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.

Acting with impunity: the Dalai Lama

Dean MacKinnon-Thomson (a politics student at Stirling university in Scotland) posted a small piece about the Dalai Lama’s hypocricy on his blog New Right this morning. The post is titled Acting with impunity: the Dalai Lama.

Below is the section that relates to Shugden practitioners.

Political hypocrisy and impunity

This deeply symbolic and important border town however saw the Dalai Lama engage in his usual round of confrontational politics over Chinese influence in Tibet.

He spoke of Tibetan right of autonomy within China, he also spoke of the fundamental rights of Tibetans to command their own fate free from violence or cohersion. And normally I would agree with any leader who spoke such words. But not the Dalai Lama. The hypocracy in his saying such things grates with my sense of fair play and justice.

Someone should stop treating this man [for that is all he is] with such impunity, and challenge him. When he speaks of Tibetan human rights, why on earth does no one challenge him over his cultural and physical suppression of the followers of Dorje Shugden? Why when he speaks out against Chinese state sanctioned murder and torture does the BBC and the world press not demand to know why the Dalai Lama has never condemned the actions of those acting in his name who have murdered in the hundreds Dorje Shugden believers?

The longer we treat this Dalai Lama with such impunity over his own actions the worse the human plight of the human beings at the centre of his cultural war within Tibetan Buddhism shall become.

As much as I find myself disliking Chinese actions in Tibet, it must surely be preferable to a Tibet run by this Dalai Lama.

For those of you who do not know about the secret history of the Dalai Lamas wars against his own followers, please watch this documentary on the Dorje Shugden issue.

Why did the Dalai Lama Win the Nobel Peace Prize?

Tibetan Resistance fighters pose with weapons following CIA arms drop.

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

In December 1989 the Fourteenth Dalai Lama was awarded the Nobel Peace Prize. Having been awarded to terrorists and war makers before, the Nobel Peace Prize is no stranger to controversy – even Hitler, Mussolini and Stalin are among previous nominees for the prize! In his presentation speech to the Fourteenth Dalai Lama, Egil Aarvik said:

‘This year’s Nobel Peace Prize has been awarded … first and foremost for his consistent resistance to the use of violence in his people’s struggle to regain their liberty. …

This is by no means the first community of exiles in the world, but it is assuredly the first and only one that has not set up any militant liberation movement.’

Was he unaware that the Dalai Lama had spoken since 1961 of the Tibetan guerrillas that were waging war on the People’s Liberation Army? Had he not read any of the accounts of the Tibetan guerilla war that were in wide circulation, such as Jamyang Norbu’s Warriors of Tibet – a book commissioned by the Tibetan government in exile itself?

Given that Tibetan ‘non-violence’ is merely a facade, why was the Dalai Lama awarded the prize? Tom Grunfeld says:

‘Everything having to do with Tibet is subject to mythologizing. That the Dalai Lama was awared the Nobel Peace Prize for his efforts on behalf of Tibetan independence is one of these myths.’

According to the New York Times, the prize was awarded to the Dalai Lama ‘largely because of the brutal suppression of the democracy movement in China and the international outrage that followed.’ A source close to the Norwegian Nobel Committee revealed:

‘the choice of the Dalai Lama, was an attempt both to influence events in China and to recognize the efforts of student leaders of the [Chinese] democracy movement, which was crushed by Chinese troops in June.’

In addition to criticizing the Chinese by implication, awarding the prize to the Dalai Lama was an explicit attempt by the committee to atone for what is widely considered to be its greatest embarrassment: failing to award Mahatma Gandhi the Nobel Peace Prize, despite his having been nominated five times! As Egil Aarvik said in the presentation speech:

‘The Dalai Lama likes to consider himself one of Gandhi’s successors. People have occasionally wondered why Gandhi himself was never awarded the Nobel Peace Prize, and the present Nobel Committee can with impunity share this surprise, while regarding this year’s award of the prize as in part a tribute to the memory of Mahatma Gandhi.’

The Nobel Peace Prize is considered by some to be the easiest Nobel Prize to win because no actual achievement needs to be demonstrated. What the Dalai Lama has clearly achieved, though, is to deceive the world utterly as to his real nature and intentions. By awarding him the Peace Prize the Nobel Committee has helped him to continue to dupe the world.

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.

Free Tibet – Where has all the money gone?

