Update on the Dalai Lama’s Court Case in New Delhi, India

Below is an update on the Dalai Lama’s Court Case which came from a valid source in New Delhi.

The Dalai Lama had finally sent a response through his advocate to the High Court of New Delhi, India, on the 19th of December, 2008. This was precisely 9 and a half months after he had received a Notice from the Court-questioning his actions behind the Ban and asking him to provide a response. His response has been inconclusive and irresponsible!

Samdhong Rinpoche

Samdhong Rinpoche

To begin with, it is Samdong Rinpoche, the supposed Prime Minister of the Tibetan Government in Exile, who has incidentally, responded on the behalf of the Tibetan leader. The Dalai Lama, on the other hand, has stayed aloof, apparently to demonstrate his sanctimonious position, which is probably even beyond diplomatic immunity! The response, in itself, is a ridiculous compilation of excessive lying and denials. It claims the court has no legal jurisdiction in matters of religion-the ban being a religious directive of the Tibetan leader-who has a mandate to guide the Tibetan people in the religious and political sphere.

On the other hand, as stated, there is a vehement denial of the fact that the Dalai Lama ever even placed a ban, or issued the referendum. Samdong claims that there has been no discrimination, no abuse of human rights, no suppression of religious freedom, no jobs have been denied, and no students have been expelled from schools! The 15, or so, monks who were denied entry to the settlement, were rejected due to the ban placed by the monasteries themselves,  not by the Dalai Lama.

The Prime Minister, would rather engage in mud-slinging, as he wants the court and the world, to take note of the unholy liaison, of Kundeling Rinpoche and Lama Gangchen Rinpoche with the Communist Chinese government. According to Samdong: It is to minister the misdeeds and animosity of this duo, that such vicious attacks have been made to the holy Dalai Lama.

To prove the immaculate antecedents of the Dalai Lama, almost all of  his ministries have attested letters to the effect. There even seems to be a letter from an obscure Indian minister.  The National Human Rights Commission of New Delhi (NHRC) claims to the effect that no objections had been raised against the Dalai Lama. A letter from a so-called press Union, calling itself UBO, alleged to be in Switzerland, claims that the Swiss TV Channel Documentary ’10 vor 10′, was one-sided and biased in its interpretation of the on-going deity controversy, thus giving the Dalai Lama a clean sheet.

These, in substance, are clever ploys and face saving tactics on the part of the Dalai Lama and his Government. The Tibetan Government in Exile has even claimed, that under the leadership of the Dalai Lama there is harmony and good-will amongst all the Tibetan traditions, wherever Tibetans abide within and outside Tibet! And this, Samdong claims “has never happened before in the history of Tibet”.

The ball is now back in the court of Shugden practitioners and a response is being prepared. Please make prayers for the success of this court case.

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34 responses to “Update on the Dalai Lama’s Court Case in New Delhi, India

  • dorjeshugdentruth

    The DL is as slippery as a bucket of eels! It’s his usual tactic to make bullets and get other people to fire them. I hope the Delhi High Court won’t be taken in by the denials of this fraudster and that justice will be done on behalf of Dorje Shugden practitioners who have had to suffer the Dalai Lama’s oppression for thirty years.

  • Heartspoon

    Nowadays, some of HH the Dalai Lama’s followers have their own special pride. They claim that HH the Dalai Lama is so superior that they themselves should be considered superior.

    HH the Dalai Lama, it is true, is very great, but it does not necessarily follow that one who claims to be among His followers is also great. The greatness of a master depends upon his realization. Blind allegiance to a master cannot make a practitionner superior.

    It is common for them to look down on the practitionners of Dorje Shugden, thinking of them
    as ignorant practitionners whose practice is not supported by right understanding of the Dharma’s true meaning.

    Some of them claim that the Dorje Shugden practitionners don’t belong anymore to their Gelugpa tradition. Others, go as far as claiming that the Dorje Shugden practitionners are not to be considered as Dharma followers.

    These are attitudes commonly found among tibetan buddhist monks and lay people.
    They may be common attitudes, but they are not Buddhist attitudes.

    One who despises another Buddhist school despises the Buddha. He impairs the transmission of the Dharma. The presence of the Dharma is jeopardized by such an attitude, and one becomes cut off from its transmission. This is so because one’s refuge vows are based upon reliance on the Enlightened One, His Teachings, and the Holy Community. If one rejects Dharma one breaks one’s refuge vow and thereby becomes cut off from the Dharma. By rejecting this Dharma that is the only door to happiness for beings and oneself, one accumulates inexhaustible sin.

    Therefore, the Buddha taught that one should also not despise the Dharma of non-Buddhists for it is their source of happiness and benefit. One should not despise or harbour contempt for the doctrines of the Hindus, Christians, or other non-Buddhist religions because this attitude of attachment to one’s own side while rejecting the possibility of differences is harmful to one’s own spiritual career.

    Those people who harbour voiced or unvoiced contempt for the teachings and the lineage of other schools incur great sin and terrible consequences. Worst of all, this attitude is as unnecessary as it is harmful.

  • Heartspoon

    The King

    “Monarchs who do what is against the practices
    And senseless are mostly praised
    By their citizens, for it is hard to know
    What will or will not be tolerated.
    Hence it is hard to know
    What is useful or not (to say).
    If useful but unpleasant words
    Are hard to speak to anyone else,
    What could I, a monk, say to you,
    A King who is a lord of the great earth ?”

    Nagarjuna

  • Heartspoon

    Re:The King

    Statement by an ignorant person,

    “If He were a real King, He should protect the people. There may not be any King such as this, whose special pride needs to be protected by the people. Is it proper to disturb the peace and harmony by causing conflicts, unleashing terror and shooting demeanous words for the sake of politics ? Does this fulfill the wishes of our great masters? Try to analyze and contemplate on the teachings that had been taught in the Lamrim [stages of path], Lojong [training of mind] and other scriptural texts. Does devoting time in framing detrimental plots and committing degrading act, which seems no different from the act of attacking monasteries wielding swords and spears and draining the holy robes of the Buddha with blood, fulfill the wishes of our great masters?
    The Mahayana teachings advocate an altruistic attitude of saving all. Thus why is it not possible for one, who acclaims oneself to be a Mahayana, to stop worshipping these dubious politics for the sake of special pride and for the well-being of the King ?”

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  • Thomas Canada / Cedar City,Utah

    The Dalai Lama, a lifelong champion of non-violence on Saturday candidly stated that terrorism cannot be tackled by applying the principle of ahimsa because the minds of terrorists are closed.

    “It is difficult to deal with terrorism through non-violence,” the Tibetan spiritual leader said delivering the Madhavrao Scindia Memorial Lecture here.

    He also termed terrorism as the worst kind of violence which is not carried by a few mad people but by those who are very brilliant and educated.

    “They (terrorists) are very brilliant and educated…but a strong ill feeling is bred in them. Their minds are closed,” the Dalai Lama said.

    He said that the only way to tackle terrorism is through prevention.

    The head of the Tibetan government-in-exile left the audience stunned when he said

    “I love President George W Bush.” He went on to add how he and the US President instantly struck a chord in their first meeting unlike politicians who take a while to develop close ties.

  • Thomas Canada / Cedar City,Utah

    Now the Dalia say ahimsal, will not work on Terrorist. Why does this Delusional Lama Befriend a Bi Polar Ex-President Bush?

    “The Dalai Lama, a lifelong champion of non-violence on Saturday candidly stated that terrorism cannot be tackled by applying the principle of ahimsa because the minds of terrorists are closed.

    “It is difficult to deal with terrorism through non-violence,” the Tibetan spiritual leader said delivering the Madhavrao Scindia Memorial Lecture here.

    He also termed terrorism as the worst kind of violence which is not carried by a few mad people but by those who are very brilliant and educated.

    “They (terrorists) are very brilliant and educated…but a strong ill feeling is bred in them. Their minds are closed,” the Dalai Lama said.

    He said that the only way to tackle terrorism is through prevention.

    The head of the Tibetan government-in-exile left the audience stunned when he said

    “I love President George W Bush.” He went on to add how he and the US President instantly struck a chord in their first meeting unlike politicians who take a while to develop close ties.

    Also:

    http://www.therightperspective.org/?p=1071

    If we can pick ourselves up and dust ourselves off, as Obama exhorted, he believes we will feel a renewed sense of purpose. He also offered the promise of a moral reawakening by reaching out to the Muslim[Buddhist] world and breaking down “the lines of tribe” and old hatreds.

    It is impossible for the Dalia to hide the insidious injustice of his tenure as a make shift God King. There are no deceptions to weave from the shawdows of his mind that can withstand the brillance of the light of truth. The Anvil of Justice will hammer it home to his deluded state of mind that, no longer can one man decide the beliefs of another person. No longer will lies,bribes and murder be tolerated from the Dalia’s Tribal Cult of Medievalism and Magic to force their will on others.

    We will receive Justice from the Delhi Courts! There is no way the Dalia is on the right side of history and the Constitutions of India and the World clearly states as law of the rights of individuals to believe as they wish. The Dl legacy of lies follow him as closely as his shawdow.

    Contemplate and visulize the Victorious Strategy to reveal this Charlatan’s Deceits and share your solutions for the reply to the Delhi Courts for our Warriors in New Delhi to review as they formulate their response.

  • Thomas Canada / Cedar City,Utah

    Call to Words!
    Gathering Forces to defeat the hypocrisy of Dl and his TGIE for lying and deceiving the people.
    Carry the Battle to New Delhi Courts. This is our moment to clear away the obstructions of these Medievalist Thugs. Read the request below!

    Dear Thomas.
    I am always as usual amused with your robust reply and enthusiasm,Thank you.
    At this rate,I am not sure as to what the progress will have been in the court.
    There will of course be hitches,as it will be expected The DL’s clout may have not yet diminished! Moreover,the DL has not lost any of his enthusiasm for lying or even putting up a spirited fight to have his way.So,what we will require is powerful proof and evidence of his misdoings in all his antecedents.For example,we need to prove,that he is contrary to what he projects himself as,that is;his undemocratic policies,cruel orientation and inconsistency in his goals and objectives.
    In a nutshell,we need to prove that he does not in reality promote anything near to democracy and non-violence.And that far from being pragmatical and reasonable,he is fundamentalist-a true hardliner-and given to irrational reticense.You could begin to gather documents or any other evidences to prove this.
    With Regards& Best Wishes !
    Kundeling

  • Thomas Canada / Cedar City,Utah

    LIBERTY & JUSTICE FOR ALL

    I have been informed by our advocate that the Honourable Judge has commented on the first pages,to the reply of the Dalai Lama,expressing reservations,as to whether the issue in concern would actually be within the jurisdiction of the High Court.

    This is actually what the DL’s group had devised with the help of their advocate-a clever move indeed!
    However,the Judge had ruled that the response of the government of India was to be considered.

    It is understood,that this government has requested for time to formulate it’s reply and this is probably a positive
    development.
    The court had pronounced this on the 15th of January.
    It has also declared that a hearing will be held on the 26th of march 2009,during which a decision will probably be taken.

    In my understanding,the political enviorenment in the present circumstances within India is such,that some Chinese involvement is currently required,to probably get Pakistan take seriously the terrorist presence on it’s soil and,the international threat,that it poses thereof, to many other countries,besides India.
    Should there be a strategical understanding and an alliance on this issue in the long run,the perception towards the DL would undergo yet another change-something that has been happening in a rather very subtle manner.

    The government of India has been provided with a tool,if it so desires,to use that as an excuse,to discipline the DL with.

    In doing so,it pleases the Government in Beijing,thereby creating a positive atmosphere for itself in other sensitive issues that need to be solved,between itself and China.
    When China and India can indeed trust each other and work closely together they will be able to do many good things in the area of peace and economical development, thereby establishing peace in the Asian continent.

    This will also bring an end to the only surviving relic of the cold war-the CIA sponsered Dalai Lama-who in reality serves more as a war mongerer rather than a harbringer of harmony!
    Kundeling.

  • Thomas Canada / Cedar City,Utah

    What will these fools do, when they begin to understand transparency is a vital stage of any governing body to successfully serve the people it is appointed to protect and serve.
    What would this arrogant fool do, if he actually had feed and clothe himself? Instead of strutting around like an old Rooster in the barnyard.This man is a Traitor to the Principles of Democracy and Freedom. Democracy Protects the Dharma! Look around, and you’ll see how important the Laws are that Protect Our Freedom, is the same that allows happiness upon happiness within our daily practice.

