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66-600: Surmang also refers to a complex of nine or ten Kagyu monasteries ( gompas ) in that area. These include: Surmang Namgyal Tse, Surmang Dutsi Til, Surmang Do Gompa, Surmang Doka Gompa, Surmang Kyere Gompa. The lineage held therein, known as the Surmang Kagyu, is a subschool of the Karma Kagyu yet it includes a unique synthesis of Nyingma teachings. They are led historically by the GharTengTrungSum (sum means three), namely

132-557: A "No-Koonja" or nine-pointed figure, similar to Gurdjieff's Enneagram . The account hints that the central Asian activities of the Sarmoun are to be shut down and the organisation shifted to the west, and mentions an absent chief of the order, the Surkaur, who lives in a place called Aubshaur or "waterfall" (Another account of a visit to a remote monastery, published anonymously in The Times , links

198-567: A friend, the Dervish Bogga Eddin (Bahauddin), in Bukhara . The chief monastery of the society was said to be located somewhere in the heart of Asia, about twelve days' journey from Bukhara by horse and donkey. Once he arrived at the monastery, Gurdjieff discovered that his old friend Prince Lubovedsky was already there. The Prince tells Gurdjieff that he had met a representative of the Sarmoung at

264-580: A large number of independent sub-schools and lineages. The principal Kagyu lineages existing today as independent schools are those which stem from Milarepa's disciple, Gampopa (1079–1153), a monk who merged the Kagyu lineage with the Kadam tradition. The Kagyu schools which survive as independent institutions are mainly the Karma Kagyu , Drikung Kagyu , Drukpa Lineage and the Taklung Kagyu . The Karma Kagyu school

330-457: A lineage holder of Ra Lotsawa . Sarmoung The Sarmoung Brotherhood was an alleged esoteric Sufi brotherhood based in Asia . The reputed existence of the brotherhood was brought to light in the writings of George Gurdjieff , a Greek - Armenian spiritual teacher. Some contemporary Sufi-related sources also claim to have made contact with the group although the earliest and primary source

396-565: A nonagenarian with memories of "Jurjizada" (Gurdjieff). He also says they owe their allegiance to the "Studious King" (a literal translation of Idries Shah's name), and agrees with Major Martin that their teaching has been exported and adapted to the West. (He mentions the Azimiyya , a modern international Sufi order). In Studies in Comparative Religion (Winter 1974), it is said that according to

462-559: Is Gurdjieff himself, leading most scholars to conclude the group was fictional. According to the author John G. Bennett , a student and aide of George Gurdjieff who first mentioned the concept, the word sarmoung uses the Armenian pronunciation of the Persian term sarman , which may mean either "he who preserves the doctrine of Zoroaster " or " bee ". Regarding the meaning, Bennett writes: "The word can be interpreted in three ways. It

528-499: Is in order regarding the two forms Dkar brgyud pa and Bka' brgyud pa. The term Bka' brgyud pa simply applies to any line of transmission of an esoteric teaching from teacher to disciple. We can properly speak of a Jo nang Bka' brgyud pa or Dge ldan Bka' brgyud pa for the Jo nang pa and Dge lugs pa sects. The adherents of the sects that practice the teachings centering around the Phyag rgya chen po and

594-504: Is maintained that just as the bee accumulates honey, so the Sarmouni accumulate, store and preserve what they term "true knowledge" (which is equally seen as existing as a positive commodity and associated with the spiritual gift or energy of Baraka ). In times of need this is released once more into the world through specially trained emissaries. He describes a tree-like, multi jointed apparatus, similar to one described by Gurdjieff, and also

660-405: Is one of the main schools ( chos lugs ) of Tibetan (or Himalayan) Buddhism . The Kagyu lineages trace themselves back to the 11th century Indian Mahasiddhas Naropa , Maitripa and the yogini Niguma , via their student Marpa Lotsawa (1012–1097), who brought their teachings to Tibet. Marpa's student Milarepa was also an influential poet and teacher. The Tibetan Kagyu tradition gave rise to

