rigdzin Tsewang Norbu. Karmapa Dudul Dorje is said to have blended together the two lifestyles of scholar and “crazy-wisdom” yogin, and that he embodied the compassionate spontaneity of awakened energy. His love for animals became legendary. Each day he was said to have spent a lot of time with the creatures who flocked to him, as well as with his human students. In Lhasa he averted the flooding of the Tsangpo river by invoking the blessing of Avalokiteshvara and Buddha Shakyamuni.

Shamarpa only lived for eight years, precipitating another controversy. Subsequently, Karmapa Dudul Dorje and Situ Chokyi Jungnay, once again helped by Katog Rigdzin Tsewang Norbu, recognised Shamarpa’s reincarnation as a younger brother of the fourth Panchen Lama, Palden Yeshe.

The sevnth Gyaltsab Rinpoche (1699-1765), however, had already installed a son of the wealthy Ger Namsayling family as the reincarnation, with the approval of Shamarpa’s monks at Yangpachen monastery, his principal seat in Tibet. The dispute eventually reached the courts, where it was decided that the Karmapa had indeed located the true incarnation, Shamarpa Mipam Chodrub Gyamtso, who became the principal disciple of both Karmapa Dudul Dorje and Situ Chokyi Jungnay, and the next lineage holder.

The 10th Shamarpa, Mipam Chodrub Gyamtso, was educated by the 13th Karmapa and Situ Chokyi Jungnay and became a great scholar. In the 1780s he went to Nepal where he restored the great Swayambhu stupa, a famous pilgrimage site. He died at Boudhanath Stupa, one of the largest Buddhist stupas in the world.

Padmasambhava, who brought the Buddhist teachings to Tibet, had predicted that he would return as one Pema Nyinche Wangpo. The 10th Shamarpa Chodrub Gyamtso, and the 7th Pawo Tsuglag Gawa recognized Pema Nyinche Wangpo as the reincarnation of Situ Chokyi Jungnay, and Shamarpa installed and enthroned him. Situ Pema Nyinche Wangpo studied with many masters of his time. Along with the 10th Shamarpa, the 13th Karmapa became his main teacher.

He started many retreat centres, taught the dharma, encouraged the spread of Kagyu meditation practices, and was the main teacher of the 14th Karmapa and Jamgon Lodro Thaye.

Thegchog Dorje was born in Danang in the Do Kham region of east Tibet. He was identified as the Karmapa by Drukchen Kunzig Chokyi Nangwa, holder of the 13th Karmapa’s letter giving details of his forthcoming reincarnation.

The 14th Karmapa taught widely in Tibet. He identified the 10th Situpa. He gave the innermost Kagyu teaching to Jamgon Kongtrul Lodro Thaye, who became the next lineage holder. Thegchog Dorje passed away in his sixtieth year. Read more about

The fourteenth Karmapa, Thegchog Dorje (1798-1868), was born in the village of Danang in the Do Kham region in east Tibet. He was identified by Drukchen Kunzig Chokyi Nangwa, the holder of the thirteenth Karmapa’s letter giving the details of his forthcoming reincarnation. The ninth Situ Pema Nyinche Wangpo formally recognized Thegchog Dorje as the new Karmapa and ordained him as a novice.

For the next few years at Ogmin Ling, he studied the doctrines of the Kagyu and Nyingma traditions. After being enthroned and receiving the Black Crown, the 14th Karmapa went to Tsurphu, where he continued his studies. At the age of nineteen, he was ordained a monk by Situ Pema Nyinche Wangpo and Drukchen Kunzig Chokyi Nangwa, both of whom went on to give Karmapa the complete Kagyu transmission.

Karmapa Thegchog Dorje was an accomplished scholar and linguist. He devoted much of his time to poetry and was especially skilled in rhetoric and poetics. He was also highly expert in various arts and crafts, including sculpture and metalwork.

During his lifetime, a great Buddhist renaissance took place in Tibet, due largely to the Rimé movement, which originated in Kham and was led mainly by Khyentse Wangpo, Jamgon Kongtrul Lodro Thaye, and Terton Chogyur Lingpa, and in which the Karmapa actively participated. In the course of this development, he later found himself in the position of taking teachings from one of his close students, Jamgon Lodro Thaye, who had been fortunate enough to receive the rare Tercho teachings, which he now passed to his guru, the Karmapa.