  • CROUCHING TIGER

    CHANGE IN TIBETAN VALUES- A CRISIS IN THE MAKING

    Having had the opportunity to live amongst Tibetans for a long time, I have had the advantage of having some understanding of the role that religion, social infra structure and traditions play in the psyche of the Tibetan people. Soon after the exodus from Tibet, the main concern was to acculturate into Indian society and yet maintain core Tibetan values and identity. The two Tutors, Khabje Ling Rimpoche and Khabje Trijang Dorje Chang played vital roles in outlining the basic structure of the TGIE, advising the Dalai Lama, laying down the foundations of the three great monasteries in South India, the tantric colleges and various smaller monasteries. Heads of other sects provided their leadership to their respective orders and people in general had vision and hope. Lay people were pious and although starting fresh themselves showed no hesitation in helping others out. Anyone wearing a monks robe was respected and held in high esteem, the monks on their part valued their vows and honored them. Respect towards teachers in schools and towards elders were strongly fostered.

    In the early days the teachings of the Dalai Lama had profound meaning. His advices were meaningful and could be easily taken to heart. He advised both the ordained and lay in a very practical way, stressing on ethics, morality, compassion and right conduct. The masses heeded to his teachings. These days in his teachings and meetings with Tibetans his advices mostly surround the practice of Dorje Shugden, little is mentioned about conduct, attitude, love, kindness and compassion. Tibetans in the west face many problems: extra marital affairs, divorces,youth adopting the gang banging lifestyle, alcoholism, drug abuse, gambling and breakup of the family. He does not address those basic issues. It appears his priorities have changed. The basic values of Tibetans have shifted with the shift in priorities.

    As time went by, the two tutors grew older and their teachings, advices and direction became rarer. Allegations of corruption in the TGIE became more frequent. People became more disenfranchised and as fractions increased conflicts grew. The once simple people who lived by the laws of Karma gradually distanced themselves from this principle. Crimes in the community grew- bootlegging liquor, smuggling illegal goods, black-marketing, cheating, fighting, murders and other illegal activities rose. Many of these illegal activities meant more money and more money meant more status in the society. Many of monasteries and Lamas did not care where the money came from as long as it meant the possibility of expansion and being grander. The majority psyche of the Tibetans had taken a dramatic change. Actions were designed only meet goals for the present lifetime, being able to accumulate good karma for next life began to make less sense. People started leaving the matter of accumulating good karma for next lifetime to merely attending teachings, giving alms and donating to a monastery. Real reflection, transformation or inner work was left at the back of the list of things to do. Tibetans generally think as a group, independent thinking occurs when it comes to individual well being. Selfishness, doing whatever it takes and at any cost became order of the day. This sets the stage for the present situation.

  • Thomas Canada / Cedar City,Utah

    Falling Grifters! Watch out now for soft shoe shufflers! The Light is shining ever brighter in the world of today.There is no place to run and no place to hide. The once coveted space of secrets is no longer a secret place for us to hide. The Whole World see through the illusion of those with power. Power over money or souls is at an end. No one is above the law and Tenzin Gyatso Norbu has finally beeen revealed to the world for his treacherous lying murdering of innocents. He is as cornered wild animal. He still growls and snarls with his fierce threats as he yet still tries to cover his eyes and demands that the world not see him as he really is, a pathtetic lonely little man coveting his stolen postion as his prize alone. None other than he deserves the Chalice of the All Mighty One and Only.
    Well the CIA has been brought under control and all the old tricks and ruses are tossed into the garbage dump outside the cooridor of idiotic stupid ideas.
    Secretary Of State, Hillary Clinton pronounced that Tibet was no longer a tool to interfere within the PPRC. Barack Obama will cement the fate of DL in April, when he meets with China.
    DL will be as a Hungry-Ghost in the world of Nations.
    He will no longer be an icon of anything real and he will no longer meddle in and divide the affairs of Nations and the People of the World they serve.
    China and America will forge the way to Save Our World from ourselves. Go home to China, Tibetans. You serve no purpose in outstaying your Welcome in India.
    Once this Man passes,you will have no support for a regent until this little dictator tries to reenter the human realm. He’ll be gone a long, long, long,
    long time.

  • Thomas Canada / Cedar City,Utah

    The Role of the CIA:
    Behind the Dalai Lama’s Holy Cloak

    The Dalai Lama has been on the CIA payroll since the late 1950s. He is an instrument of US intelligence.

    by Michael Backman
    (Global Research)

    Global Research Editor’s note

    This incisive article by Michael Backman outlines the relationship of the Dalai Lama and his organization to US intelligence.

    The Dalai Lama has been on the CIA payroll since the late 1950s. He is an instrument of US intelligence.

    An understanding of this longstanding relationship to the CIA is essential, particuarly in the light of recent events. In all likelihood US intelligence was behind the protest movement, organized to occur a few months prior to the Beijing Olympic games.

    M. C. 23 March 2008

    Rarely do journalists challenge the Dalai Lama.

    Partly it is because he is so charming and engaging. Most published accounts of him breeze on as airily as the subject, for whom a good giggle and a quaint parable are substitutes for hard answers. But this is the man who advocates greater autonomy for millions of people who are currently Chinese citizens, presumably with him as head of their government. So, why not hold him accountable as a political figure?

    No mere spiritual leader, he was the head of Tibet’s government when he went into exile in 1959. It was a state apparatus run by aristocratic, nepotistic monks that collected taxes, jailed and tortured dissenters and engaged in all the usual political intrigues. (The Dalai Lama’s own father was almost certainly murdered in 1946, the consequence of a coup plot.)

    The government set up in exile in India and, at least until the 1970s, received $US1.7 million a year from the CIA.

    The money was to pay for guerilla operations against the Chinese, notwithstanding the Dalai Lama’s public stance in support of non-violence, for which he was awarded the Nobel Peace Prize in 1989.

    The Dalai Lama himself was on the CIA’s payroll from the late 1950s until 1974, reportedly receiving $US15,000 a month ($US180,000 a year).

    The funds were paid to him personally, but he used all or most of them for Tibetan government-in-exile activities, principally to fund offices in New York and Geneva, and to lobby internationally.

    Details of the government-in-exile’s funding today are far from clear. Structurally, it comprises seven departments and several other special offices. There have also been charitable trusts, a publishing company, hotels in India and Nepal, and a handicrafts distribution company in the US and in Australia, all grouped under the government-in-exile’s Department of Finance.

    The government was involved in running 24 businesses in all, but decided in 2003 that it would withdraw from these because such commercial involvement was not appropriate.

    Several years ago, I asked the Dalai Lama’s Department of Finance for details of its budget. In response, it claimed then to have annual revenue of about $US22 million, which it spent on various health, education, religious and cultural programs.

    The biggest item was for politically related expenditure, at $US7 million. The next biggest was administration, which ran to $US4.5 million. Almost $US2 million was allocated to running the government-in-exile’s overseas offices.

    For all that the government-in-exile claims to do, these sums seemed remarkably low.

    It is not clear how donations enter its budgeting. These are likely to run to many millions annually, but the Dalai Lama’s Department of Finance provided no explicit acknowledgment of them or of their sources.

    Certainly, there are plenty of rumours among expatriate Tibetans of endemic corruption and misuse of monies collected in the name of the Dalai Lama.

    Many donations are channelled through the New York-based Tibet Fund, set up in 1981 by Tibetan refugees and US citizens. It has grown into a multimillion-dollar organisation that disburses $US3 million each year to its various programs.

    Part of its funding comes from the US State Department’s Bureau for Refugee Programs.

    Like many Asian politicians, the Dalai Lama has been remarkably nepotistic, appointing members of his family to many positions of prominence. In recent years, three of the six members of the Kashag, or cabinet, the highest executive branch of the Tibetan government-in-exile, have been close relatives of the Dalai Lama.

    An older brother served as chairman of the Kashag and as the minister of security. He also headed the CIA-backed Tibetan contra movement in the 1960s.

    A sister-in-law served as head of the government-in-exile’s planning council and its Department of Health.

    A younger sister served as health and education minister and her husband served as head of the government-in-exile’s Department of Information and International Relations.

    Their daughter was made a member of the Tibetan parliament in exile. A younger brother has served as a senior member of the private office of the Dalai Lama and his wife has served as education minister.

    The second wife of a brother-in-law serves as the representative of the Tibetan government-in-exile for northern Europe and head of international relations for the government-in-exile. All these positions give the Dalai Lama’s family access to millions of dollars collected on behalf of the government-in-exile.

    The Dalai Lama might now be well-known but few really know much about him. For example, contrary to widespread belief, he is not a vegetarian. He eats meat. He has done so (he claims) on a doctor’s advice following liver complications from hepatitis. I have checked with several doctors but none agrees that meat consumption is necessary or even desirable for a damaged liver.

    What has the Dalai Lama actually achieved for Tibetans inside Tibet?

    If his goal has been independence for Tibet or, more recently, greater autonomy, then he has been a miserable failure.

    He has kept Tibet on the front pages around the world, but to what end? The main achievement seems to have been to become a celebrity. Possibly, had he stayed quiet, fewer Tibetans might have been tortured, killed and generally suppressed by China.

    In any event, the current Dalai Lama is 72 years old. His successor — a reincarnation — will be appointed as a child and it will be many years before he plays a meaningful role. As far as China is concerned, that is one problem that will take care of itself, irrespective of whether or not Australia’s John Howard or Kevin Rudd meet the current Dalai Lama.

    http://www.mathaba.net/0_index.shtml?x=586331

  • Thomas Canada / Cedar City,Utah

    Gonpo Tashi meticulously dusts off furniture and ritual utensils every morning in a dark, 12-square meters chamber with a richly-embroidered cushion on bed that has been elegantly prepared for its supposed master.

    Just outside the chamber hangs a giant photo of the Fourteenth Dalai Lama Tenzin Gyatso as well as enshrines six Buddha statues and a yellow monk robe that Tenzin Gyatso used to wear.

    Gonpo said, “I’m ready every day for the Dalai Lama’s back home.”

    His aspiration reminded people of the late Chinese leader Mao Zedong’s call for the return of the fled Dalai Lama. But the hope seems narrower as the Dalai Lama was denounced by the Chinese government as a “politician in monk’s robes” who is trying to split the country.

    He and his supporters were blamed for masterminding the deadly Lhasa riots on March 14 last year, which killed 18 innocent people.

    Gonpo, the 63-year-old stocky Tibetan, a nephew of the Dalai Lama, has patronized the birthplace of the Tibetan spiritual leader for at least three decades.

    The clean but thrifty residential court, consisting of a two-story wooden house and a bright yellow prayer hall, faces 4,000 meter-high snowy Tsongkha Gyiri, a widely-deemed sacred mountain which brought about good fengshui, or fortunate geomancy, to the family of the boy who was later believed the incarnate Dalai Lama.

    “Did you notice the continuous red hills within which our long and narrow valley is seated? — They are lotus petals and the house stands on one petal,” said the grizzled man, who splits time between his full-time vigil and serving the county-level people’s political consultative conference, or a political advisory body to the local government.

    Pointing at a small white pagoda about 200 meters away down from the residence’s front gate, Gonpo said, “You know what — that was an exact place where the Thirteenth Dalai Lama rested himself on his route from Kumbum Monastery to Labrang Monastery.”

    “A prophetical assertion of the Thirteenth Dalai Lama foretold reincarnation of his soul in this particular rural village,” said the former primary school teacher.

    THE MYTHS

    One reason why the Thirteenth Dalai Lama chose to stop over, Gonpo said, was the sound relationship between the Dalai Lama and Taktser Rinpoche, a senior lama in the Tibetan Lamaist hierarchy who happened to be the eldest brother of the reincarnated Dalai Lama, who was born on July 6, 1935, with a secular name of Lhamo Thondup.

    Lhamo’s poor farming family was exceptionally rich in high lamas. Altogether three out of seven siblings became top lamas, with the Dalai Lama atop the pyramid of Tibetan lamas.

    The boy ascended as a spiritual leader who mesmerized the faithful as well as gained mundane political celebrity in exile. He was granted the Nobel Peace Prize in 1989. He called himself “a simple Buddhist monk” but was accused by his homeland government of being the chief rebel and an ill-intentioned politician who promoted separatist movements in monk’s robes. In many Westerners’ eyes, he was no less than fodder for sound bites, photo-ops and newspaper front-page slots.

    Myths have fueled the mysticism and celebrity of the Dalai Lama. One myth is that Lhamo Thondup was the only candidate for the incarnation — the rationale of which was he inerrably identified belongings of the Thirteenth Dalai Lama. Though with such gifted endowments, a handful of candidates should have been selected, in line with the Tibetan Buddhist tradition, for the final pick, or even after a ritual of casting lots from the Gold Bottle in the fiercest contesting cases.

    After his delegation signed with the central government of the People’s Republic of China (PRC) the 17-Point Agreement on a peaceful settlement of Tibet in May 1951, the Dalai Lama telegraphed Chairman Mao Zedong to actively support the peace agreement in October, almost one year after he was enthroned. He now says the rapprochement was reached “under duress.”

