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From a Tibetan in Exile "Monk niyma story" /Repost w/photo

The Tibetan Photo Project is dedicated to giving a voice to Tibetans via thier own photos and words. In October of 2003, the Tibetan Photo Project received its first e-mail from Lobsang Sang Topgyal. He is 23 and a former monk. Lobsang has been documenting the lives of Tibetans.
Photo by Lobsang Sang Topgyal, a Tibetan living in exile
Photo by Lobsang Sang Topgyal, a Tibetan living in exile
The Tibetan Photo Project is dedicated to the creation of a voice for the Tibetan people though their own words and pictures. The project was the fisrt to put cameras in the hands of Tibetan monks living in exile. http://www.tibetanphotoproject.com The Tibetan Photo Project introduces "Refugee in India" The Photos of Lobsang Sang Topgyal Copyright the Tibetan Photo Project http://www.tibetanphotoproject.com In October of 2003, the Tibetan Photo Project received its first e-mail from Lobsang Sang Topgyal. He is 23 and a former monk. Lobsang has been documenting the lives of Tibetans. We are presenting this story and photo as we received them and without correction to language or spelling. Visually and respectfully, Joe Mickey & Sazzy Varga, founders "Monk niyma story" By Lobsang Sang Topgyal "Story about them Monk niyma from Tibet to India by a walk in 45 days , he come for education and to meet dala lama .india is better for studies. But for Chinese gov , does allow to our culture, but that time , he traveled in snowy weather for 15 days , his cloths were wet and with him their were two friends and due to bad weather the fell sick. And they were unable to walk. Then they enter into India military area. When he reached their his legs were injured due to cold whether , .and he was taken to hospital by Indian army, and their was no cure , so his legs were separated from his body. He stayed ion hospital for long period and did not get good treatment.when he wake up he found his both legs were missing, he feeled very bad , and he though why did he come from Tibet Tibet India.due to depression he was mentally disturb.then he was send to delhi and from their to dhrama shala by tibet government.then he was send to school and I did counseling , and studied mental health care for one year in dhrama shala. And I do counseling to Monk Niyma and he was also helped my two doctors eva and enolena from Holland. Now kusho nimya is in dhrama shala osger school and he still a monk. I just no this much and I will send more information as I recived about him."

homepage: homepage: http://www.tibetanphotoproject.com/Lobsang.html

Lamaism - quaint feudal oppression mass-marketed to the West 23.Dec.2003 02:04


Tibetan Buddhism has a legacy of violence, hypocrisy, sexism, institutional sexual abuse, homophobia and religious rule by a dictator said to be a living god (the Dalai Lama) - all so the idle monk lifestyle could be supported by a feudal system of peasants who gave over half their labor/possessions. Although Chinese rule has been oppressive for the ruling Lamaist class and its defenders, is there ANY evidence to suggest that going back to rule of a feudal God-King would be better than the current system? Has ANY dictator ever ruled to the benefit of "his" people?

8 question for the Dalai Lama, concerning his extreme hypocrisy;

Friendly Feudalism, The Tibet Myth - by Michael Parenti

extensive links concerning the dangerous shortcomings of Tibetan Buddhism/the Dalai Lamas;

former Tantric sex slave for "celibate" Lama Kalu Rinpoche (under threat of death) by June Campbell;

The Dalai Lama justifies WWII, the Korean War, and the Afghani and Iraqi invasions/occupations;

History of the 14 Dalai Lamas;
 link to www.american-buddha.com

The warlike, undemocratic nature of Lamaism;

The Dalai Lama admits to being a paid CIA asset for decades;

Tibetan lamas charged (fleeced) Steven Seagal (movie star) a lot of money to be called a Lama himself;
 link to www.american-buddha.com

Interview with former devotees initiated into the highest ranks of Lamaism;

The true story of Maoist revolution in China;

Buddhism and misogyny - a historical overview

A note on Gringo Star's hatred for Tibetans having their own voice 23.Dec.2003 09:57

Joe Mickey / founder of The Tibetan Photo Project tibetanphotoproject3@hotmail.com

Dear readers

Gringo Stars has spewed his hatred for the Tibetan people on every post on the subject. Often, as on this topic, his post have no relevance to the article. In this case, his attack is a direct shot a lone Tibetan voice.

The collection of his writtings is a lesson in the construction of propaganda. In this case is clumsily created by the faceless pen name of Gringo Star. When asked to provide identity or qualify his background on his position, he insults readers with a picture of a dog that he says is Gringo Star. His collection of anonymous followers line up spouting insults and ignorant conspiracy theories. But since they are anonymous, they could be the same person praising him or herself.

By following his posting sequence, we first see he offers a position. It is only when the validity is challenged, he supplies only information sources that support his point.

For example, his source of the pen-named authors, Victor & Victoria Trimondi, he conveniently makes no mention that the authors also point out support for the message of peace and compassion by the Dalai Lama. Gringo Star only presents that which supports his only position.

Confirmation of Gringo Star's sources is, for the most part, an extensive process.

In journalism, knowledge of the source is required to understand who the source is, their background, agenda and who if anyone finances and publishes or otherwise controls their efforts. Initial research of Victor & Victoria Trimondi reveals that their bios and interviews are self contained or self created, and while they provide identifications for themselves, even this will not be readily available to the casual reader and therefore this is not enough to ascertain credibility.

In another example, I would certainly challenge Gringo Star's headline "The Dalai Lama justifies WWII, the Korean War, and the Afghani and Iraqi invasions/occupations;" vs. the article he presents as proof for his headline.


A reading by any balance minded person will not find the propagandist point of view Gringo Star uses in his headline to sell the Associated Press article.

It also has to be pointed out when I referred to the same source earlier in the discussion, Gringo Star said of mainstream media, "You are a member/product of the corrupt corporate press. Must feel nice to be part of a very-well-financed, self-perpetuating system of so-called information." I guess if Gringo Star thinks the "corrupt corporate press," can be manipulated to fit his propaganda then its okay

In another example, Gringo Star lumped The Dalai Lama's Nobel peace prize with Henry Kissinger and the nomination of George Bush. The intelligent reader will ask if this means there is no person on the Nobel Peace Prize list that Gringo Star would agree with or is this another selective application to fit his propaganda?

And so on for Gringo Star's selective understanding or propaganda against Tibet and Tibet in exile.

To borrow from another comment that appeared on this topic and I am close to closing

((( "My $.02 worth" 21.Dec.2003 23:07
By xyzzy

Before anyone denounces me or other critics of Tibetan feudalism as Maoist sycophants, I'll close with a quote from Parenti's essay:
( Readers who visit this artilce will note that this article, while presented by another anonymous poster, is very well footnoted for its sources, see   http://www.swans.com/library/art9/mparen01.html as supplied by xyzzy)
...To denounce the Chinese occupation does not mean we have to romanticize the former feudal regime. One common complaint among Buddhist proselytes in the West is that Tibet's religious culture is being destroyed by the Chinese authorities. This does seem to be the case. But what I am questioning here is the supposedly admirable and pristinely spiritual nature of that pre-invasion culture. In short, we can advocate religious freedom and independence for Tibet without having to embrace the mythology of a Paradise Lost." )))

Readers, keep in mind that because Gringo Star saw this as a supportive statement he offered cheers. The only fault I find with the post is it comes from an anonymous poster.