One of the sections of the new book A Great Deception – The Ruling Lama’s Policies asks the question “Where has all the money gone?” with regard to the Campaign for a Free Tibet.

Here’s a quote from the book:

The amount of money raised for the Tibetan causes over the last few decades – which most contributors in the West have been led to believe is for a free Tibet – probably runs into hundreds of millions, in not billions of dollars. If these funds are not being used for a free, independent Tibet (because the Dalai Lama stopped aiming for a this as early as the 1980s), then what is this money being collected for?

This is a section of the article Selling Tibet to the World printed on June 5, 2008 by Michael Backman which is featured in A Great Deception:

GUCCI, iPod, Facebook, Tibet – these are among the world’s hot brands, for which brand integrity is everything.

Tibet, as a brand, works particularly well. It brings in millions, and Hollywood A-listers queue to endorse it. What’s more, they do it for free. Creative director and brand chief executive, the Dalai Lama, will visit Australia again next week. He will preside over a five-day Tibetan prayer instruction course in Sydney. A company has been set up to handle the visit – Dalai Lama in Australia Limited.

Tickets for the event can be bought online even from The Age’s own Box Office website along with tickets for Bjorn Again and The Pink Floyd Experience. But few are as expensive as the Dalai Lama experience, with tickets ranging from $800 for front seats to $450 for seats at the back. Tickets for good seats for the Sunday session alone are $248. Lunch is extra – between $18 and $27 for a pre-ordered lunch box. A clothing range has even been created. There are polo shirts, baseball caps – even men’s muscle tees emblazoned with the endless Buddhist knot. From street chic to urban cool, baby, this monk has funk.

Saving Tibet, like Saving Private Ryan, is a good earner. Everyone’s into it, even China. Back in April, a factory in China’s Guangdong province was exposed as one of the manufacturers of the Free Tibet flags so prominent in the anti-Olympic torch protests in Britain, France and the US. The factory workers claimed they had no idea what the colourful flags represented. Blame China’s state-controlled media for that.

Defamation of Je Phabongkhapa

Je Phabongkhapa

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

Je Phabongkhapa, or Phabongkha Rinpoche, (1878-1941) ‘was one of the great lamas of the twentieth century. He attained his geshe degree at Sera Monastic University, Lhasa, and became a highly influencial teacher in Tibet. He was the root Guru of both tutors of the present Dalai Lama, and the teacher of many of the other Gelug lamas who have been bringing the Dharma to the West since they fled Tibet in 1959.’

But the Fourteenth Dalai Lama now defames this great Teacher. As recently as March 27th, 2006 the Dalai Lama implied that Je Phabongkhapa developed a sectarian bias due to his association with Dorje Shugden:

‘In the case of Kyabje Pabongkha Rinpoche, he was, in the earlier part of his life, a practitioner of ecumenical faith. Gradually, he developed a relationship with Dholgyal. Need I say more?’

But the Dalai Lama gives no evidence for saying that Je Phabongkhapa was sectarian later in his life.

On another occasion the Dalai Lama said that although ‘Kyabje Phabongkha Rinpoche was really an incredibly great master…. virtually the supreme holder of the Stages of the Path (Lam rim) and Mind Training (Lo jong) traditions’ and ‘was a highly realized being’, that nevertheless ‘with regard to Dholgyal [Dorje Shugden] he seems to have made mistakes.’

The following account illustrates the low esteem in which Je Phabongkhapa is held within certain sections of the Gelugpa Tradition as a result of the Dalai Lama’s defamation. In August 2009 there was a Rigchung degree ceremony (for those who have successfully completed their study of the Pefection of Wisdom Sutra) held at Sera-Mey Monastery in South India. During the ceremony for a monk from the Gungru Khamtsem section fo the monastery, the disciplinarian of the monastery Geshe Ngawang Yonten publicly read out the ‘refuge letter’ (in which a patron writes the names of his family and spiritual masters for blessing by the assembled monks). The refuge letter included the names of Kyabje Phabongkha Rinpoche and Drana Rinpoche (another prominent Dorje Shugden practitioner).

After the ceremony the disciplinarian received phone calls from monks complaining about his reading out the names of these two Lamas. The next day in the assembly hall, the disciplinarian apologised: ‘I didn’t get prior notice before reading this letter. The person who wrote the names has accumulated negativity, as I did for reading it [the letter]. Therefore we should purify our sin by offering katag [traditional Tibetan offering scarf] to the Protector Thawo. These Lamas did not sign and pledge that they will never worship Shugden, and we will never share material and religious ties with Shugden followers.’