    In September 1954, the Dalai Lama, together with another Tibetan Buddhist leader Panchen Lama, went to Beijing for voting China’s top legislature and was himself elected a vice speaker. He now asserts that this was a “visit (to) China for peace talks.” What the Dalai Lama did in “China” was documented much more than he now officially acknowledges as “meeting with Mao Zedong and other Chinese leaders.” He in fact wrote a poem likening the paramount Chinese communist leader as “the Brahma,” the Hindu god of creation, and “the all-mighty sun,” wishing Mao “a life to eternity.”

    On the most intractable controversy on his falling out with the PRC central government, the Dalai Lama said, one day after the Lhasa riot on March 10, 1959, and a later publicized hand-written letter, “Reactionary, evil elements are carrying out activities endangering me on the pretext of ensuring my safety. I am taking steps to calm things down.” In his official Web site, however, he states that “Tibetan People’s Uprising begins in Lhasa.”

    The crisis led to his fleeing from Norbulingka Palace in Lhasa on March 17, 1959.

      THE TALE OF A VILLAGE

    As the religious leader, the Dalai Lama spent only one third of his life in the motherland and four years in the remote mud-and-stone village, formerly known as Taktser, on the eastern edge of the Qinghai-Tibet Plateau.

    Hongaizi Village, symbolic of the rough and sterile landscape of the plateau, shows little traces of the Shangri-La that filtered into Western minds since James Hilton created the surreal image of such a holy land.

    A total of 256 villagers are now living in the same place that the highest Tibetan spiritual leader was born. More than 70 percent of the 54 families own televisions and 61 percent have telephone landlines. The village also sees 10 cell phones, 16 motorbikes, one car but not a single Internet-linked computer. Gonpo purchased the village’s only private car, an economical 2003Daihatsu Charde.

    Tsering Kyi, mother of a nine-year-old school girl whose family is living 150 meters from the Dalai Lama’s old house, displays a picture of the Fourteenth Dalai Lama in her spacious living room.

    She said, “It’s not unusual that we’re living here and our family’s fortune largely bets on what jobs that my husband is able to find out of the village.”

    Unlike Tsering, many villagers believe the surrounding red hills crouch themselves like a giant lion, one of the auspicious tokens in Ping’an, an overwhelmingly farming county which saw in 2007 gross domestic product per capita at 1,500 U.S. dollars against the country’s average of 2,600 U.S. dollars.

    Gonpo’s income comes from the public office he has served since1998 and donations from the Dalai Lama followers. Gonpo spent at least 500,000 yuan (73,200 U.S. dollars) in house maintenance in recent years.

    A “POLITICIAN MONK”

    As one leading figure of the Gelug school of Tibetan Buddhism, the Dalai Lama, believed an incarnation of Chenrezig, stands as deity of compassion and a visible embodiment of Tibetan Buddhists’ faith.

    Only three of the 14 reincarnations meaningfully ruled Tibetans, and the throne of the Dalai Lama was historically bolstered by China’s central governments of various dynasties. The reincarnation conducted by Rinpoches and the accreditation from the imperial authority are inseparable parts of the whole system ensuring legitimacy of the Dalai Lama and his ruling in Tibet. An angry Emperor Qianlong of the Qing Dynasty (1644-1911) once decreed to stop reincarnation of a rebellious Tibetan Buddhist lama, which left his sect dying out.

    Gradually rising as a regional spiritual and political leader, the Dalai Lama sweated for his long journey to the world stage, with his first trip outside China and India to two Buddhist countries of Japan and Thailand in 1967, the first European trip in 1973 and the first U.S. one in 1979, the year in which the United States and the People’s Republic of China established diplomatic relations.

    Going into exile subsequently made him a star. In all the 104 awards or honorary doctorates he has collected from around the world, 103 were granted after he fled China. Rubbing elbows with him somewhat became a fad or a manifestation of moral dignity.

    The “simple Buddhist monk,” who was said to wake up usually at 3:30 a.m. and spend his first four hours every day in meditation, frequently indulged his secular enjoyment in being interviewed by world top media outlets.

    An online U.S. Department of Justice document recorded the Dalai Lama’s visit to the United States from April 10 to 24 in 2008. During the two-week trip, the monk, often with his brand bigsmile and deep laugh, talked politics and China’s “crackdown” on the March 14 Lhasa riot in NBC, CBS and NPR, to just name a few. He also met with U.S. Under Secretary of State for Democracy and Global Affairs Paula J. Dobriansky, who contributed to an op-ed piece to the Washington Post the day after their rendezvous.

    The spiritual leader’s “sideline” activities supplemented his full-time job, prayer offerings and religious teachings which were mainly arranged by the New York-based Office of Tibet and beefed up by lobbying of pro-independence groups.

    Such efforts paid off. The Dalai Lama said in his latest statement on March 10, “The fact that the Tibet issue is alive and the international community is taking growing interest in it is indeed an achievement.”

    Influenced by his highly politicized inner circle and interest groups, the Dalai Lama, willingly or not, interwove both religious and political faces. Before his fleeing half century ago, he consulted the Nechung Oracle for the Buddha’s advice. Before teachings in recent years, the self-claimed tolerant spiritual leader usually asked Dorje Shugden worshippers not to attend his ceremonies. Those who propitiated the particular Tibetan deity protested against the Dalai Lama’s discrimination, which was similar to political partisanship and runs against his announced commitment to “promoting religious harmony.”

    TIBETAN HERITAGE IN THE BIRTHPLACE

    Gonpo, who enjoyed two visits with the Dalai Lama — each lasting for one hour — in the 1990s in Dharamsala, India, decorated the prayer hall wall with delicate thangkas, or cloth painting scrolls bearing images of the successive Dalai Lamas and Tsong Kha Pa, the Gelug school founder back in the fifteenth century.

    “These beautiful thangkas cost me roughly 10,000 yuan,” Gonpo said.

    What he spent was ridiculously reasonable for the top paintings created by an artistic tribe that usually served top Tibetan clerics and noble families in the feudal era.

    The artists to whom Gonpo attributed were monk painters who cultivated artful skills while practicing Buddhism at Senggeshong Mago Monastery in Huangnan.

    Artist Konchok Tashi basked in an afternoon sunshine outside his lamasery, which harbors 160 monks.

    The 44-year-old Esoteric Buddhist splits every year into one half of esoteric studying and the other half of aesthetic painting.

    Learning from his late father, Konchok now trains five apprentices to hand down the Tibetan craftwork now designated by the government as one national intangible cultural heritage.

    “I’m the best of the best,” said the dark-skinned monk who enthusiastically displayed one of his artworks in his sunny living room. “I would ask for 30,000 yuan for the piece that I worked for two years.”

    Using a Samsung cell phone sometimes in chatting with his colleagues, Konchok often drove his 2006 Kia Cerato to buy daily necessities in a nearby town.

    “I still feel scared when driving to big cities like Xining because I cannot figure out Chinese characters on highway signs,” the monk said.

    Illiteracy of the written Chinese, nevertheless, did not hinder his outreach. He won three awards from national and provincial arts exhibitions and developed wealthy clients in Beijing and Guangzhou, for thangkas’ cultural and original uniqueness.

    He paid his own way to India in December 2004 to attend one of the Dalai Lama pray offerings and to visit his younger brother. The younger brother sneaked into the Indian borders ten years ago and is now studying Buddhist dialectics in a lamasery near Dharamsala.

    Amid thousands of followers at the humid event in Dharamsala, Konchok for the first time approached to the aura of the Dalai Lama. Months later, he was sick and obeyed his fellow monks’ advice on resorting to the mythical Medicine Springs, just ten kilometers downhill from the Dalai Lama birthplace.

    He siphoned raw water for consecutive seven days, with the largest one-time dose of seven kilograms, which left him lax.

    “The Medicine Springs are called the panacea but full recovery requires frequent visits in three years,” Konchok said, adding that his sickness offered him no mood in paying homage to the Dalai Lama house, though it was only ten kilometers away.

    REBIRTH AND EMPTINESS

    What Konchok really good at is painting Buddhas and the Sacred Lake, which are always themes of Tibetan cultural works. The Sacred Lake is Lhamo Lhatso in southern Tibet.

    After the Thirteenth Dalai Lama died, the regent, himself a high lama, looked into the waters of Lhamo Lhatso. Together with other auspicious signs, the regent allegedly saw a three-story monastery with a turquoise and gold roof and a path running from it to a hill. The direction the dead Dalai Lama faced indicated his reincarnate would be from northeast of Lhasa, the seat of the Dalai Lama.

    Lhamo Lhatso was believed vital to the most mythical reincarnation system in which high lamas claimed to be reborn and continue their important work. The reincarnated, also known as tulku, were usually searched within the Tibetan areas by senior lamas surrounding the deceased tulku.

    The gold-roofed monastery appeared in the Sacred Lake was Serdong Chenmo Hall at Kumbum, whose importance was decided by the status of the holy site where Tsong Kha Pa was born. Top clerics from Lhasa believed the soul boy would live within a one-day horseride from Kumbum.

    In explaining the sophisticated reincarnation system, Kumbum’s Dzongkhang Rinpoche said, “Tulku is reborn again and again in the life circle till the eternity of being Buddha.”

    “It’s inappropriate to call tulkus living Buddhas because Buddhas need not to be reborn,” said Dzongkhang Rinpoche, echoing similar remarks made by the Fourteenth Dalai Lama.

    “History tells that the search of the reincarnated soul boy was usually centered on Tibet and went no farther than Mongolia,” Dzongkhang Rinpoche said.

    The 67-year-old Rinpoche, however, ruled out possibility of soul reincarnation before the previous lama died.

    “There is but one soul that can find rebirth,” Dzongkhang Rinpoche said.

    “Every Tibetan aspires that continuous rebirth of great souls would lead to creation of Buddhas,” he said, adding that every Buddhist was terrified of going to Hell.

    A 35-year-old Rongwo monk said he was frequently haunted by the fear of Hell. “Go to Heaven, or go to Hell, no doubt on our choice. We have to do something for toeing lamas’ lines to avoid bad karma,” the man said.

    Li Bade, a 76-year-old Tibetan abbot who for 25 years has overseen Chorten Ki Monastery which was famed for the visit of the Third Dalai Lama, said he was satisfied with almost everything today, generous financial support from the faithful, enough food, good health service in community and effective communication.

    “The world is now more like what Buddha describes in sutras that all beings and events are relational and interconnected to a state of eternity, or emptiness,” he said.

    “The only discontent for me,” the abbot said, “is the hustling highway down the hill.”

    His hill-perched hut oversaw the trunk highway extended to the holy city of Lhasa.

  • Thomas Canada / Cedar City,Utah

    Freak Out In The Garden Of Hell”
    (Translated from Tibetan)

    For three days, 2009 March 6 – 8, the leaders of Four Tibetan
    Traditions and Bon Tradition, Highly Lamas, Abbots, Tulkus, and
    representatives, gathered in the assembly hall of Thekchen Choeling,
    Dharamshala, for the 10th Religious Meeting, where the adopted
    resolutions:
    Agenda:
    5]
    As per the gistof the intention of His Holiness the Dalai Lama, International Genden council,
    and the resolutions of Three Great Seats regarding the evil spirit Dholgyal
    (Shugden), monasteries including the Three Great Seats are heading toward positive
    direction, cherishing it ones interest. However [we] will discuss what is the
    best to carry out concerning the activity on the whole and the impairment
    imposed by Dholgya adherents to Tibetan religion and politics, as well as their
    various actions of defamation carried out against His Holiness the Dalai Lama.
    Resolution:
    A) For the sake of Tibetan religion and politics, His Holiness the Dalai
    Lama, the overall head of all Buddhist Traditions on this earth, has given
    admonition not to worship the spirit Dholgyal. For the leaders who are High
    Lamas, Abbots, Tulkus, representatives, extend fully support on 10th
    meeting. Furthermore, through this meeting, they appreciates and praise the monks
    of Gelugpa monasteries for picking the vote-stick accorded the Vinaya and completely
    relinquishing the religious and material ties with Dholgyal worshippers.
    B)
    If you take refugee in the worldly god and ghost, particularly the
    evil spirit, it contradicts the taking-refugee which is the gateway to
    Buddhism. As such, this religious committee will make clear that Dholgyal
    worshippers, be it a private or organization, will not be accepted in any sect
    of Tibet .
    C)
    Tibetan Buddhist Sects will examine and file in chronological order
    the bans imposed on the nature, function and cause of Dholgyal by highly beings
    of Tibetan Traditions for last 370 years and the detrimental to Tibetan
    religio-politics as the result of worshipping the evil spirit Dholgyal. This is
    published through various channels such as Internet and foreign languages, and
    educates Tibetans and foreigners with explanation rich with many reasons.