The Dalai Lama has expressed similar sentiments o the above quote in several writings, tapes and venues in the era of present day. This is the evolution of a man who found himself first placed in the position at the age of 4.

From my own talks to groups and organizations I have phrased a similar sentiment as follows:

"Do not misunderstand, the Tibetan culture, is not a perfect culture, it has all the frailties of any other social or religious system ever developed on the planet and within that system you can find all of the human sins... but it is the Tibetans' culture and they have a right to determine their own way in the world. Beginning in 1949, the Chinese government, which is not the same as the Chinese people, began to take away the right of the Tibetans to determine their own culture that had evolved over centuries according to the anthropological needs of their nature and the remote land the inhabit."

"Tibetans have no economic or military power, they are largely a symbol. We have destroyed the American Indian, the Aborigines and countless other indigenous people. There is still time to get it right for the Tibetans. In this process they too have evolved. They fled to India and built a refugee community from the ground up. One of the government in exile's first effort was not to build a religious school but a secular school that with little resources, was the first attempt to help prepare Tibetans in exile for a different world."

"No doubt there are problems. There have been Lamas who prefer the trappings of their position of power and have spent time building elaborate temples and there have been Tibetans who have concentrated on the political needs and policies that are needed to help gain support from a vast array of organizations need to help the refuge population... this is not a religious quest for me as I am at best a skeptical agnostic but a human one... I have read the writings of many Tibetans and my correspondence with the monks has been personally rewarding. If you look at the Dalai Lama's standing on the best seller list, It has been to many Americans. I took on this project because I felt I had received a great deal and The Dalai Lama is the main voice that brings recognition to the Tibetan cause...this project helps develop another voice, from regular Tibetans who are married and have families and to monks who have chosen that life and who feel that is the best thing they can do to preserve the Tibetan culture which has created great art and evolved great philosophy. Make no mistake there are people who do not believe the Tibetans should have this voice."

Readers that come to this site are looking for truth and simply by coming here they prove they are not gullible nor do they fall for propaganda. But, folks like Gringo Star will never be curtailed from trying to manipulate information for their own designs.

Readers who care about this issue will explore it for themselves from all sides and sources. For them, it is just as important to look at what the Tibetan situation has become as what has evolved from it. History presents a view that tells us how far a person or a nation has come. For that reason history is important to the perspective of today's vantage point.

This seems like a good place for me to close.

If you have come this far... Thank you for your participation. I hope you will visit the site and many other sites on Tibet. Certainly feel free to contact me and I welcome legitimate challenges and discussions.

Keep searching past the one-sided propaganda created by the nameless and faceless and look for the truth. Gringo star will no doubt have the last word.

Happy holidays to all.

Joe Mickey, Co-Founder of the Tibetan Photo Project


Happy Holidays from a voice for the Tibetan people who have escaped oppression
Happy Holidays from a voice for the Tibetan people who have escaped oppression

A note on the Dalai Lama's hatred for the Tibetans having their own voice 23.Dec.2003 11:37


First off, we are ALL anonymous online, including YOU, "Joe".

Thank you for reposting some of the links I provided. Readers will judge for themselves. I'd also like to thank you for your hysterical propagandic tone of personal attack because with each of your repetitive posts it's easier for readers to see which side is less concerned with the Tibetan people and more concerned about the system which has oppressed the Tibetan people for centuries. Be honest "Joe"; the Trimondis as well as myself (and pesumedly yourself) are all for the MESSAGE of peace and tolerance that the Dalai Lama publicly promotes. The fact is that the Trimondis, like myself, are very much against the warlike, sexist, homophobic, religiously intolerant nature of the Dalai Lama's cherished Tantras, which makes the Dalai Lama a hypocrite. Not telling the whole truth is pretty much lying, "Joe" - didn't any monks ever tell you that?

Now I must repost an excellent article about the Dalai Lama's abuse and exploitation of the Tibetan people (as justified by Lamaism);

Hard Climate, Heartless Society

Tibet is one of the most remote places in the world. It is centered on a high mountain plateau deep in the heart of Asia. It is cut off from South Asia by the Himalayas, the highest mountains in the world. Countless river gorges and at least six different mountain ranges carve this region into isolated valleys. Before all the changes brought about after the Chinese revolution of 1949, there were no roads in Tibet that wheeled vehicles could travel. All travel was over winding, dangerous mountain trails--by mule, by foot or by yaks which are hairy cow-like mountain animals. Trade, communications and centralized government were almost impossible to maintain.

Most of Tibet is above the tree-line. The air is very thin. Most crops and trees won't grow there. It was a struggle to grow food and even find fuel for fires.

At the time of the revolution, the population of Tibet was extremely spread out. About two or three million Tibetans lived in an area half the size of the United States--about 1.5 million square miles. Villages, monasteries and nomad encampments were often separated by many days of difficult travel.

Class Society in Old Tibet

Tibet was a feudal society before the revolutionary changes that started in 1949. There were two main classes: the serfs and the aristocratic serf owners. The people lived like serfs in Europe's "Dark Ages," or like African slaves and sharecroppers of the U.S. South.

Tibetan serfs scratched barley harvest from the hard earth with wooden plows and sickles. Goats, sheep and yaks were raised for milk, butter, cheese and meat. The aristocratic and monastery masters owned the people, the land and most of the animals. They forced the serfs to hand over most grain and demanded all kinds of forced labor (called ulag). Among the serfs, both men and women participated in hard labor, including ulag. The scattered nomadic peoples of Tibet's barren western highlands were also owned by lords and lamas.

The Dalai Lama's older brother Thubten Jigme Norbu claims that in the lamaist social order, "There is no class system and the mobility from class to class makes any class prejudice impossible." But the whole existence of this religious order was based on a rigid and brutal class system.

Serfs were treated like despised "inferiors"--the way Black people were treated in the Jim Crow South. Serfs could not use the same seats, vocabulary or eating utensils as serf owners. Even touching one of the master's belongings could be punished by whipping. The masters and serfs were so distant from each other that in much of Tibet they spoke different languages.

It was the custom for a serf to kneel on all fours so his master could step on his back to mount a horse. Tibet scholar A. Tom Grunfeld describes how one ruling class girl routinely had servants carry her up and down stairs just because she was lazy. Masters often rode on their serfs' backs across streams.

The only thing worse than a serf in Tibet was a "chattel slave," who had no right to even grow a few crops for themselves. These slaves were often starved, beaten and worked to death. A master could turn a serf into a slave any time he wanted. Children were routinely bought and sold in Tibet's capital, Lhasa. About 5 percent of the Tibetan people were counted as chattel slaves. And at least another 10 percent were poor monks who were really "slaves in robes."

The lamaist system tried to prevent any escape. Runaway slaves couldn't just set up free farms in the vast empty lands. Former serfs explained to revolutionary writer Anna Louise Strong that before liberation, "You could not live in Tibet without a master. Anyone might pick you up as an outlaw unless you had a legal owner."

