Chogyam Trungpa: Life, Mantra, Symbolism & Benefits in Tibetan Buddhism

Chogyam Trungpa Rinpoche was one of the most influential and controversial Buddhist masters to bring Tibetan Buddhism to the West — the eleventh Trungpa tulku, a lineage holder of both the Kagyu and Nyingma traditions, and the founder of Shambhala Buddhism. Practitioners connect with Trungpa Rinpoche for his teachings on cutting through spiritual materialism, the cultivation of genuine wakefulness, the integration of meditation into daily life, and the establishment of enlightened society. The root mantra associated with Chögyam Trungpa is Om Ah Hung, and his most renowned practice is the Sadhana of Mahamudra, a terma text he composed in 1968.

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Quick Facts About Chogyam Trungpa

• Category: Reincarnate Master / Founder of Shambhala Buddhism / Lineage Holder of Kagyu and Nyingma

• Meaning: “Chögyam” (from Chogyi Gyatso) — “Ocean of Dharma”; “Trungpa” — “attendant”

• Root Mantra: OM AH HUNG

• Main Benefits: Cutting through spiritual materialism, cultivating genuine wakefulness and non‑aggression, integrating meditation into everyday life, establishing enlightened society, and realising the nature of mind (Mahamudra)

Who Is Chogyam Trungpa?

Chogyam Trungpa Rinpoche (Tibetan: ཆོས་རྒྱ་དྲུང་པ་) was born in the province of Kham in eastern Tibet in February 1939 into a family descended from the ancient Tibetan royal lineage. He was the eleventh in the line of Trungpa tülkus, an important lineage within the Karma Kagyu tradition that traditionally heads the Surmang monastery complex in Kham. His name “Chogyam” is a contraction of “Chogyi Gyatso,” meaning “Ocean of Dharma,” while “Trungpa” means “attendant,” reflecting his role as a caretaker of the teachings.

Early Life and Recognition

When he was just thirteen months old, Trungpa Rinpoche was recognised as a major tulku (incarnate teacher) by the great masters of his time-3. According to Tibetan tradition, an enlightened teacher can reincarnate in human form over successive generations, leaving letters or clues for their recognition-3. He was enthroned as the supreme abbot of Surmang Dudtsi‑tel Monastery and governor of Surmang District at a very young age-3.

Following his recognition, Trungpa Rinpoche entered a period of intensive training lasting eighteen years, until his departure from Tibet in 1959-3. At the age of eight, he received ordination as a novice monk and began the systematic practice of meditation and refined theoretical study of Buddhist philosophy-3. As a Kagyü tulku, his training emphasised both the theoretical and practical aspects of the tradition-3. His primary teachers were Jamgön Kongtrül of Sechen, Khenpo Gangshar—leading teachers in the Nyingma and Kagyü lineages—and His Holiness Dilgo Khyentse Rinpoche-3-36. In 1958, at the age of eighteen, he completed his studies, receiving the degrees of kyorpön (doctor of divinity) and khenpo (master of studies), as well as full monastic ordination-3.

The Escape from Tibet

The late 1950s were a time of great upheaval in Tibet. As it became clear that the Chinese communists intended to take over the country by force, many people fled-3. Trungpa Rinpoche spent many harrowing months trekking over the Himalayas, narrowly escaping capture by the Chinese, and at last reached India in 1959-3. While in India, he was appointed by His Holiness the Dalai Lama to serve as spiritual adviser to the Young Lamas Home School in Delhi from 1959 to 1963-3-4.

The Journey to the West

Trungpa Rinpoche’s opportunity to emigrate to the West came when he received a Spaulding sponsorship to attend Oxford University-3. At Oxford he studied comparative religion, philosophy, history, and fine arts, as well as Japanese flower arranging, receiving a degree from the Sogetsu School-3. While in England, he began to instruct Western students in the Dharma and in 1967 founded the Samye Ling Meditation Center in Dumfrieshire, Scotland-3. During this period, he also published his first two books in English: Born in Tibet (1966) and Meditation in Action-3.