    The Name and Signature of presiding participants on the 10th
    Religious Meeting:
    1
    Sakya Gongma Rinpoche

    2
    Karmapa Rinpoche

    3
    Menri Trizin Rinpoche

    4
    Sharpa Choeje Rinpoche

    5
    Representative of Penor Rinpoche

    6
    Representative of Drigung Chetsang
    Rinpoche

    7
    Representative of Drug Rinpoche

    8
    Tsering Phuntsok, Minister of Dept. of
    Culture and Religion, (Tibetan government in exile.)

    “Freak Out In The Garden Of Hell”
    (Translated from Tibetan)
    For three days, 2009 March 6 – 8, the leaders of Four Tibetan Traditions and Bon Tradition, Highly Lamas, Abbots, Tulkus, and representatives, gathered in the assembly hall of Thekchen Choeling, Dharamshala, for the 10th Religious Meeting, where the adopted resolutions: Agenda: 5) As per the gist of the intention of His Holiness the Dalai Lama, International Genden council, and the resolutions of Three Great Seats regarding the evil spirit Dholgyal (Shugden), monasteries including the Three Great Seats are heading toward positive direction, cherishing it ones interest. However [we] will discuss what is the best to carry out concerning the activity on the whole and the impairment imposed by Dholgya adherents to Tibetan religion and politics, as well as their various actions of defamation carried out against His Holiness the Dalai Lama. Resolution: A)For the sake of Tibetan religion and politics, His Holiness the Dalai Lama, the overall head of all Buddhist Traditions on this earth, has given admonition not to worship the spirit Dholgyal. For the leaders who are High Lamas, Abbots, Tulkus, representatives, extend fully support on 10th meeting. Furthermore, through this meeting, they appreciates and praise the monks of Gelugpa monasteries for picking the vote-stick accorded the Vinaya and completely relinquishing the religious and material ties with Dholgyal worshippers. B)If you take refugee in the worldly god and ghost, particularly the evil spirit, it contradicts the taking-refugee which is the gateway to Buddhism. As such, this religious committee will make clear that Dholgyal worshippers, be it a private or organization, will not be accepted in any sect of Tibet . C) Tibetan Buddhist Sects will examine and file in chronological order the bans imposed on the nature, function and cause of Dholgyal by highly beings of Tibetan Traditions for last 370 years and the detrimental to Tibetan religio-politics as the result of worshipping the evil spirit Dholgyal. This is published through various channels such as Internet and foreign languages, and educates Tibetans and foreigners with explanation rich with many reasons. The Name and Signature of presiding
    participants on the 10th Religious Meeting: 1 Sakya Gongma Rinpoche2 Karmapa Rinpoche3 Menri Trizin Rinpoche4 Sharpa Choeje Rinpoche5 Representative of Penor Rinpoche6 Representative of Drigung Chetsang Rinpoche7 Representative of Drug Rinpoche8 Tsering Phuntsok, Minister of Dept. of Culture and Religion, (Tibetan government in exile.)

    Excommunicated!
    Oh Gosh! Oh Golly!
    What will we do?
    It’s the 19th of March, 2009. Hmmm! I wonder what news the day might bring?

  • Thomas Canada / Cedar City,Utah

    “The Case Of The Missing Gerbel”

    NEW DELHI: The meeting between the Dalai Lama and Hollywood star Richard Gere, scheduled for March 21, will depend on the decision of the Supreme
    Court, which on Friday will hear the actor’s plea for stay of the arrest warrant issued against him by trial courts for his controversial kiss with Shilpa Shetty.

    Appearing for Gere, senior advocate Indira Jaising informed a Bench comprising Chief Justice K G Balakrishnan and Justices Altamas Kabir and J M Panchal that it would be difficult for the actor to come to India unless the warrants were stayed.

    She said the warrants had been issued against him in a “rather frivolous case for kissing an Indian woman” and argued that similar arrest warrants against Shilpa Shetty had earlier been stayed by the apex court. The SC fixed Friday for hearing Gere’s petition.

    Gere is wary of being nabbed either by the Rajasthan or UP police, who are still armed with arrest warrants issued by courts for his controversial kissing scene with Shetty at an AIDS awareness function last year.

    He has requested the apex court to stay the execution of the arrest warrants and a guarantee from the state governments that his exit from India, after the completion of his engagements, would be hassle free.

    First, he loved the Gerbels and then he found love in India.
    I think this byline portends of future events to come, i.e., ‘Dalia is wary of being nabbed either by the Rajastan or UP Police,Interpol, who are still armed with arrest warrant issued by the courts for …………………………….’

    [POS] POWER OF SUGGESTION

  • Thomas Canada / Cedar City,Utah

    A breach of Constitution under pretext of religion13:52,
    December 10, 2008
    In the “Memorandum on Genuine Autonomy for the Tibetan People”, the Dalai side claims that “the Tibetan government in exile represents the interests of the Tibetan people and speaks on their behalf”. It lists several “basic needs” (including religion) of “genuine autonomy”. All this is quite misleading.

    The Memorandum says,

    “We recognize the importance of separation of church and state, but this should not affect the freedom and practice of believers.” It also says, “An interpretation of the constitutional principle in light of international standard would also cover the freedom of the manner of belief or worship. The freedom covers the right of monasteries to be organized and run according to Buddhist monastic tradition, to engage in teachings and studies, and to enroll any number of monks and nuns or age group in accordance with these rules.

    The normal practice to hold public teachings and the empowerment of large gatherings is covered by this freedom and the state should not interfere in religious practices and traditions, such as the relationship between a teacher and his disciple, management of monastic institutions, and the recognition of reincarnations.”

    As a matter of fact, freedom of religious belief is one of the basic rights endowed to the Chinese citizens by the Chinese Constitution. Article 36 of the Constitution says, “Citizens of the People’s Republic of China enjoy freedom of religious belief. No state organ, public organization or individual may compel citizens to believe in, or not to believe in, any religion; nor may they discriminate against citizens who believe in, or do not believe in, any religion. The state protects normal religious activities. No one may make use of religion to engage in activities that disrupt public order, impair the health of citizens or interfere with the educational system of the state. Religious bodies and religious affairs are not subject to any foreign domination.”

    In addition to the Constitution, other Chinese laws, including the Criminal Law, the Civil Code, the Law on Regional Ethnic Autonomy, the Military Service Law, the Law on Compulsory Education, the Law on Education, the Electoral Law for the National People’s Congress and the Local People’s Congresses, the Organic Law of Village Committees, the Labor Law and the Law on Advertising all stipulate that citizens’ freedom of religious belief is protected and public organizations and individuals should not discriminate against citizens who believe in or do not believe in any religion.

    But one thing should be clarified. Freedom of religious belief does not mean religious activities are also free from government regulation or legal obligations. To believe in a religion or not is a personal issue and a free choice, but religious activities, which might affect other people, must be bound by law.

    To protect citizens’ freedom of religious belief, maintain social harmony and regulate religious affairs, the State Council issued the Regulations on Religious Affairs in 2004. Article 2 of the Regulations says that no organization or individual may compel citizens to believe in or not to believe in any religion. Nor may they discriminate against citizens who believe in any religion or citizens who do not believe in any religion.

    Religious citizens and non-religious citizens shall respect each other and co-exist in harmony, and so shall citizens who believe in different religions.

    The provisions concerning protection of citizens’ freedom of religious belief in the Constitution and the laws have been implemented in earnest in Tibet. Tibet now has more than 1,780 religious sites, about 46,000 monks and nuns, four mosques and one Catholic church. Religious groups co-exist harmoniously and their religious activities are held in an orderly manner in Tibet.

    Without genuine freedom of religious belief, this would be impossible.

    What the Dalai side asked for was absolute religious freedom which was not bound by law. They asked to manage monasteries and enroll monks and nuns according to “religious tradition” and “religious rules”, which, in fact, meant that they wanted to resume the old “religion first” regime led by the Dalai before Tibet’s democratic reform. Then, Tibet had 2,676 monasteries and 120,000 monks and nuns, accounting for one tenth of Tibet’s total population.

    Monasteries, which owned more than one third of the means of production in Tibet, sustained the Tibetan feudal serfdom as one of the three major estate-holders. The other two were local bureaucrats and nobles.

    The old regime didn’t benefit Tibet. Instead, it impeded Tibet’s social development. According to the Tibetan Annals written in the Qing Dynasty, Tibet had a total population of 1.3 million in 1737. During the following 200 years, Tibet’s population didn’t increase. Instead, it declined to 1 million in 1951.

    Its economic situation was even worse. In 1951, Tibet was still a feudal serfdom with no modern industries and education. What the situation would be if the old system were restored in Tibet in which one tenth of the population were monks and nuns? By 2007, Tibet recorded a population of 2.83 million. If 280,000 people were monks or nuns and did not work, the pressure on laymen to support them would be crippling.

    Education is the foundation for social development. Article 2 of the Law on Compulsory Education says, “Compulsory education is the education which is implemented uniformly by the state and shall be received by all school-age children and adolescents. It is a public welfare cause that shall be guaranteed by the state.”

    Article 4 says, “All children and adolescents who have the nationality of the People’s Republic of China and have reached the school age shall have equal right and have the obligation to receive compulsory education, regardless of gender, nationality, race, status of family property, religion, belief, etc.”

    And Article 5 stipulates, “The people’s governments at all levels and their relevant departments shall perform all functions as described by this Law and shall ensure the right to compulsory education of all school-age children and adolescents. The parents or other statutory guardians of school-age children and adolescents shall ensure that school-age children and adolescents go to school to receive and complete compulsory education.”

    The Dalai side’s claim of enrolling any number of monks and nuns or age group in accordance with Buddhist monastic tradition violated the Law on Compulsory Education and will not help improve social development.

    Currently, religious followers in China enjoy full freedom of religious belief. Almost all Tibetan Buddhists have scripture halls or Buddha statue niches at home, and they can invite monks to hold scripture recitation and religious ceremonies at home. Lhasa receives more than 1 million Buddhist followers annually, and the Jokhang Monastery is full of believers worshipping or rolling their prayer wheels.

    By denying the fact that the Tibetan people enjoy freedom of religious belief and asking for an amendment to the Constitution with so-called ‘international standard’, the Dalai side is attempting to restore theocracy in Tibet.

  • Thomas Canada / Cedar City,Utah

    People are often unreasonable, Illogical, and self-centred; Forgive them anyway.
    If you are kind, People may accuse you of selfish, ulterior motives; Be kind anyway.
    If you are honest and frank, People may cheat you; Be honest and frank anyway.
    What you spend years building, Someone could destroy overnight; Build anyway.
    If you find serenity and happiness, They may be jealous; Be happy anyway.
    The good you do today, people will often forget tomorrow; Do good anyway.
    Give the world the best you have, And it may never be enough; Give the world the best you’ve got anyway. From the Internet

    If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut-off from other lands, but a continent that joins them. Francis Bacon

    Do all the good you can By all the means you can In all the ways you can In all the places you can To all the people you can As long as you ever can.

    Right intention is to the actions of a man what the soul is to the body, or the root to the tree.

  • Thomas Canada / Cedar City,Utah

    The hearing was on March 26, 2009. Indian goverment submitted the replies in the seven pages; its reply was sort of neutral.

    The court was not in hurry to pass a decision. So the court fixed next hearing in September, although our lawyers asked the date in May. However, we hope the court would decide in September, so that Shugden devotees enjoy religious freedom and human rights.

  • Thomas Canada / Cedar City,Utah

    SAMDHONG RINPOCHE (PRIME MINISTER OF TIBETAN GOVT IN EXILE) HAS BEEN ONE OF THE PPL CHOSEN TO REPRESENT THE DALAI LAMA IN COURT RE HIS HEARING ON THE UNCONSTITUTIONAL BAN ON THE RELGIOUS WORSHIP OF DORJE SHUGDEN.

    IT IS UNHEARD OF ON INDIAN SOIL THAT ANYONE CAN BAN ANY TYPE OF RELIGIOUS WORSHIP. IT OUTRAGES THE INDIAN PSYCHE AS THEY DO THEIR BEST TO KEEP HARMONY WITHIN THE MULTITUDES OF RELIGIONS AND THEIR SUBSECTS AT COMMUNAL PEACE.

    INDIAN LAWYERS OF THE DELHI HIGH COURT DEMAND DALAI LAMA HIMSELF TO ATTEND THE HEARING.

    ANOTHER DATE HAS BEEN CHOSEN AS THE PRELIMINARY HEARINGS ARE COMPLETE.

    THE DELAY IS DALAI LAMA DOESNT WANT TO GO TO COURT, BUT THE LAWYERS INSIST. HENCE A RE-SCHEDULED HEARING.

