The Assassination of Gungthang Tsultrim

Below are two paragraphs of an article on the Karmapa controversy website that have been published in the book A Great Deception – The Ruling Lama’s Policies in the section entitled The Assassination of Gungthang Tsultrim.

‘In 1964, the government-in-exile of the Dalai Lama wanted to introduce social, economic and religious reforms to the recently evicted Tibetans. Gyalo Thondrub, the Dalai Lama’s audacious brother, decided that the best answer to Mao’s invasion and destruction of their country was to adapt Tibet and Tibetan policy in exile to the new Communist realities. He boldly proposed to abolish the old Buddhist schools, to do away with the rich, religious show, and thus bring the high lamas to the ground. “No more thrones, rituals, or gold brocades,” he was rumoured to have uttered. The spiritual hierarchies of the Nyingma, Kagyu, Sakya and the corollary sub-orders fell victim to slander and reproach. His words struck fear into the lamas’ hearts. As more details of the elaborate plan began to emerge, it became clear that a coup against three of the schools was being hatched. The new religious body that would replace the traditional lineages was to be controlled by the Gelugpa hierarchy. The worried lamas rushed to Karmapa for help.’

‘When in 1976, Gungthang Tsultrim, the political head of the alliance, was murdered and the assassin confessed to operate on orders from the Tibetan cabinet. Hired for the job, he was paid rupees three hundred thousand by the Tibetan government-in-exile in Dharamsala. The Tibetan government-in-exile had also offered him more money for eliminating the 16th Karmapa, he confessed.’

The Karmapa Controversy

This is another excerpt from the new book A Great Deception – The Ruling Lama’s Policies.

After the Sixteenth Karmapa passed away, the Dalai Lama took the unprecedented step of using his own power to force the selection of the Karmapa’s reincarnation. This was entirely unwarranted because historically the selection has always been an intenal matter solely under the jurisdiction of the Kagyu spiritual tradition itself. There were two candidates: one born in Chinese-occupied Tibet, the candidate officially recognized by the Chinese authorities; and the other born in India and recognized by the great Kagyu spiritual master Shamar Rinpoche. Shamar Rinpoche’s lineage has been closely connected with the Karmapa lineage since the 13th century, and he has been considered second only to the Karmapa himself within the Kagyu tradition. The Dalai Lama sided with the Chinese and ‘officially’ recognized their candidate, a decision that caused chaos within the Kagyu tradition, producing a deep schism between those who follow the Dalai Lama and those who follow Shamar Rinpoche. This schism has divided this spiritual tradition against itself, and at times has led to violence.

This is just one paragraph from the section entitled The Karmapa Affair in A Great Deception.

The Dalai Lama and the CIA

This clip shows the details of the state department documents highlighted in the new book A Great Deception – The Ruling Lama’s Policies by the Western Shugden Society.

Here is a sample of the section entitled The Dalai Lama’s Involvement with the CIA and the Tibetan Guerillas:

In 1974, the Dalai Lama claimed: ‘The accusation of CIA aid has no truth behind it.’ But gradually as more and more US State Department documents have been declassified he has been forced to admit the truth.

In 1999, discussing the early CIA operations involving his people, he said: ‘They gave the impression that once I arrived in India, great support would come from the United States.’ The CIA provided $1.7 million dollars annually to train and support guerrillas, including setting up training camps in the US (Camp Hale, Colorado) and elsewhere, flying the guerrillas there and parachutting them back into Tibet, and providing weapons, equipment and intelligence. The Dalai Lama himself received $180,000 annually to maintain himself in India, a grant for which he did not have to account.

In the above video clip the Dalai Lama says ‘Violence and telling lies these I believe basically against human nature.’

The Dalai Lama inspecting troops at Chakrata. He authorized the Tibetan units of the Indian Special Frontier Force to fight the war in East Pakistan in 1971.

Stop the lama love-in

Below is a quote from a new article called Stop the lama love-in – He’s adorable, yes, but just what is the Dalai Lama accomplishing?

… public perception of the Dalai Lama needs to change. As it stands, when people turn their attention to him, they do so in the spirit of answering John Lennon’s call to “turn off your mind, relax, and float downstream.” The outcome of this lazy attitude is to reinforce the Dalai Lama’s leadership and his counterproductive efforts to free his people. The basic problem was summed up by the Dalai Lama himself when he stated, “I find no contradiction at all between politics and religion.” So long as the Dalai Lama is regarded as a figure of both spiritual and political liberation, his efforts to make the first goal happen will ensure the second never does.