The Discovery of the Sadhana of Mahamudra

In 1968, during a solitary retreat in a sacred cave in Paro Taktsang (Tiger’s Nest) in Bhutan, Chögyam Trungpa composed one of his most important works: the Sadhana of Mahamudra. This practice text was received as terma — a hidden treasure teaching — at a critical turning point in his presentation of Buddhist teachings in the West-20. The Sadhana is based on two main principles: the principle of space associated with the Nyingma school and the principle of energy associated with the Kagyü school-20. It remains to this day a core practice within the Shambhala Buddhist community, chanted monthly as a means of renewing spiritual strength and overcoming obstacles arising from materialism and aggression-20. As Trungpa Rinpoche himself said of this sadhana: “All thoughts vanish into emptiness, like the imprint of a bird in the sky”-20. “I think that in the future people will relate with this sadhana as a source of inspiration as well as a potential way of continuing their journey”-20.

Founding Shambhala Buddhism

Early in his time in the West, Trungpa Rinpoche made a controversial decision that would define his teaching style: he gave up his monastic robes and adopted Western dress and mores. He explained that this was to undercut students‘ tendency to become distracted by exotic cultures and preconceptions of how a guru should behave-36.

In 1970, he moved to the United States and founded a meditation centre, Tail of the Tiger (now Karmê Chöling), in Vermont, the first of many centres in North America-1. In 1971 he moved to Boulder, Colorado, where he established Vajradhatu (now Shambhala) International-1. In 1974, Trungpa Rinpoche founded the Naropa Institute (now Naropa University), the first accredited Buddhist‑inspired university in North America, combining contemplative studies with traditional Western academic disciplines-1-5.

In 1976, Trungpa Rinpoche began giving teachings inspired by his vision of the legendary kingdom of Shambhala, gathered and presented as the Shambhala Training-36. These teachings focus on using mindfulness/awareness meditation to connect with one‘s basic sanity and using that insight as inspiration for one’s encounter with the world-36. The Shambhala Training is essentially a secular approach, rooted in meditation but accessible to individuals of any, or no, religion. In Shambhala terms, it is possible, moment by moment, for individuals to establish enlightened society-36.

Students and Legacy

Trungpa Rinpoche had a number of notable Western students who became significant figures in their own right. His students included Pema Chödrön (the renowned Buddhist nun and author), the poets Allen Ginsberg, Anne Waldman, and Diane di Prima, the writer William Burroughs, and the biologist Francisco Varela-. He actively brought these artists and writers together at Naropa University, creating a dynamic environment that blended Eastern contemplative traditions with Western artistic expression-4.

In 1986, Trungpa Rinpoche moved the headquarters of Shambhala International to Halifax, Nova Scotia, Canada, to escape what he considered the excessive materialism of American society-1.

Passing and Reincarnation

Chögyam Trungpa Rinpoche passed away on 4 April 1987 in Halifax, Nova Scotia, at the age of 47-1. His death was attributed to alcohol‑related liver failure, a subject of much controversy during and after his lifetime-36. Shortly before his death, he gave precise instructions for his incarnation. The child recognized as his reincarnation, Choseng Trungpa Rinpoche (Chökyi Sengye), was born in Derge, eastern Tibet on 6 February 1989 and formally recognised by Tai Situ Rinpoche in 1991-. Choseng Trungpa is the twelfth and current Trungpa tulku-.

After his death, Trungpa Rinpoche was succeeded as head of the movement by his student Thomas Rich (Ösel Tendzin). Rich died several years later and was succeeded by Sakyong Mipham Rinpoche, Trungpa Rinpoche’s son-1.