Thegchog Dorje was renowned for his personal austerity and strictness as a monk, as well as for being the embodiment of compassion. Thegchog Dorje taught widely in Tibet and Kham. He identified and enthroned the tenth Situpa, Pema Kunzang. The transmission of the lineage he passed on to Jamgon Kongtrul Lodro Thaye, who became the next lineage holder.

Jamgon Lodro Thaye was born in the village of Rangyab in Derge province, east Tibet. It is said that the Buddha predicted his coming in the Samadhiraja sutras. He was described as an outstanding individual who would benefit many beings.

Padmasambhava also foretold his coming in certain termas (concealed spiritual treasures). He went on to become the teacher of the 15th Karmapa.

When he was born, the 15th Karmapa Khakyab Dorje spoke the mantra of Chenrezig. He was able to read scriptures by the time he was five.

Recognised and enthroned by the 9th Kyabgon Drukchen, he went on to teach and give empowerments throughout Tibet, and preserved many rare texts by having them reprinted.

The fifteenth Karmapa, Khakyab Dorje (1871-1922) was born in Shelkor, a village in the Tsang province in central Tibet. It is said that right after his birth, he spoke the mantra of Chenrezig. At the age of five he was able to read the scriptures. At the age of six he was recognized as the Karmapa reincarnation and enthroned by the ninth Kyabgon Drukchen.

Khakyab Dorje studied with the abbot of Palpung monastery, Khenchen Tashi Ozer, and went to see Jamgon Kongtrul Lodro Thaye in Palpung monastery. From him he received the entire transmission of the Kagyu teachings, including the instructions of the Five Treasures that Kongtrul had compiled in over one hundred volumes, presenting religious thought and practice from the Rimé perspective. Kongtrul Rinpoche also gave Khakyab Dorje the Bodhisattva Vow. Khakhyab Dorje also went to see Jamyang Khyentse Rinpoche in Dzongsar to receive teachings and transmissions from him.

He went on to teach and give empowerments throughout Tibet, and preserved many rare texts by having them reprinted. Unlike the previous Karmapas, Khakyab Dorje married, and fathered three sons, two of whom he recognised as the second Jamgon Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche.

Among his closest students were Situ Pema Wangchuk Gyalpo, whom Karmapa had recognised as the Situpa reincarnation, Jamgon Palden Khyentse Ozer, and Beru Khyentse Lodro Mizay Jampa’i Gocha.

Pema Wangchog Gyalpo was identified and enthroned by the fifteenth Karmapa. His main teachers were Khakhyab Dorje and Jamgon Lodro Thaye. Khakyab Dorje is regarded as the most prominent because it was he who gave Situpa the most profound teachings referred to as the ultimate Kagyu Lineage.

Situpa became a great scholar. He travelled Tibet, sharing the knowledge he had gained from a wide range of masters. The 11th Situpa found, enthroned and educated the 16th Karmapa.

As the son of the 15th Karmapa, he was born at Tsurphu monastery. He was identified and enthroned by the fifteenth Karmapa, who gave him the complete Kagyu teachings. Kongtrul Palden Khyentse Oser travelled to Tradra Rinchen Drag, the seat of his predecessor in Eastern Tibet. He studied extensively with many masters such as Zurmang Trungpa Chokyi Nyinche.

He travelled and taught in many places in Tibet. In his teaching he particularly emphasised personal meditation practice. He transmitted the innermost teachings to the sixteenth Karmapa, Rangjung Rigpe Dorje, and thus became the lineage holder of the Golden Kagyu Lineage. He passed away in his forty-ninth year.

The 16th Karmapa was recognised according to the details of a prediction letter left by the 15th Karmapa. He was taken to Palpung Monastery where Situ Pema Wangchuk gave him ordination, bodhisattva vows, and many teachings. Among his many teachers, he would come to regard Situ Pema Wangchuk and Jamgon Palden Kyentse Oser as his main teachers.

The 16th Karmapa escaped from Tibet, and established the Dharma throughout the world. He was the first Karmapa to visit the West, and the first to pass away outside Tibet. The 16th Karmapa recognised the 14th Shamarpa, Mipham Chokyi Lodro, his own nephew, who became the next lineage holder.

The sixteenth Karmapa, Rangjung Rigpe Dorje (1924-1981), was born at Denkhok in Derge province in east Tibet. Jampal Tsultrim, the fifteenth Karmapa’s personal attendant, had been entrusted by his master with a letter setting forth the circumstances of his new incarnation.

