Incense is traditionally offered on Buddhist shrines to propitiate the Three Jewels – Buddha, Dharma and Sangha. The fragrant scent of incense is said to resemble and remind us of the perfection of morality. This is because monks who hold their vows perfectly are said to emit a fragrant scent reminiscent of the fragrance of incense.

Duldzin Drakpa Gyaltsen and Lama Tsongkapa are historical monks who are noted to have attained this perfection. Thus, when we offer incense to the Three Jewels, we aspire to create the necessary merit to hold our vows and commitments perfectly, just like these holy and pure monks. The perfection of morality is one of the 6 paramitas (perfections) that form the Bodhisattva path, leading towards becoming a fully enlightened Buddha. Therefore, the offering of incense has grown to be an integral part of formal Buddhist practice.

Duldzin Drakpa Gyaltsen was renowned to have kept his vows so well that he was said to have emitted a fragrant scent

In the Tibetan tradition, incense offering or Sangsol is an outdoor ceremony performed by lay and ordained monks to mark important religious and social occasions. It can be performed individually or in groups during notable events such as Losar (Tibetan New Year), marriages, birthdays and other important occasions.

The offering of incense has a long history and has two references in ancient Indian texts. The first reference is found in Buddha’s life story when he was invited by Bhadri of Magadha to visit her home. To welcome the Buddha, she made offerings of incense smoke to him from the roof of her house. The second reference is found in the Guhyasamaja Tantra, which states that one should know about the three kinds of fragrances.

According to historians, incense offering was first carried out in early Tibet when the ancient Bön master, Tonpa Sherab, first came from Zhang Zhung (Afghanistan/Tajikistan) to spread what would eventually be known as the Bön doctrine.

The earliest incense offering text dates to the period of the 8th Century when Indian master Padmasambhava came to Tibet and established the first Buddhist monastery, Samye. Hidden and rediscovered several centuries later, this text has become the basis for similar incense offering texts composed by many other Nyingma, Kagyu and Sakya lamas.

The incense offering text composed by Yeshe Wangpo, a Gelugpa lama, was written during the period of the Third Dalai Lama Sonam Gyatso. Later, subsequent incense offering ritual texts were written by the 4th Panchen Lama Lobsang Chokyi Gyaltsen (1570-1662) and another by the Fifth Dalai Lama as well. On the other hand, the notable lama Serkong Dorje Chang composed an incense offering ritual to Dorje Shugden, which will be discussed here.

Preparations

One begins by ensuring that the incense to be offered has not been trampled upon by people or animals. By tradition, the incense is then place in a large urn-shaped burner called a Sangpur, which is usually placed on an elevated site, either on top of a hill or a house and in places believed to be inhabited by local deities and nagas.

Incense usually comprises of the fragrant leaves and wood of plants such as ferns, juniper, coniferous tree, rhododendron and red/white sandalwood. In addition, tsampa (barley flour), butter, sugar, and other medicinal herbs that are free from alcohol, onion and garlic are often mixed with the incense and burned.

A large Sangpur – outdoor Tibetan incense burner

Performing the Incense Offering Ritual

One begin the incense offering ritual by setting the intention that the merits from offering incense to the lineage Lamas, Yidams (meditational deities) and host of Dharma Protectors are dedicated towards all sentient beings. Specific requests such as prayers for longevity or the removal of obstacles to the spreading of the Dharma can be made at this point. In the Sangsol (incense offering) prayer, it says that we are purifying the deities with incense. In actual fact, we are not purifying the deities themselves but instead are purifying our karma through the deities.

Next, one takes refuge by reciting the refuge formula, contemplating on the Four Immeasurables and for those who have received Tantric initiation, to visualize themselves as the yidam/deity. The incense is then blessed with the recitation of the Sangsol prayer and the mantras OM AH HUM, three times. While reciting the prayer, one asks the deities to forgive and purify any transgressions of samaya, and to fulfill one’s spiritual and worldly endeavors. The deities are then requested to return to their respective abodes and auspicious verses are then recited to conclude the sangsol ritual.

If the Sangsol is performed by a group or during a festival, a handful of tsampa or roasted barley flour is thrown into the air after the ritual is completed. This is usually a happy celebration and a folk dance normally ensues right after. It is common practice for Tibetans to offer sangsol during mountaintop picnics along with the hanging of prayer flags on trees and tall poles. This is usually performed on the third day of Losar or on other auspicious days.

