Tag Archives: Tenzin Gyatso
Change does not roll in on the wheels of inevitability, but comes through continuous struggle. And so we must straighten our backs and work for our freedom. A man can’t ride you unless your back is bent.
– Martin Luther King, Jr.
Now is the time.
In this interview, Michael Parenti reveals the truth about the history of Tibet and the Dalai Lama. His new book God and His Demons exposes the dark side of the Dalai Lama.
Here is my 4th of July post. Below is a quote from the blog Duganz: A Heretic’s Life entitled The Dalai Lama is evil:
“I know that America is no pearl of democracy, or bastion of freedom, but we are not a theocracy (in fact, we made our first constitutional amendment a refutation of theocratic government). What Mr. Gyatzo wants is a theocratic rule of Tibet. He is not for a “free” Tibet. He is in fact for implementing a religious dictatorship. It’s sick. It’s un-American. It should not be something supported by our government, the CIA, or our treasured D-List actors like Steven Seagal (who Mr. Gyatzo has claimed is a reincarnated lama).”
The truth goes marching on in the blogosphere! Below is the Dalai Lama: the “God King” video.
The article below was written by Ron Cook.
With the release of the book ‘A Great Deception – The Ruling Lama’s Policies’ many will conclude that the Western Shugden Society is intent on destroying the reputation of the Fourteenth Dalai Lama, Tenzin Gyatso. Such a conclusion is both specious reasoning and absurd. This is because the Dalai Lama has completely savaged his own reputation. His innumerable contradictory words and activities are the poison that is solely responsible for any downfall. Like any self-destructive celebrity the Dalai Lama need only look in the mirror to find the source of all his problems.
If one does a little research it is easy to find example after example of conflicting statements coming from the mouth of the Dalai Lama. For example, is the Dalai Lama a religious leader or politician? The Dalai Lama provides his answer: “To be interested in religion you have to be involved in politics.”1 He has also said things like, “Political institutions and religious institutions should be separate; it is safer if they are kept away from each other.”2 Then during the same interview, and only moments later, he contradicts himself by saying “…politics and religion should be combined.”3 How does advocating blending ‘church and state’ foster a good reputation? Historically the combination has only produced intense suffering and injustice. His advocacy is no doubt due to his previous stewardship of Tibet prior to his 1959 exodus. “We are punished for feudalism. Every event is due to one’s karma.”4 This was the Dalai Lama’s response to a question as to why Tibetans had lost both their independence and why they were having no success in regain it. Does he remember who the feudal lord of Tibet was?
Does being on the CIA’s payroll enhance or discredit the reputation of a supposed fully omniscient Buddha of Compassion? Is collecting millions of dollars for a ‘free Tibet’ while at the same time abandoning independence and instead seeking autonomy within China not a contradiction? Why was their no referendum from six million Tibetans? Again, does this enhance or discredit his reputation? Does being a spokesperson for Apple Computers or guest editor of the fashion magazine Vogue, help increase his reputation as a pure spiritual practitioner? How does saying that Shoko Asahara, [leader and convicted murderer of the Japanese AUM Cult] has a ‘mind of a Buddha’ provide him with a credible reputation? Does attending Hollywood parties and staying in the world’s most luxurious hotels accord with the vows and commitments of a ‘simple Buddhist monk?’ Does supporting India’s testing of nuclear weapons an admirable quality of a Nobel Peace Prize recipient? Does saying ‘I am half Marxist, half Buddhist’ win favour with Marxists, Buddhists, or anyone for that matter?
The Dalai Lama said the following at a speech at the Assembly of Tibetan People’s Deputies, Dharamsala, May 29, 1991:
“Now, when we try to become a complete democracy, the present election system becomes a bit of a problem. We have used the word ‘secularism’ in our draft charter. Experts interpret this word differently. But in our Charter the word is defined in Tibetan as remey …(it roughly means that the state will not discriminate among different religions). Therefore, if our constitution is based on this principle, it, for all practical purposes, incorporates the essence of all religions, whether we give it the name of religion or not. However, if we use the word religion, we will be narrowing the scope of this constitution. On the contrary, if we use the phrase ‘natural and innate spiritual qualities of human beings,’ it will embrace the whole of humanity.”
