Gyamtso Chokyi Wangpo, the fourth guru of the Second Kathog Rigzin Chenpo – Tsewang Norbu, was a prominent figure in Tibetan Buddhism. He served as the lineage holder of the Sumang Kagyu and was simultaneously recognized as the Fourth Jiwo Rinpoche. A revered guru, he was a principal root guru to both the 12th Karmapa and the 8 th Shamarpa. As a key successor of the Kagyu lineage in his era, he played a crucial role in preserving and transmitting its teachings—especially the profound practices of Mahamudra.

After their first meeting, Jiwo Rinpoche had a dream of Tsewang Norbu wearing a hat with its sides flipped up, revealing a blue underside. Inspired by this vision, he later gifted Tsewang Norbu a hat resembling the one from his dream. After Jiwo Rinpoche’s passing, Tsewang Norbu placed the hat at his relic stupa, ensuring it would never be passed on to anyone else.

Later, Tsewang Norbu had a replica of the hat made—the very one seen in his portrait today. This hat is rich in symbolism, and its deeper meanings are explained in detail within the collected works of Tsewang Norbu.

Firstly, there are six colours on the hat. Each colour symbolises something, as follows :

1. White – The taintless dharmakaya – never tarnished by any misdeeds.
2. Blue – The activities of sambhogakaya – similar to when the sky being pervaded by the five perfections, complete with the ornaments of all the desires.
3. Red – The manifestation of the Great Compassion – despite having abandoned desires, sentient beings are not forgotten as inconceivable activities of convenient means are used to benefit sentient beings.
4. Dark Purple Colour – The compilation of heart essences – just like lifeblood – meaning that the wearer of this hat has power over the lineage that he is connected to.
5. Gold colour – The instructions of the guru – similar to smelted gold which is without any stains, meaning the perfect merits of both the esoteric and non-esoteric teachings existing in this world forever.
6. Orange colour – Symbolises the great bliss – which blesses sentient beings with transcendent tainted peace as well as the ultimate taintless great bliss.

Secondly, collectively, the symbolism of these colours include :

1. Outer – The instructions to the karmic beings of the six realms, to help them take the path of liberation, and not the wrong path where they might end up in the lower realms.
2. Inner – Always benefiting karmic beings through the six paramitas and all the methods for salvation. This way, sentient beings are headed quickly towards the path of the greater vehicle, until samsara is emptied.
3. Secret – The pure six realms achieved through abiding by the oral instructions of the generation and completion siddhis. Thus, achieving the eight qualities and extraordinary supernatural powers, and ultimately being upgraded to the stage of Buddhahood of wisdom and merits.
4. Innermost Secret ——The six categories of wisdom. Here, because one knows the truth, one is able to see the origin of nirvana and never dwell on cessation, meaning there is tranquility. This in turn leads one to the attainment of the taintless dharmakaya.

Thirdly, there are five sections at the top of the hat, and each of them represent the following :

1. Outer – The five great elements.
2. Inner – The Five Buddha Families.
3. Secret – The five classes of dakas and dakinis.
4. Innermost secret – The five energy channels of dharmadhatu.
5. Ultimate Truth – The network of nadi channels represented by purple colour seams.

Fourthly, there is a border trimming at the bottom of the hat, which carries five meanings, as follows :

1. Outer – accomplishing all desires.
2. Inner – Mastery of both the esoteric and non-esoteric Buddhism
3. Secret – The threefold training (sila, samadhi and prajna) thus departing from degeneration
4. Innermost secret – Providing salvation to all sentient beings in the turbulent world through the origin of dharma which is the space between the two eyebrows.
5. Ultimate truth – The victorious dharma melting with the only bindu or luminous light.

Fifthly, there is a meteoric mountain on the hat just above the forehead when worn. After you pull the flaps of the hat down, you will see the two trimmings joining together to form an outer circle. This has six meanings, and they are as follows :

1. Outer – The treasury of generosity.
2. Inner – The meteoric mountain of precepts.
3. Secret – The armour of perseverance.
4. Innermost Secret – The two wings of diligence.
5. Unsurpassable Inner Secret – The fortress of meditation.
6. Ultimate Truth – The source of the dharma comes before the ultimate truth. It is symbolic that dependent origination has not been destroyed thus the sword of wisdom of nirvana.

Sixthly, the five lotus petals right in front of the hat also carries five meanings, as follows :

1. Outer – Committed to staying away from all faults.
2. Inner – Guru Padmasambhava who is the chief of all the classes of tantra.
3. Secret – Vast compassion.
4. Innermost Secret – Taintless wisdom.
5. Ultimate Truth- Manifesting an untainted mind, free from the two obstacles (afflictive and cognitive obstacles).

Tsewang ‘Norbu also made this vow: “The disciple who puts on this hat, will be able to connect to the vows that he had made in his previous lives, propagate the Buddha S teachings and also support those who teach them. This disciple will also be able to achieve all his aspirations, in particular, flourishing the activities of the tradition of Guru Padmasambhava and Karmapa. In addition, dangerous cliffs will be levelled, and karmic connections will be able to benefit beings. The evil ones will regret their actions, and the violent ones will be subdued. Those who enjoy and have faith in wealth will be purified of karma. The threesome of heaven, devil and human will be subjugated. Pandemics, hunger and turmoil will be stopped. There will be auspicious wealth and perfections. Obstacles and bad karmic connections will be transformed as resources. There will be blessings from the root guru and the lineage. The yidam and divine beings will bestow achievements. Dakas and dakinis will gather like clouds. Male and female protectors will succeed in their activities. All is perfect and auspicious. Thus, planting the seed of the virtuous karma this life, to enter the bodhisattvahood in afterlives, and through the accumulation of the many lives, becoming me.

Therefore, this disciple is not far from the Guru Padmasambhava’s treasury of space, and the dependent origination of the realisation of n이n-dualism. There will be increasing auspicious signs day and night. With the Buddha ’ acceptance, all the above will be realised.”

In summary, this hat has many dependent originations, and Tsewang Norbu had taken the effort to explain them in an article. In the article, there are also instructions on how to make the hat, and other aspects. Tsewang Norbu also made this vow, “The disciple who puts on this hat will be able to connect to the vows that he had made in his previous lives, propagate the Buddha’s teachings and also support those who teach them. He will also be able to achieve all his aspirations, in particular, flourishing the activities of the tradition of Guru Padmasambhava and Karmapa. Dangerous cliffs will be levelled, and karmic connections will be able to benefit beings. The evil ones will regret their actions, and the violent ones will be subdued. Those who enjoy and have faith in wealth will be purified of karma. The threesome of heaven, devil and human will be subjugated. Pandemics, hunger and turmoil will be stopped. There will be auspicious wealth and perfections. Obstacles and bad karmic connections will be transformed as resources. There will be blessings from the root guru and the lineage. The yidam and divine beings will bestow achievements. Dakas and dakinis will gather like 시ouds. Male and fem시e protectors will succeed in their activities. All is perfect and auspicious. Thus, planting the seed of the virtuous karma this life, to enter the bodhisattvahood in afterlives, and through the accumulation of the many lives, becoming me. Therefore, this disciple is not far from the Guru Padmasambhava’s treasury of space, and the dependent origination of the realisation of non-dualism. There will be increasing auspicious signs day and night. With the Buddha ’ acceptance, all the above will be realised.”

In summary, this hat has many dependent originations, and Tsewang Norbu had taken the effort to explain them in an article. In the article, there are also instructions on how to make the hat, and other aspects.