Born Female--Proof of Past Sins?

The Dalai Lama writes, "In Tibet there was no special discrimination against women." The Dalai Lama's authorized biographer Robert Hicks argues that Tibetan women were content with their status and "influenced their husbands." But in Tibet, being born a woman was considered a punishment for "impious" (sinful) behavior in a previous life. The word for "woman" in old Tibet, kiemen, meant "inferior birth." Women were told to pray, "May I reject a feminine body and be reborn a male one."

Lamaist superstition associated women with evil and sin. It was said "among ten women you'll find nine devils." Anything women touched was considered tainted--so all kinds of taboos were placed on women. Women were forbidden to handle medicine. Han Suyin reports, "No woman was allowed to touch a lama's belongings, nor could she raise a wall, or 'the wall will fall.'... A widow was a despicable being, already a devil. No woman was allowed to use iron instruments or touch iron. Religion forbade her to lift her eyes above the knee of a man, as serfs and slaves were not allowed to life the eyes upon the face of the nobles or great lamas."

Monks of the major sects of Tibetan Buddhism rejected sexual intimacy (or even contact) with women, as part of their plan to be holy. Before the revolution, no woman had ever set foot in most monasteries or the palaces of the Dalai Lama.

There are reports of women being burned for giving birth to twins and for practicing the pre-Buddhist traditional religion (called Bon). Twins were considered proof that a woman had mated with an evil spirit. The rituals and folk medicine of Bon were considered "witchcraft." Like in other feudal societies, upperclass women were sold into arranged marriages. Custom allowed a husband to cut off the tip of his wife's nose if he discovered she had slept with someone else. The patriarchal practices included polygyny, where a wealthy man could have many wives; and polyandry, where in land-poor noble families one woman was forced to be wife to several brothers.

Among the lower classes, family life was similar to slavery in the U.S. South. (See The Life of a Tibetan Slave.) Serfs could not marry or leave the estate without the master's permission. Masters transferred serfs from one estate to another at will, breaking up serf families forever. Rape of women serfs was common--under the ulag system, a lord could demand "temporary wives."

The Three Masters

The Tibetan people called their rulers "the Three Great Masters" because the ruling class of serf owners was organized into three institutions: the lama monasteries possessed 37 percent of the cultivated land and pasture in old Tibet; the secular aristocracy 25 percent; and the remaining 38 percent was in the hands of the government officials appointed by the Dalai Lama's advisors.

About 2 percent of Tibet's population was in this upper class, and an additional 3 percent were their agents, overseers, stewards, managers of estates and private armies. The ger-ba, a tiny elite of about 200 families, ruled at the top. Han Suyin writes: "Only 626 people held 93 percent of all land and wealth and 70 percent of all the yaks in Tibet. These 626 included 333 heads of monasteries and religious authorities, and 287 lay authorities (including the nobles of the Tibetan army) and six cabinet ministers."

Merchants and handicraftsmen also belonged to a lord. A quarter of the population in the capital city of Lhasa survived by begging from religious pilgrims. There was no modern industry or working class. Even matches and nails had to be imported. Before the revolution, no one in Tibet was ever paid wages for their work.

The heart of this system was exploitation. Serfs worked 16- or 18-hour days to enrich their masters--keeping only about a quarter of the food they raised.

A. Tom Grunfeld writes: "These estates were extremely lucrative. One former aristocrat noted that a 'small' estate would typically consist of a few thousand sheep, a thousand yaks, an undetermined number of nomads and two hundred agricultural serfs. The yearly output would consist of over 36,000 kg (80,000 lbs.) of grain, over 1,800 kg (4,000 lbs.) of wool and almost 500 kg (1,200 lbs.) of butter... A government official had 'unlimited powers of extortion' and could make a fortune from his powers to extract bribes not to imprison and punish people.... There was also the matter of extracting monies from the peasantry beyond the necessary taxes."

The ruling serf owners were parasites. One observer, Sir Charles Bell, described a typical official who spent an hour a day at his official duties. Upper class parties lasted for days of eating, gambling and lying around. The aristocratic lamas also never worked. They spent their days chanting, memorizing religious dogma and doing nothing.

The Monasteries: Strongholds of Feudalism

Defenders of old Tibet portray Lamaist Buddhism as the essence of the culture of the people of Tibet. But it was really nothing more or less than the ideology of a specific oppressive social system. The lamaist religion itself is exactly as old as feudal class society. The first Tibetan king, Songsten-gampo, established a unified feudal system in Tibet, around 650 A.D. He married princesses from China and Nepal in order to learn from them the practices used outside Tibet to carry out feudalism. These princesses brought Tantric Buddhism to Tibet, where it was merged with earlier animist beliefs to create a new religion, Lamaism.

This new religion had to be imposed on the people over the next century and a half by the ruling class, using violence. King Trosong Detsen decreed: "He who shows a finger to a monk shall have his finger cut off; he who speaks ill of the monks and the king's Buddhist policy shall have his lips cut off; he who looks askance at them shall have his eyes put out..."

Between the 1400s and the 1600s, a bloody consolidation of power took place, the abbots of the largest monasteries seized overall power. Because these abbots practiced anti-woman celibacy, their new political system could not operate by hereditary father-to-son succession. So the lamas created a new doctrine for their religion: They announced that they could detect newborn children who were reincarnations of dead ruling lamas. Hundreds of top lamas were declared "Living Buddhas" (Bodhisattvas) who had supposedly ruled others for centuries, switching to new bodies occasionally as old host bodies wore out.

The central symbol of this system, the various men called Dalai Lama, was said to be the early Tibetan nature-god Chenrezig who had simply reappeared in 14 different bodies over the centuries. In fact, only three of the 14 Dalai Lamas actually ruled. Between 1751 and 1950, there was no adult Dalai Lama on the throne in Tibet 77 percent of the time. The most powerful abbots ruled as "regent" advisors who trained, manipulated and even assassinated the child-king Dalai Lamas.

Tibetan monasteries were not holy, compassionate Shangrilas, like in some New Age fantasy. These monasteries were dark fortresses of feudal exploitation--they were armed villages of monks complete with military warehouses and private armies. Pilgrims came to some shrines to pray for a better life. But the main activity of monasteries was robbing the surrounding peasants. The huge idle religious clergy grew little food--feeding them was a big burden on the people.

The largest monasteries housed thousands of monks. Each "parent" monastery created dozens (even hundreds) of small strongholds scattered through the mountain valleys. For example, the huge Drepung monastery housed 7,000 monks and owned 40,000 people on 185 different estates with 300 pastures.

Monasteries also made up countless religious taxes to rob the people--including taxes on haircuts, on windows, on doorsteps, taxes on newborn children or calves, taxes on babies born with double eyelids...and so on. A quarter of Drepung's income came from interest on money lent to the serf-peasantry. The monasteries also demanded that serfs hand over many young boys to serve as child-monks.

The class relations of Tibet were reproduced inside the monasteries: the majority of monks were slaves and servants to the upper abbots and lived half-starved lives of menial labor, prayer chanting and routine beatings. Upper monks could force poor monks to take their religious exams or perform sexual services. A small percent of the clergy were nuns.

