The 16th Karmapa Rangjung Rigpe Dorje was born near the Drichu river, to the noble family of the Derge province in 1923 C.E. His family line was named Atup, and he was born on the fifteenth day of the sixth Tibetan month. 

It was predicted even before his birth, to his mother, that she held within her a great being. She stayed in one of Guru Rinpoche’s caves for the remainder of her pregnancy.  His mother was known as Kalzang Chodun and his father was Tsewang Paljor.  The day before the Karmapa was born, his form dissolved inside the womb, as if the mother was never pregnant.  His mother, after giving birth, decided not to inform others about the greatness of her child and claimed that she had a daughter.  The offering bowls filled with water inside the parents home turned into pure milk.  The young baby, after birth, took seven steps and immediately told his mother that he was going to leave soon.  As a young child, Rigpe Dorje was able to locate runaway animals precisely.

Based on the prediction letter left behind by the 15th Karmapa, and the 11th Situ Rinpoche’s own wisdom, His Holiness was soon discovered.  By the time he was eight years old, the Karmapa received ordination and took the Bodhisattva precepts.  He received the empowerment of the deity Vajravarahi. 

Karmapa Rigpe Dorje was offered his predecessor’s belongings by Khyentse Chokyi Lodro Rinpoche.  His Holiness the Karmapa, with Situ Rinpoche, traveled to Tsurphu Monastery and was welcomed by Nenang Pawo Rinpoche, the 2nd Jamgon Kongtrul Rinpoche and Goshir Gyaltsab Rinpoche.  The Karmapa performed the ceremony of the Black Vajra Crown for the first time, and those present witnessed flowers rain down from the sky.

Rigpe Dorje likewise received confirmation and the hair cutting ceremony from His Holiness the 13th Dalai Lama.  The Dalai Lama, through his pure vision, saw the actual Black Vajra Crown woven of dakini hair above the Karmapa’s head.  At first, the Dalai Lama asked the Karmapa to remove his replica (activity) crown before prostrating, as would be sensible.  When His Holiness did so, the actual invisible crown still remained.  The Dalai Lama soon realized that the Vajra Crown see was seeing was not the replica, but the actual one.

Afterward, the Karmapa was enthroned at Tsurphu Monastery by the Tai Situ Rinpoche and the Gyalwang Drukpa. 

The Karmapa began receiving the precious transmissions.  From Tai Situ Rinpoche, His Holiness received various empowerments such as the Treasury of the Kagyu Lineage and of Sacred Instructions, and the Rinchen Terdzo from Jamgon Kongtrul.  From Gangkar Rinpoche, a master of the entire Sutras and Commentaries, he became learned in the dharma teachings.  He also received transmissions of the Sakya lineage. From Kyabje Ling Rinpoche of the Gelugpa lineage, the 16th Karmapa received his novice (getsul) vows.

The 16th Karmapa received transmissions from Tulku Ugyen Rinpoche, the holder of Chogyur Lingpa’s terma.  His Holiness visited Khyentse Chokyi Lodro Rinpoche and performed the Vajra Crown ceremony.  Khyentse Rinpoche was able to see the actual invisible Vajra Crown above the Karmapa’s head. 

The Karmapa meditated in retreat during the early 1940s as Tsurphu underwent major renovations.  Tai Situ Rinpoche later on bestowed upon the Karmapa complete ordination and transmission, together with Jamgon Kongtrul Rinpoche.  The Karmapa also received transmission from Shechen Kongtrul Rinpoche.

The young Karmapa already displayed great abilities, such as recounting his former lives to Gangkar Rinpoche and leaving footprints in rocks, together with the 11th Tai Situpa.  He stunned the Drukpa master Paljor Rinpoche by tying his sword into knots. 

One time the Karmapa fearlessly danced around in a hot spring with snakes, all who covered His Holiness yet did not harm him.  Rigpe Dorje ended a drought at Dilyak Monastery, the water he bathed in caused the ground to burst forth a spring with running water.

By the mid-1940s, the Karmapa made pilgrimage to Bhutan, and performed the Vajra Crown ceremony and gave blessings to the people there. He then visited Samye Monastery in central Tibet and the Drowolung monastery of Marpa Lotsawa. 

In 1947, together with His Holiness the Dalai Lama, the Karmapa made pilgrimage to Sikkim, Nepal and India, visiting the holy sites of the Buddha in these nations.  These included Lumbini; the site of the Buddha’s birth, Sarnath; the site of the Buddha’s first teaching, Bodh Gaya; the site of the Buddha’s enlightenment, Kushinagara; the site of the Buddha’s death, the Ajanta and Ellora caves, the lake of Tso Pema in Rewalsar; sacred to Guru Rinpoche, and the holy mountain of Kailash. 

The Karmapa transmitted Chogyur Lingpa’s teachings to Mindroling Trichen Rinpoche, who is considered the supreme holiness of the Nyingma tradition.  The 16th Karmapa received the initiation of the Kalachakra Tantra from the 14th Dalai Lama. 