Jampal Tsultrim now handed this letter to the authorities at Tsurphu monastery, who – having had Beru Khyentse, Situpa and Jamgon Kongtrul clarify certain points – sent out a search party, which successfully located the child. For some years he remained in the good care of his parents. Then he was taken to Palpung Monastery where Situ Pema Wangchuk gave him ordination, bodhisattva vows, and many teachings.

In addition, Beru Khyentse Lodro Mizay Pampa’i Gocha taught him the Tantra, Bo Kangkar Rinpoche taught him the sutras, and Jamgon Palden Kyentse Oser taught him Mahamudra and the Six Yogas of Naropa. He would come to regard Situ Pema Wangchuk and Jamgon Palden Kyentse Oser as his main teachers.

In 1959 when the Chinese occupied Tibet, the Karmapa fled to India and settled in Sikkim. He also travelled to Bhutan and Ladakh and went on a pilgrimage to the holy sites of India and Nepal. In 1974 he went abroad for the first time. After that, Rangjung Rigpe Dorje travelled extensively throughout Asia and the West, established Dharma centres throughout the world and had a great number of followers

Mipham Chokyi Lodro (1952-2014) was born in Eastern Tibet, as the nephew of the 16th Karmapa. At the age of four, the child recognized old monks from Yangpachen monastery, the seat of the Shamarpas. At the age of six, he was privately enthroned as the 14th Shamarpa by the 16th Karmapa. The official enthronement took place in Sikkim, in 1963.

The 14th Shamarpa travelled widely, and taught thousands of students worldwide. He was a great Buddhist master, an author, and was very engaged in social activities. In accordance with tradition, he recognized the next Karmapa, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa. Shamar Rinpoche returned to him the entirety of the Kagyu lineage transmission.

The 14th Shamar Rinpoche Mipham Chokyi Lodro passed away aged 62 at his Bodhi Path centre in Renchen-Ulm, Germany, on 11 June 2014. All previous Shamarpas have been authenticated in accordance with the principle of reciprocal recognition, by the Karmapa that often they themselves recognised. In this way, relying on their unparalleled spiritual realization and operating outside of politics, the Red Hat and Black Hat Karmapas have been authentically recognized, trained, realized, and thus continue as the oldest reincarnate lineages in Tibetan Buddhism

Mipham Chokyi Lodro was born on the 27th October, 1952 in Eastern Tibet, in the Kingdom of Derge, into the noble Athub family, as the nephew of the 16th Karmapa. His birth is said to have been accompanied with extraordinary occurrences: rainbows of exceedingly clear colours appeared and filled the sky, and flowers suddenly bloomed even though it was winter.

At the age of four, the child recognized old monks from Yangpachen monastery, the seat of the Shamarpas. At the age of six, the 16th Karmapa recognized the young Mipham Chokyi Lodro as the 14th Shamarpa and, in an informal ceremony, enthroned him at Tsurphu, the main seat of the Karmapas in Tibet.

Having left Tibet together with the 16th Karmapa, Shamar Rinpoche stayed in the old Rumtek Monastery in Sikkim. In 1963, with the approval of the Dalai Lama, Shamar Rinpoche was officially enthroned by Karmapa in Rumtek.

While in Rumtek, the 16th Karmapa bestowed on the Shamarpa the complete teachings and transmissions of the Karma Kagyu school, such as the entire Kagyu Ngag Dzo collection of empowerment transmissions, the collection of Dam Ngag Dzo, the Ocean of Definitive Meaning of Mahamudra, the Gya Chen Ka Dzo, the Chag Chen Gya Shung, the Chigshe Kundröl, the empowerments of the Drub Tab Kuntu, and other vast collections of transmissions. Shamarpa also studied extensively the classical subjects of Madhyamaka, Prajnaparamita, Abhidharma, Vinaya, and Epistemology and excelled in all his studies with distinction.

Khyabje Dilgo Khyentse Rinpoche, a great master of the Nyingma tradition, had given him the entire collection of the Nyingtig cycle of empowerments, explanations and quintessential instructions. The 10th Khyabje Nyenang Pawo Rinpoche, the last main disciple of the 15th Karmapa Khakhyab Dorje, transmitted to him the entire teaching of the 2nd Shamarpa Khacho Wangpo as well as selected teachings of the 8th Karmapa Mikyo Dorje. In addition, Shamarpa received teachings from the the great master Khyabje Ugyen Rinpoche, in particular the transmission of the profound Rinchen Terdzo and the esoteric Chokling Tersar initiations.