During the Thirteenth Dalai Lama’s time, Je Phabongkhapa was the most famous and influential Lama who engaged practically in spreading the doctrine of Je Tsongkhapa throughout Tibet. He was greatly influential in reviving the Gelug Tradition at this time, emphasizing the practical application of Buddha’s teachings instead of just scholastic knowledge, and was the lama most involved in promoting the practice of Dorje Shugden. Because of this, detractors of this practice such as the present Dalai Lama have tried either to maintain that Je Phabongkhapa rejected the practice of Dorje Shugden towards the end of his life, or to smear him with the accusation of being sectarian and promoting Dorje Shugden practice as a way of damaging other Buddhist traditions.

There may be another reason for the present Dalai Lama’s defamation of Je Phabongkhapa. As Goldstein says ‘Phabongka was famous for his view that lamas should not become involved in politics…’ which is not an attitude the Dalai Lama can accept, especially from such an important figure within the Gelug Tradition.

With regard to the many rumors being circulated about Je Phabongkhapa, someone asked Geshe Kelsang Gyatso, ‘Is it true what some people say about Je Phabongkhapa rejecting the Nyingma Tradition?’ Geshe Kelsang Gyatso replied:

‘This is a hundred-percent not true. Though careful investigation I came to understand that when Je Phabongkhapa visited the Kham area in eastern Tibet he gave extensive teachings everywhere. Many thousands of people gathered for his teachings. People of Kham deeply respected him and were devoted to him. At that time, some people, due to jealousy and in order to destroy Je Phabhongkhapa’s reputation, circulated false information saying “Phabongkhapa is evil, he rejects the Nyingma tradition and he destroyed statues of Padmasambhava”. Gradually this false information spread throughout Tibet, but I clearly understand that these people lied.’

There are a number of personal accounts of Je Phabongkhapa that testify to his enormous spiritual power and his ability to turn people’s minds towards spiritual practice. Geshe Lobsang Tharchin, who was for fifteen years abbot of Rashi Gempil Ling, a Kalmuck Mongolian temple in New Jersey, USA, and founder of the Mahayana Sutra and Tantra Centers, recalls attending Lamrim teachings given by Je Phabhongkhapa:

‘Like so many others in the audience, I was stunned by the power of his teachings. Most of it I had heard before, but the way which he taught it and, I felt, the blessings I had received from him made it suddenly strike home for me. Here I was, living the short precious life of a human, and fortunate enough to be a student at one of the greatest Buddhist monasteries in the world. Why was I wasting my time? What would happen if I suddenly died?”

Geshe Tharchin remembers a Tibetan nobleman who held a ‘powerful position equivalent to Minister of Defense’ attending Je Phabhongkhapa’s teachings, showing up in his:

‘… best finery … decked out in silk, his long hair flowing … A great ceremonial sword hung from his belt, clanging importantly as he swaggered in. … By the end of the first section of the teaching he was seen leaving the hall quietly, deep in thought–he had wrapped his weapon of war in a cloth to hide it, and was taking it home. … finally one day he threw himself before the Rinpoche and asked to be granted special lifetime religious vows for laymen. Thereafter he always followed Pabongka Rinpoche around, to every public teaching he gave.’

In his autobiography Khyongla Rato, founder of the Tibet Center in New York, writes that Tibetans referred to Khangser Rinpoche and Phabongka Rinpoche as ‘the Sun’ and ‘the Moon’. He also writes of the tremendous power of Je Phabhongkhapa’s teachings:

‘During that summer session several traders and at least two high government officials found their lives transformed by his eloquence: they forsook their jobs to study religion and give themselves to meditation.’

Khyongla Rato requested and received full ordination from Je Phabongkhapa and would often pray ‘… that like Pabongka Rinpoche, I might learn to help people by teaching, writing and discussion.’

In a short account about his life, Rilbur Rinpoche says:

‘That was the time of the great lama Pabongka Dorje Chang, who was the most outstanding unsurpassable lama of that time. It was him and nobody else. I’m not saying there weren’t any lamas except Pabongka – there were Kyabje Kangsar Rinpoche, Tatra Rinpoche, and many other great lamas – but he became the principle teacher, the one who was giving continuous teachings.’