726-649: Is the largest of the sub-schools, and is headed by the Karmapa . Other lineages of Kagyu teachings, such as the Shangpa Kagyu , are preserved in other schools. The main teachings of the Kagyus include Mahamudra and the Six Dharmas of Naropa . Strictly speaking, the term bka' brgyud "oral lineage", "precept transmission" applies to any line of transmission of an esoteric teaching from teacher to disciple. There are references to

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792-485: Is the word for bee, which has always been a symbol of those who collect the precious 'honey' of traditional wisdom and preserve it for further generations. A collection of legends, well known in Armenian and Syrian circles with the title of The Bees , was revised by Mar Salamon, a Nestorian Archimandrite in the thirteenth century. "The Bees" refers to a mysterious power transmitted from the time of Zoroaster and made manifest in

858-731: The Assyrian Kings, close to modern-day Mosul in northern Iraq . In Gurdjieff in the Light of Tradition (2002), the Perennialist Whitall Perry wrote that Gurdjieff believed that the northern Sufi orders could well be under the hidden direction of the Khwajagan - the 'Masters of Wisdom' - themselves in turn delegated by the Sarman 'Inner Circle', the 'Assembly of the Living Saints of

924-545: The Dharmakāya Buddha Vajradhara and this was transmitted only through Nāropa to Marpa. The "distant lineage" of Mahāmudrā is said to have come from the Buddha in the form of Vajradara through incarnations of the bodhisattvas Avalokiteśvara and Mañjuśrī to Saraha , then from him through Nagarjuna, Shavaripa , and Maitripada to Marpa. The Mahāmudrā teachings from Saraha that Maitripa transmitted to Marpa include

990-525: The Four Lineages of Instructions ( Wylie : bka' babs bzhi ), which he passed on to Nāropa who codified them into what became known as the Six Doctrines or Six Dharmas of Naropa . These instructions consist a combination of the completion stage (Skt. sampannakrama ; Tib. rdzogs rim ) practices of different Buddhist highest yoga tantras (Skt. Anuttarayoga Tantra ; Wylie : bla med rgyud ), which use

1056-613: The Gharwang tulkus, the Tenga tulkus and Trungpa tülkus . Surmang Monastery ( Tibetan : ཟུར་མང་དགོན་པ , Wylie : zur mang dgon pa ) was founded about 600 years ago by Trungmase, a student of Deshin Shekpa , the 5th Gyalwa Karmapa . The name in Tibetan means "many cornered" referring to the irregularly shaped reed huts used by the first monastics in the area. The 1st Trungpa Rinpoche, Kunga Gyaltsen,

1122-605: The Nā ro chos drug are properly referred to as the Dwags po Bka' brgyud pa because these teachings were all transmitted through Sgam po pa. Similar teachings and practices centering around the Ni gu chos drug are distinctive of the Shangs pa Bka' brgyud pa. These two traditions with their offshoots are often incorrectly referred to simply as Bka' brgyud pa. Some of the more careful Tibetan scholars suggested that

1188-415: The energy-winds (Skt. vāyu , Wylie : rlung ), energy-channels (Skt. nāḍi , Wylie : rtsa ) and energy-drops of the subtle vajra -body in order to achieve the four types of bliss, the clear-light mind and realize the state of Mahāmudrā. The Mahāmudrā lineage of Tilopa and Nāropa is called the "direct lineage" or "close lineage" as it is said that Tilopa received this Mahāmudrā realisation directly from

1254-606: The " Atiśa kagyu" for the Kadam or to "Jonang kagyu" for the Jonang and "Ganden kagyu" for the Gelug sects. Today, however, the term Kagyu almost always refers to the Dagpo Kagyu and, less often, to the Shangpa Kagyu . In his 1970 article Golden Rosaries of the Bka' brgyud schools , E. Gene Smith discusses the two forms of the name, Wylie : bka' brgyud and Wylie : dkar brgyud : A note

1320-506: The "Essence Mahāmudrā" ( Wylie : snying po'i phyag chen ) where Mahāmudrā is introduced directly without relying on philosophical reasoning or yogic practices. According to some accounts, on his third journey to India Marpa also met Atiśa (982–1054) who later came to Tibet and helped found the Kadam lineage Marpa established his "seat" at Drowolung ( Wylie : gro bo lung ) in Lhodrak in southern Tibet just north of Bhutan . Marpa married