The Crazy Wisdom and Controversies

Chögyam Trungpa Rinpoche’s career is often described by his followers as “crazy wisdom” — a form of enlightened activity that deliberately violates conventional norms in order to shock students out of their fixed patterns and preconceptions-36. He drank alcohol, smoked, and was known to have sexual relationships with some of his students--36. He often kept students waiting for hours before giving teachings, and much of his behaviour was deliberately provocative-36.

Students were often angered, unnerved and intimidated by him, but remained fiercely loyal, committed, and devoted-36. He encouraged students to give up smoking marijuana, claiming that it was not beneficial to spiritual progress and that it exaggerated neurosis, much to the dismay of some students-36.

His unconventional behaviour sparked controversies that continue to this day. Critics have pointed to his alcohol consumption leading to his death at a young age and his sexual relationships with students as evidence of misconduct-. Some have described the Shambhala organisation as a cult-. However, many of his students and those who have studied his teachings argue that his methods, however shocking, were precisely calibrated to awaken his students from spiritual materialism — the tendency to use spiritual pursuits to reinforce the ego.

Trungpa Rinpoche’s teaching was that any spiritual activity, including meditation and study, can be co‑opted by the ego. The only antidote, he taught, is genuine wakefulness — the direct, non‑conceptual experience of the nature of mind.

“Surrendering, seems to be the only way to overcome aggression.” — Chögyam Trungpa Rinpoche-28

The controversies surrounding Trungpa Rinpoche are a part of his complex legacy. For his followers, his behaviour was a form of “crazy wisdom” — an enlightened activity that transcends conventional moral judgments. For critics, it represents a dangerous blurring of boundaries between teacher and student. The full history of Shambhala and the #MeToo movement’s revelations about ongoing misconduct have since brought these issues into even sharper focus, raising difficult questions about the nature of spiritual authority and the protection of students in all Buddhist communities-.

Meaning and Symbolism of Chögyam Trungpa

Spiritual Meaning

Chögyam Trungpa Rinpoche’s name carries profound meaning. The name “Chögyam” is a contraction of “Chögyi Gyatso” (Tib. Chos-kyi Rgya-mtsho), meaning “Ocean of Dharma” — reflecting the vast, deep, and all‑encompassing nature of the Buddhist teachings as he transmitted them-36. “Trungpa” means “attendant” — one who serves the Dharma and attends to the needs of beings.

His teaching was distinguished by an uncompromising critique of spiritual materialism — the ego‘s tendency to use spiritual practices, concepts, and experiences as a way to confirm and enhance itself rather than to dissolve it. This theme runs throughout his most famous book, Cutting Through Spiritual Materialism, which remains a classic of Western Buddhist literature. He taught that genuine spirituality is not about accumulating experiences or attaining special states but about waking up to the present moment just as it is.

As a holder of both the Kagyü and Nyingma lineages, Trungpa Rinpoche emphasised the practice of Mahamudra (the Great Seal) and Dzogchen (the Great Perfection), the highest teachings of those traditions. His Sadhana of Mahamudra is the embodiment of these teachings and remains a powerful practice for modern practitioners.

The Shambhala Vision

One of Trungpa Rinpoche’s most innovative contributions was the Shambhala vision — the idea that enlightened society is possible not only in a distant future or in a pure land but right here, in the ordinary world, moment by moment. The Shambhala teachings are presented in a secular, non‑sectarian idiom, accessible to people of any faith or none. They focus on cultivating genuine confidence (Tib. wangthang) and windhorse (Tib. lungta) — the energy of goodness and basic goodness that is the birthright of all human beings.

The Shambhala warrior is not a soldier but one who has the courage to be gentle and to face the world without aggression. The sacred path of the warrior is the path of realising one’s own basic goodness and using that as a foundation for benefiting others.

Iconography: How to Identify Chögyam Trungpa

In contemporary thangkas and photographic portraits, Chögyam Trungpa Rinpoche is usually depicted with the following distinctive features:

• Color: Golden yellow or white — representing the radiant, luminous nature of his realisation and his role as a lineage holder.