And:

‘I have had some success as a scholar, and as a lama I am somebody, but these things are not important. The only thing that matters to me is that I was a disciple of Pabongka Rinpoche.’

None of these highly-respected teachers who knew Je Phabongkhapa personally make mention of any sectarian bias whatsoever. In an interview given in the FPMT Mandala magazine, Mogchok Rinpoche, shortly after being appointed resident teacher of the FPMT centre in Lavaur, France, said that his previous incarnation had first belonged to the Shangpa Kagyu tradition:

‘In my past life, Mogchok Rinpoche was student of Kyabje Pabongka Rinpoche; it was then that he changed to the Gelug tradition. He received many initiations and teachings from Kyabje Pabongka Rinpoche.’

However, it is clear that Je Phabongkhapa did not put any sectarian pressure on his new disciple. As the interview continues:

‘Q: Do you know why he chose to change tradition?
‘A: I think he found that the Gelugpa tradition contained a lot of wisdom. But the previous Mogchok Rinpoche didn’t abandon Shangpa Kagyu completely, he practiced according to that tradition as well.’

Je Phabongkha’s spiritual influence – over government ministers and even lamas from other traditions – was undoubtedly a source of jealousy. As a Gelugpa lama he was responsible for promoting the pure teachings of Je Tsongkhapa, but there is no evidence of him action out of sectarianism, or in any way that was damaging to other traditions. The claims made by the present Dalai Lama are completely false.

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.

Dorje Shugden in Tibet

This is a brief video which shows that many faithful practitioners in Tibet continue to rely upon the Wisdom Buddha Dorje Shugden as their Dharma Protector despite the Dalai Lama’s ban on the practice. Hopefully, the time will soon come that they can do so without religious persecution from the Dalai Lama and his followers.

A film crew is now in or on their way to Tibet to make a documentary about the Dorje Shugden. Visit the new site for more info: dorjeshugdenmovie.com

What has the Dalai Lama achieved?

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

The Fourteenth Dalai Lama moves with impunity through his many roles as politician and religious leader. When he does something wrong as a politician, he is excused as a religious leader; and when he does something wrong as a religious leader, he is excused as needing to act as a politician. It seems that no one can ‘pin him down’; no one can blame him for anything and he is able to get away with whatever he likes.

With a role for every occasion – holy man, politician, international statesman, simple monk, pop icon, Buddhist Pope, socialist, movie star, autocrat, democrat, Marxist, humanitarian, environmentalist, Nobel Peace prize winner, nationalist, Buddha of Compassion, communist, God-King – the Dalai Lama weaves a complex web of religion and politics that entraps his audiences wherever he goes. Nobody has ever seen anything like it. People are easily swayed by the historical mystique of Tibet and its ‘God-King’, and feel captivated and convinced by his charm.

Wearing the robes of a monk and using the Buddha’s profound words, the Dalai Lama has presumed to teach the world how to accomplish all of the things that he has in fact failed to achieve himself. Through words alone, and a vast and very expensive publicity machine, the Dalai Lama has established for himself the position of a ‘God-King’ in the minds of most people of the world. But behind the rhetoric, the public image and the charisma that has dazzled the world is someone who has failed repeatedly.

‘It’s not clear what practical benefit Tibetans in Tibet have received from the Dalai Lama’s activities abroad, though. Arguably, they have made their plight worse. The Dalai Lama’s main achievement has been to turn himself into an international celebrity, a status that ironically is dependent on the continued subjugation of Tibet.’

If we look behind the charisma, the antics and charm of the Dalai Lama, behind the illusion and the calculated deception that he has been working all these years for an independent Tibet, and we ask, ‘What has the Dalai Lama actually done for Tibet?’, the answer is ‘Nothing’. Actually it is worse than nothing, because he has given up Tibet, he has lost Tibet totally.

If we ask, ‘What has the Dalai Lama done for world peace, for the environment, for human rights and religious freedom?’, the things he constantly talks about, the answer is again ‘Nothing’. We cannot point to an acre of earth anywhere in the world that the Dalai Lama has rescued from deforestation, strip-mining, exhaustive agriculture or contamination. The Dalai Lama talks about world peace, human rights and religious freedom, but except for the prizes and awards he personally has received, we cannot point to a single achievement in any of these areas that has been accomplished through his own efforts. In fact, through his violation and abuse of human rights and religious freedom he contributes directly to conflict and disharmony in the world.