Here’s a comment from someone named David about the article:

I think the major reasons Dalai Lama hasn’t got what he wanted are:

1. Dalai Lama used to be a slave-master/owner. He doesn’t have any moral authority in ordinary Tibetans left behind in China when he exiled. His followers went into exile with him are all prior nobles and slave-masters, together with some slaves they owned to serve them in India.
2. Dalai Lama fought for CIA and caused a lot of ‘trouble’ to the Tibet during the 60s and 70s. He is no ‘peace-lover’ by heart. He is forced to give up after US and China re-established diplomatic relationship.
3. China has done a lot of constructive work in Tibet in the past 30 years. Dalai Lama did nothing. Not many Tibetans in Tibet wants him back.
4. Nelson Mandela and Gandhi were with their people on the ground, suffering for their people. Where is Dalai Lama? He is living a luxury life wearing Cuchi Brand Italy Leather Shoes.

These are some of the fundamental reasons why Dalai Lama and his supporters are not going anywhere.

Shar Gaden Monastery Opening Video

This is a new video about the Shar Gaden Monastery Opening Ceremony.

The Tibetan Government in Exile

The above video clip helps to illustrate this point made in the new book A Great Deception by the Western Shugden Society.

The Tibetan government is the Dalai Lama, and the Dalai Lama is the Tibetan government. Behind the trappings of government with its illusion of democracy, the Dalai Lama’s position, with its central tenet, ‘L’etat, c’est moi’ (‘I am the State’), extends its domain of authority over all aspects of policy and decision-making. There is no decision of government that is not the Dalai Lama’s decision.

Shar Gaden Monastery – The Grand Opening Ceremony

As many of you are aware, over 500 monks were forced to leave their beloved home Gaden Shartse Monastery in South India. The Dalai Lama and the Tibetan Government in Exile forced all the monasteries to take an oath to abandon all practices of Dorje Shugden. If they refused, they were forced to leave the monastery for good. So these 500 monks decided to remain true to their spiritual convictions and left Gaden Shartse Monastery in Mundgod, India.

Nearby, they re-established Shar Gaden Monastery as a place to have freedom of worship. Help, support, donations and care has been pouring in from all parts of the world. They now have a grand prayer hall, monk quarters, pujas, active Geshe Study program. Many monks from other Monasteries who refuse to abandon Dorje Shugden have also joined Shar Gaden Monastery. Shar Gaden has been working very hard in preparing huge statues for their prayer hall, cleaning, painting, extending buildings, etc. This video gives us an opportunity to rejoice that these Shugden practitioner can now practice their religion freely in their own monastery.

The Illusion of Government

Below is another sample of the contents of the new book A Great Deception – The Ruling Lama’s Policies by the Western Shugden Society.

Gradually over the years since the Dalai Lama left his homeland, 145,000 Tibetans have moved from Tibet and made settlements in India, Nepal and Bhutan or settled further afield in exile communities throughout the world.

The Dalai Lama himself, together with many of his closest followers, eventually settled in the old British hill station of McLeod Ganj, near the small Indian town of Dharamsala in northern India.

The Tibetan town that has grown up around him there is now the principal Tibetan refugee community.

At enormous expense an administration was established in Dharamsala to maintain effective control over the widely-spread refugee population. This administration has become known as ‘The Government of Tibet in Exile’ though it has no legal status either within or outside India and is not officially recognized by any country, least of all by India.

There is a Tibetan National Assembly of People’s Deputies (usually simply called the ‘National Assembly’), which consists of forty-six representatives. However, of these representatives only thirty are directly elected by the Tibetan people. The five major religious traditions (Gelug, Kagyu, Sakya, Nyingma and Bön) elect two representatives each, and the remaining six are direct appointees of the Dalai Lama. This in itself represents a breach of democratic principles, since only two-thirds of the delegates are directly elected by the people. The National Assembly nominally appoints the members of the Cabinet (‘Kashag’ in Tibetan), but in practice these are often directly appointed by the Dalai Lama. And for a time in the early 1980s the Dalai Lama even took it upon himself to appoint unilaterally all delegates of the National Assembly.

Tsering Wangyal writing in the Tibetan Review in 1979 pointed out that ‘every important office-bearer in Dharamsala has to be approved by the Dalai Lama before formally taking his office.’ In the same article he continued:

‘Despite the introduction in 1963 of some of its external paraphernalia, Tibetan democracy is yet to come of age. The 199 Commission of Tibetan People’s Deputies (The National Assembly), the most consciously democratic institution in the exiled Tibetan community, has at its last public appearance failed to alter its image of being an impotent body – subservient for all practical purposes to the dictates of the government (the Dalai Lama). … The experience so far has shown that the old-world values and ideas continue to dominate the positions of power in the Tibetan community …’

In the last fifty years, the Tibetan exile government functioning in Dharamsala has never faced an opposition party, nor even an individual who could be called an opposition member. It has never taken a decision contrary to the Dalai Lama’s position, and such an event is even considered to be inconceivable. With all authority (executive, legislative, judicial and religious) invested solely in the person of the Dalai Lama, this government has ceased to uphold any pretence of constitutional democracy.