In a speech to the Lithuanian Parliament, October 1, 1991 the Dalai Lama said:
“Of course, sometimes religion has been used to create divisions and problems between people. That is very unfortunate and sad because I believe religion should do the opposite: it should develop harmony, compassion and understanding among people. The fact that there are differences should not create conflict. It is useful to have different religions so that people can practice the religion that best fits their mental disposition.”
Apparently such altruism applies to all of humanity except Dorje Shugden practitioners. How does expounding such noble policies like this (and then invoking a systematic persecution and attempted purge of Dorje Shugden adherents from the Tibetan and Buddhist communities around the world), enhance his reputation? Considering the fact that at the time of these speeches he had already been advising his followers not to practice Dorje Shugden for over a decade, makes these words particularly hypocritical.
Writing two autobiographies and consulting on a movie revolving around his early years in Tibet has certainly enhanced his reputation. Unfortunately no authentic Buddhist spiritual leader would ever consider wasting their time fawning about themselves because it directly contradicts Buddha’s teachings on self-centeredness. Similarly, does including on his official website lists of both his honors and awards and all the politicians he has met, indicate anything more than an egotistical proclamation?
The unsavory words and actions of the Dalai Lama are so extensive that the book A Great Deception could not possibly explore them all. It only focuses on some of the most egregious contradictions. Followers of the Dalai Lama may be outraged by what they read but they merely suffer from the self-deception of seeing the emperor’s new clothes. No doubt it is unbearable to entertain the thought that they have been utterly deceived by a master political and spiritual illusionist. No matter what evidence is presented they will likely choose to remain in denial, and apply blind faith. However, they should keep in mind that the Western Shugden Society and others would have no justifiable or corroborated basis for criticism had the Dalai Lama not provided it in overabundance. The undeniable truth is that Dalai Lama destroyed his reputation many years ago.
1 Interview by Paul Vallely, ‘The Independent’ Saturday, 9 December 2000
2 Extract from All You Ever Wanted To Know From His Holiness The Dalai Lama On Happiness, Life, Living, and Much More: Conversations with Rajiv Mehrotra, 23 January, 2010.
4 Interview by Johan Hari, ‘The Independent’ 7 June, 2004.
The Western Shugden Society has redesigned their website. The site has a lot of new photos, videos and information that weren’t included before. Now the website is similar to the new book (A Great Deception) in a multimedia format. However, there is a lot of information in the book that can’t be found on the website. The two together are a powerful combination that have the function of freeing Buddhism from political pollution and protecting Shugden practitioners from persecution by the Dalai Lama.
Below is a sample of the contents of the new book A Great Deception – The Ruling Lama’s Policies by the Western Shugden Society
The Fourteenth Dalai Lama moves with impunity through his many roles as politician and religious leader. When he does something wrong as a politician, he is excused as a religious leader; and when he does something wrong as a religious leader, he is excused as needing to act as a politician. It seems that no one can ‘pin him down’; no one can blame him for anything and he is able to get away with whatever he likes.
With a role for every occasion – holy man, politician, international statesman, simple monk, pop icon, Buddhist Pope, socialist, movie star, autocrat, democrat, Marxist, humanitarian, environmentalist, Nobel Peace prize winner, nationalist, Buddha of Compassion, communist, God-King – the Dalai Lama weaves a complex web of religion and politics that entraps his audiences wherever he goes. Nobody has ever seen anything like it. People are easily swayed by the historical mystique of Tibet and its ‘God-King’, and feel captivated and convinced by his charm.
Wearing the robes of a monk and using the Buddha’s profound words, the Dalai Lama has presumed to teach the world how to accomplish all of the things that he has in fact failed to achieve himself. Through words alone, and a vast and very expensive publicity machine, the Dalai Lama has established for himself the position of a ‘God-King’ in the minds of most people of the world. But behind the rhetoric, the public image and the charisma that has dazzled the world is someone who has failed repeatedly.
‘It’s not clear what practical benefit Tibetans in Tibet have received from the Dalai Lama’s activities abroad, though. Arguably, they have made their plight worse. The Dalai Lama’s main achievement has been to turn himself into an international celebrity, a status that ironically is dependent on the continued subjugation of Tibet.’
If we look behind the charisma, the antics and charm of the Dalai Lama, behind the illusion and the calculated deception that he has been working all these years for an independent Tibet, and we ask, ‘What has the Dalai Lama actually done for Tibet?’, the answer is ‘Nothing’. Actually it is worse than nothing, because he has given up Tibet, he has lost Tibet totally.
