Two Karmapas, One Karmapa, or None? The Poison Masquerading as the Brutal truth

Disclaimer: This content critiques the publicly shared activities of Adele Tomlin (Dakini Translations and Publications) in good faith to protect the integrity of Vajrayana teachings. It is based on verifiable evidence and offered for educational purposes under U.S. free speech and fair comment protections, not as a personal attack. We welcome Adele or others to clarify or respond in good faith, fostering constructive dialogue.

Recently, a loud and uncompromising narrative has emerged within parts of the Kagyu community, most notably from Dakini Translations and Publications of Adele Tomlin, asserting that only His Holiness Ogyen Trinley Dorje is the authentic Karmapa while dismissing His Holiness Trinley Thaye Dorje entirely. While such stance might appeal to some of Karmapa Ogyen’s loyalists, this rigid absolutism strategically sabotages his noble intention to act in the greater interests of the Kagyu lineage, the Dharma, and the spiritual growth of Karma Kagyu followers. Here is a snapshot of comments by Dakini Translations and Publications on the photo of both Karmapas posted in the Facebook group Karmapa Chenno. Notice how fearlessly proud Adele Tomlin asserts her loyalty to Karmapa Ogyen. But probe deeper, what could go wrong if people adopt her antagonistic stance in the name of devotion?

Positioning herself strategically as a hardcore Karmapa Ogyen’s loyalist, Adele Tomlin of Dakini Translations and Publications proudly presents the “brutal truth” against all odds, specifically to remind the public of why to hate, whom to hate, how to hate – as if hatred were the ultimate currency to accumulate as much as possible for spiritual liberation.

As seen in the snapshot, Adele Tomlin repeatedly overrides Karmapa Ogyen’s guidance, positioning herself as his “corrector,” dictating what he should do or whom he should oppose. Her rhetoric thrives on magnifying factional conflicts – recycling accusations and slanders against as many lineage gurus as possible. Karmapa Thaye and his followers are cast aside as illegitimate. Sakyapa tradition gets dragged into the fray. And she remains hopelessly, wildly addicted to railing against the Dalai Lama and Gelugpa. She proudly showcases her denigration of lineage gurus, acting with boldness that others fear to muster and seemingly inviting admiration for her fearless, taboo-defying behavior. By flaunting this twisted audacity, she entices followers to venerate her defiance, effectively tempting them to plunge into lower realms through mere admiration of her fearlessness. What makes her feel shamelessly entitled to patronize the gurus? To answer this, join us as we turn to one of her articles – pierce through her own words – to unearth her core mentality, which will deeply surprise you.

The most striking argument presented by Adele Tomlin, the self-alleged Buddhist scholar-translator-practitioner, in the “brutal truth” is: .. How can people respect Thay Dorje when his followers still say and claim such things about Tai Situpa? It appears from her tone that the public needs to be constantly reminded of why to hate, whom to hate, how to hate – as if conflict were the currency to spiritual liberation. Her followers might commend on her courage to speak the “brutal truth.” (Yes, HER followers, not Karmapas’ followers, not even Karmapa Ogyen’s followers!) But what does this so-called brutal truth serve? Besides weakening the Kagyu lineage’s unity, making it vulnerable to external forces seeking to fracture Tibetan Buddhism, it alienates sincere followers who find genuine spiritual inspiration from both His Holinesses, creating unnecessary barriers. True loyalty should manifest in receptive listening, aligning with the Karmapa’s wishes, and supporting his efforts to preserve lineage unity and benefit beings, not constant positioning the self as above any lineage gurus. By ignoring or contradicting Karmapa Ogyen’s explicit statements – such as his joint declaration with Karmapa Thaye (view statements of unity directly on Karmapa Ogyen’s website and Karmapa Thaye’s website) – obstinate absolutists like Adele Tomlin subvert the very mission they claim to support. The pattern must stop. No individual, however zealous, has the right nor authority to override the Karmapa’s guidance. By consequence, those who view both the Karmapas as illegitimate lineage holders of Karma Kagyu, we urge you to please step out of this Vajrayana circle respectfully instead of fanning conflict. You don’t belong to Vajrayana, please leave. Your personal view never matters. Nobody is soliciting an outsider’s opinion.

When both Karmapas are painstakingly working to benefit beings, touching innumerable lives, yet we stand in self-righteous tones, pointing fingers at either or both – what does that make of us?
Are we truly servants of all beings?
Or are we self-appointed Karmapas in disguise?
What makes us think we are any better than either or both of them?

To satisfy the curiosity of obstinate absolutists how to handle the “brutal truth,” let’s turn to Buddhist principles. An ethical evaluation should focus on one’s own actions and intentions. Followers may err, but their mistakes do not automatically reflect the teacher’s character or merit. To condemn a Karmapa based on followers’ actions is an example of “guilt by association” – an approach that fuels factionalism and distracts from genuine spiritual practice. Even if followers of Karmapa Thaye act disrespectfully toward Karmapa Ogyen, does this justify reciprocating hostility? Ask yourself, where in the scriptures does either Buddha Shakyamuni or Padmasambhava ever instruct, perhaps hint, to reciprocate hostility in any forms? Regardless of whose followers slanders which Karmapa, if you identify yourself as an authentic Karma Kamtsang follower, what should you aim for exactly? is it to convert as many people as possible into following your preferred guru? Is Vajrayana Buddhism really in the campaign of mass recruitment and competition among gurus? What does your guru want from you? Your active annihilation of the so-called other guru-competitors? Or your benefiting all sentient beings? Aren’t those different gurus actually one in their embodiment of the unequivocal Bodhicitta principle? If your awakening is bound to lead more sentient beings toward liberation, why would you choose to divert your efforts strategically from fruitful personal cultivation to messy recruitment campaign? Where in the Buddhist scriptures ever instruct to convert others as the method to repay the kindness of Buddhas and propagate the Buddhadharma? Shouldn’t you align yourself with the core spirit of the “Karmapa” – to be entrusted with the enlightened activities of Buddhas of the three times, fulfilling their wishes to benefit all sentient beings by being their willing servants? How does this vision be achieved by the surest route? Isn’t it simply through centering efforts on personal spiritual cultivation, which is the truest form of the flourishing of Buddhadharma?
Based on tangible evidence of the public behavior of Dakini Translations and Publications, we are left to conclude one thing only. It is not a Buddhist platform, but an impostor. A predatory anti-Buddhist intruder that tirelessly plots against your demise should never be treated as friend. Dissociate completely. Protect your purity. Protect your mind. Protect your spiritual path. Trust your inner wisdom.