H.H. Kyabje Trijang Rinpoche, H.E. Gangchen Rinpoche and other high lamas tossing tsampa into the air after a Sangsol offering in Switzerland

Incense Offering Prayer

At the time of wanting to make a bsang offering, collect the incense substances; repeat the refuge and bodhi mind generation verses three times. Below is the Dorje Shugden Sangsol offering written by Serkong Dorje Chang:

HUM, visualising myself as the yidam, from the heart,
Light emanates clearing all faults from incense,
Scent having the five desirable qualities complete in perfection,
Granting uncontaminated bliss fills the extent of awareness.

OM AH HUM (repeat as many times to bless)

HUM, Root and lineage gurus, Three Jewels,
Dakas, Dakinis and Dharma Protectors,
Especially Dorje Shugden and retinue,
By boundless magical power come here.

Also, birth, warrior and patron deities,
Local deities, spirits and guardians with the eight classes,
Assembly of guests worthy of offering please come here.

Each happily dwelling on their seats
For the sake of fulfilling the yogi’s entrusted activities,
Outer, inner clouds of offerings, commitment substances and presents,
Accept these and accomplish the entrusted activities.

KYE! Agar, sandalwood, six medicinal ingredients and plants,
By the smoke cloud from the burning wisdom fire
Completely filling the sky,
Purifies the root and lineage Lamas, Yidams and Three Jewels.
Purifies the Dakas, Dakinis and Dharma Protectors.

Purifies especially the Chief Dharma Protector of Conqueror Manjunatha
Dorje Shugden and four cardinal emanations.
Purifies birth, war and five patron gods.
Purifies local deities, spirits, guardians and the eight classes.

By the power of offering incense to worthy guests
May all obscurations of quarrel and samaya be purified.
May lifespan, merit and power all increase.
Pacify all diseases to humans and animals, famine, war and dispute.

May the crops be good and the rain be timely.
Conquer classes of demons of the dark side, increase the positive,
And having befriended spontaneously and effortlessly,
Attain all goals just as wished.

KI KI SO SO, LHA GYEL LO!

HUM! Being pleased and satisfied, guests return to their abodes,
Returning again upon request for activities.
By this virtue may I myself and all mother beings
Have perpetual auspiciousness of happiness and benefit.

This Sang offering bestowing excellence was composed by the yellow hat lineage holder bearing the reincarnation name Ganden Serkong.

At a young age, he was enrolled into the monastery and was ordained by one of the most influential Gelug masters of his time, Yongzin Yeshe Gyaltsen. It was then that he was given the name, Yeshe Zangpo. Therefore, he studied devotedly under Yongzin Yeshe Gyaltsen and his student Lama Yeshe Tenzin, accomplishing a sound understanding of the Sutras and Tantra, including the three highly revered practices of Guhyasamaja, Heruka and Yamantaka Tantras.

After his studies, Yeshe Zangpo went into a cave and entered into intense meditational retreats and austerities in the same manner as the great yogis and Mahasiddhas of old. However, he was called back to the monastery at the request of his Lama to serve as the Abbot of the monastery. During his tenure, he became famous for giving extensive annual teachings on the Lamrim.

Yeshe Zanpo also left a wealth of written works based upon his wisdom and practice. His collected works is divided into two volumes and is based upon traditional subjects like the Lamrim, Mind-Training and Mahamudra. He became one of the main lineage masters that upheld the torch of the Gelug tradition when many luminaries like Yongzin Yeshe Gyaltsen, Purchog Ngawang Jampa and Longdol Lama were passing away.

Of his many contributions to the cannon of texts in the Tibetan Buddhist traditions, one of his most important writings was a long ritual text written to the Protector Dorje Shugden. In this text, Yeshe Zangpo describes the mandala of Dorje Shugden and its inhabitants in graphic detail.

Then, he gives further clear and vivid descriptions of the environment from which the mandala arises. This is very important for the purposes of visualization for practitioners engaged in the practices. This text is especially significant for it offers evidence that significant texts to the Protector were being composed quite some time before Pabongka Rinpoche. It is evidence too that Pabongka’s writings drew from previous existing texts such as this one.