If we ask, ‘What has the Dalai Lama done for world peace, for the environment, for human rights and religious freedom?’, the things he constantly talks about, the answer is again ‘Nothing’. We cannot point to an acre of earth anywhere in the world that the Dalai Lama has rescued from deforestation, strip-mining, exhaustive agriculture or contamination. The Dalai Lama talks about world peace, human rights and religious freedom, but except for the prizes and awards he personally has received, we cannot point to a single achievement in any of these areas that has been accomplished through his own efforts. In fact, through his violation and abuse of human rights and religious freedom he contributes directly to conflict and disharmony in the world.
If we look behind the Dalai Lama’s attacks against so-called ‘fundamentalists’ and ‘sectarians’ we find to the contrary that he himself is in fact destroying the peace, harmony and happiness of his own faithful community, and of other Buddhist practitioners around the world. If we look behind the Dalai Lama’s call for harmony and unity among the four Tibetan Buddhist traditions, we find a plan through which he is actually destroying the four traditions, thus securing for himself a position of prime power and influence in the event of his return to Tibet.
After so many years in exile, the Dalai Lama stands in the wake of a series of international and domestic political failures that has produced deep crisis and division within the Tibetan exile community and now threatens the Buddhist community worldwide. He has created nothing but problems for the Tibetan people he claims to represent including vicious discrimination against innocent religious practitioners. In the international sphere, we see a political leader who has been overwhelmed and marginalised, not so much by the course of history but as a result of his own political views, misjudgements and mistakes.
The Dalai Lama has not been able to do anything to reverse Beijing’s integrationist policy in Tibet, the prospects for the exiled Tibetans’ return to Tibet are as remote as ever, negotiations with the Chinese are in deadlock, and there is no inclination amongst the world’s governments to recognise Tibet as an independent state. The Dalai Lama has become a world-famous figure, but has failed to gain anything concrete for his people.
The Dalai Lama’s endorsement of Marxist ideas and praise of Mao Zedong’s activities clearly shows that he does not like democracy or wish to share his power with other people. On the other hand he does not like the present Chinese government. In his own newspaper Sheja he is always criticising the Chinese government, calling them ‘ten-dra China’, or ‘China, enemy of Buddha’s doctrine’.
The main reason why he continually criticises the Chinese is that at present Tibet is controlled by the Chinese, and he wants to take back the power and control for himself. For this reason he devised a scheme: to regain his power and position he told the Chinese that though he accepted the loss of Tibetan independence he nevertheless wanted autonomy, which would give him alone sole control of Tibet.
He applied effort to achieve this for many years, but when he finally realized that his scheme was not working and that the Chinese would not fulfil his wishes he became frustrated and began organising international demonstrations whose violent nature disturbed people in many countries. Through this we can see the Dalai Lama’s hypocritical behaviour and selfish nature: he is not concerned with the future of Tibet but only with his own position and power. He received the Nobel Peace Prize, apparently indicating that he is a judging the Dalai Lama by his actions a great deception peacemaker, but in truth he is a troublemaker who has destroyed the hitherto unquestioned trust, peace and harmony within Tibetan communities throughout the world.
As a direct result of the Dalai Lama’s disastrous domestic policies and inflammatory speech, the Tibetan community is deeply and even violently divided against itself on an increasing number of critical issues. These include: (1) the Dalai Lama’s unilateral decision to drop the aim of Tibetan independence, without consultation with government or the Tibetan people; (2) his failure to fulfil his avowed commitment to democratise the Tibetan government; (3) his acquiescence in, or even instigation of, press censorship and the repression of freedom of expression; (4) his ruthless suppression of freedom of religion through banning the practice of Dorje Shugden; and (5) his sanctioning or instigation of many violations and abuses of human rights, including threats, coercion, intimidation, excommunication, physical violence and even murder.
There are many causes of the Dalai Lama’s failures to achieve anything substantial for the Tibetan people, including his own political-ideological views and attitudes, his incompetence as ‘head of state’, the dubious role played by the Nechung oracle and the participation of the Dalai Lama’s immediate family in the generation and execution of government policy.
But the fundamental factor underlying the present crisis lies within the very nature and function of the Dalai Lama’s Tibetan government as a feudal theocratic system – with its endemic mixing of religion and politics, its translation of religious ideas into government policy, its deep confusion over the roles of religious leader and head of state, and its retrogressive view of the position of the Dalai Lama as the ‘God-King’ of Tibet.
