In an oral lineage such as our Karma Kagyu as established here by the 16th Karmapa this cannot be so, it makes no sense to us, this is not how succession by reincarnation works, yet in the Karma Kagyu lineage of Tibetans no Tibetan dares question what for us is a catastrophic failure to maintain our oral lineage.
I was personally looking forward to how this particular relationship was going to work out given that Kalu Rinpoche’s predecessor out lived the 16th Karmapa, the guru out lived the disciple, which should have made for quite the interesting dynamic between the present Kalu Rinpoche and the 17th Karmapa as such.
In 2017 Kalu Rinpoche and the 17th Karmapa are not even on speaking terms.
Their samaya as guru and disciple has been broken and it was the 17th Karmapa as the previous Kalu Rinpoche’s disciple that violated said samaya in terms of how our oral lineage works.
The present Kalu Rinpoche is the reincarnation of the 17th Karmapa’s guru as such.
My guru Khenpo Karthar Rinpoche regarded the late Traleg Rinpoche as the reincarnation of his guru.
Quite literally, which made for a fascinating dynamic between the two men, a grown man bending a knee so to speak to a much younger man.
Vajradhara was in the house.
I submit the above as written for your consideration as yet another example of the fundamental difference which exists today between our Karma Kagyu, an oral lineage transmitted from guru to disciple, from generation to generation, and the Karma Kagyu lineage of Tibetans, today more Chinese than Tibetan with its sacred scriptures and ancestor worship which we today find ourselves so at odds with as Buddhists here today.