After liberation, Anna Louise Strong asked a young monk, Lobsang Telé, if monastery life followed Buddhist teachings about compassion. The young lama replied that he heard plenty of talk in the scripture halls about kindness to all living creatures, but that he personally had been whipped at least a thousand times. "If any upper class lama refrains from whipping you," he told Strong, "that is already very good. I never saw an upper lama give food to any poor lama who was hungry. They treated the laymen who were believers just as badly or even worse."

These days, the Dalai Lama is "packaged" internationally as a non-materialist holy man. In fact, the Dalai Lama was the biggest serf owner in Tibet. Legally, he owned the whole country and everyone in it. In practice, his family directly controlled 27 manors, 36 pastures, 6,170 field serfs and 102 house slaves.

When he moved from palace to palace, the Dalai Lama rode on a throne chair pulled by dozens of slaves. His troops marched along to "It's a Long Way to Tipperary," a tune learned from their British imperialist trainers. Meanwhile, the Dalai Lama's bodyguards, all over six-and-a-half feet tall, with padded shoulders and long whips, beat people out of his path. This ritual is described in the Dalai Lama's autobiography.

The first time he fled to India in 1950, the Dalai Lama's advisors sent several hundred mule-loads of gold and silver bars ahead to secure his comfort in exile.

Bitter Poverty, Early Death

The people lived with constant cold and hunger. Serfs endlessly gathered scarce wood for their masters. But their own huts were only heated by small cooking fires of yak dung. Before the revolution there was no electricity in Tibet. The darkness was only lit by flickering yak-butter lamps.

Serfs were often sick from malnutrition. The traditional food of the masses is a mush made from tea, yak butter, and a barley flour called tsampa. Serfs rarely tasted meat. One 1940 study of eastern Tibet says that 38 percent of households never got any tea--and drank only wild herbs or "white tea" (boiled water). Seventy-five percent of the households were forced at times to eat grass. Half of the people couldn't afford butter--the main source of protein available.

Meanwhile, a major shrine, the Jokka Kang, burned four tons of yak butter offerings daily. It has been estimated that one-third of all the butter produced in Tibet went up in smoke in nearly 3,000 temples, not counting the small alters in each house.

In old Tibet, nothing was known about basic hygiene, sanitation, or the fact that germs caused disease. For ordinary people, there were no outhouses, sewers or toilets. The lamas taught that disease and death were caused by sinful "impiety." They said that chanting, obedience, paying monks money and swallowing prayer scrolls was the only real protection from disease.

Old Tibet's superstition, feudal practices and low productive forces caused the people to suffer terribly from disease. Most children died before their first year. Even most Dalai Lamas did not make it to 18 years old and died before their coronations. A third of the population had smallpox. A 1925 smallpox epidemic killed 7,000 in Lhasa. It is not known how many died in the countryside. Leprosy, tuberculosis, goiter, tetanus, blindness and ulcers were very common. Feudal sexual customs spread venereal disease, including in the monasteries. Before the revolution, about 90 percent of the population was infected--causing widespread sterility and death. Later, under the leadership of Mao Tsetung, the revolution was able to greatly reduce these illnesses--but it required intense class struggle against the lamas and their religious superstitions. The monks denounced antibiotics and public health campaigns, saying it was a sin to kill lice or even germs! The monks denounced the People's Liberation Army for eliminating the large bands of wild, rabies-infested dogs that terrorized people across Tibet. (Still today, one of the "charges" against the Maoist revolution is that it "killed dogs"!)

The Violence of the Lamas

In old Tibet, the upper classes preached mystical Buddhist nonviolence. But, like all ruling classes in history, they practiced reactionary violence to maintain their rule.

The lamaist system of government came into being through bloody struggles. The early lamas reportedly assassinated the last Tibetan king, Lang Darma, in the 10th century. Then they fought centuries of civil wars, complete with mutual massacres of whole monasteries. In the 20th century, the 13th Dalai Lama brought in British imperialist trainers to modernize his national army. He even offered some of his troops to help the British fight World War I.

These historical facts alone prove that lamaist doctrines of "compassion" and "nonviolence" are hypocrisy.

The former ruling class denies there was class struggle in old Tibet. A typical account by Gyaltsen Gyaltag, a representative of the Dalai Lama in Europe, says: "Prior to 1950, the Tibetans never experienced a famine, and social injustices never led to an uprising of the people." It is true that there is little written record of class struggle. The reason is that Lamaism prevented any real histories from being written down. Only disputes over religious dogma were recorded.

But the mountains of Tibet were filled with bandit runaways, and each estate had its armed fighters. This alone is proof that constant struggle--sometimes open, sometimes hidden--defined Tibetan society and its power relations.

Revolutionary historians have documented uprisings among Tibetan serfs in 1908, 1918, 1931, and the 1940s. In one famous uprising, 150 families of serfs of northern Tibet's Thridug county rose up in 1918, led by a woman, Hor Lhamo. They killed the county head, under the slogan: "Down with officials! Abolish all ulag forced labor!"

Daily violence in old Tibet was aimed at the masses of people. Each master punished "his" serfs, and organized armed gangs to enforce his rule. Squads of monks brutalized the people. They were called "Iron Bars" because of the big metal rods they carried to batter people.

It was a crime to "step out of your place"--like hunting fish or wild sheep that the lamaist declared were "sacred." It was even a crime for a serf to appeal his master's decisions to some other authority. When serfs ran away, the masters' gangs went to hunt them down. Each estate had its own dungeons and torture chambers. Pepper was forced under the eyelids. Spikes were forced under the fingernails. Serfs had their legs connected by short chains and were released to wander hobbled for the rest of their lives.

Grunfeld writes: "Buddhist belief precludes the taking of life, so that whipping a person to the edge of death and then releasing him to die elsewhere allowed Tibetan officials to justify the death as 'an act of God.' Other brutal forms of punishment included the cutting off of hands at the wrists, using red-hot irons to gouge out eyes; hanging by the thumbs; and crippling the offender, sewing him into a bag, and throwing the bag in the river."

As signs of the lamas' power, traditional ceremonies used body parts of people who had died: flutes made out of human thigh bones, bowls made out of skulls, drums made from human skin. After the revolution, a rosary was found in the Dalai Lama's palace made from 108 different skulls. After liberation, serfs widely reported that the lamas engaged in ritual human sacrifice--including burying serf children alive in monastery ground-breaking ceremonies. Former serfs testified that at least 21 people were sacrificed by monks in 1948 in hopes of preventing the victory of the Maoist revolution.

Using Karma to Justify Oppression

The central belief of lamaism is reincarnation and karma. Each living being is said to be inhabited by an immortal soul that has been born and reborn many times. After each death, a soul is supposedly given a new body.

According to the dogma of karma, each soul gets the life it deserves: Pious behavior leads to good karma--and with that comes a rise in the social status of the next life. Impious (sinful) behavior leads to bad karma and the next life could be as an insect (or a woman).