From Kalu Rinpoche he received the entire cycle of the Shangpa Kagyu teachings and from the 70th Je Khenpo of Bhutan he received the reading transmission of the Chag Chen Gya Shung, the Mahamudra collection of different Indian Mahasiddhas. In brief, therefore, the Shamarpa had received transmissions from more than ten great Buddhist masters, and had thus become an accomplished scholar learned in both sutras and tantras.

The 16th Karmapa also transmitted to him the complete three-fold vows, the outer Vinaya vows, the inner Bodhicitta vow and the tantric vows of the Secret Knowledge Holder (vidyadhara). He formally installed him as his lineage holder on the highest position after himself.

In 1980, a year before the 16th Karmapa passed away, he made sure to give the Shamarpa the special oral instruction of the Lineage of Absolute Realization, which was transmitted to Tilopa in an unbroken lineage from Buddha Vajradhara. In addition to the transmission that Shamarpa had received from the 16th Karmapa, he had received a large number of transmissions from other great contemporary teachers of various traditions.

During the lifetime of the 16th Karmapa, the Shamarpa had travelled extensively as the Karmapa’s representative and future regent. In Nepal for example he had renovated and consecrated the Karma Raja Mahavihara next to the Swayambunath Stupa.

In the year 1981, after the 16th Karmapa passed away, the Shamarpa shouldered the responsibility of the projects which the 16th Karmapa had initiated before his death. One of them was the construction of the Karmapa International Buddhist Institute in New Delhi, India. This institute has offered courses of higher Buddhist studies to students and scholars from all over the world until this day. It has been an affiliate of Indian Universities for some years, and is recognized by many educational institutions around the world.

Additionally, since the passing away of the 16th Karmapa, Shamar Rinpoche had continued to care for the monks and nuns of the lineage and provide them with education. He ensured that tantric rites and pujas were conducted at all the Karmapa’s monasteries in strict adherence to Kagyu traditions. Last but not least, in accordance with the wishes of the late 16th Karmapa, he had hundreds of volumes of the Tengyur, the commentaries to sutras and tantras, be printed and brought as gifts to many Buddhist temples and monasteries inside and outside of India. He also printed and distributed the complete collection of Indian and Tibetan Mahamudra works.

When he heard of a young boy with special qualities living in Lhasa, Shamarpa arranged for him to be visited by trusted lamas, eventually becoming convinced that this was indeed the long-awaited reincarnation of the 16th Karmapa. His choice was furthermore in agreement with a vision of the universally regarded saint Chobgye Trichen Rinpoche and was further confirmed on the basis of the child’s self-proclamation as the Karmapa. His personal visions in his capacity as the Shamarpa as well as divination rites performed at the sacred site of the self-arisen Jowo-Zamling Karpo (Chenresig statue) in Kathmandu as well as the Tara statue outside of Kathmandu also further confirmed Trinley Thaye Dorje as the genuine Karmapa.

Thus, as so many of his predecessors had done, Shamarpa recognized the boy Thaye Dorje as the 17th Karmapa, officially enthroning him as the Karmapa in the Karmapa International Buddhist Institute (KIBI) in New Delhi in 1994. In 1996 he performed the traditional hair-cutting ceremony for him in Bodh Gaya.

As lineage holder, Shamarpa naturally became the root teacher of the 17th Karmapa, and returned to him the entirety of the Kagyu lineage transmission, fully training and empowering him. On Dec. 1st, 2003 he conferred the title of a Vidyadhara (sometimes also called Vajracarya) on him, confirming him as the leader of the Karma Kagyu tradition.

Shamarpa travelled widely and taught thousands of students worldwide. In the 1990s, he started to set up a worldwide organization called Bodhi Path with the aim of offering Buddhist practice free from any sectarianism, and he continued to teach worldwide both in his own Bodhi Path centers as well as in other centers associated with the Karmapa.

In 2002 Shamarpa established a primary school near Darjeeling, followed by the Shri Diwakar Institute at Kalimpong, which was designed to provide a ten-year curriculum of Buddhist studies for a few hundred monks. His next most important project was to be the Shar Minub Institute in Kathmandu, Nepal, devoted to higher Buddhist studies, research, and retreat, with accomodation for a thousand monks. Meanwhile in Tibet, the traditional seat of the Shamarpas at Yangpachen had been rebuilt as an institute for higher Buddhist studies. Not limited to projects of his own, the Shamarpa had contributed also to the rebuilding and development in Tibet of many institutions and monasteries. Close to the Shar Minub Institute in Kathmandu, Shamarpa established a special retreat center which has been operating for many years. It is a place for senior monks upholding the Vinaya vows who are dedicated to a life-long practice of their vows along with the practice of Mahamudra.