    WHATEVER THE OUTCOME, IT WILL NOT BE IN DALAI LAMA’S BEST INTEREST TO BE TRIED IN COURT. THE FIRST DALAI LAMA EVER TO BE TRIED IN COURT. THAT WILL EMBARASS THE TIBETANS TO NO END AND HIS SUPPORTERS.

    TO ADD SALT TO THE INJURY, DALAI LAMA IS GOING TO COURT IN HIS HOST COUNTRY THAT HAS TAKEN CARE OF HIM AND TIBETANS FOR OVER 50 YEARS.

    INDIAN AUTHORITIES DID NOT WANT THIS BAN TO REACH SUCH A EXTREME SITUATION, BUT BECAUSE THE DALAI LAMA WOULD NOT BACK DOWN ON HIS ILLEGAL BAN, COURT IT MUST BE.

    THE TRIAL WILL BE IN DELHI HIGH COURT THIS YEAR.

  • Thomas Canada / Cedar City,Utah

    I can see that the new Resolution passed by the UN,is being
    perceived as an infringement on the rights to freedom of expression.Moreover it looks like it is more of the Islamic
    Organizations and those,that do not tolerate critical inquiry–or the likes of such–that may have influenced this decision!There is a double standard and phobic atmosphere in the west that allows caricatures of the prophet of Islam–which is a clear indication that the religion itself has been perceived as a threat–this is a travesty!It is the
    priests,or self proclaimed Messiahs of Religions and their anti-people proclamations,interpretation s and Decrees–that rob people of their free choice to believe and adhere,or not to–that should be condemned and not otherwise.
    I am of the belief that,if the new resolution defamation of religions’ is going to be abused by
    fundamentalists and neo-conservatists,a line has to be drawn,between those who
    question out dated theories and practices and,between those
    who simply draw abusive conclusions on the faith and
    practices of others–merely because of their own ignorance
    and fear of the ‘other.’I would say,that whereas,the concern for,the freedom of expression being jeopardized is a legitimate concern.Look at the way people in the west react–without the least consideration for the views of the other side –when that criticism is directed to their own dogmatic figures of adulations and conceptual Ideologies.This,then is what necessarily contributes to hypocritical standards,this is undesirable.
    In the case of the Defamation of the Shugden deity and
    it’s followers.I would dare say,that critical observations of the practice of Protector deities–in it’s mere superstitions and ritualistic jargon,may be correct. But,likewise,as an aid to reaching enlightenment,as a beginner and even an advanced adept a Protector is somebody,who assists you on the Path.This means that a Protector or a Dharmapala serves you,to quickly accomplish the goal of Enlightenment,and not just becoming a mere deity
    worshipper!
    Modern day Buddhists–like the Dalai Lama,for instance–rely on modern-day technology,gadgets and funds.

    Coming back to the highest of highs,reborn fourteen times
    as a Buddhist teacher and Icon of peace,he too,needs the support of world Politicians, Hollywood celebrities,the Press and CIA staged funds and intrigues,to maintain his high profile lifestyle and block buster Image–as the world’s most purest and altruistic politician–as if one such truly exists!My question is,how many people have actually contemplated or put their own beliefs–be it spiritual,political or even ideologies other than these–to test.In the context of the Mind-Training(Lojong)traditi on of Teachings, there are hardly a handful,that are willing to confront
    their self-cherishing and delusions.Similarly,making China
    the Devil and Dalai Lama the saint,is all too simplistic.
    It is just an enigmatic and pious
    delusion,which is stupendous, given,that we are already living in advanced countries in the third millennium!
    My point here is;there needs to be a consensus,amongst the
    astute and democratically oriented people,that,a Dalai Lama,the Pope or even widely accepted Leaders,no matter what their clout or massfollowings,should not be allowed a free hand to dictate,who is or,is not a believer.
    Democrasy, as we all know,is certainly not about numbers or decisions,that ought to arise from mass hysteria or euphoria.But,as you can see currently in the west,those who hail the DL’s decision,do so,because they conclude him to be the leader of all Tibetan Buddhists and on the the premises that the majority support his decisions,etc,etc!
    If an Ayuttolla,the spiritual leader of all Iranians,were to decree some law binding on all Iranians–regardless,of his being an mass leader–he would be condemned,by one and all in the west!

    To condemn the Pope in the west is all too easy.Indignation is a hobby with the self righteous and presumably,it is in the developed countries, where every body assumes all their faculties to be matured!Were there to be objectivity in the west,the voices of a minority of Shugden followers would defenitely find breathing space.I am hoping that the UNO will listen to the voices of those,who desire the freedom,to follow the practices as handed down to them by their spiritual masters.That the freedom to interpretate spirituality is an individual right.And even in the traditional surroundings of teacher disciple relationship,within organised practises,the neophytes do have the freedom to choose their practise and develop their own approach,modelled on the
    Heirophants guidelines.

    Greetings and Best Wishes.
    Kundeling

  • Thom

    It appears that the skirmishes leading up to the Battle in New Delhi to unseat the Dalia Lama as a fraud and destroyer of the dharma will continue for some time yet to come.
    However, Our Cause is Just and We Will Achieve Victory over this Despot.
    The Courts will hear the testimonies of the plantiffs affected by the TGIE Persecution of others Rights to Believe as they Wish!

  • Thom

    The Vehicle that passses the Teachings of Lord Buddha from his lips to our time,
    There is no other moment than this One
    This is what We Defend from one who edits the Prayers as he wishes!
    One cannot call one who breaks the Sangha, a Buddha
    It’s just not right to hide in any corner of the Universe.
    When One Who Destroys the Faith of the Sentient Beings
    He risk the wrath of the Dharma Protectors

  • Thom

    Worship of Shugden is being renounced in Lithang.
    According to news prepared by Lithang Lobsang Yeshi
    This year, at a village in Lithang Province of Tibet, a member of the family who has
    connection with Shugden devotee abroad, he died. His family has requested Lithang
    Gonchen monastery to accept the precious materials from the deceased. The family also
    said to the monastery that they would phone call and ask him [Shugden devotee living
    abroad] to renounce Shugden worship. “If he doesn’t listen,” they added, “We would
    expel him from the family and never keep touch with him.”When the family made frequent request, they were told [by the monastery] that those things would be accepted the moment you are cleansed (it indicates if his familymember living abroad renounce the Shugden Worship).Although it is a tradition for the deceased family to arrange feast for the visitors[who offer condolences], the visitors of the village came up, bringing their own food.They did not eat feast prepared by the deceased family.On 3rd of January, 2010, when Mani prayer was held in the courtyard of Lithang Gonchenmonastery, its abbot said to the gathering public:“As we all – abbot, ex-abbot, staff, etc, – have discussed, if you have connectionwith Shugden and its devotee, it is “NO” to the person to cross into Lithang GonchenMonastery from now onward. Furthermore, Lama and monk of Lithang Gonchenmonastery will not visit such person when he is sick or death.”“If there is such a person (referring to Shugden devotee) in the gathering of Maniprayer, please leave the place now. It doesn’t help you. [Your presence] pose detrimentalto Lithang Gonchen monastery. Not only that, it violates the words of the root guru. Sincethis pose damage to many people, you are better to leave now

  • Thom

    Letter from Shugden Society USA:

    To the Attention of the World Media

    Today, April 5, 2010, marks the 14th anniversary of the appalling segregation and violation of the religion freedom initiated by the Tibetan Government-in-exile.

    On April 5, 1996, after Dalai Lama’s teaching, Gaden Choeling nunnery in Dharamsala dragged the Shugden statue out, trod on, and flung into a garbage pit. In this way the campaign of threatening and segregation of Dorje Shugden practitioners started.

    We have to admit with regret that up to present the segregation campaign goes on throughout the world. The recent example of unfortunate developments is shutting down of Tibetan Association of Western Massachusetts, in US in October of 2008. The organization had been working to unite the Tibetan community, promote, and preserve Tibetan culture and traditions and the Tibetan cause as well.

    In order to thwart such incidents, as well as to restore religious freedom, the Dorje Shugden Devotees Charitable and religious Society has been established fourteen years ago.

    In 2008, the oath and signature campaign of breaking off religious and material relationship with Shugden devotees were introduced in the monasteries and Tibetan settlements. The implication resulted in the open segregation in the Tibetan society.

    On February 20, 2010, when 68 of the 100 invited guests as well as performers left the wedding party in New York City because a few Dorje Shugden devotees were invited. Those who left apologized and explained that they did not want to break the oath that they had taken to segregate from the followers of Dorje Shugden.

    As the devotees are suffering from abuses, discrimination, disparage and humiliation, the Dorje Shugden Devotees Charitable and Religious society has had no option but to file a writ petition in Delhi High Court; and the case is in progress presently. The Society is confident that the court will resolve the case in a just and expeditious manner. Many of the spiritual campaigns led by the civil society have triumphed, and these cases should inspire our cause and persuade the Tibetan Government in exile to give the humans rights to its own people.

    Today we mark the 14th anniversary of the ban imposed on worship of the deity Dorje Shugden by the Tibetan Government in Exile in Dharamsala. In view of the history, we think it is important to observe the anniversary. In spite of impairment of our religious freedom, dignity and equality, we developed tolerance and understanding, and seek to live in peaceful co-existence. However, the repression continues to deteriorate with every passing year.

    As Buddhists, we feel responsible for supporting and promoting honesty, good will, love, peace and harmony in society. We respect the diversity of religion, culture and traditions in the world.

    May everyone relish religious freedom and peace!

  • Thom

    Report on Religious Intolerance in Lithang Province of Tibet

    By Sonam Tsering
    12-04-2010

    Discrimination between human beings on grounds of religion or belief constitutes an affront to human dignity and a disavowal of the principles of the Charter of the United Nations, and shall be condemned as a violation of the human rights and fundamental freedoms proclaimed in the Universal Declaration of Human Rights.

    Nevertheless, for last 14 years, the devotees of the deity Dorje Shugden have lived through discrimination and abuses on the ground of their religious belief – worshipping the deity Shugden. The perpetrators of religious intolerance and discrimination are none other than few Tibetans who claim to be the promoter of religious harmony and non-violence.

    Predatory activities against Shugden and its devotees, in Tibetan community, is a strong whiff of allegiance to the Dalai Lama. But they disavow religious intolerance to the media and authorities.

    Recently the religious intolerance is taking place in Lithang province of Tibet , where Shugden devotees are minority as a result of anti-shugden campaign that was exported by exile Tibetan. On ground of their religious belief, devotees undergo the nightmare of segregation in their birthplace. Any sympathizer faces the same fact. Tibetans who worship Shugden are pariah in their own birthplace now.

    Segregation is such a strong that they have no option but to give up their religious belief which came down from generation and generation. Upon questions, they would reply that there is of no coercion but volunteer; and they abide by the Dalai Lama’s advice about the practice.

    According to news (appeared in tibetexpress.net on 16-03-2010), the abbot of Lithang monastery (Lithang Ganden Tubchen Chokhorling) announced to public gathering that Shugden devotees are not welcomed into Lithang monastery, we will not visit such person if sick or death; and that we will not walk into a village where Shugden devotee exist. In front of the Dalai Lama’s portrait, people of villages took oath of not to worship Shugden, nor to keep material and religious relationship with Shugden devotees. And there are plans to carry out the religious cleansing in each and every village in Lithang province.

    A member of family passed away in Lithang and the locals refused to attend the funeral. Some heads of Lithang monastery who orchestrate the religious cleansing and segregation incited local people to boycott the funeral. The family has a relative in India , who is Shugden devotee. Under strong pressure of segregation, the family later had to swear not to worship Shugden. Furthermore, the families are forced to pressure their children and relatives in India , to give up Shugden worship.

    Venerable Achok Rinpoche was founder of Lithang Tsosum Ja Shamo monastery, and he had good relationship with his monastery. Kelsang-la is secretary of the monastery. Tenpa and Phuntsok sent letters and made phone calls several times to Kelsang-la. The gist is that they have doubt on the purity of the monastery, to the effect that Achok Rinpoche worships the deity Shugden, and that all clergy and laity should take oath not to keep religious and material relationship with Shugden devotees. He refused to do so.

    One day Tenpa and Phuntsok showed up in Ja Shamo monastery, and they are able to brainwash Kelsang-la. On April 9, 2010, Kelsang-la led the segregation movement, and a member from each family came to the monastery and took oath to abide by the Dalai Lama and not to share religious and material relationship with Shugden devotees.

    Two weeks back three monks left Shugden monasteries in India because they were pressured by their family members in Lithang who are under mounting pressure.

    The intake of Shugden devotee in Lithang is dwindling. This is new tactic being adopted to carry out religious cleansing in Lithang. With time the epidemic of religious cleansing would spread throughout Tibet .