After fifty years, we do not see in this Dalai Lama a ‘God-King’, a saviour, or even a wise statesman skilfully shaping the destiny of his country and its people through a difficult time. What we see instead is a desperate and cynically self-seeking man who has precipitated the greatest catastrophe in Tibetan history.
Western Shugden Society aboutwss.org – Reting Lama was a Tibetan Lama from Reting Monastery who was also one of the most important Lamas of Sera Jey Monastery. After the death of the Thirteenth Dalai Lama in 1933, Reting Lama became Regent of Tibet. A few years later a relative of the Thirteenth Dalai Lama, a high government minister called Langdun, told Reting Lama and other ministers that the son of his (Langdun’s) relative was the reincarnation of the Thirteenth Dalai Lama, and gave evidence to prove this.
Reting Lama and Langdun did not have a good relationship, and Reting rejected Langdun’s claim that the son of his relative was the reincarnation of the Thirteenth Dalai Lama. However, the majority of ministers supported Langdun, and this made Reting very worried about his position, because if the son of Langdun’s relative was recognized as the reincarnation of the Thirteenth then his own power and position would quickly end.
To solve this problem and protect his position, Reting devised a plan with his close friend, Ketsang Lama, another Lama from Sera Jey Monastery. They made three decisions: (1) the reincarnation of the Thirteenth Dalai Lama must be chosen from a faraway place such as the Amdo Kumbum region on the border of China; (2) Reting should go to the holy lake of the Deity Shridevi, pretend to see visions of the letters AH KA MA in the water there, and record this in writing. The letters AH, KA and MA would indicate that the reincarnation of the Thirteenth Dalai Lama would appear in Amdo (AH), Kumbum (KA) and motherland of reincarnation (MA); and (3) after completion of the second preparation, Ketsang should go to Amdo Kumbum and choose a suitable boy as the Thirteenth Dalai Lama’s reincarnation. They then put this plan into operation.
When Ketsang and his two assistants arrived in Amdo Kumbum they immediately started to search for a suitable boy. One day Ketsang met an old monk of Kumbum Monastery to whom he explained that he was looking for a suitable boy to be recognized as the reincarnation of the Thirteenth Dalai Lama. He asked if the monk had any recommendation, and the old monk replied that in this region there was a family in Taktser village who had an intelligent boy that he could introduce if Ketsang was interested. The old monk was actually a relative of this family from Taktser village, and so he tried to guide Ketsang in the direction of his own family! Taktser was a Muslim village.
Two days later, Ketsang visited the family with the old monk, who showed Ketsang the boy: ‘This is the boy I recommended to you.’ Ketsang showed the boy many different objects that had belonged to the Thirteenth Dalai Lama, but in truth the boy showed no pleasure at seeing these things; even when Ketsang handed the boy something saying, ‘This is yours’, the boy would immediately throw it away. However, Ketsang found that the boy was very attractive, and thought that this would be good enough. With regard this examination of the boy, Ketsang lied about the results (as detailed in The Ocean of Truth Explained). A few days later Ketsang visited the family again and told the boy’s parents, ‘We are representatives of the Tibetan government and if you are happy we want to recognize your son as the reincarnation of the Thirteenth Dalai Lama.’ The parents happily accepted.
Having made these preparatory arrangements, Reting then informed the Tibetan government ministers and publicly announced that he and Ketsang Lama had found the unmistaken reincarnation of the Thirteenth Dalai Lama. In saying this he publicly lied.
The ministers of the Tibetan government were unhappy to accept a reincarnation of the Thirteenth Dalai Lama from a non-Buddhist religious culture. However, some monasteries supported Reting, and in particular the Abbot of Sera Jey Monastery forcibly threatened that if the ministers did not accept the reincarnation chosen by Reting then there would be civil war. Also Reting himself had great political power, so finally the ministers had to follow whatever he said, without choice.
The boy was given the name Lhamo Dhondup, and in order to receive permission for Lhamo Dhondup to be released from membership of the Muslim community, Reting asked the Tibetan government to pay 400,000 silver coins to the local Muslim leader of Taktser called Ma Pu-fang. Finally, in this way, the Muslim boy, Lhamo Dhondup, was brought to Lhasa, together with his search party, his family and a large group of Muslim merchants. Reting organized a great welcoming ceremony for the boy’s arrival in Lhasa.
