My Spiritual Journey Dalai Lama (e novels to read TXT) 📖

next Dalai Lama during my lifetime. It is a possibility I am contemplating. Let’s have people give their advice, then we’ll see. In the past, about a decade ago, this point was debated among the main Tibetan lineage holders. In the months to come, we will probably have a meeting on this subject, as well as on the ordination of women.

The Tibetan clergy includes a majority of male lamas, and rebirth as a male is traditionally considered better, even though Tibetan Buddhists glorify the feminine as a symbol of wisdom and venerate Tara the Liberator, whose vow to attain Enlightenment as a woman was fulfilled.

There are lineages of female lamas, but it is rare for reincarnate lamas not to be the same sex as their previous incarnations. So the Dalai Lama’s declarations about his successor are unusual. It is true that His Holinessthe Fourteenth Dalai Lama has continually surprised people with his bold reforms; in adapting the age-old customs of Tibet to the modern world, he has been concerned with preserving the spirit of those customs rather than their outer form. It would seem that he is preparing to break new ground on the sensitive point of his succession, which calls into question the tulku system,14 cornerstone of Tibetan Buddhism.

We are without beginning or end

THE CONCEPT of a line of incarnation for the Dalai Lamas presumes the continuity between two living beings: the predecessor and his reincarnation.

Buddhism accepts the existence of the continuity of a being. The Buddhist theory of “selflessness” means that there is no independent self apart from the body, because “self” or the person is designated by the combination of body and mind. There is a self, but there is no independent absolute self. With respect to continuation, not only does Buddhism accept the continuity of the being, but it also upholds the notion of a “beginningless” self, that is, a self with no beginning and no end until Buddhahood is achieved.

There are different kinds of reincarnations. An eminent Buddha, or bodhisattva, can manifest several times simultaneously; lower bodhisattvas reincarnate only in one person—that is, once at a time. But anyone, irrespective of whether they are a bodhisattva or an ordinary person, is reborn from “beginninglessness” and will be born endlessly. Continuity is always there and will always be there, owing to karma. Now, at one stage, if you develop a certain spiritual realization, then the birth through karma will cease. Then, with will power, you can choose your rebirth. This type of rebirth we call reincarnation.15

I could reincarnate in the form of an insect

RECOGNITION OF REINCARNATE LAMAS, or tulkus, is more logical than it might seem at first. Given the Buddhist belief that the principle of reincarnation is an established fact and that the only point of a reincarnation is to allow someone to continue his efforts to liberate all sentient beings from suffering, we can acknowledge that it is possible to identify children who are the rebirths of certain people. That allows us to train them and establish them in the world so that they can continue their task as soon as possible. Of course mistakes can happen in the process of recognition, but the effectiveness of the system is attested by the lives of a great majority of tulkus. (Several hundred have been recognized today, whereas in Tibet, before the Chinese invasion, there were probably thousands.)

The process of identification is less mysterious than you might think. First of all, one proceeds by elimination. Let’s take the example of a search for a certain monk. First you have to establish the time and place of his death. If you think, according to your experience, that the new incarnation will in principle be conceived in the next year, you set up a calendar. So if Lama X died in Year Y, his next incarnation will probably be born eighteen months to two years later. In Year Y plus five, the child will probably be around three or four years old. So already you have narrowed the field of investigation down.

Then you define the most probable place of birth. Usually that’s quite easy. First you ask yourself if it will be in Tibet or elsewhere. If it is abroad, there are a limited number of places—in Tibetan communities in India, Nepal, or Switzerland, for instance. Then you decide in what city you are most likely to find the child. This probability is deduced with reference to the life of the previous incarnation.

The next step is to gather together a search party. This does not necessarily mean that a group of people will be dispatched, as if for a treasure hunt. Generally, it is enough to investigate among a community to find out if a three- or four-year-old child is a likely candidate. Often you have useful clues, like unusual phenomena that occurred at birth. Or else a child might demonstrate unusual qualities.

Sometimes two or three possibilities—or more—present themselves at this stage. Or a search party might prove to be unnecessary, since the previous incarnation left detailed information about the name of his successor and the names of his parents. But that is rather rare. In other cases, disciples of the monk can have lucid dreams or visions indicating where the reincarnation can be found. The rules are not rigid or fixed.

The purpose of a reincarnation is to facilitate the continuation of a being’s work, which can have important consequences, depending on the person who is being sought. For example, in my case, even if my efforts in general are devoted to the service of all beings, I direct them more particularly to my Tibetan compatriots. So if I die before Tibet has found its freedom again, logically I will be reborn outside of Tibet. If at that moment my people no longer need a Dalai Lama, then it will not be necessary to search for me. So I could be reborn as an insect, or an animal,