• Faces: One face, with a peaceful, slightly mischievous expression — often wearing his characteristic round glasses, with a warm, penetrating gaze.

• Arms: Two arms.

• Attributes (varies by depiction):

  • Right hand often makes the gesture of teaching (vitarka mudra) , thumb and index finger touching, representing his transmission of the Dharma to Western students.

  • Left hand holds a book — often Cutting Through Spiritual Materialism or a volume of his collected works, symbolising his role as a prolific author.

  • In many photographic portraits, his hands simply rest in his lap, embodying the relaxed, present quality of meditation.

• Posture: Seated in full lotus (vajrasana) on a lotus throne, teaching throne, or in a simple chair (reflecting his Westernised appearance).

• Attire: In many later photographs and thangkas, he wears Western clothing — a suit, tie, or casual attire — reflecting his decision to set aside monastic robes to meet his students without cultural barriers. In earlier depictions, he is shown in the three monastic robes of a monk, with his right shoulder bared, and wearing the pandita hat of a Gelug or Kagyü scholar.

• Expression: Warm, direct, with a knowing smile. His eyes are described by students as “piercing,” able to see through spiritual pretensions.

• Halo: Often a simple nimbus or a multi‑coloured rainbow aureole, especially in thangkas that depict him in a tantric or sambhogakaya form.

In refuge tree (tsog shing) thangkas of the Shambhala tradition, Chögyam Trungpa Rinpoche appears as a recent master in the lineage row, often seated at the bottom of the lineage tree, symbolising the living transmission of the Dharma in the West.

A unique artistic motif: Chögyam Trungpa receiving the Sadhana of Mahamudra – thangkas depicting him seated in a cave in Bhutan, surrounded by dakinis, with a scroll of terma teachings appearing before him. This scene represents his terma revelation and the continuity of the living lineage.

Mantra of Chögyam Trungpa

The root mantra associated with Chögyam Trungpa Rinpoche is the three‑syllable mantra:

OM AH HUNG

• OM — the blessing of enlightened body, purifying all physical obscurations. The syllable OM opens the mantra and represents the dharmakaya (truth body).

• AH — the blessing of enlightened speech, purifying all verbal obscurations. The syllable AH represents the sambhogakaya (enjoyment body) and is the essence of the speech of all Buddhas.

• HUNG — the blessing of enlightened mind, purifying all mental obscurations. The syllable HUNG seals the mantra and represents the nirmanakaya (emanation body).

These three syllables are described as the “essence of all mantras” and are recited to bless people, animals, places, and things. They are among the most fundamental building blocks of Vajrayana practice-.

Additionally, the Sadhana of Mahamudra contains the mantra of the Karmapa (the lineage head of the Karma Kagyü) and other mantras, but the primary mantra associated with Trungpa Rinpoche himself remains OM AH HUNG.

Important note: Chögyam Trungpa Rinpoche is a realised master and lineage guru, not a secret yidam deity. The mantra OM AH HUNG is considered open for those with faith and a connection to the Vajrayana tradition — no empowerment is required. The Sadhana of Mahamudra, however, is traditionally received through transmission and is practiced by members of the Shambhala Buddhist community.

Benefits of Connecting with Chögyam Trungpa

• Cuts through spiritual materialism — his primary teaching is a direct antidote to the ego‘s tendency to co‑opt spiritual practice for self‑aggrandisement.

• Realises Mahamudra (the Great Seal) — through the Sadhana of Mahamudra and his many teachings, practitioners can directly experience the nature of mind.

• Integrates meditation into everyday life — his teachings emphasise that meditation is not separate from daily activities; it is the ground of all genuine experience.

• Establishes enlightened society — the Shambhala vision offers a path for creating a sane, compassionate, and awakened society in the midst of the modern world.