Later, when the time came for Lhamo Dhondup to receive ordination vows, he should have received them from the Regent Reting himself. However, Reting had no confidence to grant the ordination vows, because there was a serious problem with his moral discipline. It was known by many people that he had a sexual relationship with the wife of his brother, and that he engaged in many other actions that were inappropriate for a monk. Because of this he requested his own Teacher, the elderly Taktra Rinpoche, to hold the position of Regent for three years and during that time to teach the Buddhist way of life and grant ordination vows to Lhamo Dhondup. Taktra accepted this request.
After Taktra became Regent he tried to care for and teach the boy, but he found that Lhamo Dhondup was very different from Tibetan boys. When Taktra taught him how to practise the Buddhist way of life the boy never accepted, and showed no interest in any spiritual practice. The boy was often angry, and shouted many times at Taktra himself. Taktra was very disappointed and one day told some of his close disciples, ‘This boy Lhamo Dhondup does not have any good imprints of the Buddhist way of life. I am worried about our country and what will happen in the future.’ Taktra appointed two other Teachers for the boy – Ling Rinpoche and Trijang Rinpoche.
Later, again Taktra received further information that clearly showed that Reting had a sexual relationship with a woman and was performing many other inappropriate actions, and he became even more disappointed. Generally, in the very beginning, many government ministers including Langdun had understood that Reting had lied when he claimed to have received a vision of the three letters AH, KA and MA in the holy lake of the Deity Shridevi (which would have indicated that the mother of the Thirteenth Dalai Lama’s reincarnation lived in the Kumbum area). They understood this because at the time one of Reting’s assistants had told a friend that Reting had lied, and this friend in turn had passed this information to government ministers. When Taktra’s term as Regent was almost finished, the government Kashag (or cabinet of ministers) received many reports from different people about how Reting and Ketsang had chosen a false reincarnation of the Thirteenth Dalai Lama, and for this and other reasons the Government sent soldiers to Reting Monastery to arrest Reting and bring him back to Lhasa.
While in prison, Reting was one day brought under guard to the Kashag’s meeting room. The Chief Minister asked Reting to tell the truth about his vision of the letters AH, KA and MA in the water of the holy lake of the Deity Shridevi. Fearfully, Reting admitted that he had lied, and made a full confession. He died soon after in prison; some say that he was executed by order of the Tibetan Government.
The Government then publicly announced that any person who had received a special position from Reting, including Lhamo Dhundup, would be removed from office. However, at that time there were three things developing in Tibet: (1) great fear was developing among Tibetans on hearing that the Chinese army would soon arrive in Lhasa; (2) many people were unhappy at hearing that Lhamo Dhondup would be removed from his position; and (3) Lhamo Dhundup had apparently begun to improve his qualifications through receiving special care and teachings from Trijang Rinpoche and Ling Rinpoche. For these three reasons, through Taktra Rinpoche, Trijang Rinpoche and Ling Rinpoche made strong requests to the Government, asking them to delay the removal of Lhamo Dhondup from his position as Dalai Lama. Through this help from Taktra, the wishes of Trijang Rinpoche and Ling Rinpoche were fulfilled. Shortly afterwards, the elderly Lama, Taktra Rinpoche, died and the Chinese army entered Lhasa. The Tibetan Government then lost its function, and finally in 1959 Lhamo Dhondup – or Tenzin Gyatso – escaped to India.
In India this false Dalai Lama created the Tibetan exile government by himself. This exile government has hidden all the true information about Tibet, and for over forty years has spread only false information that has exaggerated the good qualities of this false Dalai Lama throughout the world. In truth, they are lying. Their policy of mixing religion with politics has caused great damage to the reputation of Buddhism in general.
We can see how all of Lhamo Dhondup’s opportunities came from the supreme kindness of his two teachers – Ling Rinpoche and Trijang Rinpoche – yet how did he return their kindness? In The Ocean of Truth Explained it says: ‘Later, in Dharamsala, India, Ling Rinpoche died of a heart attack because the Dalai Lama refused his request to stop giving encouragement that Gelugpas should practise the Nyingma tradition. And Trijang Rinpoche died of a heart attack because the Dalai Lama refused his request to stop banning the practice of Dorje Shugden.’