In the invocation portion of the fulfillment ritual text, Yeshe Zangpo mentions the various holy places from which Dorje Shugden is invoked. These places include Gandhav-yuha paradise, the pond from which the earthly remains of Tulku Drakpa Gyeltsen is believed to have gathered, a Sakya Temple at Mug Chung, Ngor Monastery that has a Dorje Shugden shrine, the Gelug Riwo Choling Monastery in Yarlung that manages Trode Khangsar in Lhasa, ‘On Valley in Yarlung valley, a monastery near Gaden, the famous Trode Khangsar, which was founded by the Great Fifth Dalai Lama and the ruins of the hermitage of a Sakya Lama at Khau Drakdzong. This list reflects the holy pilgrimage sites that were popular in the 19^th century, many of which had shrines to Dorje Shugden.

In the colophon of this fulfillment text, Yeshe Zangpo wrote that he was requested to compose this text by the Abbot of Tashi Choling monastery in Lhodrag along with the monks of the monastery and various other practitioners of the protector. This means that Dorje Shugden practice had already become deeply entrenched in Southern Tibet and its peripheral regions. This text became widely distributed and found its way to Mongolia where it eventually entered into Lobsang Tamdin’s Bepum collection of Dorje Shugden texts. This is significant because that means that the text was already in wide circulation at that time.

When this text is examined, a new terminology, description of the mandala, epithets and longer Dorje Shugden mantra seemed to have been developed by Yeshe Zangpo. These elements seemed to have been incorporated into later fulfillment texts by Serkong Dorje Chang and Kyabje Pabongka Rinpoche.

It seemed from the newer terminology and epithets used, Dorje Shugden had moved up in prominence within the lineage and practices. Serkong Dorje Chang and Kyabje Pabongka Rinpoche would later use the titles and epithets developed by Yeshe Zangpo as they wrote about and promote the practice of Shugden. Examples include “Dharma Protector of the Conqueror Tsongkhapa”, “Lord of All Kings of the Powerful War Gods”, “Life Force Owner of All Beings of the Three Worlds” and “The Emanated Dharma Protector Dorje Shugden”.  

An important title, “Five Families of Dorje Shugden” – which is now very much used to describe the arrangement of the four emanations surrounding the principal – is also found throughout Yeshe Zangpo’s text. Later, highly attained Lamas like Rongchen Kirti Lobsang Trinley and Serkong Dorje Chang further endorsed these titles and references to Dorje Shugden when they used it in their own writings.

These use of such epithets revealed the great change that was happening at the time, where Dorje Shugden was beginning to figure more prominently as the main Dharma Protector of the Gelug sect. The very existence of this text shows that this change was taking effect during Yeshe Zangpo’s time – quite some time before Pabongka Rinpoche who people commonly (perhaps mistakenly) believe to be the starting point of the practice.

Certain scholars believed that Kyabje Pabongka Rinpoche made up the titles and epithets used on Dorje Shugden. However, in studying the texts composed by Yeshe Zanpo, it becomes clearer that it was actually Yeshe Zangpo’s writings that ushered in a new era of Dorje Shugden as being the Protector of the Gaden tradition.

Later, through the guidance of his guru Tagphu Pemevajra, Kyabje Pabongka Rinpoche further emphasized the importance of this newly elevated status of Dorje Shugden, giving it further prominence by writing a most central text, Melodious Drum Victorious in All Directions. The practice then spread like wildfire throughout Central Tibet, Amdo, Kham and Mongolia.

In his writings, Yeshe Zangpo also makes reference to a time when he was said to have witnessed Dorje Shugden taking possession of the oracle at Trode Khangsar. During the trance, he was told by Dorje Shugden to compile a torma offering ritual text in the same style as the wrathful enlightened Dharma Protector Kalarupa and a fulfillment text on the five emanations. It seemed that for Dorje Shugden to be elevated as the main Protector of Lama Tsongkhapa’s teachings, such a system of practice was essential.

However, this in no way means that the protectors of old – such as Kalarupa – were being replaced by Shugden. In fact, even Kyabje Pabongka Rinpoche maintained Kalarupa propitiation even within the Vajrabhairava cycle of practice and Kalarupa remains a very important and central practice in Gelug institutions around the world.

Yeshe Zangpo’s writing and contributions towards elevating the role of Shugden in the Gelugpa school must be remembered for marking a turning point and important changes in the history of the lineage. They had set the groundwork, so to speak, setting forth practice texts and establishing powerful epithets that would begin to ground the people’s faith in this “newer” Protector. It was by these initial efforts of Lamas like Yeshe Zangpo that Pabongka was later able to easily introduce the practices and popularize it for modern day practitioners.