The Tibetan government is the Dalai Lama, and the Dalai Lama is the Tibetan government. Behind the trappings of government with its illusion of democracy, the Dalai Lama’s position, with its central tenet, ‘L’etat, c’est moi’ (‘I am the State’), extends its domain of authority over all aspects of policy and decision-making. There is no decision of government that is not the Dalai Lama’s decision.

Because the Dalai Lama is commonly held to be an infallible being, the embodiment of a Buddha, it is not only inconceivable but would also be heretical to formulate a policy or make a decision contrary to his wishes. Furthermore, because it would again be an act of heresy to criticise the policy or decision of a supposedly enlightened being, all criticism and blame for the Dalai Lama’s mistakes are directed at the Tibetan government, which has no means of redress.

In this way, the so-called Tibetan government is blamed for all of the Dalai Lama’s mistakes, and the untarnished image of the Dalai Lama is maintained. This very convenient system has enabled the Dalai Lama, through the illusion of government, to destroy the reputation and activities of others, to intimidate and persecute them, and to instigate violence against them, all while maintaining a faultless public image, and knowing full well that all subsequent blame will be carried by his ‘government’.

In September 1995, an unprecedented ‘open letter’ from the Tibetan people to the Dalai Lama was given anonymously to an English woman travelling in Nepal. Called the ‘Mongoose-Canine Letter’, it revealed to Westerners for the first time another side of the Dalai Lama, one which was already an open secret within the Tibetan community. For the first time ever, the Dalai Lama and his government were publicly accused of such things as illegal international trading in arms, persecution and assassination; and of creating schism and disharmony within the Tibetan spiritual traditions and community.

Dalai Lama Found Guilty of Religious Persecution

The below message is from a reliable source regarding the Dalai Lama’s court case:

As per information received from the High Court of India, New Delhi, I am told that there was a recent hearing on the Dorje Shugden case on the 14th of September. This was the 3rd hearing in response to a riposte that had earlier been provided by the Advocate of the Dalai Lama–that too, after a lapse of 9 and a half months, precisely speaking!

The 3rd Judge in question, unlike the 2nd, had expressed reservations and unwillingness to dictate a ruling-as a decision–but, on the contrary, was also open to the redressal of the affair.

This Judge dismissed the Dalai Lama’s arguments as unconvincing, further asserting that there was sufficient documentation of evidence available to prove that the Dalai Lama was in fact and indeed persecuting followers of the deity Dorje Shugden and that this would have to cease henceforth.

A notice in this regards would be sent to the Dalai Lama as a warning to desist. Notwithstanding which, the Judge declared, that punitive measures would be initiated, would the Dalai Lama not restrain from his actions of religious persecution.

Apparently, Dharamsala is mysteriously silent, and this is not new! They are probably contemplating on the next course of action–whatever it may be. The Tibetans are a beguiled lot. It is possible that they may contemplate peaceful and violent means–or, on the contrary behave as if nothing has happened!

The Tide has Turned

The below article was published on the Wisdom Buddha Dorje Shugden Blog
Homage to Guru Protector Dorje Shugden!

Since the Western Shugden Society demonstrated against the Dalai Lama’s ban on the practice of Wisdom Buddha Dorje Shugden last year, much has happened that is a cause for rejoicing. These demonstrations came about because the Tibetan government were organizing the expulsion of Dorje Shugden practitioners from Tibetan society with those practitioners having no recourse and no free speech, and although the WSS made many requests to the Dalai Lama requesting him to stop, he never replied. The peaceful protests arose out of compassion, not out of anger. Now the problems they were addressing have stopped, at least temporarily. Moreover, developments on various fronts also show how necessary and effective this expression of free speech in Western society was in terms of showing support and thereby increasing the confidence of sincere practitioners in India and elsewhere. They have heralded a revival of Dorje Shugden practice throughout the world.

Persecution stops, WSS stops

As the world media spotlight is never far away, the Dalai Lama and his followers are forced to be more cautious, and as a result we are hearing less about the persecution of Dorje Shugden practitioners in the Tibetan exile community in India. Recent information indicates that the Tibetan government have stopped the persecution because the Dalai Lama’s reputation is decreasing in the world due to this mistake. If the Dalai Lama continues to speak out and act to destroy the practice of Dorje Shugden and the beloved Gelugupa tradition transmitted by the lineage holders Je Phabongkhapa and Trijang Rinpoche, as well as many other great Gelugpa Lamas and their disciples, he now knows that WSS demonstrators will continue to protest to bring this hypocrisy and injustice to the world’s attention. The WSS wants peace. If the Dalai Lama and his government stop, the demonstrations stop. If they do not stop, the WSS does not stop.