    It is all happening in the naked eyes of Chinese authorities. But they turn their back on religious cleansing. Probably the internal crisis would help Chinese law enforcement to lessen the concern about free Tibet protest. However, both parties explode the issue for their own advantages, and Shugden devotees are victims on all occasion. The person who orchestrates the religious cleansing explodes Tibetan’s faith on the Dalai Lama, and incites public to involve in religious cleansing, so that they get praise and reward from the Dalai Lama.

    The successful religious cleansing in Lithang would give them courage and confidence to do in other provinces. But according to the Dalai Lama, to promote religious harmony is his life long commitment.

    There are reports that the list of names and signatures are handed over to the Dalai Lama, and rewards in form of position, etc are granted.

    Tibetans and media report that the Dalai Lama’s photo was banned in Tibet . Here in Lithang, the hub of sporadic outburst of Chinese rule, clergy and laity are taking the oath to the portrait of the Dalai Lama. There are allegations that Shugden devotees are supported by Chinese government. As a matter of fact, Shugden devotees are victims.

    At present people might feel indifferent. After years sympathy and solidarity will begin to grow. Documentaries, movies and books are made to describe the abuses and discrimination experienced by devotees. The history tells people not to repeat the mistake. The mistake would not repeat then, but another mistake would be made.

    It is freakishness that the devotees wake up when accident unfold, and sleep when in calm. To flatter to deceive is not enough.

    The religious cleansing in Lithan province of Tibet is serious. Through emails, fax and letters, we should alert the concerned authorities (especially to President, Prime Minister, Foreign Minster of China, as well as to Chinese embassy in your country) about the status quo there, and appeal for the appropriate measure, according to the law, to stop the religious cleansing, and the epidemic doesn’t affect other areas.

  • Thom

    We are the Apostles of Shri Dorje Shugden, The Supreme Dharma Protector of Lord Je T’Song Khapa’s Teachings. Brought Down To Us Preserved Exactly as Written With Pure and Pristine Clarity,
    In the Moment Lord Buddha Spoke!

    We Maintain and Protect Je T’Song Khapa’s Teachings!
    Lord Shugden request Your Participation
    Or did you have something else to do?

  • Thom

    It is not as complicated as all that. This man has a Public Relations Issue! The fact the he Killed a Wisdom Buddha and we are not about to let him or the world forget.Once they understand the issue that is.
    It is a Word War now and he cannot outlast the Chinese or Us. Who will correct the history that Thurman has been so busy attempting to homogenize for American Consumption. He figured a long time ago that the Dalia Lama had to seize total power by the erradication of the other Mahayanna Schools of Thought. Think of him as a Gobbel or Himmler reincarnate. Even Domo Geshe Rinpoche refused this Mad Man the Empowerment twice. Ursula told me that Thurman was on the floor wiggling and pleading made the Master even more resolved to refuse him.It does not matter that Thurman wiggled control of Tibet House. Who cares, he barely rates as a scribe.
    Thurman has nothing but a wall eye and a hot temper. Gere has few roles left to tittilate the youth and once DL hits the road for good. His passing will not even invoke the attention that Michael Jackson’s passing did.
    His History will catch up with him and when it does, he will be on his knees. Is what I think.
    Give it two hundred years and we’ll see how the history stacks up when this depot is no more on this earth.
    No matter what is said. Living life without he whims of the aristocrats and mean spirited monks mutilating the peasantry with all manner of terrors. The Tibetans fare better than the Indigenous People’s of the USA. Here only a little over two million survive on 250,000sq miles of mostly waste lands.The Shools are challenged, utilities are a myth and suicide and cultural genocide are guaranteed within 30 years.
    The Tibetans are being pushed from Gers to housing and interconnecting Utilities,school eduaction is mandatory until 16 years and grants are widely available to further their eduactions to become Doctors and Nurses, Agronomist and other opportunities never available under the Dalia Lama Despotic Institution of Serfs and Slaves. He could not govern his own trips to the louvre, let alone governing a people justly. He did nothing for the COMMON PEOPLE. This is why the population did not rise up to support his Guerillas supported and schemed by the CIA.
    His support in Tibet does not extend as wide as you seem to suppose. In any event, it does not matter what he says or does. The Chinese are going their way and he is off the Bus. The Panchen Lama is in charge of his reincarnation. He can squirm all he wants, but he has no say anymore on anything. I trust a louse more than this one.At least with a louse, you can squeeze them between your fingertip!

  • Thom

    Delhi High Court dismisses Dhoegyal society’s charges
    Phayul[Wednesday, April 21, 2010 12:35]

    Dharamsala, April 21: The Delhi High Court has dismissed the harassment and maltreatment charges filed by the Delhi-based Dorjee Shugden Devotees’ Charitable and Religious Society against the Central Tibetan Administration (CTA) and His Holiness the Dalai Lama, reported Tibet.net, the official website of the CTA.

    In an order dated April 5, 2010, Justice S. Muralidhar dismissed the writ petition and application filed by the Dhoegyal society on the grounds that the allegations of violence and harassment were “vague averments” and that the raised issues “do not partake of any public law character and therefore are not justiciable in proceedings under Article 226 of the Constitution”, the report said.

    Citing “absence of any specific instances of any such attacks” on propitiators of the highly controversial Dorjee Shugden deity, the Court noted the counter affidavit submitted by the respondents, referring to “an understanding reached whereby it was left to the monks to decide whether they would want to be associated with the practices of Dorjee Shugden.”

    Closing the doors on the possibility of similar complaints in the future, Justice Muralidhar concluded that the “matters of religion and the differences among groups concerning propitiation of religion, cannot be adjudicated upon by a High Court in exercise of its writ jurisdiction.”

  • Thom

    Dalai Lama – Guilty of Religious Genocide? – Article # 1
    Submitted by Charlene D Jones on Thu, 2010-04-08 01:06. Hello dear readers. This is Harold and I am back with a new series of articles about the possible crimes committed by the Dalai Lama.

    I will now engage in the investigation of the Dalai Lama to determine if he is guilty of “RELIGIOUS GENOCIDE” under section 318(1) of the Criminal Code of Canada.

    As some of you will remember I am a former Investigator and Intelligence Liaison Officer with Canada Immigration. I was responsible for being the first person to use the Immigration Act of Canada to arrest and deport for life two persons entering Canada to engage in “HATE SPEECH”, under section 319(2) of the Criminal Code of Canada.

    I will now be using my former skill sets to examine if the “CONDUCT” against the Tibetan Buddhist followers of “DORJE SHUGDEN” by the Dalai Lama and his government are a violation of the “Immigration and Refugee Protection Act” of Canada and also a criminal violation under the Criminal Code of Canada.

    If I am successful in my argument then the Dalai Lama can be formally and officially “BANNED” entry into Canada for the rest of his life.

    Section 318 of the Criminal Code of Canada reads as follows:

    318(1) Everyone who advocates or promotes genocide is guilty of an indictable offense and liable to imprisonment for a term not exceeding five years.

    318(2) In this section,”genocide” means any of the following acts committed with intent to destroy in whole or in part any identifiable group, namely,
    (a) killing members of the group; or
    (b) deliberately inflicting on the group conditions of life calculated to bring about its physical destruction.

    318(3) No proceeding for an offense under this section shall be instituted without the consent of the Attorney General.

    318(4) In this section, “identifiable group” means any section of the public distinguished by color, race, RELIGION, ethnic origin or sexual orientation.

    For enforcement action under the “Immigration and Refugee Act” of Canada you do not need section 318(3) but you do need such consent if you wish to “CRIMINALLY” charge him under the Criminal Code of Canada.

    In my future articles I will look at the conduct of the Dalai Lama and his government against the Tibetan Buddhist followers of “Dorje Shugden”.

    Only you and the government of Canada can decide if the Dalai Lama is guilty of an offense under the “Immigration and Refugee Protection Act” of Canada.

    Only you and the government of Canada can decide if the Dalai Lama is guilty of the criminal offense of GENOCIDE (Religious) under section 318 of the Criminal Code of Canada.

    If the Dalai Lama is guilty then he must be denied entry into Canada

  • Thom

    From Protective Deities to International Stardom: An Analysis of the Fourteenth Dalai Lama’s Stance towards Modernity and Buddhism
    Georges B. Dreyfus
    Department of Religions
    Williams College

    In recent years, the 14th Dalai Lama has acquired the stature of international star. His travels are media events, his lectures are sold out, and his books almost invariably land on the bestseller list. For many, he has acquired an iconic status, representing what is most authentic and valuable in the Buddhist tradition, a source of inspiration and moral guidance. This admiration is widely shared not just among Tibetans but also among the educated public of the industrial world. From France to Taiwan to the United States, many see him as an embodiment of Buddhist compassion.

    Why are people so taken now by the Dalai Lama, who had previously been ignored or considered an oddity? This question is all the more intriguing when one considers that in the West the Dalai Lama rarely displays his enormous learning and considerable intellectual acumen, instead mostly offering plain exhortations about being compassionate and tolerant. Normally such exhortations would leave most people cold, but when spoken by the Dalai Lama, they win enthusiastic audience response. Why this enthusiasm? A first answer is that there is more to communication than mere words, and the experience of seeing a person who has devoted himself to the well-being of his people and hence whose life is to a large extent in agreement with his words is itself a great source of inspiration. When the Dalai Lama exhorts his hearers to be compassionate, they respond not only to the content of his words but also, indeed mostly, to their recognition of his very real compassion, intelligence, charisma, and communicative skills. However, this answer is not sufficient, as his fame also depends in part on peoples’ perceptions of him and the ideals he has come to represent. What are these ideals? And are the views of his audiences appropriate, or are they groundless projections shaped by orientalist expectations?

    This essay addresses these questions by examining some of the ideas with which the Dalai Lama is associated, particularly among Westerners who see him as embodying the fundamental principles of Buddhism. I will argue that these ideas are part of what many have called Buddhist modernism, a modern reconfiguration of the tradition rather than the expression of its timeless essence. I will also argue that this description of the Dalai Lama as a Buddhist modernist only partly corresponds to his own views and practices. My investigation will be focused on the recent controversy that has surrounded a previously obscure deity, Dorje Shukden (rdo rje shugs ldan). I will argue that the Dalai Lama’s actions in this controversy show that in many ways he is a traditionalist Buddhist master whose ideas and practices are quite different from the irenic version of Buddhism that many associate with him. I will conclude by reflecting on the complexities and tensions created by the coexistence of these two seemingly conflicting frameworks in a single person.

    The Dalai Lama As A Buddhist Modernist

    Buddhist modernism refers to an understanding of Buddhism developed first in the Buddhist (mostly Theravada) world at the end of the 19th century as a reaction to Western domination.1 Buddhist modernism sought to respond to the colonial negative portrayal of Buddhism by presenting the tradition in modern and positive terms. The modernist perspective came to depict Buddhism as a world religion on par with the other world religions, particularly christianity, as far as having its own founder, sacred scriptures, philosophical tradition, and so on. Moreover, in this view Buddhism is in many ways superior to the other religions, because it is based on reason and experience and does not presuppose any blind acceptance of authority. Buddhist practice is held to be a highly rational endeavor that is fully compatible with modern science, whose authority it claims. Buddhism is even at times presented as an empirical inner science whose findings are waiting to be discovered by the modern West. As a religion, if it can be so called, Buddhism is said not to be interested in dogmas and institutions but merely to provide its followers a path leading to the overcoming of suffering. This perspective considers Buddhism to be strongly ethical, devoted to nonviolence, and providing valuable resources for social action. Its recommended practice is said to be meditation, while ritual is devalued as popular superstition or adaptations to the demands of the laity.2

    This greatly simplified description characterizes quite well the belief system of many contemporary Buddhists, particularly in the West, where many have come to regard Buddhism as more a philosophy than a religion, a spirituality consonant with the scientific spirit of inquiry rather than a faith based on the acceptance of dogmas. The Dalai Lama expresses this view of Buddhism when he says:

    »Suppose that something is definitively proven through scientific investigation. That a certain hypothesis is verified and that a certain fact emerges as a result of scientific investigation. And suppose, furthermore, that that fact is incompatible with Buddhist theory. There is no doubt that we must accept the result of scientific research. You see, the general Buddhist position is that we must accept fact. Mere speculation devoid of an empirical basis, when such is possible, will not do. We must always accept the fact. So if an hypothesis has been tested and has been found to be one hundred percent sure, then it is a fact and that is what we must accept.«3

    In addition to viewing Buddhism as based on empirical investigation and in agreement with the contemporary scientific spirit, many in the modern world consider it expressive of the freedom of personal inquiry, considering its essence to be the tolerance, compassion, and wisdom gained through that inquiry. For modernists, these qualities are the true essence of the tradition. Everything else is the result of deformations created by historical contingencies and local cultures.