• Develops genuine confidence (wangthang) and windhorse (lungta) — his teachings on the Shambhala path cultivate the natural energy of goodness that is the birthright of all beings.

• Protects from the pitfalls of spiritual ambition — his uncompromising critique helps practitioners recognise when they are using spirituality to strengthen rather than dissolve the ego.

• Inspires both artists and meditators — his integration of contemplative practice with the arts (poetry, calligraphy, painting, dance, theatre) opened new paths for creative expression rooted in wakefulness.

How to Practice with Chögyam Trungpa

Simple Daily Practice (Open to All)

A simple daily practice suitable for everyone (no empowerment required):

1. Preparation: Find a quiet place. Place an image of Chögyam Trungpa Rinpoche at eye level — a warm photograph of him in his later years, a thangka, or simply an image that inspires your connection.

2. Refuge and Bodhichitta: “I take refuge in the Three Jewels. For the benefit of all sentient beings, I will practice the path to enlightenment. May I cut through all spiritual materialism and recognise the nature of my own mind.”

3. Visualisation (front): In the space before you, on a lion throne, lotus, and moon disc, sits Chögyam Trungpa Rinpoche. He may appear in monastic robes or in his characteristic Western attire, wearing his round glasses, with a warm, knowing smile. From his heart, a rainbow light radiates, entering your own heart and blessing you with genuine wakefulness — the direct, non‑conceptual experience of the present moment, free from all pretense.

4. Mantra recitation: Recite OM AH HUNG 21, 108, or more times. Feel each recitation purifying your body, speech, and mind, and bringing the blessings of the entire Trungpa lineage.

5. Contemplation (optional): Reflect on a verse from Trungpa Rinpoche‘s teachings. For example:
   “Surrender is the only way to overcome aggression. Surrendering your aggression, surrendering your desire to hold on to your own individual territory.”-28

6. Dissolution: Chögyam Trungpa Rinpoche melts into rainbow light and dissolves into you. Your body, speech, and mind become inseparable from his wakefulness and compassion.

7. Dedication: “May all beings cut through spiritual materialism, cultivate genuine wakefulness, and establish enlightened society in this very world.”

Study of His Teachings

One of the best ways to connect with Chögyam Trungpa Rinpoche is to study his many books. Among his most important and accessible works are:

• Cutting Through Spiritual Materialism — his classic critique of the ego’s use of spirituality to reinforce itself.

• Shambhala: The Sacred Path of the Warrior — the foundational text of the Shambhala vision, presenting the path of basic goodness and enlightened society.

• The Myth of Freedom and the Way of Meditation — a collection of talks on the nature of freedom and the practice of meditation.

• Training the Mind and Cultivating Loving‑Kindness — his commentary on the traditional lojong (mind training) slogans.

• Born in Tibet — his autobiography, detailing his early life, escape from Tibet, and first years in the West.

• The Sadhana of Mahamudra — the terma text he composed in Bhutan in 1968, which is practiced monthly by the Shambhala community.

The Practice of Non‑Meditation

One of Trungpa Rinpoche’s most important teachings is that meditation is not about achieving a special state but about simply being present with what is. The practice of non‑meditation — dropping the effort to attain anything — is the heart of Mahamudra. Sit, breathe, and be present. Do not meditate for anything. That is the path.

Offerings

Traditional offerings to Chögyam Trungpa Rinpoche include:

• Golden offerings: yellow flowers, yellow candles, gold‑coloured fruit (oranges, lemons), golden silk.

• Books and texts — especially his own works or any texts of the Mahamudra, Dzogchen, or Shambhala traditions.

• Seven water bowls — the standard offering.

• Butter lamps or candles — representing the light of wakefulness.

• Incense — especially sandalwood, juniper, or benzoin.

• Food offerings — rice, sweets, fruit.

Do You Need Initiation (Wang) to Practice with Chögyam Trungpa?