In reality, there is no such thing as reincarnation. Dead people do not return in new bodies. But in Tibet, the belief in reincarnation had terrible real consequences. People intrigued by Tibetan mysticism need to understand the social function served by these lamaist beliefs inside Tibet: Lamaist Buddhism was created, imposed and perpetuated to carry out the extreme feudal oppression of the people.

Lamaists today tell the story of an ancient Tibetan king who wanted to close the gap between rich and poor. The king asked a religious scholar why his efforts failed. "The sage is said to have explained to him that the gap between rich and poor cannot be closed by force, since the conditions of present life are always the consequences of actions in earlier lives, and therefore the course of things cannot be changed at will."

Grunfield writes: "From a purely secular point of view, this doctrine must be seen as one of the most ingenious and pernicious forms of social control ever devised. To the ordinary Tibetan, the acceptance of this doctrine precluded the possibility of ever changing his or her fate in this life. If one were born a slave, so the doctrine of karma taught, it was not the fault of the slaveholder but rather the slaves themselves for having committed some misdeeds in a previous life. In turn, the slaveholder was simply being rewarded for good deeds in a previous life. For the slave to attempt to break the chains that bound him, or her, would be tantamount to a self-condemnation to a rebirth into a life worse than the one already being suffered. This is certainly not the stuff of which revolutions are made..."

Tibet's feudalist abbot-lamas taught that their top lama was a single divine god-king-being--whose rule and dog-eat-dog system was demanded by the natural workings of the universe. These myths and superstitions teach that there can be no social change, that suffering is justified, and that to end suffering each person must patiently tolerate suffering. This is almost exactly what Europe's medieval Catholic church taught the people, in order to defend a similar feudal system.

Also like in medieval Europe, Tibet's feudalists fought to suppress anything that might undermine their "watertight" system. All observers agree that, before the Maoist revolution, there were no magazines, printed books, or non-religious literature of any kind in Tibet. The only Tibetan language newspaper was published in Kalimpong by a converted Christian Tibetan. The source of news of the outside world was travelers and a couple of dozen shortwave radios that were owned only by members of the ruling class.

The masses created folklore, but the written language was reserved for religious dogma and disputes. The masses of people and probably most monks were kept completely illiterate. Education, outside news and experimentation were considered suspect and evil.

Defenders of lamaism act like this religion was the essence of the culture (and even the existence) of the Tibetan people. This is not true. Like all things in society and nature, Lamaist Buddhism had a beginning and will have an end. There was culture and ideology in Tibet before lamaism. Then this feudal culture and religion arose together with feudal exploitation. It was inevitable that lamaist culture would shatter together with those feudal relations.

In fact, when the Maoist revolution arrived in 1950, this system was already rotting from within. Even the Dalai Lama admits that the population of Tibet was declining. It is estimated there were about 10 million Tibetans 1,000 years ago when Buddhism was first introduced--by the time of the Maoist revolution there were only two or three million left.

The lamaist system burdened the people with massive exploitation. It enforced the special burden of supporting a huge, parasitic, non-reproducing clergy of about 200,000--that absorbed 20 percent or more of the region's young men. The system suppressed the development of productive forces: preventing the use of iron plows, the mining of coal or fuel, the harvesting of fish or game, and medical/sanitary innovation of any kind. Hunger, the sterility caused by venereal disease, and polyandry kept the birthrate low.

The mystical wrapping of lamaism cannot hide that old Tibetan society was a dictatorship of the serf owners over the serfs. There is nothing to romanticize about this society.

"When the Dalai Lamas Ruled: Hell on Earth" was written by Mike Ely;

* The Anguish of Tibet, ed. Petra Kelly, Gert Bastian and Pat Aeillo, Parallax Press, Berkeley, 1991. A collection of pro-lamaist essays.
* Avedon, John F. "In Exile from the Land of Snows," in The Anguish of Tibet. Avedon, an author and Newsweek journalist, is a prominent apologist for lamaism.
* Dalai Lama, Freedom in Exile--The Autobiography of the Dalai Lama, Harper Collins, N.Y., 1990.
* Grunfeld, A. Tom, The Making of Modern Tibet, Zed Books, 1987.
* Grunfeld, A. Tom, "Tibet: Myths and Realities," New China, Fall 1975.
* Gyaltag, Gyaltsen, "An Historical Overview," an essay published in The Anguish of Tibet. Gyaltsen Gyaltag is a representative of the Dalai Lama in Europe.
* Han Suyin; Lhasa, the Open City--A Journey to Tibet, Putnam, 1977.
* Hicks, Roger, Hidden Tibet--The Land and Its People, Element Books, Dorset, 1988

Gringo if we are supposed to decide for ourselves, then why 23.Dec.2003 12:09


I note your qualifications on the Avedon title and The Anguish of Tibet. Is that just in case I can not trust myself to make the conclusion you want me to come to?

You do seem to be going to extremes to blundt or discredit any voice even if generated by the Tibetans themselves that does not reflect your point of view. Isn't that a definiton of oppression? The story of this monk notes his reasons to have a life in exile. There is a letter on his site from the Dalai Lama's office encouraging the project as a voice for Tibetans.

You seem to have no room for any point of view other than your own or just painting your self into a cornor by purely leftist dogma.

Thank you for the additional ad hominem, Joe 23.Dec.2003 13:48


But do you have anything to say about how the Lamas ruled Tibet before China did? Yes we know, I am a sneaky/tricky propagandist for "the left" (which you imply is an apparently bad thing). Do you have anything to say about the oppressive rule of the Lamas, as recorded by many historians? Or are you still focusing on me? Your focus on me, while flattering, is an intentional distraction on your part. And comparing my postings as "oppression" to the systematic killing, torture and rape of the Tibetan people under the feudalist Dalai Lama-led hierarchy is VERY disinformationalist of you, Joe. Can't you EVER speak to the issue? Or are you just going to talk about mean ole me all the time?

My thoughts on Tibet's predicament 23.Dec.2003 19:15


"Free Tibet!" How fucking ambiguous is that? As if the sociopolitical order is an afterthought, not even to be contemplated before "freedom" itself is achieved, millions rally around the vague idea of Tibetan freedom. However, if true freedom is to be achieved, then certain requirements should be met before China pulls out. Here are my thoughts:

Take a random sample of people from various parts of Tibet equaling 20% of the population. Break them up into groups of five. Have them brainstorm for a month on what type of soicopolitical setup they would like to see in Tibet. Compile the results, and come up with a system that is the best representation of the desires of the people involved. Tweak it until everyone agrees it's OK. Hold a vote in Tibet in which every womyn, man, and child over the age of five gets to decide upon it. Repeat process until said setup recieves a majortiy approval from the popular vote. Then, implement it. The process above should be carried out by a third party, such as a committee from Sweden of Iceland or somewhere nice, and then supervised by a second third party, and the supervising party should be supervised by another party, and the entire process should be as transparent as possible. If people want true social change in Tibet, then they should lobby for China to allow this. Also, a precursor to this should include lectures to population from individuals who represent the knowledge of every concievable form of mass government (including anarchosyndicalism, anarchism(or anarchy, whatever), socialism, and democracy).

I'm not saying that this is a realistic expectation of what will happen, I'm just saying that it is better than leaving the Tibetans to fight it out so that the strong ones end up ruling the weak ones. I think that this sort of scenario could be applied to any country in need of a "regime change", including our own.