Politicians backtrack

The Dalai Lama’s student and Tibetan prime minister, the monk Samdhong Rinpoche, has even been embarrassed into publicly criticizing the Abbots for the forced signature campaign. This is ironic, as he was of course an instigator of this campaign, but it is a clear indication that the exile government knows now that they cannot get away with this disastrous policy, and feel the political need to distance themselves from it by scapegoating the Abbots.

Court case

The court case against the Dalai Lama and Samdhong Rinpoche wends its way through the Delhi High Court, to be heard in September. Whatever the outcome, it is at least being taken seriously as there are pages upon pages of documented evidence of the ban and its repercussions — persecution, violence, segregation, etc.

High Gelugpa Lamas speak up

Recently the Ganden Tripa, the Ganden Throne Holder and head of the Gelugpa school, spoke out publicly in support of Trijang Choktrul. The Dalai Lama has never been the head of the Gelugpa school (nor any of the other Tibetan Buddhist schools); it is the Ganden Tripa who has traditionally been responsible for what happens within the Tibetan Gelugpa tradition, and this support for a famous Tibetan Dorje Shugden practitioner indicates the Ganden Tripa’s lack of support for the Dalai Lama’s interference in this tradition. It indicates that more and more Gelugpa Lamas who have continued their practice of Dorje Shugden in secret now have the confidence to come out of the closet and defy the Dalai Lama and his government in exile.

Dorje Shugden practitioners now have their own qualified temples and monasteries, free from political interference

Many Lamas, monks and other practitioners now have the confidence to join forces in practicing this tradition openly.

Perhaps the most compelling sign that the tide is turning is the growth of the monasteries Serpom Norling and Shar Gaden. Very fortunately, 500 monks from Ganden and 400 monks from Sera received their own land and are making new monasteries and temples where they can continue to practice the Gelugpa tradition purely without political disturbance. They are receiving financial support from individuals in the West, other Tibetan Lamas, and the WSS. As you can see from the pictures, they are working extremely hard and effectively, just as Dorje Shugden practitioners once upon a time worked hard to build the Tibetan community in exile after 1959.

These extraordinary qualified monasteries have arisen just ten minutes away from Sera and Ganden monasteries, the homes the monks were forced to leave for refusing to sign their names to say they would not support Dorje Shugden practitioners either materially or spiritually. These impressive buildings and the daily religious activities of the monks are a potent witness to the Dalai Lama’s failure to use his power and reputation to stamp out a pure religious tradition. The lineage Gurus have been restored to their rightful places on the thrones and the walls of the new temples. These new developments also show clearly how religion and politics do not mix. It seems as though the pure Gelugpas have broken away forever from Tibetan politics, both in the West and in the East. Despite some run ins with Dalai Lama supporters, the ranks of the monks are growing all the time.

Other monasteries throughout the world

There seems to be a revival of Dorje Shugden practice throughout the East, with temples and monasteries growing up or continuing to flourish in Tibet, in Chatreng, Chamdo and Kham, as well as in Mongolia, Nepal, and Taiwan.

In the West, the New Kadampa Tradition also flourishes, with over 1100 Centers and branches.

Dorje Shugden’s practice is growing like his statues

There are also Dorje Shugden statues being built both in the East and the West. People from all around the world are ordering more and more Dorje Shugden statues to be intalled in their respective centres and temples. This summer will see the unveiling of a beautiful new set of Dorje Shugden five lineages in the Kadampa Temple in England.

Dorje Shugden empowerment to thousands of Westerners

Last but not least, next week in England between 4000 and 5000 Western Buddhists, more than ever before, will receive a Dorje Shugden empowerment and Lamrim teachings from Venerable Geshe Kelsang Gyatso at the UK Kadampa Meditation Centre. For his entire life, Geshe Kelsang has fearlessly practiced, preserved, and promoted the pure Gelugpa tradition of Je Tsongkhapa as passed to him by Trijang Rinpoche.

All in all, it is proving impossible to stamp out this great tradition. Dorje Shugden’s time has come! May all living beings be happy and experience religious freedom.

So that the tradition of Je Tsongkhapa,
The King of the Dharma, may flourish,
May all obstacles be pacified
And may all favorable conditions abound.

If you know of other hopeful developments, please let us know in the comments section.