The Chinese, under Mao Zedong, took over Tibet in 1949.  Political problems and sensitivity began to arise.  Together with the Dalai Lama, Panchen Lama and other Tibetans, the Karmapa visited Beijing in 1954.  On his way back to Tsurphu, the Karmapa enthroned the 12th Tai Situ Rinpoche.  He gave various transmissions and ordained many individuals.

During the Dalai Lama’s visit to Tsurphu monastery, the Dalai Lama bestowed the empowerment of the Bodhisattva of Compassion (Chenrezi) and the Karmapa bestowed the ceremony of the Black Vajra Crown.

The Karmapa soon gave some of the most precious and rare transmissions to thirteen particular Lamas, such as Kalu Rinpoche, Akong Tulku and Trungpa Rinpoche.  These three Lamas became instrumental in the preservation of the Kagyu lineage in the west and after the 16th Karmapa's passing.

The Karmapa also mediated political conflicts that arose with the Chinese military in eastern Tibet and Amdo, and would often report to the Dalai Lama the various situations.

In 1955 and 1956, the Karmapa visited Sikkim and India, including the holy sites and stupas.  In India, the 16th Karmapa, together with the Dalai Lama, celebrated the 2500th Anniversary of the Buddha according to the Theravadin tradition. 

In Sikkim, the King Tashi Namgyal asked for His Holiness to visit the various monasteries.  His Holiness declined but indicated he would come again in the future.

The Karmapa soon foresaw that an inclement political situation with China was inevitable in 1959.   He sent Kalu Rinpoche, Tai Situ Rinpoche and Sangye Nyenpa Rinpoche to Bhutan, and recognized other tulkus such as Gyaltsab Rinpoche and Traleg Rinpoche. 

After informing the Dalai Lama, the Karmapa fled Tibet with over one hundred and sixty individuals, including Dilgo Khyentse Rinpoche, Gyaltsab Rinpoche and Ponlop Rinpoche.  They passed through the Lodrak region where Milarepa built a tower for Marpa, and the Karmapa's entourage did numerous practices along the journey into exile.

Before arriving in Bhutan, the Gyalwa Karmapa urged his group to continue even though they were tired and wished to rest.  His Holiness’ wisdom proved correct, for the next day snow fell and blocked the path; the Chinese soldiers were right behind them. 

After greeting the Bhutanese Royal family and joining together with the tulkus already in Bhutan, the Gyalwa Karmapa traveled to Sikkim.  Tashi Namgyal offered the Karmapa to settle there and contributed to the Karmapa’s activity. 

His Holiness selected the Rumtek Monastery to reside in, which was previously founded by the 9th Karmapa.  After meeting with the Indian Minister Nehru in Delhi, the Karmapa received further funding for the reconstruction of the Rumtek center, which began in 1962.  Rumtek became the Karmapa’s main seat outside of Tibet. 

The 16th Gyalwa Karmapa began the training of the young tulkus such as Situ Rinpoche, Gyaltsab Rinpoche, Kongtrul Rinpoche, Ponlop Rinpoche, Traleg Rinpoche and Sangye Nyenpa Rinpoche.  These tulkus also studied under Thrangu Rinpoche and received transmissions from other masters.

On Losar, the Tibetan New Year, of 1966, the Karmapa inaugurated the completion of the Rumtek Dharmachakra Monastery.  The sacred relics, instruments, Black Crown and possessions that were taken from Tsurphu, across the Himalayan borders during the Karmapa’s escape into exile, were properly instated at the monastery.  The Rumtek Monastery became a center of learning in which many monks and tulkus received authentic training.

The Gyalwa Karmapa also encouraged the construction of monasteries in Nepal at the Bodhnath Stupa. He began to establish monasteries throughout the Indian sub-continent.  In 1967, His Holiness visited Bhutan and blessed the Royal Family, who offered land and palaces to the Karmapa. His Holiness made pilgrimage to the Tiger’s Nest Cave sacred to Guru Rinpoche. 

The Karmapa sent Akong Tulku Rinpoche and Chogyam Trungpa Rinpoche to Great Britain in 1967. In Britain the dharma center Samye Ling, named after Tibet’s first Buddhist monastery, was established.  However this time, it was the first Tibetan monastery established in the Western world. 

Chogyam Trungpa Rinpoche later on founded Shambhala, a large organization which spanned Europe and the Americas.  In his lifetime, Trungpa Rinpoche founded numerous institutes and even a college; he became the mighty pillar on which the Kagyu lineage was established in the west.

In 1971, the Gyalwa Karmapa bestowed various transmissions at the Rumtek center. Statues of the Buddha and Mahasiddhas were completed.  In 1972, the Karmapa made further pilgrimages to the various holy sites of India.

In 1974, Dorjechang Kalu Rinpoche, one of the most realized and highest meditation masters of Buddhism, visited the west for the first time and was soon followed by the Gyalwa Karmapa by invitation of Trungpa Rinpoche.  The Karmapa blessed thousands and performed the Vajra Crown ceremony numerous times.  His Holiness also met with the Pope in Rome. 