Why? 24.Dec.2003 02:27


Why not let Tibetans figure out themselves how they want to live?

Are you afraid they will come up with the wrong answer?

let Tibetans (not Chinese or wealthy ex-Tibetans) decide 24.Dec.2003 12:17


Romanticizing Tibetan lamaism requires a certain disregard for the lives of the people. There's a significant element of chauvinism: treating these Third World peoples and their cultures, traditions and relations as sort of "quaint." Therefore, with this outlook, it's perfectly alright for the masses of people in these countries to be subjected to these "quaint" forms of oppression and exploitation--such as patriarchal and feudal oppression of women and of the masses more generally -- but don't try to impose them on me! That's different -- I come from an advanced enlightened society! Such is the chauvinism of this outlook.

The life story of this Dalai Lama is the story of an oppressor -- a feudal figurehead and an eager agent of U.S. imperialist interests: He was trained from childhood to be a feudal god-king -- a career that was cut short when an earthshaking revolution swept in from the east. Between 1959 and 1976, when Tibet was undergoing radical changes that emancipated the masses of Tibetan people -- the Dalai Lama was irreconcilably opposed to this revolutionary process. He and his brothers helped organize a covert CIA war against the Maoist revolution and sent thousands of Tibetan exiles to do forced labor for the Indian Army. But ever since the Maoist revolution was overthrown in 1976, since Tibet's peasants were plunged back into semi-feudal conditions and since a wind of justified struggle has sprung up - -now the Dalai Lama preaches a Buddhist "Middle Way" of common cause with the oppressive government in Peking.

Why should an honest, progressive person support any of that?

The people will gain nothing if a Dalai Lama returns as a local feudal figurehead for Deng's government. They will not be liberated if some of Tibet's westernized exiles succeed in setting up a so-called "independent" Tibet -- tied by a thousand neocolonial threads to U.S. corporations and government interests.

True liberation starts with the masses of people and with the struggle against their oppressors. In Tibet today that means the millions of poor peasants scattered throughout the region's vast countryside. Today, their main oppressors are the Chinese capitalist-roaders who have sold China to imperialism and restored exploitation to the countryside.

Requesting a little hep from Gringo on his 8 questions for the Dalai Lama 24.Dec.2003 16:46

Joe Mickey tibetanphotoproject3@hotmail.com

Just to clarify, you would let the Tibetans you approve of decide Tibet's fate...that is kind of you. doesn't this strike you as just a little arrogant and like the Chinese government. And despite your use of "ad hominem" and "syntax" I do soin all my own emails but then paranoia is what you get when you accept anonymous signatures and pen names as a matter of journalistic integrity... sorry you make it so easy... I just can not help myself but what I really came here for:

A little help please from Gringo on the 8 questions to the Dalai Lama

Let see if we can be serious and constructive... Regarding the post of 8 Questions to the Dalai Lama posed by Gringo Stars ... I am asking Gringo for a bit of help regarding this interpretation of the Kalachakra-Tantra. (This interpretation of ancient text seems completely out of context with volumes of modern works. The official site for Kalachakra in Toronto in 2004 is  http://www.kalachakra2004.com/ )
The Authors work under a pen name of Victor and Victoria Trimondi.
Their Bios and interviews are self generated so can you give me a little help

1) A little help with locating independent sources on their background, how the interpretation was conducted, who published their material and who financed the publication.

2) Since this interpretation appears out of joint I will contact via email 2 university Tibetan study programs. Further, I will email two Tibetan contacts who are independent of each other and snail mail a Tibetan monk who is also studying independently and request information and interpretation of this text. What I would ask from you is any information on the original text Victor and Victoria Trimondi worked from and any other sources you used to conclude this interpretation was accurate.

My end on this will take a while, but as you have pointed out this is the Internet so before I would discuss this further or include it in my research or presentations this is the process I will be going through. I am happy to accept your sources and information here or we can do this through email. I am at  tibetanphotoproject3@hotmail.com

Visually and respectfully,
Joe Mickey, Co-founder of the Tibetan Photo Project

P.S. naturally this request for help with research information is open to all
Happy Holidays

A voice for Tibet though their own words and pictures
A voice for Tibet though their own words and pictures

The Dalai Lama has not been a Tibetan citizen for years 24.Dec.2003 17:41


A "leader" who abandons "his" people isn't much of a leader, don't you think? The ex-Tibetans who jumped ship have made lives for themselves in other countries. As a matter of fact, many of the monks have made very propsperous lives for themselves in the west selling the image of themselves as wise, inscrutable masters of spirituality, making literally millions of dollars from myticism-hungry westerners.

I personally believe that Tibetans who live and work in Tibet should decide how Tibet is run, NOT people who USED to live there decades ago and think it would be neat if they could return to the feudal system where they were the ruling elite. That is precisely as arrogant as the capitalist Chinese government and their so-called claims to Tibet.

I certainly write to help. I write to EXcite you to *question* your wrongheaded and lazy beliefs, however. The history of the Dalai Lamas above is quite accurate, although not in line with the current fashionable capitalist/imperialist-apologist line of starry-eyed Lama-admirers that have so much publicity these days with their postcard imagery of kindly, easily-amused monks (such as the postcard imagery solicited at your website).

Taking criticism is a crucial step in maturity and self-improvement, and questioning oneself and ones own beliefs is a necessary part of living consciously. Let me know what your two professors and your one Lamaist monk say about the 8 questions. You are a big boy, Joe, and I know you can research the Trimondis easily enough as I have so you don't need me or anyone else to baby you or walk you through it. It took me all of 5 minutes to find out their real names. Simple stuff.

The Trimondis are German, by the way (not Italian like their noms de plume). The Trimondis have written a book which is also entirely online called The Shadow of the Dalai Lama: Sexuality, Magic, and Politics in Tibetan Buddhism. It can be read online in its entirety here:

Information about the book - Shadow of the Dalai Lama;

Reviews of the book - Shadow of the Dalai Lama;

It is the Trimondis who penned the 8 questions for the Dalai Lama, and as they have both been initiated into the 4 higher "secret" initiations of which they speak, they in fact know what they are talking about concerning the Kalachakra. All 8 questions, in detail:

Over the last 25 years thousands of people worldwide have been initiated into the highest levels of Buddhism by the 14th Dalai Lama. Fundamental to this initiation is a holy text (tantra), namely the Kalachakra-Tantra, part of which is the Shambhala Myth.

Kalachakra is Sanskrit and means "wheel of time". In recent times the Kalachakra-Tantra has been increasingly critically scrutinised. In our western debate-oriented society it stands to reason that the Dalai Lama himself answers some of these critical questions in order to ensure that any misinterpretations are corrected.

1. Why does the Kalachakra-Tantra which supposedly is a "ritual for world peace" prophesy and glorify a "holy war" (Shambhala war) by Buddhists against non-Buddhists?