One of Kyabje Pabongka Rinpoche’s Gurus, Mahasiddha Tagpu Pemavajra had the miraculous ability to astral travel to pure lands of the Buddhas, such as Tushita Heaven. On one occasion, Tagpu Pemavajra ‘travelled’ to Tushita and had an audience with Lama Tsongkhapa and his Eight Great Disciples. There, he specifically requested Duldzin Drakpa Gyeltsen to expound the teachings on Dorje Shugden.

In response, rainbow lights streamed forth from Duldzin Drakpa Gyeltsen’s heart to Lama Tsongkhapa’s heart. From Lama Tsongkhapa’s heart, the lights shone back to Duldzin Drakpa Gyeltsen. Then another ray of rainbow light shone down from Duldzin Drakpa Gyeltsen to underneath Lama Tsongkhapa’s throne.

From under the throne, Dorje Shugden manifested with his full 32-deity Mandala. Dorje Shugden himself expounded the practice and gave the oral transmission directly to Tagpu Pemavajra. Upon completion, the mandala was dissolved back under the throne.

When Tagpu Pemavajra’s consciousness returned back to his body, he quickly penned everything down. He also composed a praise of Dorje Shugden that he called ‘Infinite Aeons’.

Tagphu Pemavajra

Tagpu Pemavajra passed this practice, along with many other practices, down to Kyabje Pabongka Rinpoche. Later, Pabongka Rinpoche began to promote the Vajrayogini Tantra and Dorje Shugden extensively throughout all his teachings.

He explained that these practices would be highly effective in our degenerate era, when people had lower merit and were surrounded by stronger distractions. Kyabje Pabongka Rinpoche then composed the fulfillment ritual called ‘The Melodious Drum Victorious In All Directions’ that is frequently used by practitioners all over the world to this day.

The master Ganden Jangtse Serkong Dorje Chang also wrote another fulfillment ritual which is still in use, called ‘Extensive Fulfillment Ritual for the Dharmapala Dorje Shugden’. According to the colophon, the Dorje Shugden oracle of Trode Khangsar had requested for this text to be written.

It is also explained that the ritual text contains parts written by Morchen Dorje Chang of the Sakya School and Dre’u Lhas, the fourth incarnation of Drukpa Kunleg, the great Mahasiddha of the Drukpa Kagyu School.

Later, Kyabje Trijang Rinpoche, the heart student of Kyabje Pabongka Rinpoche, composed ‘Music Delighting The Ocean Of Protectors’, the most definitive commentary to Tagpu Pemavajra’s praise, ‘Infinite Aeons’. In this commentary, Kyabje Trijang Rinpoche gives very detailed explanations and teachings about the practice of Dorje Shugden, the rituals and how to perform them.

He also writes extensively about the lives of Dorje Shugden’s illustrious previous incarnations, which include highly revered Lamas such as Sakya Pandita, Buton Rinchen Drub, Panchen Sonam Drakpa and Tulku Drakpa Gyeltsen.

The great mahasiddha Serkong Dorje Chang, whose ordination name was Ngawang Tsultrim Donden, is also considered to be the reincarnation of Marpa Lotsawa. He quickly rose to become one of the most renowned and sought-after Buddhist teachers of his time.

Serkong Dorje Chang began his studies when he was 10 years old, studying under the 81st Ganden Throne Holder, Ngawang Norbu. He then joined the renowned Gaden Jangtse Monastery, studying under many great masters during his time there. At the mere age of 24, he procured the highly respected Geshe Lharampa degree; in most cases, this degree requires more than 30 years of study before one even qualifies for the exams.

Already an unusually intelligent scholar, he was also advised by both his teacher and the 13th Dalai Lama to take on a consort, which he did much later. Though he initially received criticism for this, he followed the instructions of his teachers fully, proving later how attained he really was. He then went on to do retreats in secluded places and showed great attainments towards the end of his retreats.

It was not surprising that he became the teacher of the Bhutanese king, who invited him to Bhutan after hearing of his feats. In Bhutan, he received a cycle of teachings and initiations on longevity and other teaching cycles from a vision of Zhabdrung Ngawang Namgyal, the founder of Bhutan.