1386-789: The "Fivefold Profound Path of Mahāmudrā" ( Wylie : lam zab mo phyag chen lnga ldan ). Since the 15th century the Drikung Kagyupa received influence from the "northern terma " ( Wylie : byang gter ) teachings of the Nyingma tradition. Lingre Kagyu refers to the lineages founded by Lingrepa Pema Dorje ( Wylie : gling ras pa padma rdo rje ) [1128-1188] also known as Nephupa after Nephu monastery (sna phu dgon) he founded near Dorje Drak (rdo rje brag) in Central Tibet (dbus) . Lingrepa's teachers were Gampopa 's disciple Phagmo Drupa Dorje Gyalpo ; Rechungpa's disciple Sumpa Repa; and Ra Yeshe Senge,

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1452-517: The "close lineage" of mahāmudrā and tantric teachings, and Maitrīpāda - from whom he received the "distant lineage" of mahāmudrā. Together Marpa, Milarepa and Gampopa are known as "Mar-Mi-Dag Sum" ( Wylie : mar mi dwags gsum ) and together these three are considered the founders of the Kagyu school of Buddhism in Tibet. Marpa's guru Nāropa (1016–1100) was the principal disciple of Tilopa (988-1089) from East Bengal. From his own teachers Tilopa received

1518-474: The 12th incarnation of Trungmase and an emanation of Tilopa. The Surmang monasteries, through their long history, were exposed to violence. Dudtsi-til Monastery was razed twice by the armies of the Central Government of Tibet, the most recent time being in the 1930s, when the Central Government tried to collect taxes in Tibetan areas of Qinghai. The Surmang monasteries were again largely destroyed during

1584-478: The 2001 visit of Trungpa Tulku XI's son, Sakyong Mipham Rinpoche. The Greek-Armenian philosopher and mystic G.I. Gurdjieff claimed that a mysterious Sarmoung monastery was a major source of the teachings he brought to the West. As such, it has never been located, but the Canadian diplomat and Gurdjieffian James George has speculated, on the basis of the similar name and location, that Surmang may be real basis of

1650-640: The Armenian book Merkhavat , the Sarmoung Brotherhood, also referred to as the 'Inner Circle of Humanity', originated in ancient Babylon circa 2500 BC, at around the time the Egyptians built the Great Pyramid of Giza. The Ouspensky Foundation state that the brotherhood was active in the golden Babylonian time of Hammurabi (1728-1686 BC) and is connected with Zoroaster , the teacher of Pythagoras (born c. 580 BC–572 BC, died c. 500 BC–490 BC). According to

1716-588: The Chinese Government with a foundation in Qinghai, opened the door for other foundations in Qinghai, most notably the Konchok Foundation. Since 1991 the foundation provides community development and health services to the region, including support of monks, nuns, and visitors to the facilities at the retreat center of Dorje Khyung Dzong. The Foundation was also responsible for the arrangements and logistics of

1782-493: The Chinese invasion of Tibet and the subsequent Cultural Revolution . In recent years Namgyal-tse has been largely restored under the leadership of the 12th Zurmang Gharwang Rinpoche. Dutsi-til Monastery is being steadily reestablished under the leadership of Sakyong Mipham Rinpoche , the spiritual leader of Shambhala Buddhism and son of Chögyam Trungpa , the 11th Surmang Trungpa. The 2010 Yushu earthquake made it necessary to raze

1848-653: The Drikung Kagyu and Drukpa Kagyu, became more important and influential than others. One of the most important of the Kagyu sects still remaining today, the Drikung Kagyu (འབྲི་གུང་བཀའ་པརྒྱུད་པ) takes its name from Drigung Monastery founded by Jigten Sumgön, also known as Drikung Kyopa. The special Kagyu teachings of the Drikung tradition include the "Single Intention" ( Wylie : dgongs gcig ), "The Essence of Mahāyāna Teachings" ( Wylie : theg chen bstan pa'i snying po ), and

1914-612: The Earth'. In The People of the Secret , Edward Campbell (writing as Ernest Scott), another associate of Idries Shah, describes studies in extrasensory perception being undertaken in the contemporary Sarmoun monastery in Afghanistan. The Canadian diplomat and Gurdjieffian James George has speculated, on the basis of the similar name and location, that Surmang , a Tibetan Buddhist monastery currently within Chinese borders may be real basis of