Dalai Lama, you are honoured throughout the world as a messenger for peace, who has spoken out publicly many times against every use of violence and, in fact, you have presented the Kalachakra-Tantra as a contributor to world peace. The Kalachakra-Tantra is, however, anything but pacifist in its content, rather it prophecies and promotes on an ideological basis a bloody religious war for world leadership between Buddhists and non-Buddhists (Shambhala Myth). The original text describes the Buddhist war-methods as "merciless" and "cruel". It says: "The supremely ferocious warriors will throw down the barbarian hordes" and "eliminate" (them). (Shri Kalachakra I. 163/165) The Kalachakra Tantra describes over many paragraphs murderous super weapons which the Buddhist army will use against "the enemy of the Dharma". (Shri Kalachakra I. 128-142)

The historical Buddha was against war in every form. For him there was no such thing as a "righteous war" and certainly not a "holy war". It is exactly because Buddhism is seen as being against all use of violence that it receives so much attention in the West. How can the inhumane and warlike statements of the Kalachakra-Tantra be in harmony with the vision of peace of the original Buddha? Why are so many war-gods and war-heroes honoured in Lamaism (Begtse, Mahakala, Gesar von Ling etc.)? It is possible to find these foundational ideas of "Warriors for Buddha" in the writings of many representatives of Lamaism such as Lama Chögyam Trungpa and Lama Ole Nydahl, which build upon a crass "enemy thinking" and preach a military Buddhism. What are you doing against this sort of development amongst your own followers? How can the official Kalachakra-Interpreter Alexander Berzin openly compare the principles of the Islamic "Jihad" with that of the Shambhala war?

2. Why does the Kalachakra-Tantra, which is supposedly a contributor to a world ecumenical movement and a world ethos, attack the 3 monotheist-semitic religions, especially Islam, named as the enemy of Dharma, and swear a religious war against Islam?

Dalai Lama, one of your basic demands is tolerance of other religions and this has made you to the most famous symbol of the inter-religious dialogue. This is in conflict, however, with many passages in the Kalachakra-Tantral - even though you have publicly promoted this ritual as a contributor to ecumenical thinking. Some of the main figures in the semitic-monotheist religions such as "Adam, Enoch, Abraham, Moses, Jesus, Mani, Mohammed and the Mahdi" are characterised as the "family of the demonic snakes" and are attributed with characteristics of darkness and deceit. (Shri Kalachakra I. 154) According to the Shambhala prophecy, the worldwide implementation of the "Buddhist Dharma" (i.e. Buddhism) will be preceded by an eschatological holy war against the "barbaric Dharma" (i. e. Monotheism). The original text states that the powerful, merciless idol of the barbarians, the demonic incarnation (i.e. Islam) lives in Mecca. (Shri Kalachakra I. 154).

Do you not feel, at a time when religious warfare are dictating world politics, that the war against Islam described in the Kalachakra-Tantra could ignite a clash of civilizations? In the Austrian newspaper "News" from 10. October 2002, you say "Islam wants to be counted amongst the world religions and yet pushes forward its claim via aggression - exactly as the Christians did a few hundred years ago. This has nothing to do with religion, but is rather about power. And that was definitely not the Prophet Mohammed's desire. Religion should not be led by power." Is your statement not in conflict to the prophecy of the Shambhala war as described in the Kalachakra-Tantra? Why do you say nothing of the potential for aggression, the buddhocratic visions of power and the intolerance in your lamaistic Religion? Why do you commend, as peacemaker, a Buddhist demon, namely Palden Lhamo, who skinned her own son and used his skin as a saddle for her horse because he refused to take on the Buddhist religion? Do you really believe that such role models of horror can promote tolerance? Why are you accused of intolerance and the persecution of religious minorities by the more traditional proponents of Tibetan Buddhism such as the Dorje-Shugden School, which you yourself once attended?

3. Why does the Kalachakra-Tantra promote the institution of a "Chakravartin" (a world emperor) who should set up a global Buddhist "Theocracy", a buddhocracy - this in direct conflict to your continual protestations of a belief in democracy?

The Kalachakra-Tantra includes the buddhocratic teaching of a Chakravartin or world emperor. "The Chakravartin shall come out at the end of the age, from the city the gods fashioned on Mount Kailasa. He shall smite the barbarians in battle with his own four-division army, on the entire surface of the earth." This statement can be found in the original text of the Kalachakra-Tantra (Shri Kalachakra I. 161). A Chakravartin is, according to the Indian tradition, a messianic priest-king who brings absolution, a "theocrat" (better "buddhocrat") who unites religious, political, legal and military power in himself. Sharing of power by the common man and democracy are completely unknown concepts in this political theology which stems from the 10th century.

Buddha Shakyamuni on the other hand denies totally this "world leadership". As he was given the choice of becoming a Chakravartin or a Buddha, he choses explicitly the way of the Buddha - in other words, the way of a holy man, and turned aside from the way of the Chakravartin, the world leader. Why, although you applaud democracy publicly, have you been teaching the Kalachakra Ritual for over 30 years now on a worldwide basis, in which a global buddhocracy is promoted with an absolute regent at the head of this state model? Why do you support with a foreword in the book "Inner Revolution" by the American Tibetologist Robert A Thurmann, the Buddhist global blueprint? Why do you use as the basis for your political decision-making a human state oracle (Nechung), who is possessed by a Mongolian War God (Pehar) rather than the normal democratic political processes?

4. Why do you promote unmoral and criminal acts, such as killing, lying, stealing and adultery, amongst the initiates of the different Buddhist Tantra-texts, especially the Kalachakra-Tantra - this in opposition to your promotion worldwide of social-ethics?

In the secret eight highest initiation rites of the Kalachakra-Tantra the initiate comes into a state of mind, "beyond good and evil", through extreme mental and physical acts. The original text demanded from the initiate the following crimes: to kill, to lie, to steal and infidelity. Even you find it legitimate when a Kalachakra-initiate under certain circumstances, kills people "who are harmful to the Buddhist teaching" (Dalai Lama - The Kalachakra-Tantra - London 1985, p. 349). Even when you demand that the killings demanded in many tantric texts - under certain circumstances - should be motivated out of "compassion", you are still in conflict with the strict command not to kill found in the original Buddhist teaching. In Tibetan history "compassion killings" have had a great weight in legitimising the liquidation of political rivals and have left behind bloody traces. Also ist the ritualistic consumption of human flesh, as described in the Kalachakra-Tantra, is against all Western ethics. The human flesh is usually taken from the dead and, writes the tantric grand master and Shambhala King, Pundarika, in his traditional Kalachakra commentary, is the "meat of those who died due to their own karma, who were killed in battle due to evil karma or and due to their own fault, or that of robbers and so forth who were executed". He continues with the advice that it is sensible to consume these substances in the form of pills. The flesh of innocent people, who have been killed as sacrifices to the gods, out of fear, as part of an ancestor cult, out of desire (greed) or for money, is laden with "unspeakable sin" and may not be used in the rituals. "But which falls in the bowl unasked-for is without unspeakable sin" - and may therefore be put to use. (In: John Ronald Newman - The outer wheel of time: Vajrayana Buddhist cosmology in the Kalacakra Tantra - Madison 1987, 266 f.).

