This antiquated political apparatus left Tibet politically isolated with few friends in international diplomatic forums at the time when crisis swamped the country in 1959. The Shamarpa identified the linkage of religion with politics in Tibet as a major weakness in the structure of its government. Religion is far from dead. The Karmapa sent black pill and a special protective cord for the unborn baby to his sister-in-law, when no one was aware that she was an expectant mother. These were very hard years for the Tibetans and no special privileges usually accorded to a high incarnate were given. The special qualities of a true Mahayana teacher fully matured under the vigilant eyes of his Guru despite the harsh conditions. T­hey won’t protect you from deranged hitchhikers or magically steer you clear of an out-of-control vehicle, but they can keep an eye on ­road conditions and vehicle performance, as well as make small adjustments to ensure better stability. Prior to the 1917 British conquest of Palestine, the Ottomans had recognized the leading rabbis of the Old Yishuv as the official leaders of the small Jewish community that for many centuries consisted mostly of the devoutly Orthodox Jews from Eastern Europe as well as those from the Levant who had made aliyah to the Holy Land, primarily for religious reasons.

He saw that the solution to this problem lay in religious leaders confining themselves to spiritual matters, leaving the running of the state in the hands of politically attuned lay people. At the age of six, the young Rinpoche saw some Yangpachen lamas coming towards Tsurphu Monastery from a distance “They are from my monastery”, he exclaimed in delight. At the age of four Mipham Chokyi Lodro was recognized by the 16th Karmapa, Rangjung Rigpe Dorje as the thirteenth Shamarpa reincarnation. The Shamarpa remained in the monastery for a course of intensive study. The Dalai Lama made an official statement that granted the request and the enthronement took place in 1964 at Rumtek Monastery in Sikkim. The Shamarpa courageously expressed this view before the gathering in Varanasi and stood by the Dalai Lama as he presented his controversial ‘Five Point Proposal’ to the Chinese government. Just as the Fifth Shamarpa, Kunchok Yenlak had foretold, the Fourteenth Shamarpa manifested as the nephew of the Sixteenth Karmapa Rangjung Rigpe Dorje. The Karmapa sought official recognition of the Kunzig Shamarpa from the Fourteenth Dalai Lama Tenzin Gyatso. The Fourteenth Dalai Lama Tenzin Gyatso, called for a meeting of the most senior Tibetan lamas at Varanasi, India in 1988. Its aim was to ensure a better future for the Tibetan people.

Most of the great Tibetan lamas made a pilgrimage to India at the invitation of the India Mahabodhi Society and the Karmapa and the Shamarpa visited the Dechen Yangpachen Monastery upon their return. The Shamarpa lineage of reincarnation began during the time of Rangjung Dorje, the third Karmapa who presented his principal disciple, Khaydrup Tragpa Senge, with a ruby-red crown while conferring the status ‘Shamarpa’ which means ‘Holder of the Red Crown’. Tibetan historical records refer to the Karmapa as ‘Karma Shanagpa’ which means ‘Karmapa, Holder of the Black Crown’ and the Shamarpas as ‘Karma Shamarpa’ which means ‘Karmapa, Holder of the Red Crown’. Both ‘The Black Hat Lama’ and ‘The Red Hat Lama’ are of the Karma Kagyu Lineage. That red crown is a replica of the black crown worn by the Karmapas, and it exemplifies the close relationship that exists between these two lines of reincarnation in that the Karmapas and the Shamarpas are emanations of the same mind-stream and that they are therefore regarded as inseparable.

The lineage of the Shamarpa reincarnations dates back to the same century and that lineage is the second line of successive reincarnations in the history of the Kagyu tradition. Long before the Shamarpa was born, there was anticipation in the monastic communities that there was soon to be an auspicious birth in the Karmapa’s family. Kunzig Shamar Rinpoche remained with the 16th Karmapa receiving the entire cycle of Kagyu teachings from him, until his death in 1981. Since the 16th Karmapa’s death, Kunzig Shamar Rinpoche has devoted his efforts to the many projects initiated by the late 16th Karmapa. The origins of the Kagyu teachings are being retraced and many important treatises of the mahasiddhas are being researched and revised, including the Seventh Karmapa’s pivotal work – ‘The Treasures of Mahamudra’. He has completed the reprinting of the “Tengyur” a body of two hundred and fourteen volumes in which prominent Indian and Tibetan masters elucidate the teachings given by the historical Buddha Shakyamuni.