1980-673: The Foundation, Pythagoras stayed for twelve years in Babylon. ( Merkabah mysticism is in fact a form of Jewish esotericism, which Gurdjieff possibly encountered in an Armenian translation). In The Masters of Wisdom , J. G. Bennett states that the Sarman left Babylon before the arrival of the Alexander the Great (who reigned 336-323 BC), moved up the Tigris and made their headquarters in the abandoned capital of

2046-462: The Four Commissioners" ( ka-bab-shi'i-gyu-pa ). This four-fold lineage is Kagyu begins in Tibet with Marpa Lotsawa (1012–1097) a Tibetan householder who trained as a translator with lotsawa Drogmi Shākya Yeshe (993–1050), and then traveled three times to India and four times to Nepal in search of religious teachings. His principal gurus were the siddhas Nāropa - from whom he received

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2112-497: The Kagyu schools can only be traced back as far as Kongtrul's and other's writings (19th century). The Tibetan terminology "che chung", literally "large (and) small," does not reflect the size or influence of the schools, as for instance the Drikung school was in the 13th century probably the largest and most influential of them, although it is, according to Kongtrul, "secondary".Or it can be taken as early and later schools. The Drubgyu Karma Kamtsang, often known simply as Karma Kagyu,

2178-469: The Kagyu tradition passed down via Naropa as we know it today. The other main lineage of the Kagyu is the Shangpa Kagyu , passed down via Niguma. Gampopa's main contribution was the establishment of a celibate and cenobitic monastic Kagyu order. This was in sharp contrast to the tradition of Marpa and Milarepa which mainly consisted of non-monastic householder or hermit yogis practicing in solitary locations or hermitages. According to John Powers, Marpa "saw

2244-628: The Lady Dagmema, and took eight other concubines as mudras. Collectively they embodied the main consort and eight wisdom dakini in the mandala of his Yidam , Hevajra . Marpa wanted to entrust the transmission lineage to his oldest son, Darma Dode, following the usual Tibetan practice of the time to transmit of lineages of esoteric teachings via hereditary lineage (father-son or uncle-nephew), but his son died at an early age and consequently he passed his main lineage on through Milarepa . Darma Dode's incarnation as Indian master Tiphupa became important for

2310-619: The Sarkar to Idries Shah ). Martin's account ends with a description of a symbolic ritual whose theme is the revival of the "dead letter" of traditional teaching. A lengthy account of an encounter with the Sarmouni is given in Among the Dervishes (1973) by Omar Michael Burke, an associate of (or pen name of ) Idries Shah . He takes the term "Sarmouni" to be synonymous with the Amudaria dervishes. He describes

2376-588: The Sarmoun Brotherhood (1966, 1982) by Major Desmond R. Martin, a major centre of the contemporary Sarmoun Brotherhood was in the Hindu Kush mountains of northern Afghanistan . Major Martin was an associate of the writer and Sufi teacher, Idries Shah . In the account, the motto of the Sarmouni is said to be "Work produces a Sweet Essence" (Amal misazad yak zaati shirin), work being not only work for God and for others but also self-work. In relation to this, it

2442-514: The Sarmoung monastery. 32°21′00″N 97°13′59″E  /  32.350°N 97.233°E  / 32.350; 97.233 Kagyu Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kagyu school, also transliterated as Kagyü , or Kagyud ( Tibetan : བཀའ་བརྒྱུད། , Wylie : bka' brgyud ), which translates to "Oral Lineage" or "Whispered Transmission" school,

2508-468: The Sarmoung to the Nestorians , descendants of the ancient Byzantine , their expulsion from Mesopotamia and the city of Ninevah . Gurdjieff's experiences on these journeys, and a sketchy account of his somewhat mysterious relationship with the Sarmoung Brotherhood, can be found in his autobiography Meetings with Remarkable Men . He says that he made contact with a representative of the Sarmoung through

2574-559: The Sarmoung. Surmang has been more recently associated with the renowned and controversial Kagyu teacher Chogyam Trungpa . In 2007, Buddhist priest Rev. José M. Tirado presented a paper to the All & Everything Conference in Loutraki, Greece detailing the probable Buddhist influences on Gurdjieff's teachings, and linking "Sarmoun" to the Surmang monastery, in "Beelzebub's Buddhas". Mark Sedgwick ,