Besides giving extensive teachings on the monastic subjects, Serkong Dorje Chang was also well known for writing extensive commentaries on the tantric deity Chakrasamvara and also an extensive confession and propitiation prayer known as a kangsol for the protector Dorje Shugden. In the kangsol, Serkong Dorje Chang identifies Dorje Shugden as the principal protector of Lama Tsongkhapa, as well as the special protector of Gaden’s ear whispered lineage, the heart of the Gelug tradition.

This prayer continues to be widely used throughout monastic institutions today. Through the kangsol, the influence of Sera on Serkong Dorje Chang can also be clearly seen as he refers Dorje Shugden as being one and the same as Vajrapani, resonating completely with the views of the earlier masters that originated from Sera Monastery.

Serkong Dorje Chang is also famous for being one of the lineage holders for the Gelug chapter of the Kalachakra teachings. It was of no surprise that the Great 13th Dalai Lama soon awarded him the epithet of “Dorje Chang” for his spiritual achievements, elevating him to a level comparable to the Buddha Vajradhara.

To this day, Serkong Dorje Chang is also greatly remember and respected for combining the prominent writings on Dorje Shugden rituals by earlier masters Morchen Dorje Chang and Drubwang Drukpa Kunley into a single ritual text. Notably, within it, Serkong Dorje Chang makes direct references to Dorje Shugden’s previous incarnation as Duldzin Dragpa Gyeltsen and Shugden’s true enlightened nature.

It also makes clear references to Dorje Shugden as a special protector of Gelugpas, particularly of the healing lineage of Lama Tsongkhapa, Togden Jampel Gyatso, Duldzin Dragpa Gyeltsen, Ensapa and Panchen Lobsang Choekyi Gyaltsen. This unique text also contains a verse on offerings that has been spoken by Dorje Shugden himself.

Sang Offering Text

‘Jam mgon rgyal ba’i bstan srung Rdo-rje Shugs-ldan rtsal chen po’i bsangs mchod [dge legs mchog stsol] bzhugs so, composed by Gaden Serkong Dorje Chang

Hum, visualizing myself as the yidam, from the heart,
Light emanates clearing all faults from incense,
Scent having the five desirable qualities complete in perfection,
Granting uncontaminated bliss fills the extent of awareness.

Om Ah Hum (repeat as many times to bless)

Hum, Root and lineages gurus, Three Jewels,
Dakas, Dakinis and Dharma Protectors,
Especially Dorje Shugden and retinue,
By boundless magical power come here.

Also, birth, warrior and patron deities
Local deities, spirits and guardians with the eight classes,
Assembly of guests worthy of offering please come here.
Each happily dwelling on their seats
For the sake of fulfilling the yogi’s entrusted activities
Outer, inner clouds of offerings, commitment substances and presents,
Accept these and accomplish the entrusted activities.

Kye!
Agar, sandalwood, six medicinal ingredients and plants,
By the smoke cloud from the burning wisdom fire
Completely filling the sky
Purifies the root and lineage lamas, yidams and Three Jewels.
Purifies the dakas, dakinis and dharma protectors.

Purifies especially the Chief Dharma Protector of Conqueror Manjunatha
Dorje Shugden and four cardinal emanations.
Purifies birth, war and five patron gods.
Purifies local deities, spirits, guardians and the eight classes.

By the power of offering incense to worthy guests
May all obscurations of quarrel and samaya be purified.
May lifespan, merit and power all increase.
Pacify all diseases to humans and animals, famine, war and dispute.

May the crops be good and the rain be timely.
Conquer classes of demons of the dark side, increase the positive,
And having befriended spontaneously and effortlessly
Attain all goals just as wished.

Ki ki so so, Lha gyel lo!

Hum! Being pleased and satisfied, guests return to their abodes
Returning again upon request for activities.
By this virtue may I myself and all mother beings
Have perpetual auspiciousness of happiness and benefit.

The Himalayan region is known for its deep spirituality and, aside from Tibet, is one of the most renowned Buddhist nations in the region is Bhutan. Bhutanese monks are predominantly of the Drukpa Kagyu lineage as the result of their founding lama Ngawang Namgyal acting on the advice of Mahakala, and fleeing Tibet following an unresolved dispute about the true candidate of his incarnation.