For simple mantra recitation, front visualisation, and study of his books — no formal empowerment is necessary. Chögyam Trungpa Rinpoche is a lineage guru and realised master, not a secret yidam deity. Anyone can recite OM AH HUNG and visualise him in front with sincere devotion.

For the Sadhana of Mahamudra and other advanced practices within the Shambhala Buddhist tradition, one traditionally receives the practice from a qualified teacher within that lineage. However, for the vast majority of practitioners, the simple practices of devotion, mantra recitation, and the study of his works are complete and will bring great benefit.

Practice with Authentic Art

Bring the energy of Chögyam Trungpa into your life:
[View Sacred Chögyam Trungpa Items →] (商品链接 – 实际链接请替换)

Chögyam Trungpa in Tibetan Art

Chögyam Trungpa Rinpoche is a figure who appears in contemporary Buddhist art, especially within the Shambhala tradition. In refuge tree (tsog shing) thangkas of the Shambhala community, he appears as the central figure of the lineage, often seated at the bottom of the lineage tree, symbolising the living, unbroken transmission of the Dharma into the West. Above him, the lineage descends: Buddha Vajradhara → Tilopa → Naropa → Marpa → Milarepa → Gampopa → the Karmapas and the Trungpa tulkus.

In portrait thangkas, he is depicted as a golden‑skinned figure, often wearing his characteristic round glasses and Western attire, with a warm, penetrating gaze. His hands are often in the meditation mudra, or he holds a book.

In thangkas of the Sadhana of Mahamudra, the central figure is often Vajradhara or Padmasambhava, but Trungpa Rinpoche appears in the lineage as the terma revealer who brought this practice to the modern world.

Statues of Chögyam Trungpa Rinpoche are found in many Shambhala centres and in the homes of his students. They often show him seated in meditation posture, with a gentle smile and direct gaze. The statue typically captures his later appearance — round glasses, warm expression, and the presence of a master who met his students without any exotic pretense.

A unique artistic motif: Chögyam Trungpa at Naropa – thangkas or paintings depicting him seated at the Naropa Institute, surrounded by students, poets, and artists (Allen Ginsberg, Anne Waldman, William Burroughs, and others), symbolising the unique meeting of Eastern contemplative traditions and Western creative expression that he fostered.

Related Deities and Figures

• [Padmasambhava (Guru Rinpoche — the source of the terma tradition; Trungpa Rinpoche was considered an emanation of Padmasambhava)] (相关链接)

• [Vajradhara (The primordial Buddha, the source of the Kagyu lineage and the Sadhana of Mahamudra)] (相关链接)

• [Tilopa (The Indian mahasiddha, a predecessor in the Kagyu lineage)] (相关链接)

• [Naropa (The Indian mahasiddha who systematised the Six Yogas)] (相关链接)

• [Marpa Lotsawa (The Tibetan translator who brought the Kagyu lineage to Tibet)] (相关链接)

• [Milarepa (The great yogi and poet, a central figure in the Kagyu lineage)] (相关链接)

• [Gampopa (The founder of the Kagyu monastic order, who united Mahamudra with the Kadam Lamrim)] (相关链接)

• [Karmapa (The head of the Karma Kagyu lineage; Trungpa Rinpoche was a recognised tulku within this tradition)] (相关链接)

• [Pema Chödrön (His student, one of the most beloved Buddhist teachers in the West)] (相关链接)

• [Dilgo Khyentse Rinpoche (His teacher and a great Nyingma master)] (相关链接)

FAQ About Chögyam Trungpa

Who was Chögyam Trungpa?

Chögyam Trungpa Rinpoche (1939–1987) was a Tibetan Buddhist master, the eleventh Trungpa tulku, a lineage holder of both the Kagyü and Nyingma traditions, and the founder of Shambhala International and Naropa University. He was one of the most influential teachers to bring Tibetan Buddhism to the West.

What does “Chögyam Trungpa” mean?