    Many have argued, however, that this view of Buddhism is a rather selective reinterpretation of the tradition, which in fact contains much more than that. This is not to say that the modernist view lacks ample basis in the tradition. The canon is full of exhortations for monks and nuns to practice diligently and to rely on themselves rather than on external salvation. But it should be clear that this view of Buddhism leaves out more than it includes. In particular, in overlooking rituals, mythology, and metaphysics, it omits central aspects of the tradition that are grounded in well-established canonical material and have played foundational roles in all the historically known Buddhist traditions. Thus, far from corresponding to the essence of the tradition, the contemporary perspective is an innovation inspired by modern ideas about religion and philosophy, ideas that are often inspired by the Protestant view of religion as a matter of individual belief and commitment rather than communal practice.

    Some scholars have argued that many of the Dalai Lama’s ideas about Buddhism correspond to Buddhist modernism and that his success is in large measure a function of his ability to embody the virtues associated with that stance. One of them, Donald Lopez, has described the Dalai Lama as “the leading proponent of Buddhist modernism.”4 Those highlighting the Dalai Lama’s modernist orientation have cited his Ghandhian advocacy of nonviolence, his participation in interfaith dialogues, and his strong interest in encounters with scientists. The Dalai Lama has also said that the essence of the tradition consists of virtues such as wisdom and compassion, which he contrasts with the more superficial trappings of culture. For example, he says:

    »When we speak of the essence [of a religious tradition], there is no question about suitability and no need to change the basic doctrines. However, on the superficial level change is possible. A Burmese monk in the Theravada tradition whom I met recently in Europe and for whom I developed great respect makes the distinction between cultural heritage and the religion itself. I call this a distinction between the essence of a religion and the superficial ceremonial and ritual level.«5

    In making this fundamental distinction between the essence of Buddhism and its cultural expressions, the Dalai Lama seems to agree with Buddhist modernism, as the distinction allows for adapting the tradition to the new circumstances of modernity while claiming to preserve its integrity.

    This flexibility has enabled him to connect with great success to modern audiences, especially in the international arena, for his ideas correspond to his audiences’ needs and fit their worldviews. This may seem surprising, since most people who come to hear the Dalai Lama expect to meet an extraordinary personality expressing the views of a different and even exotic tradition. But what they hear is often surprisingly familiar to them, and this odd mixture of the familiar and the foreign has a profound influence on the outcome of the encounter.

    This is especially the case with the Dalai Lama’s distinction between superficial ritual and the essence of Buddhism. As noted above, this idea appeals to the modern audience because it corresponds to the individualized conception of religion that has come to be widely accepted in the modern West. When expressed by a personality with such obvious authority and respectibility as the Dalai Lama, this idea acquires for his listeners a new legitimacy, being seen as a deep and eternal truth rather than an expression of the views of the time. Few in the Dalai Lama’s audience realize that what they are hearing is a reflection of modern developments in Buddhism rather than the traditional Buddhist conceptions.

    For most of its history, however, Buddhism has encouraged a very different attitude, for example, reserving the actual practice of meditation mostly for monastic elites and arguing that in an age of degeneration such as ours it is very meritorious just to practice ritual or to hold Buddhist views. Hence, when the Dalai Lama distinguishes the essence of the tradition from rituals, and when he exhorts his followers to engage in personal religious meditative practice and not to worry too much about traditional orthodoxy, he is not so much following an age-old tradition as innovating, adapting Buddhist ideas to a modern context by advocating lay adoption of prescriptions traditionally reserved for elite practitioners.

    The Dalai Lama As Traditionalist

    Yet the description of the Dalai Lama as a Buddhist modernist does not fully capture the Dalai Lama’s thought. Though he certainly believes in some of the tenets of Buddhist modernism, and though he also uses the modernist idiom as a way to help his audience understand Buddhism, in accordance with the classical doctrine of skillful means, there is much more to the Dalai Lama’s ideas and practices than Buddhist modernism. Overattention to the “modernist” label would obscure the complexity of his positions and the way his ideas have evolved. Some of this complexity is revealed by his stance on the controversy surrounding the Dorje Shukden deity.

    The Dorje Shukden dispute concerns the propitiation of a protective deity, Shukden, a practice that the Dalai Lama has come to condemn in an increasingly vocal manner.6 Shukden’s followers claim that the practice dates back to a rather obscure and bloody episode of Tibetan history, the violent death of Drakpa Gyaltsen (grags pa rgyal mtshan) (1618- 1655), an important Geluk lama and a rival of the 5th Dalai Lama (1617-1682). Because of his premature death, Drakpa Gyaltsen is said to have been transformed into a wrathful spirit bent on the protection of the doctrinal purity of the Geluk tradition. He is also said to be particularly irked at those Geluk lamas, such the 5th Dalai Lama, who study and practice the teachings of other traditions, and he is said to have contributed to the deaths of several of them.

    However, it is only during the early part of the 20th century that this systematic connection between Shukden and Drakpa Gyaltsen was clearly established. Prior to this date Shukden seems to have been a worldly god with a relatively limited following. The linkage between Shukden and the Geluk tradition was mostly the work of Pabongka (1878-1941), a charismatic teacher who spearheaded a revival movement within the Geluk tradition, partly in reaction to the success of the nonsectarian revival among the other schools. Connecting Shukden to Drakpa Gyaltsen seems to have been a way for Pabongka to justify his adoption of this originally non-Geluk deity as the main protector of his movement. The elevation of Shukden’s status was one of three key elements in Pabongka’s new understanding of the Geluk tradition: Vajrayoginl was upheld as the main meditational deity, Shukden as the protector, and Pabongka or his successors as the guru. Pabongka’s vision was strongly exclusivist: not only was the Geluk tradition considered supreme, but its followers were warned of dire consequences if they showed interest in other traditions. Shukden would deal harshly with them, it was said, just as he had with several earlier eclectic Geluk lamas who had died prematurely at his hands.

    In recent decades the Dalai Lama has opposed this understanding of the deity in increasingly vigorous ways, going so far as to ban its followers from some of his teachings. The reasons for his opposition are complex. In part he is concerned about the sectarian orientation that accompanies the Shukden tradition. He is also personally committed to a rival protective deity named Nechung (gnas chung) and to the accompaying ritual system underlying the institution of the Dalai Lamas. The latter institution rests on an elaborate and eclectic ritual system that has close ties with various schools of Tibetan Buddhism. It has particularly close ties with the Nyingma school, the one most closely associated with the early empire and its mythological figures and gods. This link with the Nyingma School is particularly visible in the roles given to Padmasambhava, one of the foundational figures of Tibetan Buddhism, and Nechung, an early Tibetan god who is said to be in charge of protecting the Dalai Lama and his government. The propitiation of Shukden undermines this eclectic system and its close links with the Nyingma School. In particular, by presenting Shukden as an exclusivist deity in charge of visiting retribution upon those in the Geluk order who have adopted practices from other traditions, the cult of Shukden threatens the Dalai Lama’s reliance on Padmasambhava and Nechung and hence the integrity of the entire ritual system underlying the institution of the Dalai Lamas, at least as conceived by its present incumbent. This threat is captured by the opposition between Shukden and Nechung. Shukden is said to undermine Nechung, who resents Shukden’s role and actions. Nechung is therefore seen to be prodding the Dalai Lama to act against Shukden by urging people to abandon the propitiation of this deity and even acting directly to ban the practice. The Dalai Lama himself has described on numerous occasions the strength of his relation to Nechung and the role of this deity in his decisions concerning Shukden.7

    An interesting facet of the Shukden affair has been its illustration of the Dalai Lama’s reliance on divination and other traditional means to decide important issues. This appears in the Dalai Lama’s description of the way he decided to abandon shukden, whose practice he himself had taken on at an early age.8 The Dalai Lama says that, after long considerations, he decided to submit the question to his other important protector, the Great Goddess Palden Lhamo (‘pal Idan lha mo), the Tibetan equivalent of Mahadevi. Should he continue publicly the practice of Shukden, he asked, should he do it only secretly, or should he stop altogether? Each of these alternatives was written on a piece of paper, each of which was put in a separate small ball of dough. All three balls were then put in a cup on the altar of the Great Goddess. After propitiating the deity for a long time in the company of several ritual specialists, the Dalai Lama took the cup and rolled the balls around in it until one of them came out. The answer it contained decided the issue: the Dalai Lama would abandon Shukden completely. This decision has had enormous consequences. It has changed his personal practice and the ritual system of the Dalai Lama institution, and has also prompted him to become increasingly vocal in his opposition to Shukden.

    The Dalai Lama’s use of divination may surprise those who think of Buddhism as a rational philosophy shunning rituals. But for most Asian Buddhists, ritual is an essential element of the tradition and adherents make no excuse for its importance. The Dalai Lama is no exception. He has been open about his reliance on this form of divination and his general commitment to the rituals of protectors. In an unpublished interview, the Dalai Lama expressed to me his complete confidence in the value of this practice, one he has used at several key junctures of his life, justifying it with the phrase: “I am a Buddhist after all, am I not?”9 This statement speaks volumes for the Dalai Lama’s own understanding of his tradition, an understanding in which protective deities, rituals of propitiation, and modes of divination are self-evidently valid. For him, it is obvious that being a Buddhist implies that one believes in protective deities, follows their rituals, and relies on them for important decisions in life.

    Who Is The “Real” Dalai Lama?

    The traditionalist Tibetan Buddhism of the Dalai Lama’s personal practice seems quite different from the modernism underlying his distinction between “the essence of a religion and the superficial ceremonial and ritual level.”10 One could be forgiven for asking: who is the real Dalai Lama? Is he the traditionalist who believes in protective deities or the modernist who engages in dialogue with scientists?

    The answer is that the Dalai Lama is both. In his personal practice, he is a traditionalist. Every day he does a brief ritual for his main protective deity, the Great Goddess, without whose protection he would not undertake any important task. Even travel must be placed under her auspices, and in all his journeys the Dalai Lama carries with him a painted scroll of this deity. In addition, the Dalai Lama has monks from his monastery Namgyal Dratsang (rnam rgyal gwra tshang) come to his residence to perform the appropriate daily and monthly rituals for all the relevant protective deities. The Dalai Lama considers all these rituals foundational to the Dalai Lama institution and essential to his personal practice. At the same time, in his public work he is a modernist who extols the practice of meditation, urges his Western audiences to go to the essence of the tradition (instead of being caught in the cultural trappings of Tibetan Buddhism), and engages in ongoing dialogues with scientists that include discussion of empirical findings. On the international scene he is, in addition, an inspired speaker who argues for the rationality of compassionate actions and the irrationality of armed conflicts.

    The coexistence of such disparate belief systems in a single person may seem surprising, but recognition of this complexity is important for understanding who the Dalai Lama truly is. Clearly, depictions of the Dalai Lama as a Buddhist modernist fail to capture a large part of his actual practice and thinking. In contrast to figures like Dharmapala and Buddhadasa, the Dalai Lama is not, for the most part, a reformist of his own tradition, which he tends to uphold firmly but without rigidity. It is primarily in his dealings with the West that the Dalai Lama acts as a Buddhist modernist, using that idiom to express to this audience some of the Buddhist ideas that he strongly believes. He has also acted as a modernist in some of his advocacy within the Tibetan community, for example promoting democratic ideas and practices as being in accordance with Buddhist ideals.

    The Dalai Lama’s modernism is not just an act for Western audiences. For him, wisdom and compassion truly are the essence of the tradition. It is also true, however, that for him the protectors, divinations, and traditional rituals are also important. He sees no contradiction between the traditional and the modern, for the two orientations operate at different levels and are relevant to different contexts. The orientation that deals with the ultimate goals of Buddhism is traditionally considered a higher level of practice reserved for elite practitioners, but it also resonates with modern expectations about religion. The other orientation is equally important, but is reserved for traditional contexts and relates to more immediate concerns. Thus it is that the Dalai Lama’s addresses to Western audiences can reflect his perceptions of their needs, while his personal practice can be guided by other considerations. There is no inherent contradiction in this.

    But the lack of a logical contradiction does not mean a lack of tension, and the scope of what the Dalai Lama thinks he can share with his Western audiences has shifted over the years. Again, this can be illustrated by reference to the Shukden affair, where in the early years of the quarrel the Dalai Lama restricted his remarks to Tibetan audiences. In the late 1970s, when I first learned about this quarrel, the Tibetan monks I spoke with were surprised by my ignorance of it. Yet at the time very few Westerners were even aware that the split existed. Only gradually, as devotion to Shukden was slowly spreading among Westerners, did the Dalai Lama begin speaking of it to Western audiences, and even then he did not immediately express the full extent of his opposition. Only after the Dalai Lama had banned Shukden followers from his teachings, and only after the 1997 murder of three monks in apparent response to this ban, did he begin expressing his views on Shukden more fully to Western audiences. His new openness was greeted with puzzlement. I was sitting in such an audience near New York a few years ago when the Dalai Lama started to explain his views and policies regarding this deity. I remember the reaction of malaise among the members of the audience, who were puzzled and made uneasy by this confrontation with an aspect of Tibetan Buddhism that they did not understand. “Why should we be concerned by this?” they seemed to be saying.