2640-481: The Sarmouni as a diffuse set of groups, rather than being located in a single monastery. Some groups have no permanent headquarters and meet in the open or private houses. In some cases, whole villages blend Sarmouni practices with their day-to-day lives. He describes them as having a practical orientation, and avoiding mystification and personality-cults. They occasionally display extrasensory perceptions , but do not attribute great significance to them. He reports meeting

2706-470: The Trungpa tulkus were thereafter traditionally supreme abbots of all of Surmang. However, Trungmase is said to have reincarnated and his line of tulkus is known as the Gharwang tulkus. The Gharwang tulkus have traditionally been the abbots of the main Surmang monastery, Namgyal-tse, and in this role lead the Surmang Kagyu tradition. In 1976 the 16th Gyalwa Karmapa enthroned the 12th Zurmang Gharwang Rinpoche as

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2772-546: The ancient assembly hall, all of whose costs have been borne exclusively by local support: the monastery, local business community and the Yushu Government. The present regent abbot of Dutsi-til is Aten Rinpoche. The titular head of the monastery is Choseng Trungpa Rinpoche, the 12th Trungpa Tulku. The three famous Tulkus from Zurmang are well known with the name GharTengTrungSum (Gharwang, Tenga, Trungpa Rinpoche). Zurmang Gharwang Rinpoche II and Zurmang Tenga Rinpoche II are

2838-514: The coordinator of the Unit for Arab and Islamic Studies at Aarhus University writes: Although few commentators in Gurdjieff would put it so bluntly, it seems clear to me that the Sarmoung are entirely imaginary. No Sufi tariqa of such a name is known, and in fact "Sarmoung" is a typically Gurdjieffian fantastical name. It is immediately obvious to anyone who knows anything about regular Sufism that there

2904-436: The eight tongdens (other close students of the founder of the Surmang group). Zurmang Gharwang Rinpoche, Zurmang Tenga Rinpoche and Zurmang Trungpa Rinpoche are together considered the "Three Pillars of Surmang ( GharTengTrungSum )." Accounts of Trungmase and the traditional hierarchy of Surmang differ somewhat. In his autobiography, Born in Tibet , Chogyam Trungpa Rinpoche asserts that Trungmase did not take rebirth, and that

2970-443: The enlightened. The brotherhood was also sought by George Gurdjieff on his journeys (pre-1912) through Southwest and Central Asia . Describing the contents of an old letter written by a monk which he had obtained, Gurdjieff writes: "Our worthy Father Telvant has at last succeeded in learning the truth about the Sarmoung Brotherhood. Their organisation actually did exist near the town of Siranoush, and fifty years ago, soon after

3036-522: The founder of the Jonang school who systematized the shentong teachings . The Karmapas continue to be the heads of the Karma Kagyu order today and remain very influential figures. According to Reginald Ray: Although in the diaspora the sixteenth Karmapa was considered the “head” of the Kagyu lineage, in Tibet the situation was more decentralized. In spite of the titular role of the Karmapa, even in exile

3102-558: The future development of Kagyu in Tibet. Marpa's four most outstanding students were known as the "Four Great Pillars" ( Wylie : ka chen bzhi ): Other important students of Marpa include: Jamgon Kongtrul (1813–1899) collected the initiations and sadhanas of surviving transmissions of Marpa's teachings together in the collection known as the Kagyu Ngak Dzö ( Tibetan : བཀའ་བརྒྱུད་སྔགས་མཛོད་ , Wylie : bka' brgyud sngags mdzod , "Treasury of Kagyu Tantras"). Gampopa (1079–1153), who

3168-552: The grandson of TrungMase / Matiratna (1st Zurmang Gharwang Rinpoche). Surmang Foundation was founded in 1988 by Lee Weingrad following his trip to the region in 1987, making him the first Westerner to visit the region. In 1991, the Foundation went into partnership with the Dutsi Til Monastery and the Qinghai Provincial Government resulting in the construction of a clinic. The agreement, the first one signed by