“Chögyam” is a contraction of “Chögyi Gyatso,” meaning “Ocean of Dharma.” “Trungpa” means “attendant.” His name thus means “the attendant who is an ocean of Dharma.”

What is “spiritual materialism”?

Spiritual materialism is the ego’s tendency to use spiritual practices, concepts, and experiences as a way to confirm and enhance itself rather than to dissolve it. It was the central theme of Trungpa Rinpoche’s most famous book, Cutting Through Spiritual Materialism.

What is the Sadhana of Mahamudra?

The Sadhana of Mahamudra is a practice text composed by Chögyam Trungpa Rinpoche as a terma (hidden treasure) in a sacred cave in Bhutan in 1968. It is a monthly practice within the Shambhala Buddhist community, designed to overcome obstacles, renew spiritual strength, and realise the nature of mind.

What is the mantra of Chögyam Trungpa?

The root mantra is OM AH HUNG — the three syllables representing enlightened body, speech, and mind.

Can I practice with Chögyam Trungpa without empowerment?

Yes. Chögyam Trungpa Rinpoche is a lineage guru, not a secret yidam. Anyone can recite OM AH HUNG and visualise him in front with sincere devotion. No empowerment is required.

What is Shambhala Buddhism?

Shambhala Buddhism is a tradition founded by Chögyam Trungpa Rinpoche that combines the Buddhist path of meditation and study with the secular, nonsectarian teachings of Shambhala — the vision of creating enlightened society based on the recognition of basic goodness.

Why was Chögyam Trungpa controversial?

Trungpa Rinpoche’s behaviour — including drinking alcohol, having sexual relationships with students, and keeping students waiting — was deliberately provocative and outside conventional norms. He described his teaching style as “crazy wisdom,” designed to shock students out of fixed patterns and preconceptions. However, these behaviours have also been the subject of ongoing criticism, especially in light of later revelations about misconduct within Shambhala.

Who is the current Trungpa tulku?

The twelfth and current Trungpa tulku is Choseng Trungpa Rinpoche (Chökyi Sengye), born in 1989 in Derge, eastern Tibet. He was recognised by Tai Situ Rinpoche in 1991.

Conclusion: Chögyam Trungpa — The Crazy Wisdom That Cut Through Spiritual Materialism

Chögyam Trungpa Rinpoche was not a conventional teacher. He was not a monk in robes who kept strict boundaries with his students. He was a master who threw away his robes, drank whiskey, wore suits, and used every means at his disposal — including shock, humour, and provocation — to wake his students up from the deep sleep of spiritual materialism. He was a poet, an artist, a visionary, and a founder of one of the largest Buddhist communities in the West.

His legacy is complex. He is revered by his students as a Buddha, a master of crazy wisdom who used unconventional methods to cut through ego. He is criticised by others for behaviour that blurred ethical boundaries and for a legacy that included ongoing misconduct within his organisation. The revelations of sexual abuse in Shambhala that came to light in the late 2010s have forced a painful re‑examination of his life and teachings.

Yet for all the controversy, the Dharma he transmitted — the teachings on basic goodness, on cutting through spiritual materialism, on Mahamudra, on the sacred path of the warrior — remains alive and well. His books continue to be read by thousands. The Shambhala community continues to practice. Naropa University continues to offer contemplative education. And the Sadhana of Mahamudra continues to be chanted every month, as he intended.

If you are drawn to Chögyam Trungpa Rinpoche, approach his life and teachings with open eyes. Read his books. Recite OM AH HUNG. Practise meditation with sincerity. But also listen to the voices of those who have been harmed, and do not romanticise his flaws. The path he taught is not about following a guru blindly — it is about waking up, by whatever means necessary, to the nature of your own mind.

May all beings, by the blessings of this complex and visionary teacher, cut through spiritual materialism, recognise their own basic goodness, and establish enlightened society in this very world.