Ngawang Namgyal, also known as Shabdrung Rinpoche, settled in Western Bhutan and unified Bhutan as a nation state, fending off three attacks by the Tsang Empire in the process. Once the Tsang Empire had been defeated by the Mongols, and the Fifth Dalai Lama was installed to the throne in Tibet, Shabdrung Rinpoche continued to successfully defend Bhutan from the invading forces of Tibetans and Mongols.

Aside from his prowess as a secular leader, Shabdrung Rinpoche was also deeply devoted to the Dharma and under his patronage, many monasteries were established, such as Cheri Monastery. He also promoted non-sectarianism in his land, allowing monks of the ancient Nyingma sect to remain – to this day, Nyingmas comprise of 30% of Bhutanese monks.

During Shabdrun Rinpoche’s time, the Tibetan influence continued to expand over the Himalayan region and Bhutan was not spared. The Tibetan government established a list of approved incarnation lineages; one of those established for the Drukpa subsect of the Kagyu lineage was the Dreuley line of incarnations, present in both Tibet and Bhutan.

Drubwang Drukpa Kunley

The Dreuley line of incarnations began with Drubwang Drukpa Kunley, a mahasiddha and an accomplished poet from Dreuley Monastery. Known as The Divine Madman of the Dragon Lineage, Drubwang Drukpa Kunley was renowned for his crazy methods of enlightening other beings.

With mostly female disciples, he thus also earned the name The Saint of 5000 Women. He was known, for example for walking into prayer halls and emitting a beautiful smell as he walked by younger monks; then, as he walked towards the older monks, he would fart and emit a very bad smell of faeces. When the monks confronted him about this, he would tell them that the smell is a reflection of how well or badly the monks were holding their vows and morality.

He was also very famous for his teachings in desire, often using very unconventional ways to point out people’s attachments and desires to them. For example, he would lay down on a public street with his private parts exposed and his penis erect. Nuns would walk past him, showing at first how shocked they were. Then, they would walk closer to him to look at his private parts, point and talk.

When they asked him why he was doing this and causing so much trouble, he would merely tell them that he was not doing anything – it was them who were making it a big spectacle out of it. He would then give them profound teachings about desire.

Both of Drukpa Kunley’s succeeding reincarnations did not live particularly long lives. Whilst Drukpa Kunley entered clear light at the age of 74, his succeeding incarnation Drukpa Dragpa Gyeltsen was just 25 years old when he passed into clear light. The third incarnation of the Dreuley lineage lived for just 58 years.

Despite his short life however, it was this incarnation of the Dreuley lineage who began the lineage’s close connection with Dorje Shugden. Serkong Dorje Chang writes that one of the earliest and most significant Dorje Shugden rituals, Petition to Dorje Shugden Tsel: Granting all Desired Activities, is most likely co-composed by the third Dreuley incarnation, Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub. So significant it was that Serkong Dorje Chang would also later incorporate this ritual into his own writings and it was included in the extensive catalogue of Shugden texts and lineages compiled by Lobsang Tamdin.

Significant to note is the prayers within this text allude to the enlightened nature of Dorje Shugden. He is described for example, as Lord of Death, an epiteth for Dorje Shugden – this is not to be read literally, but as a reference to a kind of omniscience that is able to distinguish right from wrong, a characteristic that is specific only to fully enlightened beings. He is also alluded to as Avalokiteshvara or as a “Dharma king”, and praised in connection with Tulku Dragpa Gyeltsen, known to be a most superior lama.

It is interesting to note how many of these Lamas of the past wrote so reverentially of Dorje Shugden, with clear allusions to his enlightened nature. This does not at all collude with the more recent claims that he is only a worldly and malevolent spirit, and that his practice was only made up by Pabongka Rinpoche later in the 19th century.

Such was the power and blessings of this text, that it was used in Trode Khangsar in Lhasa and Riwo Choling in Lhoka. Its practice also spread as far as Mongolia, via the Sangphu oracle who travelled there and, when invoked to take trance, gave this ritual to a monk.

Future incarnations of the Dreuley lineage would come to find themselves fostering diplomatic relations. After many years of separation between Bhutan and Tibet, it was not until the fourth incarnation of the Dreuley lineage that reconciliation took place. During the time of the first Phola prince Miwang Pholhane Sonam Tobgye, Drukpa Kagyu Sangha in Tibet and Bhutan were encouraged to foster relations with one another in the hopes that the effects of positive dialogue would soon filter into the political realm.