5. Dalai Lama, although you insist that Tibetan Buddhism is a celibate and woman-friendly religion, women are sexually abused and treated in a sexist manner during the higher rites of the Kalachakra-Tantra in order for the initiates to achieve spiritual, worldly and patriarchal power.

At the highest levels of the secret initiations of the Kalachakra-Tantra sexual rites are practised, the objective of which is to transform sexuality into worldly and spiritual power. According to the original texts the women used for such rites represent a form of sexual energy, whereby the age is of great importance. One begins with eleven year old girls. In levels 8 to 11 of the initiations only one woman is used; in levels 12 to 15, the Ganachakra as it is known, a total of 10 women participate in addition to the "master and his initiates". It is a duty of the pupil to offer his Lama these women as a gift. Women are purely "energy providers" for the male participants in the Kalachakra-Tantra and, at the end of the ritual, are of no further importance. How can such rites be understood in the light of the equal rights for male and female which you have often publicly confessed to uphold? The secrecy surrounding these sexual practices in the upper levels of the Kalachakra-Tantra has led to wild speculations and suppositions.

6. Dalai Lama, why do you forbid public discussion of the secret rites of the Kalachakra-Tantra to the extent of threatening "the punishments of hell" to all those who might talk?

Dalai Lama, you yourself state that it is forbidden under threat of the punishment of hell for the initiates to talk openly about the secret rituals in the Kalachakra-Tantra. In this context, you threaten a pupil in a commentary on the Kalachakra-Tantra "You must do what I tell to you. You should not deride me, and if you do, without forsaking fright, the time of death will come, and you will fall into a hell." (Dalai Lama - The Kalachakra-Tantra - London 1985, p. 242). Buddha, on the other hand, insisted that one should believe nothing but rather test everything through experience and with commonsense (Anguttara Nikaya I, 174). You have also made this statement many times. Why do you forbid an open discussion about the secret tantras and the secret rites of the Kalachakra-Tantra? Why do you not make public the secret rites?

7. Dalai Lama, why do you have maintained contact with people from the ranks of religious fascism and sect-terrorism such as Bruno Beger, Jean Marquès-Rivière, Miguel Serrano and Shoko Asahara, all of whom have been inspired in their visions and behaviours by the content of the Shambhala Myth?

You have stressed many times that the basic principles of Mahayana-Buddhism are in line with western democratic ideas and human rights. This is not true, however, of many ideas contained within tantric Buddhism, which is at the centre of the Tibetan religion, if these are taken literally. It is a fact that the Shamhala Myth (Shambhala war) in the Kalachakra-Tantra has led to aggressive behaviour, megalomaniacal visions and conspiracy theories both in the history of the Asian peoples as well as in that of religious fascism and neo-fascism. Already in the SS-Ahnenerbe, where Heinrich Himmler's ideologies were born, there was an interest in the content of the Kalachakra-Tantra and the influential fascist and cultural philosopher Julius Evola saw in the mythic world of Shambhala an esoteric centre of a sacred warrior race. This vision is today still firmly anchored in the religious ideas of the international far-right movement. Alone this fact makes it necessary for you to distance yourself clearly from the war-mongering Shambhala Myth and to remove this from the texts. Instead of this you have made efforts to maintain friendly contacts with people such as the ex-SS man Bruno Beger (convicted as helping to murder more than 86 people), the SS-collaborator, well-known expert on the Orient and Tantra Jean Marquès-Rivière (in his absence convicted and given the death sentence for turning Jews and Free Masons over to the Gestapo in France); the founder of an esoteric Hitler movement and ex-Chilean diplomat Miguel Serrano (promoter of the SS-mystic) and the Japanese terrorist and admirer of Hitler Shoko Asahara. As the Kalachakra-Tantra is against all religions which have a Semitic origin, it can be misused very easily by the extreme right, anti-Semitic groups for their racist propaganda and has been used in this way.

8. Dalai Lama, why have you not written an exegesis on the problematic statements in the text of the Kalachakra-Tantra, which distances itself from the warmongering, intolerant, sexist and buddhocratic statements in the Tantra?

Until now there has been no clear exegesis from you which distances itself from the potential for violence contained within the Kalachakra-Tantra texts. To the question in how far it is possible to make an exegesis of these old texts, you have given contradictory answers. On the one hand you say: "even Buddha's statements must be critically tested. Some of his statements should not be taken literally and must be interpreted in a different way. We have the freedom to not just accept certain statements; rather in certain circumstances we must interpret them in a new light." (Dalai Lama, Augen der Weisheit - Freiburg 2002, 178). On the other hand, this is contradicted by your following statement: "The Tantras and Sutras are the ultimate authority, we aren't. Unless there is a scriptural reference in them, there is no need for us to make these things up and assert that Buddha had in mind an analogy with Western religion or science." (in: The Berzin Archives - Kalachakra Teachings HHDL 2. htm) Why has to date no complete, correct and commentated translation of the Kalachakra-Tantra been made available in a Western language, although you have already initiated tenthousands of Westerners into this ritual?

JOE - also send the professors and the monk this;

Well You Know It Don't Come Easy 08.Feb.2004 23:39


As the original Ringo said, "You know it don't come easy." I don't know who Joe is here, but he just wants to keep it simple. Spread photos of a guy who wanted to get to India so bad he got frostbite and lost his legs, and solicit some help and money for Tibetan refugees.

Gringo, on the other hand, just can't stand to see another gang of rich expatriates work a charismatic scam on the foolish Americans and Europeans who are taken in by the Shangrila Myth. Gringo is also disturbed that people born in a democratic society are attracted to the myth of a feudal utopia existing at the roof of the world. You forget, Gringo, that these are the same people who mythologized the Native Americans, imagining them possessed of all manner of mythic stature.

The image of a bygone feudal Tibet more like Camelot than the Dark Ages is appealing to those of us grown on notion of Lords and Ladies, chivalry and knights in shining armor. These notions, administered to legions of suburban baby-boomers through Disney movies and Prince Valiant cartoons, lie deep in our unconscious. Knights in shining armor, faithful servants, lovely damsels, evil dragons.

The chivalry myth was cross-bred with the myth of the Dalai Lama, who was quoted by the Sixties rock band Procol Harum, explaining the meaning of life: "Well, life is like a beanstalk, isn't it?"

These myths were cross-bred with the "freedom fighter" myth, used over and over again by the CIA. Achmed Chalabi, the Iraqi worm now crawling back into the apple with the aid of the Bush Gang, is a classic freedom fighter.

14DL is the product of all this cross-breeding, now cast in enormous sillhouette against the world stage by the projection mechanism of the Nobel Prize.

Like old Adolf knew and practiced -- go for the Big Lie!

Looking at Tibet with a Villager's eyes 10.Jan.2007 05:32


Whether any of Joe's arguments have merit is lost in the sort of obsessive way in which they are posted. There seems to be a very emotional motivation behind the posts rather than clear-headed reasoning and logic. Or perhaps the poster is just interested in appealing to the emotions of readers, tabloid-style?

My own immediate inclination when I see such posts is to think "ah - a nut" and to ignore them. If it seemed to me that there was some wish behind the posts to truly be of benefit to someone else, I might feel differently.