The 13th Dalai Lama therefore sought to clarify his view about Dorje Shugden's status in his letter to Pabongkhapa Déchen Nyingpo, in which he identified Dorje Shugden as a "wrathful worldly spirit", the propitiation of which "contradicts the precepts of taking refuge". In reply, Phabongka (who is better remembered for his teachings on the graded stages of the path and reputation of conferring Kalachakra empowerments to large crowds of laypeople regardless of his having enthusiastically propitiated Shugden) acknowledged his "error". In the same letter, Phabongka said "...I have propitiated Shugden until now because my old mother told me that Shugden is the deity of my maternal lineage", thereby acknowledging Shugden practice's provincial and even familial (as well as Sakya) origins. The current 14th Dalai Lama, for his part, continues to maintain it was the Fifth's intent to appease the interfering spirit of the "Gyalpo" class from "Dol Chumig Karmo" – hence his insistence on using the name "Dolgyal" to disambiguate a practice he disrecommends from one of a protector of the Sakya school to which he's tied through prior incarnations. Due largely to the determined cunning of his first regent Sonam Chöphel and the military support of his Mongolian disciple Güsri Khan, in 1642 the 25-year-old 5th Dalai Lama Lobsang Gyatso inherited military and political control of a nation that had been torn by over a century of power struggles and civil war characterized by factionalism and sectarian allegiances. The general form of government he instituted would remain largely in place until Tibet's military occupation by the People's Republic of China in the 1950s. Nevertheless, Lobsang Gyatso's rule over Tibet included various incidents which, 350 years later, certain keen observers – namely, the heirs of those Kagyupa followers whose patrons lost power during unification or during the quelling of their subsequent rebellions – still consider to have been the abuse of government power. In 1648, Tibetans loyal to the Gelug school reportedly joined Mongol forces in coercing monks of certain Kagyu and Bön institutions to embrace specifically Gelug doctrines. Modern Tibetans still differentiate between Bön and Buddhism in common parlance, calling members of the Nyingma, Sakya, Kagyu and Gelug schools "nangpa" (meaning "insider"), while referring to practitioners of Bön as "bönpo".