If we look behind the Dalai Lama’s attacks against so-called ‘fundamentalists’ and ’sectarians’ we find to the contrary that he himself is in fact destroying the peace, harmony and happiness of his own faithful community, and of other Buddhist practitioners around the world. If we look behind the Dalai Lama’s call for harmony and unity among the four Tibetan Buddhist traditions, we find a plan through which he is actually destroying the four traditions, thus securing for himself a position of prime power and influence in the event of his return to Tibet.

After so many years in exile, the Dalai Lama stands in the wake of a series of international and domestic political failures that has produced deep crisis and division within the Tibetan exile community and now threatens the Buddhist community worldwide. He has created nothing but problems for the Tibetan people he claims to represent including vicious discrimination against innocent religious practitioners. In the international sphere, we see a political leader who has been overwhelmed and marginalised, not so much by the course of history but as a result of his own political views, misjudgements and mistakes.

The Dalai Lama has not been able to do anything to reverse Beijing’s integrationist policy in Tibet, the prospects for the exiled Tibetans’ return to Tibet are as remote as ever, negotiations with the Chinese are in deadlock, and there is no inclination amongst the world’s governments to recognise Tibet as an independent state. The Dalai Lama has become a world-famous figure, but has failed to gain anything concrete for his people.

The Dalai Lama’s endorsement of Marxist ideas and praise of Mao Zedong’s activities clearly shows that he does not like democracy or wish to share his power with other people. On the other hand he does not like the present Chinese government. In his own newspaper Sheja he is always criticising the Chinese government, calling them ‘ten-dra China’, or ‘China, enemy of Buddha’s doctrine’.

The main reason why he continually criticises the Chinese is that at present Tibet is controlled by the Chinese, and he wants to take back the power and control for himself. For this reason he devised a scheme: to regain his power and position he told the Chinese that though he accepted the loss of Tibetan independence he nevertheless wanted autonomy, which would give him alone sole control of Tibet.

He applied effort to achieve this for many years, but when he finally realized that his scheme was not working and that the Chinese would not fulfil his wishes he became frustrated and began organising international demonstrations whose violent nature disturbed people in many countries. Through this we can see the Dalai Lama’s hypocritical behaviour and selfish nature: he is not concerned with the future of Tibet but only with his own position and power. He received the Nobel Peace Prize, apparently indicating that he is a judging the Dalai Lama by his actions a great deception peacemaker, but in truth he is a troublemaker who has destroyed the hitherto unquestioned trust, peace and harmony within Tibetan communities throughout the world.

As a direct result of the Dalai Lama’s disastrous domestic policies and inflammatory speech, the Tibetan community is deeply and even violently divided against itself on an increasing number of critical issues. These include: (1) the Dalai Lama’s unilateral decision to drop the aim of Tibetan independence, without consultation with government or the Tibetan people; (2) his failure to fulfil his avowed commitment to democratise the Tibetan government; (3) his acquiescence in, or even instigation of, press censorship and the repression of freedom of expression; (4) his ruthless suppression of freedom of religion through banning the practice of Dorje Shugden; and (5) his sanctioning or instigation of many violations and abuses of human rights, including threats, coercion, intimidation, excommunication, physical violence and even murder.

There are many causes of the Dalai Lama’s failures to achieve anything substantial for the Tibetan people, including his own political-ideological views and attitudes, his incompetence as ‘head of state’, the dubious role played by the Nechung oracle and the participation of the Dalai Lama’s immediate family in the generation and execution of government policy.

But the fundamental factor underlying the present crisis lies within the very nature and function of the Dalai Lama’s Tibetan government as a feudal theocratic system – with its endemic mixing of religion and politics, its translation of religious ideas into government policy, its deep confusion over the roles of religious leader and head of state, and its retrogressive view of the position of the Dalai Lama as the ‘God-King’ of Tibet.

After fifty years, we do not see in this Dalai Lama a ‘God-King’, a saviour, or even a wise statesman skilfully shaping the destiny of his country and its people through a difficult time. What we see instead is a desperate and cynically self-seeking man who has precipitated the greatest catastrophe in Tibetan history.

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!