3234-609: The house of the Aga Khan in Kabul , Afghanistan . During his stay at the monastery, Gurdjieff recalls seeing a complex and ancient tree-like apparatus used to indicate bodily postures and train temple dancers. Gurdjieff's attempts to establish a link between the Brotherhood, ancient Sumer , and even "pre-sand Egypt ", was an intriguing attempt at acquiring esoteric knowledge that had been passed down from antiquity. According to Account of

3300-631: The main branch: The Barom Kagyu was founded by Gampopa's disciple Barompa Darma Wangchuk ( Wylie : ' ba' rom pa dar ma dbang phyug , 1127–1199–1200), who established the Nak River Barom Riwoche Monastery ( Wylie : nag chu 'ba' rom ri bo che ) in 1160. This school was popular in the Principality of Nangchen in Kham (modern Nangqên County , Yushu Tibetan Autonomous Prefecture , southern Qinghai) where it has survived in one or two pockets to

3366-423: The matter: "In some later 'Brug pa texts the written form 'Dkar brgyud' indeed appears, because Mar pa , Mi la , Gling ras, and others wore only white cotton cloth. Nevertheless, it is fine if [they] are all called Bka' brgyud." At Thu'u kwan's suggestion, then, we will side with convention and use the term "Bka' brgyud." One source indicates: [T]he term "Kagyu" derives from the Tibetan phrase meaning "Lineage of

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3432-419: The migration of peoples, they also migrated and settled in the valley of Izrumin, three days journey from Nivssi...." Then the letter went on about other matters. What struck us most was the word "Sarmoung", which we had come across several times in the book called "Merkhavat". This word is the name of a famous esoteric school which, according to tradition, was founded in Babylon as far back as 2500 BC, and which

3498-470: The monastic life as appropriate only for people of limited capacities." Gampopa on the other hand, founded Daklha Gampo Monastery ( Dwags lha sgam po ) and thus allowed the Kagyu teachings to have established training centers and study curricula in a structured monastic setting which was well suited to the preservation of tradition. Most of the major Kagyu lineages in existence today can be traced through Gampopa. Following Gampopa's teachings, there evolved

3564-508: The other Dagpo Kagyu lineages have been absorbed into one of these three independent schools. Historically, there were twelve main sub schools of the Dagpo Kagyu derived from Gampopa and his disciples. Four primary branches stemmed from direct disciples of Gampopa and his nephew; and eight secondary branches derived from Gampopa's disciple Phagmo Drupa. Several of these Kagyu traditions in turn developed their own branches or sub-schools. The terminology "primary and secondary" (early/later) for

3630-444: The power of the Phagmodrupa declined and they were eclipsed by the Rinpungpa ( Wylie : rin spungs pa ) of Tsang, who patronized the Karma Kagyu. The Phagmo Drupa monastery of Dentsa Thel "was completely destroyed during the Cultural Revolution in 1966-1978" The eight secondary lineages ( zung bzhi ya brgyad or chung brgyad ) of the Dagpo Kagyu all trace themselves to disciples of Phagmo Drupa. Some of these secondary schools, notably

3696-444: The present day. An important early master of this school was Tishri Repa Sherab Senge ( Wylie : ' gro mgon ti shri ras pa rab seng ge , 1164–1236). Tulku Urgyen Rinpoche (1920–1996) was a holder of the Barom Kagyu Lineage. The Tshalpa Kagyu was established by Zhang Yudrakpa Tsöndru Drakpa ( Wylie : zhang g.yu brag pa brtson 'gru brags pa , 1123–1193), who founded Tsel Gungtang Monastery ( Wylie : tshal gung thang ). Lama Zhang

3762-440: The so-called "Four Major and Eight Minor" lineages of the Dagpo (sometimes rendered "Tagpo" or "Dakpo") Kagyu School. This phrase is descriptive of the generation or order in which the schools were founded, not of their importance. The principle Dagpo Kagyu lineages that exist today as organized schools are the Karma Kagyu , Drikung Kagyu and the Drukpa Lineage . For the most part, the teachings and main esoteric transmissions of