Shamarpa wrote several books on Buddhist practice, and also about democracy, demonstrating his interest not in politics, which he always tried to avoid, but in bettering the lives of ordinary people. He also founded the Infinite Compassion Foundation to promote the humane treatment of animals.

The 14th Shamar Rinpoche Mipham Chokyi Lodro passed away aged 62 at his Bodhi Path centre in Renchen-Ulm, Germany, on 11 June 2014. For three days he remained in his post-mortem meditation state, or tugdam. He left this state on the full-moon day in June, the day which commemorates the birth, enlightenment and parinirvana of the Buddha. His mortal remains were first brought to India and then via Bhutan to Nepal, where the cremation took place.

The previous Shamarpas have been authenticated in accordance with the principle of reciprocal recognition — by the Karmapa that they themselves recognised. In this way, relying on their unparalleled spiritual realization and operating outside of politics, the Red Hat and Black Hat Karmapas have been authentically recognized and trained and thus continue as the oldest reincarnate lineages in Tibetan Buddhism.

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, was born on 6 May 1983 in central Tibet. As soon as he could speak, he told his parents, the great Nyingma lama Mipham Rinpoche and Dechen Wangmo, that he was the Karmapa.

Karmapa escaped from Tibet in 1994. In March the same year, in accordance with the 900 year old tradition, His Holiness the 14th Kunzig Shamar Rinpoche, the second most senior Karma Kagyu lama, enthroned Thaye Dorje as the 17th Karmapa. In 2003, Karmapa’s formal education was completed when he received the title of a Vidyadhara, or Knowledge Holder of the sutras and tantras. This title is sometimes also referred to as Vajracarya.

Today, Karmapa travels extensively, meeting students, young people, world leaders, and leading lights in the fields of spirituality, peace, conflict resolution, and education. He has the spiritual responsibility for over 900 monasteries and meditation centres around the world.

From childhood in Tibet to travelling the globe as a world Buddhist leader. From traditional texts to social media. The life story of the Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, spans East and West, just as his activity bridges traditional values and contemporary issues. Here is Karmapa’s official short-form biography:

Karmapa was born on 6 May 1983 in central Tibet. His parents were the great Nyingma lama Mipham Rinpoche and Dechen Wangmo. As soon as he could speak, he told them he was the Karmapa. The Karmapas are the leaders of the Karma Kagyu lineage of Tibetan Buddhism.

In March 1994, in accordance with the 900 year old tradition, Thaye Dorje was enthroned as the 17th Karmapa. His Holiness the 14th Kunzig Shamar Rinpoche, the second most senior Karma Kagyu lama, enthroned him. The 14th Shamarpa, Mipham Chokyi Lodro was himself recognized by the 16th Karmapa and His Holiness the Dalai Lama in 1957 and officially enthroned in 1963. Kunzig Shamar Rinpoche passed from this life on 11 June 2014.

The first Karmapa, Dusum Khyenpa, was born in 1110. The first Dalai Lama, Gendun Drub, was born in 1391. The Karmapa leads the longest unbroken chain of reincarnated leaders among the four schools of Tibetan Buddhism.

Karmapa escaped from Tibet in 1994. In 2003, his formal education was completed when he received the title of Vidyadhara, or Knowledge Holder of the Sutras and Tantras.

Trinley Thaye Dorje means Limitless Unchanging Buddha Activity. Karmapa resides in Delhi, India.

Today, Karmapa travels extensively, meeting students, young people, world leaders, and leading lights in the fields of spirituality, peace, conflict resolution, and education. He has the spiritual responsibility for over 900 monasteries and meditation centres around the world.

Karmapa’s activities include: empowering young people; meeting international leaders in the fields of spirituality, peace, conflict resolution, and education; and creating videos and articles to promote peace and prosperity in our world.

Karmapa defines education as “knowledge that offers compassion and wisdom”. Cultivating our innate values of compassion and wisdom – our Inner Wealth – enables us to experience peace. Read more about Karmapa’s views on education and literacy.

More than half of the world’s population is under the age of 30. For Karmapa, young people are therefore essential to engage with for peace in our world. Read more about Karmapa’s work with young people.

Karmapa says that “It is essential that non-material values are supported, to help us cultivate balanced and beneficial human beings.” Read more about Karmapa and non-material values.