In 1976, the Karmapa visited New York. In 1977, His Holiness began a world tour visiting and establishing numerous dharma centers.  By then, the Karmapa had visited most of the Northern, Western and Mediterranean European nations, and also the United States, Canada, Southeast Asia, Australia and other regions.  In 1980, the Karmapa bestowed teachings in the United States and England.  By then, the Karmapa had been greeted by numerous state, college and religious officials across the globe.

The Karmapa also visited the Hopi Native American Reservation, in the Southwest of the United States.  There, he performed the empowerment of the Red Chenrezig and was credited for ending a long drought.  The Hopi elders also proclaimed that the Karmapa fulfilled their prophecy which stated:  “When the religion of the west declines, men with Red Hats will come and be true friends of the Hopi people.” The Lamas of the Nyingma and Kagyu lineages of Tibet wear the pointed Red Pandita Hat during ceremonies.

His Holiness, in 1981, began a reproduction of the entire Derge edition of the Kangyur, and hundreds of copies were produced and distributed worldwide. 

The Karmapa was renown for his fondness of birds and even had a bird collection at Rumtek, many which were believed to be Bodhisattvas.  He would often talk to them, teach them meditation and mantras. He would even transfer their consciousness to the pure realms.  A

lthough the Karmapa’s English was limited, he would always ask others if they were happy, the basis and the goal of all Buddhist practitioners to wish for others.

In 1981, the Karmapa began to manifest signs of cancer, and his life was known to be near its end.  His Holiness went through various recurrences and remissions.  He was soon brought to the Clinic Hospital in Zion, Illinois. 

His Holiness began contracting various harmful illnesses, all taken upon by himself to rid the suffering of others, and he allowed the doctors to experiment on him.  They found that no matter how much sedatives were given to the Karmapa, these medicines had completely no affect on his mental clarity. One day an illness was cured, and the next a new one would be found. The doctors were baffled at how the machines would somehow be turned on and off automatically.

Through all this, they were amazed at the serene atmosphere the 16th Gyalwa Karmapa created.

In the evening on November 5th, 1981, His Holiness passed away.  For three days, the heart region of the Karmapa’s body remained warm to the amazement of the medical staff, and as the medical physician put it, “I have no medical explanation for this.”  His body was left in the room for these days and remained in meditation position.  The Karmapa's disciples, such as Tai Situ Rinpoche, attended his body after his death. Then, on November 9th, his remains were flown back to Sikkim. 

For forty-nine days, ceremonies, prayers, purification and requests for his swift return were chanted.  From the Kalachakra to Guru Yoga, many practices were completed and representatives from various lineages visited, as well as government officials. 

On the day of the Karmapa’s cremation, his body had not decayed but instead shrunk into the size of a child.  His body was in a box with a window for all to see, and then placed inside a Stupa on top of the monastery’s roof.  There, the heart sons of the Gyalwa Karmapa ---Situ Rinpoche, Gyaltsab Rinpoche and Jamgon Kongtrul Rinpoche--- along with various other Lamas, Rinpoches and officials, gathered.  As Trungpa Rinpoche noted that through his death, the Karmapa once again reminded us of impermanence and it was a mark for future joy.

The remains of His Holiness were then cremated, the flames were lighted by a monk who recently arrived from Tibet.  Immediately, rainbows stretched across the sky.  The Sikkimese Division of the Indian Army honored the Gyalwa Karmapa with a salute.

When Tai Situ Rinpoche made offerings into the flames, the heart of the Gyalwa Karmapa rolled out.  It was later enshrined in a golden Stupa (monument) at Rumtek.  Many of the other remains of the Karmapa were distributed and have been enshrined in various stupas and temples around the world.  Some of his bones formed images of Buddhas and Bodhisattvas. 

Before His passing, the 16th Karmapa indicated that he would incarnate back in Tibet and secretly left the prediction letter in a pouch, originally believed to contain relics, to Tai Situ Rinpoche. 

It was almost a decade later that Situ Rinpoche would find the letter inside the pouch when he attempted to changed the worn and dirty cloth.

After the Karmapa’s passing, the Lineage was passed down to and held completely intact by some very eminent masters such as Tai Situ Rinpoche, Gyaltsab Rinpoche, Sangye Nyenpa and Jamgon Kongtrul Rinpoche, along with the lineage elders such as Kalu Rinpoche, Bokar Rinpoche, Tenga Rinpoche and Thrangu Rinpoche.  Dorjechang Kalu Rinpoche passed away before the enthronement of the 17th Karmapa, but his transmissions were bestowed to the other lineage holders such as the Tai Situpa and Bokar Rinpoche.

The 12th Tai Situpa Pema Donyo Nyinje was born in the Palyul section of Tibet in 1954 and was recognized by the 16th Karmapa. He became the main lineage holder after the 16th Karmapa's passing and teacher to the 17th Karmapa. The 12th Tai Situpa is also the founder of Sherab Ling Monastery in India and a teacher to numerous disciples worldwide.