3828-449: The term Dkar brgyud pa be used to refer to the Dwags po Bka' brgyud pa, Shangs pa Bka' brgyud pa and a few minor traditions transmitted by Nā ro pa, Mar pa, Mi la ras pa, or Ras chung pa but did not pass through Sgam po pa. The term Dkar brgyud pa refers to the use of the white cotton meditation garment by all these lineages. This complex is what is normally known, inaccuratly, as the Bka' brgyud pa. Thu'u kwan Blo bzang chos kyi nyi ma sums up

3894-429: The time of Christ.... Man is Persian meaning as the quality transmitted by heredity and hence a distinguished family or race. It can be the repository of an heirloom or tradition. The word sar means head, both literally and in the sense of principal or chief. The combination sarman would thus mean the chief repository of the tradition." Yet another possibility was "those whose heads have been purified", in other words:

3960-414: The various surviving Kagyu subschools maintain a high degree of independence and autonomy. Following the death of Rangjung Rigpe Dorje, 16th Karmapa in 1981, followers came to disagree over the identity of his successor. The disagreement of who holds the current title of Karmapa is an ongoing controversy termed the " Karmapa controversy ". The Karma Kagyu school itself has three sub-schools in addition to

4026-403: Was a Kadampa monk, is an influential figure in the history of the Kagyu tradition. He combined the monastic tradition and the stages of the path ( Lamrim ) teachings of the Kadam order with teaching and practice of the Mahāmudrā and the Six Yogas of Naropa he received from Milarepa synthesizing them into one lineage. This monastic tradition came to be known as Dagpo Kagyu —the main lineage of

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4092-548: Was a disciple of Gampopa's nephew Dagpo Gomtsul Tsultim Nyingpo ( Wylie : dwags sgom tshul khrims snying po , 1116–1169). The Tshalpa Kagyu tradition continued to function independently until the 15th century when it was absorbed by the Gelug, who still maintain many of its transmissions. All of the former Tshelpa properties became Gelug possessions under the administration of Sera monastery. The Phagmo Drupa Kagyu ( Tibetan : ཕག་མོ་གྲུ་པ་བཀའ་བརྒྱུད , Wylie : phag mo gru pa bka' brgyud ) or Phagdru Kagyu (ཕག་གྲུ་བཀའ་བརྒྱུད)

4158-442: Was a principal student of Trungmase (the 1st Zurmang Gharwang Rinpoche, also well known as Matiratna, or as Lodro Rinchen , which was given by the 5th Gyalwa Karmapa ). Small Surmang is the seat of the Surmang Trungpa tulkus, the line of incarnate lamas particularly associated with the sub-complex Dudtsi-til . The Surmang Trungpa Rinpoches was historically the closest students of Trungmase (1st Zurmang Gharwang Rinpoche), along with

4224-440: Was founded by Phagmo Drupa Dorje Gyalpo ( Tibetan : ཕག་མོ་གྲུ་པ་རྡོ་རྗེ་རྒྱལ་པོ , Wylie : phag mo gru pa rdo rje rgyal po , 1110–1170) who was the elder brother of the famous Nyingma lama Ka Dampa Deshek (1122–1192) founder of Katok Monastery . Before meeting Gampopa , Dorje Gyalpo studied with Sachen Kunga Nyingpo (sa chen kun dga' snying po) (1092–1158) from whom he received lamdre transmission. From 1435 to 1481

4290-526: Was founded by one of Gampopa's main disciples Düsum Khyenpa, 1st Karmapa Lama (1110–1193). The figure of Karma Pakshi (1204/6–1283), a student of one of Düsum Khyenpa 's main disciples, was actually the first person recognized as a " Karmapa ", i.e. a reincarnation of Düsum Khyenpa . Rangjung Dorje, 3rd Karmapa Lama , was an important figure because he received and preserved Dzogchen teachings from Rigdzin Kumaradza and taught this along with Kagyu Mahamudra. He also influenced Dolpopa Sherab Gyaltsen ,

4356-502: Was known to have existed somewhere in Mesopotamia up to the sixth or seventh century AD; but about its further existence one could not obtain anywhere the least information. This school was said to have possessed great knowledge, containing the key to many secret mysteries Many times had Pogossian and I talked of this school and dreamed of finding out something authentic about it, and now suddenly we found it mentioned in this parchment! We were greatly excited. Gurdjieff goes on to relate

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