    This reaction shows the degree to which the two aspects of the Dalai Lama’s thinking had formerly been distinct, as the Dalai Lama had usually kept from his Western audience those ideas and practices that he felt would not be understood. But this separation has not been rigidly maintained. When the Dalai Lama estimates that the stakes are too high or that the time is right for putting things more clearly, the separation breaks down, regardless of the audience’s discomfort. At this point the extent to which the Dalai Lama is not a Buddhist modernist becomes clear, and the audience often reacts with great discomfort.

    The Dalai Lama’s modernism also has deep roots, and clearly is important him. Thus, it is more than just a display for Western audiences. Though he understands his primary task to be one of winning not just converts to Buddhism but sympathizers to the Tibetan cause, and though he has shaped his presentation accordingly, he has also been influenced by his contacts with modern institutions. He was initially educated in a traditional Buddhist way, mostly following the curriculum of the great Geluk monastic universities. The Dalai Lama would later remark that this education was unbalanced and inappropriate for a person who was to assume a leadership role.11 He was therefore completely unprepared when the modern world came crashing in on him in 1950, and he coped by trying to learn on the job how to deal with the modern world.

    As he did so, he encountered several important sources of influence. One of them came from his dealings with the Chinese. Particularly important in this regard was his trip to China in 1954-55. His encounter with Chairman Mao on that occasion made a lasting impression, as did his visits to Chinese factories. More important, however, may have been his encounters in India, which he visited extensively in 1956 before settling more permanently in 1959 (see page 189). There the Dalai Lama encountered people he could identify with, including not only Prime Minister Nehru but also other lesser-known figures such as Jayaprakash Narayan, Acharya Tulsi, and President Rajendra Prasad. Through their own Hindu or Jain modernism, these people modeled how to be religious while also participating fully in the modern world. Their modernism influenced the Dalai Lama greatly as he developed the outlook and style that have marked his relations with the West.

    The Dalai Lama’s modernism has also led him to take fairly radical positions within the Tibetan community. On the political level, he has insisted that the community in exile adopt, despite the misgivings of most of its members, a constitution in which the Dalai Lama’s role is limited and submitted to democratic oversight. The Dalai Lama has also consistently supported the spread of modern education among both lay and monastic Tibetan communities, often against the vigorous opposition of more conservative elements. On the religious level, he has voiced, often sarcastically, his distrust of the institution of reincarnated lamas. I remember hearing him say in the early 1970s that many reincarnated lamas seem great when they are young but disappoint when they grow older: “It is like the teeth of children. They are so cute and yet they rot when they age.” On the other hand, the Dalai Lama has never embraced the modernist distrust of ritual, and in many respects he remains deeply imbued with traditional Tibetan attitudes.

    The Dalai Lama’s orientations have changed in subtle but important ways over the years, though their evolution has not been noticed by most observers. Living in Dharamsala in the 1970s and 1980s, I was able to observe some of these changes firsthand. At the beginning of the 1970s I was struck by the Dalai Lama’s refreshingly unconventional ideas, particularly his willingness to relativize and even put to the side certain aspects of his tradition. For example, once when I asked about the practice of the lam rim (lam rim) “Stages of the Path,” he replied, in essence, “Leave it out. It is just what is in the book, not what you actually need to do.” However, sometime in the 1970s he seems to have become more traditional. The turning point appears to have been the winter of 1975-76, when the Dalai Lama was undergoing an important retreat. The Dalai Lama has never fully explained what happened at that retreat, yet from that date onward he began expressing publicly his opposition to Shukden and evidenced a more traditional approach to Buddhist practice. Also, he almost completely dropped his unwillingness to recognize reincarnated lamas, and his formerly biting remarks were replaced by more conventional admonitions.

    This return to a more traditionalist attitude, which perhaps could have been expected, did not entail a repudiation of Buddhist modernism. Indeed, modernism remained his favored way of interacting with the West, which he started to visit seriously only at the end of the 1970s, when he was already well over forty. Nevertheless, his traditionalist turn made him more committed to practices such as the propitiation of protectors, particularly those protecting the Dalai Lama institution. This in turn led to the confrontation with the followers of Shukden, which has threatened to split the Geluk tradition. His change in attitude has also had consequences for the Tibetan community in exile, particularly for its Buddhist institutions, where some of the promises of Buddhist modernism have yet to materialize.

    In sum, to describe the Dalai Lama simply as a Buddhist modernist is to ignore the important role that traditionalist practices and ideas play in his life. It is also to simplify greatly the views of this complex figure. Very real tensions exist between his traditionalist and modernist stances, and the balance among those stances has changed over time. To international audiences he continues, in modernist fashion, to emphasize the core notions at the heart of Buddhism, and he does not expect his Western disciples to take on the full array of Tibetan customary practice. At the same time, he personally practices the full array of Tibetan Buddhist ritual, and continues to uphold the concepts underlying the institution of the Dalai Lama. Inhabiting these two very different aspects allows him to fulfill his main mission, that of promoting the Tibetan cause and leading the Tibetan people. His modernism allows him to function as an internationally recognized spiritual leader at ease within the various contexts of modernity, whereas his commitment to practices such as that of protectors puts him in touch with the more traditional aspects of the religious culture of his people. However useful this inhabitation may be, it is also not without its difficulties, as we have seen in this essay. Moreover, there is the nagging question of the future of such a stance. Will a future Dalai Lama be able to conciliate so brillantly the conflicting demands of tradition and modernity? This question is inherent to the Dalai Lama institution and the mode of selection on which it is based. But this question acquires a particular urgency in the modern context where the very existence of Tibet seems to be at stake.

    Dream on Dry_Fuss

  • Thom

    Comforting Yushu-Dalai’s another tragedy 16:05, April 30, 2010 A sudden magnitude-7.1 earthquake hit Yushu County, Yushu Tibetan Autonomous Prefecture of western China’s Qinghai Province on April 14 and has caused huge casualties and tremendous economic losses. The relief work, which touches the hearts of the people all over the country, has been carried out as a great combat in the interior land of the Qinghai-Tibet Plateau.

    At this critical moment of do-or-die, the Dalai Lama, in collusion with some ill-willed western media, stated that he wished to “comfort the people in Yushu”, in an attempt to take advantage of the Han-Tibetan relationship and the suffering of the quake victims, only to attract more eyeballs.

    On April 20th, Jiang Yu, spokeswoman of the Ministry of Foreign Affairs, responded at a press conference to the Dalai Lama’s wish of visiting the quake-hit Yushu. She said that at present, the Chinese government and the Chinese people across the country are sparing no efforts in the relief work.

    Overseas Chinese, including Tibetan compatriots, who are much worried about the quake area, have showed their care and sympathy in various ways. To date, the manpower for relief work is sufficient, and the materials have been incessantly transported to the affected area, she said.

    The quake affected victims have received good medical treatment and settled down. In the meanwhile, psychological counseling has been properly conducted following the religious beliefs and customs of the local people. Religious praying ceremonies and soul releasing activities for the bereaved are successively conducted.”
    According to Jiang, quake victims have received sound medical treatment and allocation. Meanwhile, the government, strictly in line with religious and local folk customs, has carried out psychological comforting work. At the same time, prayers by religious circles are gradually in process.

    Although not directly answering the Dalai Lama’s request, Jiang has raised the question: what the Dalai clique has actually done for the victims when the catastrophe fell. She also gave a strong attack at the Dalai clique that unity and stability of China is the ultimate guarantee of the happiness of the Tibetan people. When the terrible natural disaster occurred inYushu, people from across the country and different ethnic groups showed their support, as well as starting the job of rebuilding a new Yushu in order to guarantee the safety and livelihood of the locals. The Tibetan people also find their spiritual sustenance from religious soul releasing and praying activities held for the cremation of the deceased and the 11th Panchen Lama Erdini Qoigyijabu holding prayers at Huangsi Temple in Beijing.

    Besides, we do not need to give a head-on reply to Dalai who deserves none of our responses at all. An “indifferent on-looking” attitude is the right solution to Dalai’s tricks. From the views of the people with wisdom, the Dalai Lama was not supposed to soothe the victims from the very start. Previously, he has made an attempt of “political show” by through holding a “victims soothing” flag. After the earthquake hitting Taiwan on September 21, 2009, the Dalai Lama, with help by Taiwan separatists, went to Taiwan with the excuse of a “prayer for victims”, but he appeared to be a “disgusting play” in the shocked area: followed by over 150 media to “splendidly” divert people’s attention towards the disaster and distract the relief strength; spending 700,000 $NTD merely on a special high-speed rail train and bogging down hundreds of security guards, causing “immense” waste of manpower, material supply and financial resources; forcing victims to accept his prayer, “mercifully” disrupted the intensely ongoing relief work. Claiming to soothe the spiritual damage for victims, he was obviously reached by no ordinary people at all.

    Although the Dalai Lama affirmed the relief efforts by China, knowing clearly that there was definitely zero possibility for his return to Yushu and – if he comes, he will again re-act his “hypocritical tragedy”, knowing that he will absolutely obstruct the efficient progress of the relief. He deliberately made the “wrong move”, never missing any chance for his propagandization and ingratiation. Even when he realized that the chance was based on the immoral utilization of disastrous earthquake and thousands of Tibetan victims. “Hope to visit Yushu to appease quake-affected victims”, is a merciful request seemingly, but an unspeakable purpose. Did the Dalai hope to visit Yushu, or to “appease victims”, or to re-act his “hypocritical tragedy”? The answer is obviously known to all.

  • Thom

    Warriors of Shambala will Defend the Lineage of Je T’Song Khapa,
    by Bearing Witness Against Samdung and the Dalia in a Court Of Law.
    The Dalia is Going Down in a Tailspin of Smoke.

    Manjunatha Sumati Kirti Foundation
    contact: Bastian Schmieder
    bastian.schmieder@gmail.com
    ANOUNCEMENT
    Due to the on-going persecution of adherents of the four centuries-old Buddhist protective deity Dorje Shugden by Tenzin Gyatso, aka the 14th Dalai Lama, and his “Central Tibetan Administration” (CTA)following a ban of that religious practise in March 1996 through the Tibetan “God-King”, the Dorje Shugden Devotees’ Charitable and Religious Society filed a Petition to the Delhi High Court, New Delhi, India in 2008. After more than two years of struggle, the Petition was finally dismissed by Justice Muralidhar on April 5, 2010 on technical grounds. In contradiction to this, in a statement on April 20, 2010 on its website, the CTA stated that the door for similar complaints of their victims in the future had been closed by the Justice. Nothing could be me more far away from the truth, as Justice Muralidar clearly stated that by dismissing the case in its present form he would not express any opinion on the merits or demerits of the case as well as he very clearly pointed out in paragraph 12 of the Order, “It is however clarified that the dismissal of this petition will not preclude any individual member or member of the Petitioner No. 1 Society [i.e., the above named Dorje Shugden Society] to seek appropriate remedies as may be available to them in law before the appropriate forum…”. This, in fact, is an obvious hint on how further legal struggle by Dorje Shugden adherents could be entertained. CTA further states that the Petition had been dismissed due to ‘vague averments’ regarding cases of harassment and persecution against Shugden devotees. Citing the Justice’s statements completely out of context, the CTA thereby tries to draw a new picture of reality. The actual order in fact reads that it were vague statements because “the criminal law remedies available to the Petitioners has not been availed by them” (para , i.e. victims, maybe due to intimidation and fear of further persecution, did not complain to the local police.
    Furthermore, the CTA claims that the Justice had stated the acts of persecution and harassment were not justifiable as argued by the Petitioners. This is, however, a sheer distortion of facts and a deliberate
    lie, as the Justice’s statement referred to the ban of the Shugden practise itself that he considers to be religious. He clearly pointed out that all cases of persecution and harassment were indeed justifiableand it was to the State of Himachal Pradesh to investigate in them (or the state of Karnataka,
    respectively)
    The nature of the CTA’s statement clearly shows their modus operandi. Facts and even official Court documents are cited out of context, distorted and put into a new and fabricated context. Even through only superficially studying the judgement it becomes clear that it was a draw. The dismissal, as presented above, was mainly out of two reasons. First, the Justice did not see a territorial jurisdiction ofthe Delhi High Court pointing towards the law and order institutions of the States of Himachal Pradesh
    (the seat of the Tibetan leader) and Karnataka (the site of the large Tibetan settlements Mundgod and Bylakuppe). Secondly, he mentioned the lack of records in the police files due to the absence of complaints by victims of the Dalai Lama’s actions. All other reasons for dismissing the Petition as
    given by the Judge were of technical nature.
    Sincerely,
    Schmieder

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